[64], The year 1303 saw the third Mongol invasion of Syria by Ghazan Khan. [145], Ibn Taymiyya believed that Islamic policy and management was based on Quran 4:58,[146] and that the goal of al-siyasa (politics, the political) should be to protect al-din (religion) and to manage al-dunya (worldly life and affairs). He argues that concepts founded on induction are themselves not certain but only probable, and thus a syllogism based on such concepts is no more certain than an argument based on analogy. He believed that logic is not a reliable means of attaining religious truth and that the intellect must be subservient to revealed truth. He contended that although juridical precedence has its place, blindly giving it authority without contextualization, sensitivity to societal changes, and evaluative mindset in light of the Qur'an and Sunnah can lead to ignorance and stagnancy in Islamic Law. (istawa). [186] His severe critique of Twelver Shia in his book, Minhaj as-Sunnah an-Nabawiyyah, was written in response to the book Minhaj al-karama fi ma'rifat al-imama, by the Shia theologian Al-Hilli. Educated in Damascus, where he had been taken in 1268 as a refugee from the Mongol invasion, he later steeped himself in the teachings of the Ḥanbalī school. His model of analogical reasoning was based on that of juridical arguments. "[176] The Hanafi hadith scholar Ali al-Qari stated that, "Amongst the Hanbalis, Ibn Taymiyya has gone to an extreme by prohibiting travelling to visit the Prophet – may God bless him and grant him peace"[177] Qastallani stated that "The Shaykh Taqi al-Din Ibn Taymiyya has abominable and odd statements on this issue to the effect that travelling to visit the Prophet is prohibited and is not a pious deed. Hij werd opnieuw opgesloten in 1308 voor enkele maanden. He faced considerable hostility towards these views from the Ash'ari's of whom the most notable were, Taqi al-Din al-Subki and his son Taj al-Din al-Subki who were influential Islamic jurists and also chief judge of Damascus in their respective times. [210] John Hoover, in his Perpetual Creativity In The Perfection Of God: Ibn Taymiyya's Hadith Commentary On God's Creation Of This World, elaborates, "Following in the footsteps of Ibn Sina and Ibn Rushd, Ibn Taymiyya then roots God's perpetual creativity in a Neoplatonic concept of God's perfection. The Sufis, however, were widespread and had a large popular following. [41] He also studied mathematics, algebra, calligraphy, theology (kalam), philosophy, history and heresiography. [122], A strong influence on Ibn Taymiyyah was the founder of the Hanbali school of Islamic jurisprudence, Ahmad ibn Hanbal. If God's creativity were not perpetual, God would have been devoid of His creativity, as well as other attributes of perfection, in pre-eternity. [38] Before its destruction by the Mongols, Harran was also well known since the early days of Islam for its Hanbali school and tradition,[39] to which Ibn Taymiyyah's family belonged. [41][40] Ibn Taymiyyah's family moved and settled in Damascus, Syria, which at the time was ruled by the Mamluk Sultanate. Please select which sections you would like to print: Corrections? He placed an emphasis on understanding Islam as it was understood by the salaf (first three generations of Muslims). Voorspraak door iemands goede daden [90] Ibn Taymiyyah considered the use of philosophical proofs and kalam to be redundant because he saw the Qur'an and the Sunna as superior rational proofs. [40] Likewise, the scholarly achievements of his father, Shihab al-Din Abd al-Halim ibn Taymiyyah (d. 1284) were also well known. On arrival of Ibn Taymiyyah and the Shafi'ite scholar in Cairo in 1306, an open meeting was held. [140], Issues surrounding the use of reason ('Aql) and rational came about in relation to the attributes of God for which he faced much resistance. G. F. Haddad The publication of the full English translation of this work with introduction, notes, and indexes is forthcoming insha Allah, x L 20120703 . [214] Once they were in control of Mardin, they behaved unjustly with their subjects so the people of Mardin asked Ibn Taymiyyah for a legal verdict regarding the classification of the territory under which they live. • The Madinan Way En om nog even terug te komen op zijn encyclopedische kennis, hierover leren we meer uit het boek Kamaal Ad-Dien van ibn az-Zamlakaanie, die in discussie ging met Ibn Taymiyyah over meerdere onderwerpen. [37] At the beginning of the Islamic period, Harran was located in the land of the Mudar tribe (Diyar Mudar). However, he did not go so far as to declare these two groups heretical, for they deviated only in their interpretation of God's nature. Ibn Taymiyya (1263-1328) of Damascus was one of the most prominent and controversial religious scholars of medieval Islam. • The Relief from Distress Ibn Taymiyyah's fatwa on divorce was not accepted by the majority of scholars of the time and this continued into the Ottoman era. [130] According one supporter, Serajul Haque, his rejection of the consensus of other scholars was justified, on the basis of the instructions given to the jurist Shuraih ibn al-Hârith from the Caliph Umar, one of the companions of Muhammad; to make decisions by first referring to the Qur'an, and if that is not possible, then to the sayings of the Prophet and finally to refer to the agreement of the companions like himself.