Ibn Taymiyyah

Ibn Taymiyah, whose full name Taqī ad -Din Ahmad ibn Taymiyah (Arabic تقي الدين أحمد بن تيمية, DMG Taqī ad - Dīn Aḥmad ibn Taymiyah, . * January 22, 1263 in Harran, † September 26, 1328 in Damascus ) was a Muslim scholar ( Alim ). He was a follower of the Hanbali school of law ( madhhab ), so his views are commonly considered in theology and fiqh as hanbalitisch. He is sometimes referred to as the inspirer of modern Islamism. His views are considered one of the greatest pillars of moderenen Salafism conservative interpretation.

• 3.1 Teaching in the presence

• 6.1 translations
• 6.2 secondary literature

Teaching

Theology and Koran exegesis

Although Ibn Taymiyah did not prepare their own commentary on the Koran, but he has an "introduction to the fundamentals of the Koran exegesis " (Al- Muqaddimah fī Usul at- Tafseer ) drafted. From this he himself says in the preface that he had written it " according to the dictates of the heart" (min imla ʾ al -fu ʾ ad). On the question of what the Qur'an comment 'm the Book and Sunnah in the next, Ibn Taymiyah said to have referred to the Tafseer - two works of Ibn ʿ Atiya (d. 1149 ) and al-Tabari.

Right

Legal Theory

Ibn Taymiyya said that all legal decisions have to be based directly on a document from the Quran or the Prophet tradition ( Sunnah ). The scholarly consensus ( ijma ʿ ) is only valid if it is covered by such documents. The qiyas he was very critical.

The judicial interpretation of religious texts, he rejected the usual distinction between " real meaning" ( haqīqa ) and " figuratively " ( madschāz ) of linguistic utterances. He advocated the theory that the meaning of linguistic expressions konstituiere only in the particular context and therefore such a distinction of levels of meaning in words per se was not possible. Accordingly, he rejected the common in his time teaching of a universally valid meaning -making ( wad ʿ ) for words. What is the correct meaning of a spoken utterance, is given by him only from the intention of the speaker. It is therefore important for the interpretation of passages from the Quran and Sunnah by fiqh ( " understanding " ) to develop the intentions of God.

The application of taqlid refused Ibn Taymiyya. He took the view that the first three generations of Islam ( Salaf ) - Mohammed, his companions and the followers of his companions from the first generations of Muslims - are the best role models for Islamic life. One " launch " of acts of worship he defied therefore as from unauthorized renovation (bid ʿ a).

Legal practice

Ibn Taymiyya held the talaq al - bid'a, the repudiation of the wife by the three-time pronouncing the Verstoßungsformel after another, invalid. He considered the three-time pronouncing only for the first and thus revocable separation valid. Islamic law ( Sharia ) distinguishes between revocable and irrevocable repudiation. Is revocable by one or two repetitions of the Verstoßungsformel irrevocably after the third.

In the economic sphere he demanded, among other things, that the state had largely stay out of pricing.

Understanding of the state

Ibn Taymiyya regarded it as the supreme task of the state to guarantee the existence of Islamic law, because its observance was to be regarded as a condition of the Muslim one. In his well-known in the Islamic world fatwa for Muslims of Mardin, who lived under the rule of formally converted to Islam Mongol Ilkhanate, he judged that those who practice a different law than Islamic, can not be regarded as a Muslim. Therefore were these rulers who still applied the Mongol Yasa, to be regarded as renegades.

Opponent

Sufis and the veneration of saints

He rejected the veneration of saints and tombs of the Sufis ( Islamic mystics ) as well as the excessive veneration of the Prophet, because God alone is worthy of worship. Your doctrine of the unity of being ( wahdat al - wudschūd ) he refused, as they imagine the validity of Sharia law in question. He gave back often " refutations " and " refutations " of statements of Ibn Arabi. The invocation of saints as intermediaries forms between God and man, he declined sharply, as it runs counter to the principle of absolute uniqueness and majesty of God ( Tawheed / monotheism ) and was a directed not to God but to human cult. Ehrbezeugungen in the form of jewelry to saints' tombs and folk practices such as writing their wish lists and attachments to trees apply to him as unbelief and paganism ( kufr ).

Christians and Jews

He was strongly opposed to the inclusion of " elements " from other religions, especially Christianity. In his book Kitab al - iqtida sirat al - mustaqim he wrote that at the beginning of Islam, a point had been reached, " a perfect dissimilarity of Muslims with non-Muslims ... ". Among other things, why he opposed the celebration of Mawlid and the construction of mosques around the tombs of Sufi saints. Further evidence in this regard from Kitab iqtida: "Many of them [ the Muslims ] do not even know that their established practices have a Christian origin ."

Shiites

His opposition to the Shia, he established also with the excessive veneration of saints, especially the Ahl al -bait. He also accused them of ascribing their imams the attributes of infallibility. Therefore, he held the Shiite doctrine of the Fourteen Infallibles wrong. In his multi-volume work Minhāǧ as- Sunnah an- Nabawīya fī Naqd Kalam aš -si ʿ a wa-l - Qadarīya ( "method of prophetic Sunnah in refutation of the Shia and Qadarīya " ), he refuted the teachings of Twelver Shia scholar al - ʿ Allama al - Hilli, the Öldscheitü, the ruler of the rival with the Mamluks Ilchanidenreiches, had converted to Shiism.

Alawites

Ibn Taymiyya considered the Alawites in the Syrian coastal mountains as apostates ( murtadd ) that would have to be punished according to Islamic law the death penalty.

Philosophers

Ibn Taymiyya rejected the Islamic philosophy, however, had dealt thoroughly with her. He argued that only with the knowledge of logic can not be extended. About the Maatreediyyah he falls a comparatively light sentence: " The Maturidiyyah belong to a group, representing the largely right, but also wrong views, you are closer to the way of the rightly guided than on the misguided ( ... ) The largest part of their faith. is lawful (...) they fought false views of (Mu ʿ tazila ), spanned here, however, the sheet through innovations (bid ʿ a) in turn so that they slowed down a bigger and more serious renovation with a smaller and lower renewal., you disproved a big lie with to belong to a small, which is the case for most of the philosophers ( mutakallimun ), the claim to the Ahl al - Sunnah wa'l-Jamaa'ah ( rightly guided ). " ( Ibn Taymiyah, al - Fataawa, 1/ 348)

Student

• Ibn al - Qaiyim Dschauzīya
• Ibn Katheer

Effect story

After Caterina Bori Ibn Taymiyya 's position was by no means to be compared during his lifetime with its present meaning. On one hand, he was admired by his contemporaries due to his learning, on the other hand you encountered him because of his pugnacious personality and often deviates from the consensus of the Hanbali school positions with great skepticism. Little is known about its effect after his death until his "rediscovery" in the wake of the success of the Wahabiyya. Khaled El- Rouayheb analyzed the effect of different positions of Ibn Taymiyya and comes to the conclusion that he not only had no influence on the course of Islamic history, but also took positions that were widely regarded as barely acceptable.

When his " re-discoverer " applies the Ottoman scholar Imam Birgivi on desse Gedankenkgut essentially based Kadizadeli the movement.

The rising popularity of Ibn Taymiyya from the 18th century is decorated in research commonly Muḥammad ʿ Abd al - 'm Wahhāb attributed whose teachers were admirers of the scholar and his works included in their curricula with. In addition, ʿ Abd al - Wahhab have lessons in some essential aspects to a great proximity to Ibn Taymiyya which. A contrary view does Natana J. Delong -Bas, according to Ibn Taymiyya represented a negligible source.

Further impetus was given Ibn Taymiyya by an influential opinion Nu ʿ al - mān Alūsīs that this 1881 published under the title " Jala ʾ al - ʿ fī Aynayn muḥākamat al - Aḥmadayn ". In this he defended Ibn Taymiyya before known of his critics, Hajar al - Haytamī. Nu ʿ al - Alusi mān tried to refute the allegations and cites other notable ʿ ulama ʾ, Ibn Taimīyas share the assessments. In this way, he managed to locate the scholars within the mainstream Sunni tradition and simultaneously highlight its uniqueness.

Over the two factors mentioned above came the ideas of Ibn Taymiyya in the circle of influential reformers Muḥammad ʿ Abduh and Rashid Rida, the abdruckten his works in extensive excerpts in the magazine al -Manar and their programmatic demands partly with reference to Ibn Taymiyya to justify tried.

Islamists such as Sayyid Qutb emphasized in connection to Ibn Taymiyya, that it is the primary task of the Islamic state to provide for the enforcement of Sharia. The murderers of Egyptian President Anwar Sadat legitimized their actions with reference to the fatwa for Muslims of Mardin: There will not practice Islamic law in Egypt, the government was in disbelief. The Syrian Muslim Brotherhood resorted in their confrontation with the costs borne by the Alawite Baathist regime Ibn Taymiyya on condemnation of this religious community.

Teaching in the presence

In the legal system of Saudi Arabia, the legal and religious view of Ibn Taymiyya plays a significant role in the course of justice. Ibn Hazm addition he is as one of the most important elders Ulema of Ahl -i hadith. Even with other Salafi movements such as Muhammadiyah and Tariqa -yi Muhammadiya he is regarded as authority. Find similar picture for the Hanafi Dar ul- Ulum Deoband especially his views on the veneration of saints and renewal greater attention.

History of Research

The study of the life and work of the eminent scholar is a relatively recent phenomenon in Western research. The Islamic scholar George A. Makdisi explains this fact with the great Ignaz Goldziher influence, who had derived his position regarding Ibn Taymiyya from reading anti- hanbalitischer works and the importance of Ibn Taymiyya so could not meet. Even if Makdisi in the 1970s - an important stimulus gave to rethink the Western image of Ibn Taymiyah, intensified interest in him only because of its exploitation by extremist groups, such as the assassin of Egyptian Prime Minister Anwar Sadat - and before him Laoust, in the grounds of their actions invoked the so-called Mardin fatwa of Ibn Taymiyya. The Berlin Islamic scholar Birgit Krawietz also makes note that the reception Taymiyya was thematically narrowed sharply in Islamic Studies. It is noticeable that the preoccupation with the scholars often revolved around the controversial aspects of his life, an approach that the image of a " dispute Hansel ( s ) of any kind " feed bar. Ibn Taymiyya's positions in the field of Islamic jurisprudence, however, was explored completely inadequate.

Quotes

ما يصنع أعدائي بي فجنتي في صدري اينما رحت فهي معي لا تفارقني, فحبسي خلوة, وقتلي شهادة, و اخراجي من بلادي سياحة

What can I do to my enemies already? My paradise is in my heart wherever I go, there is always with me ... ( Ibn Taymiyya, Fatawa 35/36 )