Principles of Islamic Faith (Al-`Aqidah Al-Wasitiyah (original) (raw)

TAFSĪR IBN KATHĪR A Window Onto Medieval Islam and a Guide to the Development of Modern Islamic Orthodoxy

Routledge Companion to the Qur'an, 2021

Studies on the tafsīr of Syrian scholar Ibn Kathīr (d. 774/1373) often lead to discussions of “Salafism” or “conservative scholarship” because his exegesis tends to be associated with Saudi Arabia and the so-called Wahhabi movement. Ibn Kathīr is further seen as merely the student of famed Damascene theologian, jurist, and firebrand Ibn Taymiyya (d. 728/1328). Ibn Taymiyya provided the theology and hermeneutic – the belief goes – and Ibn Kathīr simply implemented it. However, I will demonstrate that the tafsīr developed out of a theological struggle within the Shāfiʿī school of law in Damascus and has been appropriated by an array of modern movements, from the partisans of hadiths to academic Qur’an scholars. Thus, through this historical approach, I contend that various terms used to describe Tafsīr Ibn Kathīr, such as “Salafi,” often obscure the content and uses of the work, confining it to a particular theological movement when its applicability has always been much larger. Examining Tafsīr Ibn Kathīr is an excellent way to understand the great theological debates of medieval Islam and offers a window onto how Islam was conceptualized in the modern world.

Encyclopedia of Islam : Ibn Tūmart

2022

Akanss (d. 1294/1877) titled Kitb f l-radd al talf Muammad Akanss, and a book about the journey he made for his pilgrimage to Mecca, al-Rila al-ijziyya ("The journey to the ijz"). 5. Ab l-Abbs Amad b. al-lib (d. 1321/1903), with a vast religious and philological training, was a q of Azammr, Tangier, and Meknès, where he also worked as a preacher (khab). He wrote, among other works, a commentary on al-Bukhr's al-a titled shiya al l-Jmi al-ah and Risla f l-basmala ("A treatise on basmala [i.e., the expression "in the name of God, the Most Gracious, the Most Merciful"]). Bibliography Sources Sulaymn al-awwt, al-Rawa al-maqda wa-l-ulal al-mamdda f mathir Ban Sda, ed. Abd al-Azz al-Tln, 2 vols., (Casablanca and Fez 1994); Ibn al-Amar, Rawat al-nisrn f dawlat Ban Marn, ed. Abd al-Wahhb b. Manr (Rabat 1991), 47; Ibn al-Khab, al-Ia f akhbr Gharna, ed.

Exclusive Islam From The Perspective of Ibn Taymiyah

ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin, 2018

To build the idea of Islamic inclusiveness, Nurcholish Madjid made Ibn Taymiyah a reference. The definition of “Islam” as al-inqiyad, al-istislam, and al-ikhlash by Ibn Taymiyah became the foundation for Madjid to propagate the ideology of religious unity of the prophets, in the form of monotheism or submission only to Allah. But on the other hand there are many scholars who viewed the contrary, that Ibn Taymiyah was not an inclusive thinker. Instead he was the source of inspiration for the contemporary Islamic radicalism. This paper attempts to probe the religious ideas of Ibn Taymiyah. The focus of this paper is on the thought of Ibn Taymiyah on Islam and other religions, especially Judaism and Christianity. Research on some of his works showed that it is not quite right to conclude that Ibn Taymiyah was an inclusive thinker. There are, in fact, some of his ideas that seem to be inclusive as Madjid referred to. However, in-depth study on his thought showed that he had exclusive vi...

I.T’S VIEW OF AL-TASYABBUH: AN ANALYSIS OF HIS IQTIDA’ AL-SIRAT AL-MUSTAQIM LI MUKHALAFAH ASHAB AL-JAHIM

Online Journal of Research in Islamic Studies, 2016

The issue of al-tasyabbuh (imitating) that had been rooted within the Islamic society in Malaysia nowadays are getting more serious. This issue can weaken the aqidah and destroy the personality of a Muslim in a subconscious manner. Excessive toleration on imitating non-Muslims could pose a religious pluralism that is forbidden (in Islam). On uncovering this issue on al-tasyabbuh, Ibn Taimiyyah is one of the earliest scholars that had written a specific writing regarding this issue, that is a book by the name Iqtida' al-Sirat al-Mustaqim li Mukhalafati Ashab al-Jahim. Therefore, this is a research that is discussing about Ibn Taimiyyah's view on this issue of al-tasyabbuh in the book al-Iqtida'. This research comprises of Ibn Taimiyyah's biography and the simplified content of his book and his method on discussing about al-tasyabbuh. On accomplishing this objective, the content analysis method was applied to identify Ibn Taimiyyah's view on al-tasyabbuh. Research shows that Ibn Taimiyyah had a serious concern onto this issue, especially when imitating the non-Muslims. He divided this issue into three parts that are; the prohibition of imitating non-Muslim, Satan and the Bedouins and A'jam (non-Arabs). But there are some of his views that are impractical due to current developments and recent socio-cultural changes. There are some cultural aspects that cannot be avoided, such as the way that people dress (non-religious dressing) and technology. This is because majority of Muslims are consumers and they all use the technologies that had been developed by non-Muslims. Thus, Muslims should be aware of the issue of al-tasyabbuh so that the social interaction with the non-Muslims does not deviate from the Syara' (Islamic laws).

Muslim Saints Contested: Ibn Taymiyya’s Critique of al-Qushayrī’s Risāla (ahead-of-print, advanced version)

Journal of Islamic Studies (Oxford University Press), 2023

This article analyses Ibn Taymiyya’s neglected commentary on ʿAbū al-Qāsim al-Qushayrī ’s Epistle on Sufism (al-Risāla al-Qushayriyya fī ʿilm al-taṣawwuf), in which he wages several intellectual battles simultaneously: with Ashʿarī theologians of earlier centuries, such as al-Qushayrī himself; with his Ashʿarī contemporaries like Ibn Jahbal al-Kilābī; and with advocates in Damascus and Cairo of Ibn al-ʿArabī’s monistic teachings. Ibn Taymiyya deploys a set of historical and discursive arguments rooted in the early Sufi historiography to argue that both Ashaʿrīs and monistic-minded Sufis do not have a rightful claim to the heritage of the early Sufi authorities. In the struggle to define ‘Islamic orthodoxy’, Ashaʿrīs and Ḥanbalīs evince two radically different approaches to Sufi sayings. Al-Qushayrī and Ibn Jahbal affirm the harmony between Sufi utterances and the rational proofs of speculative theology (kalām), while, in stark contrast, Ibn Taymiyya accentuates their ascetic-mystical connotations. This Ḥanbalī–Ashʿarī debate comprised two conflicting attitudes to the notion of ‘Muslim sainthood’ (wilāya): the Ashʿarīs insisted that early Sufi saintly figures (awliyāʾ) mastered the principles of kalām in order to explain the nature of God to different classes of the Muslim community, while Ibn Taymiyya believed that this type of theological reasoning undermined the very foundations of the spiritual teachings of the early Sufis and retarded the spiritual growth of those who undertook the Sufi path. These polemical exchanges demonstrate that Sufi figures, concepts, images, and texts became central to the articulation of theological arguments during the early Mamluk sultanate.

Questioning the Position and Status of Ibn Taimiyyah in the Hanbali School of Thought

Al-A'raf : Jurnal Pemikiran Islam dan Filsafat, 2022

For centuries, polemic over Ibnu Taimiyyah (661-728H) has generated cross-generational tension among supporters and opponents. Those supporters believed Ibn Taimiyyah to be ma'shum,surpassed Imam Ahmad bin Hanbal, and unilaterally ordained him as khatim al-mujtahidin. A claim which ignores Sunnis scholars’ epistemic criticism across the school of thought and generations, including a critical assessment of the internal Hanbali school of thought itself. Such as Ibn Rajab (736-795H); Ibn al-Mardawi (817-885H); Ibn Najjar (898-972H); al-Buhuti (1000-1051H); and al-Safaraini (1114-1188H). By employing the interdisciplinary approach to analyzing the primary sources, the result of the study revealed that one of the internal consensuses of the Hanbali school of thought is clear enough. When there is a dispute over the results of tarjihformulation in ushuland furu', the hierarchy of the referential authority is as the following; first,Imam Ahmad bin Hanbal; second, Ibnu Qudamah al-Ma...