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1
Rezi, Muhamad. "Al-Tafsîr Al-Kabîr: Penafsiran Maudhu’i Ibnu Taymiyyah Dalam Balutan Tahliliy." Jurnal Ulunnuha 9, no. 2 (December 30, 2020): 155–67. http://dx.doi.org/10.15548/ju.v9i2.966.
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Not many people know the book Tafsir al-Kabîyr as people know the author Ibn Taymiyyah and his other works. It could be seeming from the lack of this book as a reference in the study of Qur’an and Tafsir. In fact, it was Ibn Taymiyyah who initiated the Tafsir bil-ma'tsur method used by his student Ibn Kathir. But Tafsir al-Kabîr is in fact not as complete and well-known as Ibn Kathir's Tafsir. This could be due to the incomplete verses that are interpreted in the book. This article aims to describe the book Tafsir al-Kabîr Ibn Taymiyyah and explore Ibn Taymiyyah's style of discussion in Tafsir al-Kabîr by describing several examples. This type of research is literature research with analytical content analysis and descriptive-analytical approaches. In his Tafsir, Ibn Taymiyyah interpreted them thematically but then collected the explanations in the order of the manuscripts which impressed Tahliliy. Substantively, Ibn Taymiyyah's interpretation in Tafsir al-Kabîr is not as detailed as he did as he formulated the Muqaddimat fi Ushul al-Tafsir book. Ibn Taymiyyah, only relates the diction of the verse which is his focus and is discussed linguistically. Ibnu Taymiyyah also quoted several related Hadiths. However, the discussion of ideas and ideology that Ibn Taymiyyah usually does is not seen in his many explanations in his other works.
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Duriana, Duriana. "Principles of Economic Ibn Taymiyyah (Moral Analysis)." Al-Ulum 15, no. 1 (June 1, 2015): 185. http://dx.doi.org/10.30603/au.v15i1.221.
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This paper discusses the economic principles of Ibn Taymiyyah with moral analysis. The purpose of this paper is to reveal the position of morality in economic principles of Ibn Taymiyyah. There are two issues to be answered in this paper are: how is the economic principles of Ibn Taymiyyah, and how is the moral position in the economic principles of Ibn Taymiyyah. This research was found: principles of Ibn Taymiyyah's economy include: the principle of balance, fairness, sharia, cooperation, consultation and the prohibition of usury. Moral position in the economic principles of Ibn Taymiyyah is the basis and foundation of the economy which is essentially based on justice as a moral parent intended to protect the public from a variety of exploitative actions.
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Syaikhon, Muhammad. "PEMIKIRAN HUKUM ISLAM IBNU TAIMIYYAH." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 9, no. 2 (December 9, 2015): 331–48. http://dx.doi.org/10.35316/lisanalhal.v9i2.95.
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Ibn Taymiyyah was a reformer and medieval Islamic purifiers who had high authority . His thinking method was Salaf method which was based on the Qur'an and Hadis . The laws of fiqh that he often used leaned to the priest, imam Ahmad ibn Hanbal . Ushul fiqh method or Islamic legal thought of Ibn Taymiyah was Qur'an and Hadis , ijma ' , qiyas , istishab , and mashlahah mursalah .Thoughts of Ibn Taymiyyah can be classified into three types, namely: the same thinking by Imam Ahmad bin Hanbal , thoughts were not characterize a particular schools but according to Ibn Taymiyah 's own thoughts and ideas that are contrary to the opinions of Imam whole Islamic schools .Â
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Usman, Muh Ilham. "Meneroka Pemikiran Ibn Taymiyah." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 16, no. 1 (July 1, 2020): 29–60. http://dx.doi.org/10.24239/rsy.v16i1.533.
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This paper presents the results of the thought of Ibn Taymiyya who criticized philosophy and Sufism. This study uses the thought of character that reveal ideas that have been born by a Muslim scholar. By using a historical approach that sees the Moslem scholars as a historical person who takes part in social reality. The results of the study found that Ibn Taymiyya criticized philosophy in term of Aristotelian logic which had been widely used by Muslim scholars at the time. Whereas in Sufism, Ibn Taymiyya was not entirely Sufis, only he made his criticism of the philosophical Sufism figures and the tarekat practitioners who developed in his day.
Tulisan ini menyajikan hasil pemikiran Ibn Taymiyyah yang melakukan kritik terhadap filsafat dan tasawu. Penelitian ini menggunakan pemikiran kajian tokoh yakni mengungkap gagasan dan ide yang pernah dilahiran oleh seorang tokoh. Dengan menggunakan pendekatan historis yakni melihat sang tokoh sebagai manusia sejarah yang berkiprah dalam realitas sosial. Hasil kajian menemukan bahwa Ibn Taymiyah tidak sepenuhnya anti-tasawuf, malahan ia sangat mengapresiasi beberapa sufi awal, hanya saja ia melancarkan kritiknya terhadap para tokoh tasawuf falsafi dan para pengamal tarekat yang berkembangn pada zamannya.
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Maevskaya, Ludmila B., and Khaisam Muhammad Aga. "Development of Ibn Taymiyyah's ideas in the works of Sayyid Qutb (1906-1966)." Linguistics and Culture Review 5, S2 (July 16, 2021): 58–67. http://dx.doi.org/10.21744/lingcure.v5ns2.1330.
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In modern Islam, Sayyid Qutb is considered one of the main ideologues of fundamentalism. S. Qutb reinterpreted traditional Islamic concepts for use in political activities. His ideas had a huge impact on the jihadist takfiris. In turn, the worldview and subsequent political concepts of Qutb himself were formed under the influence of many medieval thinkers, including Ibn Taymiyyah. Since the study of the influence of Ibn Taymiyyah on the worldview of this religious and political figure has not received sufficient attention from researchers, this determines the relevance of this work. The purpose of the study is to study the influence of the ideas of Ibn Taymiyyah on S. Qutb, and his interpretation of the teachings of this religious figure. The scientific novelty lies in a comprehensive study of the influence of Ibn Taymiyyah's ideas on the worldview of S. Qutb. In the course of studying this issue, the following methods of scientific research were used: analysis, comparison, chronology, historical-comparative method, which contributed to the establishment of objective and subjective factors that influenced the formation of the teachings of Ibn Taymiyyah and Sayyid Qutb.
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Muqorobin, Ahmad, and Ahmad Rayhan. "????? ?????? ??? ?????? ?? ????? ????? ??? ??? ?????" Ulul Albab: Jurnal Studi dan Penelitian Hukum Islam 2, no. 1 (November 4, 2018): 81. http://dx.doi.org/10.30659/jua.v2i1.2949.
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Leader is a very urgent figure in our daily life. In this case a lot of questions about the ideal leader figure who is able to lead this country. The reality is very difficult to find the ideal leader figure, until finally many discourses that say that the leader is not important Muslims or infidels. The most important factor is that he should be able to lead his community fairly. Religious issues are not considered because religion and the state are different things. This led to differences of opinion among 'ulama-'ulama Islam . This research focus to know the opinion of Ibn Taymiyyah related to problems of leadership infidels against Muslims in the government. Research this using type of literature research with normative approach for more in-depth discussion and can achieve the purpose of the background of the problem . In collecting these data the author use the method of documentation to collect the works of Ibn Taimiyah . Furthermore , the author uses the method of deduction to explain the biography of Ibn Taymiyah and the general view of kafir leadership. From sight general the researchers take the essence of the kafir's leadership over a Muslim and a natural government . In order for the analysis to be accomplished more deeply, the author develops his analysis by using descriptive analysis techniques. The result of this discussion concludes that Ibn Taymiyyah forbade kafir leaders to lead a majority Muslim government , and the words of Ibn Taymiyya who said that 'justice is the absolute prerequisite of a leader, and Allah helps a state that is' just though infidels', due to the time of Ibn Taymiyah there are so many Muslim leaders who do not apply 'justly, so this can only apply in that time and circumstance. The kafir leader can not lead justly because a kafir has not been able to deal justly with himself by not believing in Allah SWT.
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Ali, Yunasril. "Dualisme Pemikiran Sufistik Ibn Taymiyyah." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 4, no. 2 (December 25, 2014): 155. http://dx.doi.org/10.20871/kpjipm.v4i2.65.
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<div><p><strong>Abstrak :</strong> Ibn Taymiyyah, meski dikenal sebagai tokoh panutan radikalis salafi yang anti pembaharuan dan alergi tasawuf, ternyata merupakan inspirator kaum modernis dan juga seorang sufi. Bagaimana mungkin seorang yang anti tasawuf juga adalah seorang aktivis tasawuf ? Bagaimana posisi Ibn Taymiyyah seharusnya dipetakan? Bagaimana pula sikapnya yang terlihat kontradiktif ini dapat dijelasakan? Dengan mengkaji karya-karyanya dan mempertimbangkan pengalaman hidup Ibn Taymiyyah yang ditelisik melalui perspektif psikosufistik penulis akan menjawab persoalan tersebut. Tulisan ini menyatakan bahwa kritikan dan penolakannya atas jenis tasawuf tertentu (<em>nazharī-falsafī</em>) didasarkan kerancuan dalam pemaknaan istilah dan paradigma yang berbeda dari objek yang dikritiknya. Ditunjukkan pula sikapnya menjelang kematian —dalam kondisi batin terkondisikan sedemikian rupa sehingga bukannya dipenuhi diskursus ilmiah, ia tenggelam dalam taqarub dan perhatian penuh kepada Allah dan mencapai puncak pengalaman sufistik, fana— kendatipun kontradiktif, tidak lain merupakan perkembangan dari kesadaran religiusnya.</p><p><em>Kata kunci :</em> <em>radikalis salafi, dualisme, fiqh al-qulūb, neo-sufisme, anti tasawuf, ḥulūl, ittiḥād, waḥdat al-wujūd.</em></p><p><strong><br /></strong></p><p><strong>Abstract :</strong> Ibn Taymiyya, despite being well-kown as a figure of salafi-radicalists which are anti-reformism and oppose tasawuf, in fact is an inspiring figure for some modernist Muslims and is a sufi. How could it be possible for someone who criticizes tasawuf to be a sufi? How should Ibn Taymiyya be placed correctly in this regard? How could his contradictive attitude be explained? These questions will be discussed in paper through a careful study of his works and by investigating his life-experience from a psycho-sufistic perspective. This paper argues that his criticism to certain kind of tasawwuf, i.e., the <em>naẓarī-falsafī, </em>is often based on confusion in understanding terms and departs from different paradigm used by the object of his criticism. Finally this paper shows that the attitude he has, towards the end of his life—in an inwardly situated condition in such a manner so he is far from any discursive activities and totally drowning in the <em>taqarrub</em>and having full attention to God and achieving the peak of mystical experience, the annihilation— however contradicts to his early standpoint, is nothing but the continuation and growth of his religious maturity.</p><p><em>Keywords :</em> <em>salafi-radicalist, dualism, fiqh al-qulūb, neo-sufism, tasawuf naẓarī-falsafī, anti tasawuf, ḥulūl, ittiḥād, waḥdat al-wujūd.</em></p></div>
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Maevskaya, Lyudmila B., and Khaisam Muhammad Aga. "Ibn Taymiyyah and his fatwas on forbidden (haram) and permissible (halal) issues." Journal of the National Academy of Legal Sciences of Ukraine 28, no. 4 (December 23, 2021): 82–92. http://dx.doi.org/10.37635/jnalsu.28(4).2021.82-92.
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Recently, the study of the legacy of a medieval religious scholar Ibn Taymiyyah, who lived in Syria at the turn of 14th century, has become particularly relevant due to the growing activity of various radical groups. Notably, some parts of his teachings became the foundation of the ideology of various modern extremist sects such as Wahhabism. However, his answers to religious questions regarding the forbidden (haram) and the permitted (halal) remain understudied. Ibn Taymiyyah's ideas contradicts the unanimous conclusion of Islamic theologians on more than 60 issues. His opinion on certain issues provoked lively discussions to the point of even forbidding him to make conclusions on certain religious issues. In addition, his belonging to the Hanbali madhhab in Islam is questionable. Another problem of the study is its contradiction to the traditional Islamic concept of God. The main purpose of the study is to investigate the ideas of Ibn Taymiyyah on some issues of Islamic jurisprudence (fiqh), to compare his views with the opinions of Islamic theologians and to define erroneous ideas about jurisprudence. In this study, the main approach was to study the works of Ibn Taymiyyah and compare them with the works of Islamic theologians, representatives of different madhhabs. It was found that a certain number of religious and legal opinions of this religious scholar in matters of halal and haram contradict the legal norms of the vast majority of Muslims. This study proves that the teachings of Ibn Taymiyyah contradict the Islamic concept of God and religious and legal practice
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Kamali, Mohammad Hashim. "Salafism, Wahhabism and Radical Islam." ICR Journal 7, no. 4 (October 15, 2016): 542–44. http://dx.doi.org/10.52282/icr.v7i4.234.
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Although the term ‘Salafism’ has sometimes been applied to certain nineteenth to twentieth-century Islamic modernist thinkers, including the Egyptian Grand Mufti Mohammad ‘Abduh (d.1905) and Rashid Rida (d.1935), Salafism actually takes its origins from Ibn Taymiyyah’s (d.728/1328) essentially deconstructionist stance towards Islam’s scholastic legacy. In essence, Ibn Taymiyyah maintained that any position or ruling issued by a madhhab should be considered circumspect and unacceptable if not directly supported by a hadith text. On this basis, he denounced a number of common religious practices as ‘pernicious innovations’ (bid’ah) because they could not be traced to the hadith. Instead, he called for a return to what he believed to be the norms of the first two or three generations of Muslims - that is, to the norms of the al-salaf al-salih (‘righteous forebears’), hence the word ‘Salafi’. Ibn Taymiyyah believed that every apparent conflict between the Qur’an and Sunnah had been resolved either in the hadith or by a statement from the Salaf, effectively making the Qur’an completely subject to them.
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Fasiha, Fasiha. "PEMIKIRAN EKONOMI IBNU TAIMIYAH." Al-Amwal : Journal of Islamic Economic Law 2, no. 2 (September 17, 2017): 111–27. http://dx.doi.org/10.24256/alw.v2i2.634.
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The development of Islamic economics can not be separated from the historical development of Islamic civilization. The study of the history of economic thought by analyzing the description of economic thinking Ibn Taymiyyah and the history of life that affect the economic thinking of Ibn Taymiyyah. According to Ibn Taymiyyah pricing by the government is good, but not absolute, because the actual prices are set by the forces of demand and supply. Another case, if the price increases caused by injustice market mechanism, the government may intervene in pricing. To achieve this purpose, it is necessary formation hisbah institutions with the aim of protecting the interests of buyers and sellers
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Nofriyanto, Nofriyanto. "Dawabit al-Takfir ‘Inda Ibn Taymiyyah." Tasfiyah 1, no. 1 (February 1, 2017): 137. http://dx.doi.org/10.21111/tasfiyah.v1i1.1847.
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Ahmed, Shahab. "Ibn Taymiyyah and the Satanic Verses." Studia Islamica, no. 87 (1998): 67. http://dx.doi.org/10.2307/1595926.
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JACKSON, SHERMAN A. "IBN TAYMIYYAH ON TRIAL IN DAMASCUS." Journal of Semitic Studies XXXIX, no. 1 (1994): 41–85. http://dx.doi.org/10.1093/jss/xxxix.1.41.
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Rahman Mustafa, Abdul. "Ibn Taymiyyah & Wittgenstein on Language." Muslim World 108, no. 3 (July 2018): 465–91. http://dx.doi.org/10.1111/muwo.12251.
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Nurfaizah, Khanifah. "GOVERNMENT INTERVENTION IN DETERMINING PRICES ACCORDING TO IBN TAIMIYAH’S." Airlangga International Journal of Islamic Economics and Finance 2, no. 2 (July 18, 2020): 97. http://dx.doi.org/10.20473/aijief.v2i2.20821.
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Government intervention in pricing, has always been debated among economists. Islam as a religion which the last has a good economic outlook in terms of micro, macro as well as domestic scale, regional and even international. Prophet was the first in Taimiyah’s book by the public regarding the intervention price, at the time of the Prophet give answers like the following hadith "From Anas bin Malik, he said: the price of goods once expensive at the time of the Prophet. then people said: Messenger of Allah, the prices to be expensive, set a standard price for us, the Messenger of Allah said: Surely it is God who sets the price, holding and distributing rizki, and indeed just hoped that I could meet Allah in a state no one among you who prosecute me because of the injustice in the bloodshed (killer) and treasures. "(HR. Abu Dawud, Ahmad, Tirmidhi and Ibn Majah)" based on the tradition is causing debate among scientists, they have a different view of these traditions. One of them Muslim scientist Ibn Taymiyyah who see his government intervention in pricing, Ibn Taymiyyah was found Ibn Taymiyyah, found the price to be considered by the forces of supply and demand. Due to a shortfall in production or a decrease in imports of goods requested. So, if the need to increase the number of goods, while the ability to provide it decreases, prices will naturally increased. Determines prices by Ibn Taymiyyah can be divided into two types, namely injustice and tyranny of elements. found the price to be considered by the forces of supply and demand. due to a shortfallin production or a decrease in imports of goods requested. So, if the need to increase the number of goods, while the ability to provide it decreases, prices will naturally increased. Determines prices by Ibn Taymiyyah can be divided into two types, namely injustice and tyranny of elements. found the price to be considered by the forces of supply and demand. due to a shortfall in production or a decrease in imports of goods requested. So, if the need to increase the number of goods, while the ability to provide it decreases, prices will naturally increased. Determines prices by Ibn Taymiyyah can be divided into two types, namely injustice and tyranny of elements. Intervention pricing allowed even obligatory in Islam for the benefit of welfaresociety.
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Sahir, Wahida. "Relevance of al-ṡaman al-‘adl on Modern Transaction." Al-Kharaj: Journal of Islamic Economic and Business 3, no. 1 (June 9, 2021): 1–13. http://dx.doi.org/10.24256/kharaj.v3i1.1416.
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A perfectly competitive market can produce fair prices for sellers and buyers. If the market mechanism is disrupted, fair prices will not be reached. This study aims to determine the economic thought of Islamic Middle Ages (Al-Ghazali, Ibn Taymiyah and Ibn Khaldun), analyze the concept of demand and supply prices and the contribution of al-aman al-'adl in demand and supply prices according to Al-Ghazali, Ibn Taimiyah and Ibn Khaldun (Middle Ages). This research uses the method of library research with a historical, sociological and economic approach. Data sources used are primary data and secondary data.The results of this study indicate that Al-Ghazali was one of the thinkers of Islamic economics who initiated the concept of al-aman al-‘adl with a socialist style of thought. Ibn Taymiyyah was a cleric with a socialist mindset that was specifically focused on the market mechanism, emphasizing his views on the free market. Ibn Khaldun was the pioneer of the birth of sociology which summarized the discussion of history-philosophy and political economy. The style of Ibn Khaldun's economic thought is more directed to the style of socialist thought which strongly emphasizes the importance of a free market system. The concept of demand analysis is that the higher the price, the lower the demand will be. Meanwhile, the concept of supply analysis is the higher the price, the more number of goods offered. Al-ṡaman al-‘adl's contribution (fair price) according to Al-Ghazali addresses the issue of price and profit simultaneously without distinguishing between costs and income. The contribution of al-ṡaman al-‘adl (fair price) according to Ibn Taymiyyah maintains fairness in conducting reciprocal transactions and other relationships among members of the community, the concept of a fair price only occurs in competitive markets. The contribution of al-ṡaman al-‘adl (fair price) according to Ibn Khaldun is the price is very much determined by the demand and supply
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Abidin, Zainal. "CORAK PEMIKIRAN DAN METODE IJTIHAD IBN TAYMIYYAH." Millah ed, khus (December 20, 2010): 31–53. http://dx.doi.org/10.20885/millah.ed.khus.art2.
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الجدي, محمد مصطفى. "معالم الوعي المنهجي في التصنيف عند ابن تيمية." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 22, no. 85 (July 1, 2016): 162–31. http://dx.doi.org/10.35632/citj.v22i85.591.
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تروم هذه الدراسة الوقوف على حقيقة الأنماط العلمية التي استخدمها علماء المسلمين في التأليف، وذلك باستكناه تراث ابن تيمية المعرفي الذي خلَّفه وراءه، ولا سيما أنَّه موضع جدل بين الكثير من طوائف المسلمين وغيرهم. وتسعى الدراسة أيضاً إلى بيان القيمة المعرفية لمضامين المصنَّفات التيمية، بما في ذلك تعرُّف مدى صحتها، ومحاولة استكشاف منهجية التصنيف فيها عن طريق تتبع الأفكار وسياقاتها في هذه المصنَّفات.
This research aims to uncover the scientific patterns used by Muslim scholars in their writings, especially the case of Ibn Taymiyyah, which received much controversy among Muslims and non-Muslims. The article attempts to illustrate the knowledge value and validity of the contents of Ibn Taymiyyah’s writings, through tracing the Tayymi methodology and ideas in their contexts.
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Khalil, Mohammad Hassan. "Ibn Taymiyyah on Reason and Revelation in Ethics." Journal of Islamic Philosophy 2, no. 1 (2006): 103–32. http://dx.doi.org/10.5840/islamicphil2006213.
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Fageh, Achmad. "Paradigma Baru Konsep Pendidikan Islam Perspektif Syeikhul Islam Ibn Taimiyah." KUTTAB 1, no. 2 (September 30, 2017): 126–33. http://dx.doi.org/10.30736/kuttab.v1i2.105.
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Islamic education is one field of Islamic studies who received a lot of attention from scientists. This is because in addition to a very strategic role in order to enhance human resources, as well as in Islamic education there are a variety of complex problems. Ibn Taymiyyah for example, he was known as a scholar, thinker and politician. The thinking in the field of education is a response to the various problems facing the Islamic society that demands split logically through education. Philosophy of education, he said, should be built on the foundation of monotheism, the belief in the oneness of God. Monotheism which is the basis of education include; rububiyah monotheism, monotheism asthma wa uluhiyah and nature. Based on the insights of faith is then Ibn Taymiyyah describes the purpose of education, students, teachers, curriculum and so on.
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Rahiman, Nurul Syakirah, Mohd Saiful Anwar Mohd Nawawi, and Raihana Abdul Wahab. "Analisis Perbandingan Konsep Imkān Al-Ru’yah Antara Kitab Fatāwā Al-Subkī Oleh Taqī Al-Dīn Al-Subkī Dan Al-Fatāwā Al-Kubrā Oleh Ibn Taymiyyah." Jurnal Fiqh 18, no. 2 (December 29, 2021): 435–66. http://dx.doi.org/10.22452/fiqh.vol18no2.8.
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Taqī al-Dīn al-Subkī was a scholar proficient in the field of fiqh and usul al-fiqh while Ibn Taymiyyah was a leading Hanbali thinker. Among their works are Kitab Fatāwā al-Subkī and Kitab Fatawa al-Kubra. This study analyzes the comparison between the thoughts of Taqī al-Dīn al-Subkī and Ibn Taymiyyah on the concept of imkan al-ru’yah in determining the beginning of the month of hijrah. This is due to al-Subkī who accepted the concept of imkānalru’yah in the context of hisab as another method for the determination of the crescent moon, but which was rejected by Ibn Taymiyyah.This study adopts a qualitative approach and gathering of information is based on a content analysis of the two main books, namely Kitab Fatāwā al-Subkī and Kitab al-Fatāwā al-Kubrā. It is concluded that imkan al-rukyah had been discussed by both figures in their respective writings. Indeed, there is a clear difference in the acceptance of the concept of imkan al-rukyah.
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Usman, Muh Ilham. "TASAWUF FALSAFI DAN LOGIKA ARISTOTELIAN: TELAAH PEMIKIRAN IBN TAYMIYYAH." Zawiyah: Jurnal Pemikiran Islam 6, no. 1 (July 30, 2020): 1. http://dx.doi.org/10.31332/zjpi.v6i1.1894.
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Dedi, Syarial. "Ekonomi Dan Penguasa (Pemikiran Ibn Taimiyah tentang Mekanisme Pasar)." AL-FALAH : Journal of Islamic Economics 3, no. 1 (July 17, 2018): 73. http://dx.doi.org/10.29240/jie.v3i1.442.
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The classical scholars not only focus on the issue of ritual worship, but also pay attention to the economic problems of society and even indicated theories of modern conventional economics is the adoption of the results of their thinking. One of them is Ibn Taymiyyah. Its has inspired the market mechanism. Prices are handed over to businesses naturally, without being interfered with by the government. On the other hand religion gives authority to the government that must be obeyed by the ruler in taking care of them. This study uses the method of literature with the conclusion that in the free market, the price is considered by the strength of supply and demand. Free market runs fair, reasonable, likes the same likes and no distortion. However, the market mechanism is not always running perfectly, often distortion occurs. In this condition, the state's role as the supervisor of development morality is needed to make people aware that moral norms and ethical values are very important as the principle of development that must be implemented in the life of the economy. This means that Ibn Taymiyya'hs economic thought is in line with the duties and authorities of the ruler.
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Mardanova, Dinara Z. "Rizaeddin Fakhreddin’s works published in 2018–2020." Historical Ethnology 5, no. 2 (November 25, 2020): 345–54. http://dx.doi.org/10.22378/he.2020-5-2.345-354.
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The article provides a brief overview of Rizaeddin Fakhreddin’s works published in 2018–2020. Sach as: “Muhammad (sallallahu alayhi wa sallam)”, “Rihlat al-Marjani” (“Marjani’s journey”), “Mushur irler” series (“Famous men”): “Ibn Arabi” and “Ibn Taymiyyah”, “Kutub al-Sittah wa mualliflare” (“Kutub al-Sittah and their compilers”), “Riza qadi fetvalare” (“Fatwas of Riza qadi”), “Gakyida. Turbiyale ana. Turbiyale khatyn. Turbiyale bala” (“Aqidah. Well-bred mother. Well-bred wife. Well-bred child”) and others.
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Abdullah, Ismail. "Between Theology and Religion: Ibn Taymiyyah’s Methodological Approach and its Contemporary Relevance." Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 375–88. http://dx.doi.org/10.31436/jia.v8i0.242.
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Religious beliefs and theological scrutiny of those beliefs exist side by side with each other from the time immemorial. Religious beliefs seek to continuously characterise and regenerate values, feelings, imaginations and actual daily activities of a person whosoever. Theology stands to scrutinize such religious beliefs, thoughts and values to see whether these beliefs and values are sustainable in human life based on reasoning. Although there is hardly any distinctive single definition for theology, it is said to be the rational inquiry into religious matters such as the nature of God and the truth of the sacred scriptures or, in a broader sense, it is a system of thought which attempts to present what we can know and understand about God in an organised and understandable manner. However, throughout the human history, questions related to the rapport between religion and theology particularly whether that relationship is harmonious or contradictory and what are the proper rational theological means to understand and interpret the nature of God as well as God’s Words, have long been the main concern of theologians, philosophers as well as religious scholars. Ibn Taymiyyah (1263-1328) was one of the prominent Muslim theologians who endeavoured to comprehend the nature of this relationship and produced numerous volumes on this subject. Ibn Taymiyyah maintains that religion and theology are not contradictory to each other; they are both rather complementary to each other. He believes that the religious teachings can be further clarified and validated through the application of theological approach. He also raises the question as to the nature of the theological methodology. He invites the philosophers to deliberate over the issue whether the matters concerning the religion are purely rational. It seems that Ibn Taymiyyah’s concern and suggestions are of universal nature, thus making them still relevant to the 21stcentury world. This paper seeks to explain his methodological approach to religion and theology with a view to substantiating its contemporary relevance. Analytical and comparative methods will be applied in this paper.
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Syuhada, Syuhada, and Zulkiram Zulkiram. "TAUBAT SEBAGAI PENGHAPUS HAD ZINA MENURUT IBNU TAIMIYYAH." LEGITIMASI: Jurnal Hukum Pidana dan Politik Hukum 10, no. 2 (November 19, 2021): 189. http://dx.doi.org/10.22373/legitimasi.v10i2.11340.
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Scholars differ on whether the repentance of an adulterer can abrogate the punishment of the limit ?. Some scholars state that there is no fall at all, while others state that the punishment is limited to fall. In this regard, Ibn Taymiyyah's opinion is the same as the last opinion that the repentance of an adulterer can remove the demand of the limit as long as it has not been submitted to the ruler, but if it has been submitted to the ruler then the limit does not fall so it remains punished and his repentance is accepted by Allah SWT. As for the research method is qualitative, the type of literature research, research data from library materials in the form of books of jurisprudence, law, and other relevant literature then the data that has been collected, both from primary, secondary, and tertiary data, then analyzed by descriptive-analysis. The results of the study showed that according to Ibn Taymiyyah, the perpetrator of adultery who repented before being complained to the government, fell ḥadd adultery. The perpetrator does not have to admit his actions because the attitude is seen as better. As for the adulterer who repents after being complained to the government, then it does not fall ḥadd adultery. The perpetrator must still be punished, his repentance is accepted by Allah SWT., While the punishment of ḥadd as a consummation of his repentance. The argument used by Ibn Taymiyyah about the fall of ḥadd zina due to repentance refers to the provisions of the QS. al-Nisā 'verse 16, QS. al-Māidah verses 33-34, QS. Ṭāhā verses 121-122, and the hadith narrated by Abū Dawud about the punishment of Maiz. The method of istinbāṭ that he uses tends to use heroic reasoning, that is, looking at the sides and rules of language, general and special relations, cause and effect, and understanding the words of the Qur'an.
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Syandri, Syandri, Muhammad Ikhsan, and Abi Hendri. "قاعدة الأصل بقاء ما كان على ما كان وتطبيقها في الصائم الذي أفطر قبل غروب الشمس خطأً: دراسة مقارنة بين المذاهب الأربعة وشيخ الإسلام ابن تيمية." البصيرة: مجلة الدراسات الإسلامية 2, no. 2 (October 8, 2021): 262–82. http://dx.doi.org/10.36701/bashirah.v2i2.420.
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This research discusses the law of the people who break the fast assuming the sun has set, then proved afterwards that the sun has not set by comparing the four schools and Shaykh al-Islām Ibn Taymiyyah, as well as how the implementation of the rule al-Aṣl Baqā' mā Kān 'alā mā Kān. This research aims to find out how the law of fasting according to the four schools, Shaykh Islam Ibn Taymiyyah in this matter, and how the above rules are implemented in this matter. The scientific method used in this study is inductive and deductive methods. The results showed that the law of fasting according to jumhūr al-ulamā’ for people who break the fast assuming the sun has set, then it is clear afterwards that the sun has not set is the unvalid fast, and he is obliged to replace (qaḍā’) it based on the proposition in their view. Jumhūr put this issue in the rule of al-aṣl baqā' mā kān 'alā mā kān. In contrast to Shaykh al-Islām Ibn Taimiyah who considers that his fasting is valid and unnecessary based on the proposition on which he handles it, and he does not include this problem in the rule of al-aṣl baqā' mā kān 'alā mā kān.
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Kasman Bakry, Abdul Haris Abbas, Ashar, and Abdullah Nazhim Hamid. "Konsep Kepemimpinan Negara Islam (Studi Komparasi Pemikiran al-Mawardi dan Ibnu Taimiyah)." NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam 7, no. 1 (June 11, 2021): 1–19. http://dx.doi.org/10.36701/nukhbah.v7i1.201.
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The objectives of this study is to explore and compare the concept of leadership in an Islamic state according to Ibn Taimiyah and al-Mawardi. This study is a qualitative descriptive comparative study, with normative, conceptual, and historical approach. The result os study reveals that Ibn Taymiyyah pays more attention to the ultimate goal of a state leadership, namely the benefit of the world and the hereafter, while al-Mawardi is more concerned with the government system in the form of imāmah or khilāfah.
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Drestiani, Tri Anti, and Ari Khairurrijal Fahmi. "IMPLEMENTASI KONSEP PENDIDIKAN ISLAM PERSPEKTIF IBNU TAIMIYAH DAN MUHAMMAD ABDUH DALAM RPP KURIKULUM 2013." Jurnal Pendidikan Islam 9, no. 2 (November 30, 2018): 155–74. http://dx.doi.org/10.22236/jpi.v9i2.2709.
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Islamic education is a concept of human education based on Islam. Various thought efforts in order to realize education according to Al-Qur’an and Sunnah such as the thoughts of Ibn Taymiyyah and Muhammad Abduh. The author analyzed their thoughts of education and its implementation in Indonesia now. The system, objectives, curriculum, methods and content of Islamic education materials can be innovated in a sustainable periods. This thesis is using a qualitative research. The authors collect data by using library research with content analysis techniques. The author tries to implement the incorporation of the Islamic education system from the two figures through an analysis that made into RPP according to the 2013 Curriculum. How to implement it by using the imtaq method. Imtaq method is a method of learning that is modified by researchers based on the Qur’an and Hadith on structural material. This is expected to improve the quality of students, both IQ, EQ and SQ. Keywords: Islamic Education, Ibn Taymiyyah, Muhammad Abduh, 2013 Curriculum RPP, Imtaq.
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Mansyur, Zaenuddin. "RELEVANCE OF THE CONCEPT OF FAIR PRICES AND PROFITS FOR THE COMMUNITY, (STUDY OF IBN TAYMIYYAH THOUGHTS ON JUSTICE IN TRADE)." Mu'amalat: Jurnal Kajian Hukum Ekonomi Syariah 11, no. 1 (June 26, 2019): 1–18. http://dx.doi.org/10.20414/mu.v11i1.2035.
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The urgency of justice in determining a price or profit in trade at least can construct the concerns of the leading cleric's Ibn Taymiyyah to bring up the theories associated with it. Ibn Taymiyah's involvement in bringing up the theory of justice in the field of trade was nothing but to improve the economic conditions of the community where he lived. Ibn Taimiyah's concern in the economy when he gave rise to fair price theory. According to him that a fair price is a price that can be formed by market forces that run freely is not determined by the party who has the goods so that the shortage of goods (supply decreases) or increasing population (demand rises) is not a reason to raise prices as freely as possible. While the theory of determining a fair price for Ibn Taymiyyah had an impact on determining a fair profit as well. Where profit-taking may also not be determined by the owner of the goods but profit-taking is based on market conditions in ways that are generally accepted. This means that the profit to be taken is a normal profit that can be received by all parties by providing the same price to the general public event even though there is a great need for the merchandise. Thus, determining a price is very relevant to making a profit. Where profits can be determined through market prices that do not cause gaps and exploitation to buyers.
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Maevskaya, Ludmila B., and Khaisam Muhammad Aga. "Philosophical aspects of the historical development of Islamic civilization and the interest in the teachings of Ibn Taymiyyah (1263-1328)." Linguistics and Culture Review 5, S4 (November 14, 2021): 845–57. http://dx.doi.org/10.21744/lingcure.v5ns4.1735.
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The purpose of the paper is to analyse the philosophical aspects of the historical development of Islamic civilisation. Special attention is paid to the socio-cultural and socio-political crises that accompany the development of the Muslim world and the regularity of turning to the radical ideas of the Syrian religious figure Ibn Taymiyyah during the period of instability at the turn of the 13th-14th centuries. Theoretical basis: In the course of the study the author did not find any works, devoted to the influence of Ibn Taymiyyah on the establishment of the ideology of modern radical groups and the interest in the Islamic world to his ideas. Therefore, the scientific novelty of the study lies in the possibility to investigate the features of the historical development of the Islamic world and the appeal in times of crisis to the teachings of this medieval religious leader. In the course of the study the author came to the conclusion, the development of Islam was greatly influenced by the peculiarities of tribal relations in the Arab society in particular, and in the Islamic society as a whole.
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Rabbani, Muhammad Imdad. "Tauhid Ahlussunnah wal Jama’ah; Antara Imam al-Asyari dan Ibn Taymiyyah." Tasfiyah 3, no. 1 (February 1, 2019): 1. http://dx.doi.org/10.21111/tasfiyah.v3i1.2979.
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Irijanto, Tubagus Thresna, Mohd Azlan Shah, and Abdul Ghafar Ismail. "The Thoughts of Economic Growth Theories of Classical Muslim Scholars, A Contribution." TRIKONOMIKA 12, no. 2 (December 25, 2013): 168. http://dx.doi.org/10.23969/trikonomika.v12i2.478.
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This paper attempts to view at the development of Islamic thought in the study of economics and economic growth. In particular, it attempts to explore the similarities and differences between Islamic ideas about economics and to construct economic growth thought and how it used to bridge the gap. The analysis starts from Muslim thought Ibn Khaldun, Al-Ghazali and Ibn Taymiyyah. In addition, the study looked at how the views of classical Islamic scholars had entered into the idea of economic growth. Suggestions will be made on how the gap can be bridged or made closer to contemporary economic thought and economic direction of the country’s future.
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Abdullah, Abdullah. "Sang Juru Penyelamat Tasawuf (Pembelaan Ibnu Al-Qayyim Al-Jauziyyah Terhadap Tasawuf)." Esoterik 3, no. 2 (December 27, 2017): 311. http://dx.doi.org/10.21043/esoterik.v3i2.4285.
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<p class="06IsiAbstrak"><span lang="EN-GB">The two basic reasons behind the writing of this study are first, Ibn Qayyim al-Jawziyah is a leading Salafi scholar who has a high sensitivity to social reality that is incompatible with the texts of the Qur'an and hadith which are mainly related to the practice of Sufism. Secondly, his life history in the midst of a recessionary condition Sufism encouraged him to save and fortify Sufism from various attacks. This research is a library with a descriptive model that describes Sufism during the era of Ibn Taymiyyah and Ibn Qayyim. The results of the hypothesis that the authors found were: 1) Ibn Qayyim's strategy as a Salafi in defending Sufism by using certain tricks, did not clash with fellow colleagues and was even accepted by all circles; 2) Ibn Qayyim was able to reconcile two camps of mutual conflict, Salafits as opponents of Sufism and Sufism as Sufism adherents; 3) Even though Ibn Taimiyah was considered obedient, Ibn Qayyim in Sufism matters did not hesitate to criticize his own teacher who was considered inadvertent in judging Sufism.</span></p>
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Akgunduz, Ahmed. "Sa‘Êd Nūrsī’s Approach to the Principles of Reasoning Vis-à-vis Analogical Inductive Reasoningp; Pendirian Pemikiran Said Nūrsī berhubung Pemikran Analogis Induktif." Journal of Islam in Asia (E-ISSN: 2289-8077) 8, no. 1 (June 15, 2011): 157. http://dx.doi.org/10.31436/jia.v8i1.190.
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Abstract Analogical inductive reasoning (al-qiyās al-tamthīlī) is to some scholars a controversial issue related to Islamic law and logic. It is argued that this kind of qiyās can only afford non-certain knowledge in Islamic law. Bedi‘uzamān Said Nūrsī (1876-1960) however, evaluated this kind of qiyās and argued that there also exists al-qiyās al-tamthīlī which affords certain knowledge. This problem may not be appreciated unless information regarding the proofs (al-’adillah wa al-Íujaj) and the ways of inference (isÏinbāt) and argumentation (istidlāl) in logic and Islamic law is discussed. For that matter stand of great scholars like Ibn Taymiyyah (d. 728) and Ibn al-Qayyim (d. 751) have been shared in. They have actually gone the same way with different nuances.
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Rapoport, Yossef. "The Hanbal&imacr School of Law and Ibn Taymiyyah. Conflict or conciliation." Islamic Law and Society 14, no. 2 (2007): 287–91. http://dx.doi.org/10.1163/156851907781492485.
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أبرو, عبد الحي. "جوانب من الفكر الاقتصادي عند ابن تيمية = Aspects of Economic Thought of Ibn Taymiyyah." الدراسات الإسلامية 51, no. 2 (2016): 178–207. http://dx.doi.org/10.12816/0028395.
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IN’AMUZZAHIDIN, MUH. "ETIKA POLITIK DALAM ISLAM." Wahana Akademika: Jurnal Studi Islam dan Sosial 2, no. 2 (March 7, 2016): 89. http://dx.doi.org/10.21580/wa.v2i2.382.
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<p><strong>Abstract</strong></p><p>Dalam dunia politik praktis, terkesan tidak ada etikanya. Karena yang dikejar adalah tercapainya tujuan politik dengan segala cara. Namun dalam Islam, ada etika politik yang telah dibangun oleh para pemikir muslim, seperti Ibn Abi Rabi’ al-Farabi al-Mawardi Ibn Taymiyyah, dapat dijadikan sebagai bahan renungan, acuan, dan evaluasi terhadap kehidupan politik yang ada, tak terkecuali kehidupan berpolitik di Indonesia, sekaligus diterapkan secara riil dalam panggung politik, dengan multi-interpretasinya. Dengan beretika dalam politik, diharapkan kehidupan politik yang ada menjadi lebih santun dan membawa kemaslahatan bagi rakyat.</p><p><strong>Keyword:</strong> etika, politik, <em>al-siyâsah,</em><em> ahl al-‘aqd wa al-<span style="text-decoration: underline;">h</span>al</em></p>
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Hudaya, Hairul. "VALIDITAS PENAFSIRAN DALAM TAFSĪR BI AL-MA’TSŪR." Jurnal Ilmiah Ilmu Ushuluddin 14, no. 2 (March 7, 2016): 93. http://dx.doi.org/10.18592/jiu.v14i2.688.
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There are three methods of interpretation used by commentators to interpret the Quranic verses, by riwayah, knownas tafs bi al-mats, by logic known as tafs bi al-rayi and by al-isyi. From three methods of interpretation, according to Ibn Taymiyyah, tafs bi al-mats is the best method and valid. It is based on the belief that knows themeaning of the verse is Allah, the Prophet, and his companions. In fact, the commentary by al-mats, not the wholeverse is interpreted by the Prophet, or friends but the majority carried out by commentators with ijtihadnya in placingthe Quran, Hadith and friends opinion when interpreting a verse. Thus, differences in interpretation among commentatorsbi al-mats can not be avoided. In case of Abrahams son who was sacrificed, for example, between al-Thabari, Ibn Kats and Ibn Athiyyah had different opinions and attitudes of understanding of the verses. Whiletheir interpretation is called tafs bi al-mats. Their different opinions indicate that al-tafs bi al-mats also needa review of the validity, especially related to commentators thought in placing the explanation of Quran itself,Hadith and opinion in interpreting the Quranic verses.
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Aḥmad bin Muḥammad bin ‘Abdul Hādī and Muhammad Yusram. "الإمام مجد الدين أبو البركات عبد السلام ابن تيمية الحراني وكتابه منتقى الأخبار." البصيرة: مجلة الدراسات الإسلامية 1, no. 1 (October 9, 2020): 160–79. http://dx.doi.org/10.36701/bashirah.v1i1.235.
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This study aims to introduce one of the leading scholars in fiqh and hadith, Majdu al-Din Abu al-Barakat Abdu al-Salam Ibn Taymiyyah al-Harrani al-Hanbali and introduce his book al-Muntaqa. Among the objectives of this research are to remind the ummah and the students about the greatness of his position which may not be known by many people as well as to read the biographies of the role model of the ummah by imitating and following in the footsteps of his life journey. It also explains one of the most important literature in the hadith al-ahkam, namely muntaqa al-akhbar. In this study, the researchers employed a descriptive approach. Among the most important results of this research are that Imam Majdu al-Din Ibn Taymiyyah was born in Harran in 590 AH and died there in 653 AH. Majdu al-Din Abu al-Barakat is an expert in many disciplines including fiqh, hadith, al-nahw, al-qira'at, and ushul al-fiqh. He studied with many scholars and had traveled to Baghdad several times to recite knowledge in front of the scholars. Abu Al-Barakat wrote many books among which his phenomenal books are al-Muntaqa min al-Ahkam. His reason for writing the book was a request of a judge, Bahauddin bin Shaddad, to Imam Majd al-din to write it in Aleppo. The scholars differed in determining the name of this book and the strongest opinion is al-muntaqa fi al-akhbar fi al-ahkam. This book has many prominences yet does not free from some criticism even though it is in a small number. Abu Al-Barakat has quoted many references in his book. The scholars have an interest in this book by explaining its contents in the form of writing and lectures.
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Ghazali, Mohd Rumaizuddin. "Muhammad Salih Bin Uthaimin (1929- 2001m) dan Manhaj Fatwanya." Journal of Fatwa Management and Research 5, no. 1 (October 4, 2018): 7–26. http://dx.doi.org/10.33102/jfatwa.vol5no1.82.
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This article discusses the life and education of Muhammad Bin Salih al-Uthaimin. It also focuses on his fiqh methodology especially that which is streamlined with maqasid shari’ah and Islamic methodologies, based on the evidence (dalil) and legitimacy. The article also explains how the scholar is influenced by other notable past luminaries such as Ibn Taymiyyah, Ibn Qayyim and Ibn Baz. The author analyses al- Uthaimin’s religious edicts (fatwa) such as those that relate to the Muslims who do not pray, issues on hijab (covering faces and hands), the need to give out alms (zakat fitrah) in cash, and the need to give out alms on gold that are used as jewellery. Ibn Uthaimin’s methodology of fatwa follows Hanbali sect and it has been greatly influenced by his teachers such as Syeikh Abdul Rahman al-Sa’adi. It is found that he is closely identified with literal interpretation in understanding certain basis (nas) when dispensing his fatwa.
Keywords: Religious, edicts, alms, prayers
Abstrak
Artikel ini menjelaskan latar belakang kehidupan dan pendidikan Muhammad Bin Salih al-Uthaimin. Ia juga turut membicarakan manhaj fikah terutama menggabungkan dengan maqasid Syariat dan kaedah- kaedah agama, berasaskan dalil dan kesahihannya serta terpengaruh dengan ulama yang berwibawa seperti Ibn Taimiyyah, Ibn Qayyim dan Ibn Baz. Penulis juga menganalisa fatwanya yang berkaitan hukum orang yang meninggalkan solat, hukum wanita memakai hijab (menutup muka dan tapak tangan), hukum mengeluarkan zakat fitrah dengan wang dan kewajipan mengeluarkan zakat emas yang dijadikan perhiasan. Manhaj fatwa Ibn Uthaimin mengikut Mazhab Hanbali dan pengaruh yang kuat dengan gurunya Syeikh Abdul Rahman al-Sa’adi. Didapati juga beliau mirip kepada kefahaman literal dalam memahami sesuatu nas dalam mengeluarkan fatwa.
Kata kunci: Fatwa, zakat, maqasid, fikah.
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Zulifan, Muhammad. "Politik Islam di Indonesia: Ideologi, Transformasi dan Prospek dalam Proses Politik Terkini." Politik Indonesia: Indonesian Political Science Review 1, no. 2 (July 15, 2016): 171–95. http://dx.doi.org/10.15294/jpi.v1i2.6583.
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This study examines the correlation between Islamic doctrine of the concept of state and government system with the ambition of some Muslims to revive sharia values in a country. Literature research methodology is employed to explore ideas of Islamic political thinkers, ranging from classical and medieval, era such as al-Farabi, al-Mawardi, Ibn Taymiyyah, to the modern era and contemporary scholars, such as al-Attas, Fazlur Rahman, and Arkoun. The validity of the democratic system and the form of an ideal state for Muslims are debatable among Muslim scholars. The concept of civil society that becomes a manifestation of civil society is believed to have been practiced in the historical period of Islamic government.
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Ali, Mufti. "How Did al-Suyuti Abridge Ibn Taymiyya’s Nasihat Ahl al-Iman fi al-Radd ‘ala Mantiq al-Yunan?" Al-Jami'ah: Journal of Islamic Studies 46, no. 2 (December 26, 2008): 279–301. http://dx.doi.org/10.14421/ajis.2008.462.279-301.
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Al-Radd ‘ala ’l-Mantiqiyyin (an alternative title for Nasihat Ahl al-Iman) is a work composed by Ibn Taymiyya to demolish each principle of logic as well as to unravel the depravity of their foundation. Probably due to Ibn Taymiyya’s being genius, when he destroys those principles, he could not avoid himself to discuss digressively irrelevant topics dealing with theological as well as metaphysical issues. In a number of passages in al-Radd, he could not even hinder himself to make a good deal of repetitions. Therefore, al-Radd ‘ala’l-Mantiqiyyin is complex and difficult to use. The coherence of arguments that Ibn Taymiyya formulated is not solid and comprehensive. His criticism of logic is not penetrating as well. On the basis of my analysis of al-Suyuti’s method of abridgement of Ibn Taymiyya’s al-Radd, I argue that al-Suyuti succeeded in rendering Ibn Taymiyya’s sequence of ideas superior to that found in the original work of the latter. The result of this study confirms Hallaq’s argument that the overall result of al-Suyuti’s abridgement of Ibn Taymiyya’s al-Radd is ‘a more effective critique of logic than that originally formulated by Ibn Taymiyya
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Gumilar, Rizki. "أهمية تعلم العربية وطرائق تعليمها عند ابن تيمية." 'ARABIYYA: JURNAL STUDI BAHASA ARAB 10, no. 1 (June 30, 2021): 35. http://dx.doi.org/10.47498/arabiyya.v10i1.468.
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Ibn Taymiyyah is a man of fundamental voice, eloquent, fast reading, and endowed with discernment. He is not only eloquent in pronunciation, but is fluent in Arabic grammar, as one of his students, Imam al-Dhahabi, said about him: “And he mastered Arabic principles and branches, explanations and differences.” And he read Arabic in days to Ibn Abd al-Qawi then he understood it and began to meditate on “Kitab Sibawayh” until he understood it and excelled in Arabic grammar. Also he is one of the scholars who are interested in the Arabic language, collecting its deviation, dominate its evidence, and considers it a source of interpretation of the Noble Qur’an. So, you find him discusses the scholars of interpretation and the authors of linguistic dictionaries in many aspects of their interpretations of some verses, and he directs their statements if possible to combine them, and he mentions the aspects of agreement and the parties to the disagreement. This research deals with his talk about the methods of learning and teaching Arabic that were mentioned in his books.
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Yasir, M., and Iskandar Arnel. "URGENSI AL-NÂR DALAM PERSPEKTIF TASHAWUF IBN ‘ARABÎ DALAM KEHIDUPAN INSAN." Jurnal Ushuluddin 23, no. 1 (January 14, 2017): 88. http://dx.doi.org/10.24014/jush.v23i1.1087.
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Keberadaan neraka dan azab yang bakal dialami penghuninya merupakan salah satu doktrin yang membentuk keutuhan ajaran agama Islam. Didasarkan pada berbagai ayat Qur’an dan hadis Rasulullah s.a.w, bisa dipastikan bahwa tidak seorang pun dari kalangan umat Islam yang menolak keberadaan doktrin neraka. Akan tetapi apakah kenyataan ini juga bermakna bahwa seluruh kaum muslimin memiliki perspektif yang sama tentang ajaran yang satu ini? Ada dua pandangan yang mengemuka tentang topik ini. Secara sederhana bisa digambarkan bahwa pandangan yang pertama berprinsip bahwa neraka beserta azab yang dimilikinya bersifat abadi, kekal selama-lamanya. Namun demikian, sesuai dengan dalil-dalil naqli, pandangan ini memberikan dua prinsip utama tentang nasib para penghuni neraka. Bagi orang-orang mukmin yang berdosa, mereka akan dipindahkan ke surga setelah masa azab berakhir. Sebaliknya, bagi orangorang kafir, musyrik dan munafik, mereka akan kekal di neraka dan akan diazab buat selama-lamanya (al. QS.Al-Bayyinah: 6). Pandangan yang kedua datang dari perspektif yang dibentangkan oleh advokat mazhab Hanafi, yaitu Ibn Taymiyyah (661-728 H/1263- 1328 M) dan muridnya, Ibn al-Qayyim al-Jawziyyah. Berbeda dari yang pertama, mereka berpendapat bahwa neraka beserta azab yang terdapat di dalamnya bersifat fana, tidak kekal
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Hasnain, Sameena. "علی گڑھ سکول کے مفکرین کی نظر میں اجماع کا مقام: محسن الملک کے حوالے سے ایک خصوصی مطالعہ." FIKR-O NAZAR فکر ونظر 58, no. 2 (December 31, 2020): 51–70. http://dx.doi.org/10.52541/fn.v58i2.1527.
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Except for a few initial centuries of Islamic history ,ijmā‘ has been considered the third basic source of the Sharī‘ah after the Qur’ān and Sunnah. It is often contended that a sort of consensus (ijmā‘) occurred amongst the jurists of medieval period which almost closed the door of independent reasoning (ijtihād). Though there were few exceptions, like Ibn Taymiyyah and others, who did not accept this position, these voices were few and far between and could not impact much. However, in the nineteenth and twentieth centuries, there were many scholars who challenged this consensus. Among them were those who were associated with Aligaṛh movement. This article discusses the position of Aligarh school on ijmā‘ with special focus on the writings of Nawāb Muḥsin al-Mulk.
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Mirza, Younus Y. "Was Ibn Kathīr the ‘Spokesperson’ for Ibn Taymiyya? Jonah as a Prophet of Obedience." Journal of Qur'anic Studies 16, no. 1 (February 2014): 1–19. http://dx.doi.org/10.3366/jqs.2014.0130.
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Current scholarship views the Qur'anic exegesis of Ibn Kathīr as the product of the great Ibn Taymiyya. This paper argues that Ibn Kathīr had a distinct Qur'anic hermeneutic and exegesis to that of Ibn Taymiyya. While Ibn Taymiyya's engagements with the Qur'an were tied to theological refutations, Ibn Kathīr's exegesis is primarily a ḥadīth evaluation (takhrīj) which assessed the tradition-based exegesis that pre-dated him. Ibn Kathīr carefully sorts through the exegeses of al-Ṭabarī and Ibn Abī Ḥātim al-Rāzī to find authentic traditions that fit with his moral and ethical values. His exegesis further takes positions that are contrary to Ibn Taymiyya's. For instance, on the issue of the infallibility (ʿiṣma) of the prophets, Ibn Taymiyya argues that prophets sinned but did not persist in sin. Ibn Kathīr, in contrast, maintained that prophets were constantly aided by God and does not highlight their mistakes. Their different definitions are seen in their contrasting accounts of the Prophet Jonah: Ibn Taymiyya viewed Jonah's release from the whale as part of his repentance, while Ibn Kathīr saw it as part of his previous obedience.
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Kostyrya, Inna, and Nataliia Yanchenko. "Ibn Khaldun's concepts in the mirror of Arab political and economic identity." Linguistics and Culture Review 5, S4 (November 23, 2021): 1925–37. http://dx.doi.org/10.21744/lingcure.v5ns4.1881.
Full textAbstract:
The topic of the asymmetry of the processes of globalization, regionalization, localization of international life, for all its fame, does not negate the relevance of deep analysis, especially in the case of traditional societies. Therefore, we set ourselves the task of exploring the ethnohistorical, spiritual, cultural, economic and political spheres of the life of the peoples of the Arab region in retrospection and dynamics using historical-logical, comparative methods and a systematic approach. We also put forward hypotheses that: 1) the key subjective factor influencing the political decision-making markets are the interests of the elite, political leaders in the context of resolving conflicts in the tradition of Muslim diplomacy; 2) the economic, political, legal and philosophical-religious thought of the Arab countries developed under the influence of Islam set forth in the Koran - the holy book of Muslims; 3) the origins of these concepts were laid by Al-Ghazali, Ibn Taymiyyah, Ibn Khaldun and other thinkers of the XI-XV centuries; 4) by analogy with Western political economists, starting with Thomas Aquinas, one can carry out analysis in the paradigm of the so-called “moral economists”.
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Margulis, Sergey B. "On the theoretical foundations and historical development of radical Islam as a political ideology." LOCUS people society cultures meaning 11, no. 2 (2020): 88–105. http://dx.doi.org/10.31862/2500-2988-2020-11-2-88-105.
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The purpose of this article is the analysis of the theoretical foundations of radical Islamism as a political ideology and consideration of the main historical stages of its formation, on the examples of specific religious and political figures. The article presents the main principles of the theorists of radical Islam, on the ideological basis of which there are modern extremist groups such as “Islamic State”, “Al-Qaeda”, “Hizbut-Tahrir” and many others.The author addresses the Koran and the collection of Hadiths “Musnad” by Ahmad ibn Hanbal, as well as the works of Ibn Taymiyyah, Ibn Wahhab, Hassan al-Banna, Seyyid Kutub, Abu al-Al Al-Maududi, etc., as well as the works of local and foreign scholars in this research area. The article is divided into two main parts, the first of which is devoted to the basic postulates of radical Islam, the second is focused on their practical implementation in the political practice of Muslim States. The author came to the conclusion that throughout the history Islamic radicalis periodically received a substantial distribution as one of the answers of the Muslim world, on the one hand, to external pressure, and on the other to the processes happening within itself that a certain group of “zealots” interpreted as the deviation from the true meaning of the religion.
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Rosyad, Rifqi Abdul. "Pelaksanaan Program Wajib Belajar Pendidikan Dasar Sembilan Tahun pada Pondok Pesantren Salafiyah IBNU Taimiyyah Kebokura Sumpiuh Banyumas." Jurnal Kependidikan 7, no. 1 (May 31, 2019): 43–55. http://dx.doi.org/10.24090/jk.v7i1.2927.
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Abstract
This paper focused describing the implementation of the Nine-Year Compulsory Basic Education Learning Program at the Salafiyyah Ibn Taimiyah Islamic Boarding School in Kebokura, Sumpiuh, Banyumas Regency in terms of the Director General Decree of Islamic Institution Number: E / 239 / 2001. This is a qualitative research the subjects of which are the caregivers of Islamic boarding schools, Muslim scholars, Administrative Staff (TU), and santri. The data of this research were collected through observation, interviews and documentation. The results showed that the Implementation of the Nine-Year Compulsory Basic Education Study Program at Ibn Taymiyyah Islamic Boarding School was good, because of the 11 criteria contained in the Director General of Islamic Institutional Decree Number: E / 239/2001 concerning the implementation of the Compulsory Education Program in this institution is appropriate. In addition, the implications of the implementation of the Nine-Year Compulsory Basic Education Learning Program at Ibn Taymiyyah Islamic Boarding School had many positive impacts on management, such as the admission of certificate equivalece to formal education, the integration of religious and general education, the increase number of santri and regular funding from the government..
Keywords
program implementation, nine-year basic education compulsory education program at salafiyah islamic boarding school, director general of islamic religion decision number: E/239/2001
Abstrak
Tulisan ini bermaksud untuk menguraikan pelaksanaan program Wajib Belajar Pendidikan Dasar Sembilan Tahun di Pondok Pesantren Salafiyyah Ibnu Taimiyah Kebokura Sumpiuh Banyumas ditinjau dari Keputusan Direktur Jenderal Kelembagaan Agama Islam Nomor: E / 239 / 2001. Jenis penelitian yang digunakan dalam penelitian ini adalah penelitian kualitatif, subjek penelitiannya adalah pengasuh pondok pesantren, Ustadz dan Staff Tata Usaha (TU) serta santri. Teknik yang digunakan dalam pengumpulan datanya adalah observasi, wawancara dan dokumentasi. Hasil penelitian menunjukan bahwa Pelaksanaan Program Wajib Belajar Pendidikan Dasar Sembilan Tahun di Pondok Pesantren Salafiyah Ibnu Taimiyah baik, karena dari 11 kriteria yang terdapat dalam Keputusan Direktur Jenderal Kelembagaan Agama Islam Nomor: E / 239 / 2001 tentang penyelenggaraan Program Wajib Belajar Pendidikan Dasar pada Pondok Pesantren salafiyah Pondok Pesantren Salafiyah Ibnu Taimiyah sudah sesuai. Kemudian implikasi diterapkannya Program Wajib Belajar Pendidikan Dasar Sembilan Tahun di Pondok Pesantren Salafiyah Ibnu Taimiyah memberikan banyak dampak positif terhadap manajemen di Pondok pesantren tersebut, mulai dari ijazah pondok yang setara dengan pendidikan formal, integrasi pendidikan agama dan umum, peningkatan jumlah santri dan adanya sumber dana yang sudah pasti dari pemeintah.