Ibn Qayyim al-Jawziyya Research Articles

Recasting al-Siyāsa al-Sharʿiyya in 1920s Egypt: Formulating a Theory of an Islamic Modern State

This article primarily explores one of the Muslim scholarly discourses aiming to construct an Islamic governance model, harmonious with the modern state, that is intertwined with premodern Islamic traditions. It scrutinizes the reinterpretation and reconceptualization of the premodern concept of siyāsa sharʿiyya in 1920s Egypt by modernist ʿulamāʾ (religious scholars) to align with the nation state’s legal and constitutional landscapes. The study focuses on the legislative aspects of this modernized theory of siyāsa sharʿiyya and demonstrates how under this theory the state conceptually begins to play a legitimate role in defining Islamic law. Special attention is given to ʿAbd al-Wahhāb Khallāf’s (d. 1375/1956) book, al-Siyāsa al-sharʿiyya, which highlights the transformative epistemological and constitutional repercussions of this discourse. Comparative analysis is conducted with the works of premodern progenitors of the concept, such as Ibn Taymiyya (d. 728/1328) and Ibn Qayyim al-Jawziyya (d. 751/1350) and later authors who have used the concept, to identify discrepancies between premodern and modern discourses in siyāsa sharʿiyya. The study also cites practical implementations of this modernized theory through a law project proposed in Egypt in 1926 that demonstrates how the new siyāsa sharʿiyya discourse bestowed an inherent legal authority to the state to independently legislate on sharīʿa laws based on an expanded conceptualization of maṣlaḥa (public benefit).

<b>"Al-Taqyeed Al-Maqasidi" according to Ibn Qayyim Al-Jawziyya and its applications</b>

اهتمت هذه الدراسة بالقواعد المقاصدية التي أشار إليها الإمام ابن قيم الجوزية في مؤلفاته وكتبه، فكانت على النحو التالي: أولاً: القواعد العامة في المصالح والمفاسد، وعددها اثنتا عشرة قاعدة. ثانيًا: القواعد الخاصة بالموازنات بين المصالح والمفاسد، وعددها سبع قواعد. ثالثًا: القواعد الخاصة بالأسباب والذرائع، وعددها قاعدتان. هذا مع ذكر كثير من النماذج والتطبيقات لتلك القواعد، ومن خلال ذلك ظهر الدور البارز الذي بذله الإمام ابن القيم الجوزية ـ رحمه الله ـ في تقريب علوم الشريعة، بتقعيد قواعدها، وربط جزئياتها بكلياتها، وبيان مقاصدها وعلل أحكامها، ووسطية واعتدال منهجه، ورسوخ قدمه في علوم الشريعة، ومقاصد أحكامها.

متن و شرح رسالۀ «کیفیت واقعۀ بغداد» نصیرالدین طوسی

The Mongols’ invasion of the territories of the Islamic world, especially Baghdad, the seat of the Islamic Caliphate, had great consequences, including the fall of Baghdad and the Bani Abbas Caliphate, the killing of the Caliph, and extensive destruction in the geography of their invasion. About half a century after the invasion of the Mongols, Ibn Taymiyyah (1263-1328), regardless of historical documents, accused Nasir al-Din al-Tusi, a prominent thinker, of collusion and cooperation with Hulagu Khan. After Ibn Taymiyyah Harrani, these accusations were followed and disseminated in religious, historical, rijal (the study of hadith narrators and their personality), and even moral books by his students, such as Ibn Qayyim al Jawziyya (1292-1350). This article is an attempt to deny these accusations. Relying on the earliest historical documents, it tries to describe the historical event as it happened. In this regard, the article first provides the text of Nasir al-Din al-Tusi’s short treatise “On the Baghdad Incident”, included in Aladdin Atamalik Juveyni’s “Tarikh-i Jahangusha”, and then presents its descriptive interpretation separately. Although this treatise is short, it contains all the important points, from Hulagu Khan’s decision to go to war to the conquest of Baghdad and the analysis of the internal factors of the fall of the caliphate. This treatise, above all, is a very solid argument. For its author first of all was the witness of the Baghdad events. Secondly, in this writing, Nasir al-Din al-Tusi examines the Mongols’ attack on Baghdad but does not mention his own activity or role in the attack on Baghdad. Thirdly, if he had an activity and a role in this incident, or if he had an intention to take revenge on his religious opponents considering the situation, he should at least have hinted and expressed his approval, which is not the case at all.

The Concept of Education Perspective Ibn Qayyim al-Jawziyya

This research aims to explore the concept of education according to Ibn Qayyim al-Jawziyya, a prominent Islamic scholar and thinker. Its primary objective is to comprehend his views on education as reflected in his works and to analyze the holistic approach he advocated for shaping individuals in accordance with Islamic principles. The research employs a method of classical text analysis and literature review. Through the analysis of Ibn Qayyim's works and previous research, the researcher delves into his perspectives on education and the methods he recommended for character formation and intellectual development of individuals. The findings of the research indicate that Ibn Qayyim advocates for holistic education, encompassing character formation, spiritual growth, and the integration of knowledge and morality. He emphasizes the importance of education centered on Islamic values to create individuals of quality who can contribute positively to society. Based on the research findings, it is recommended to integrate Ibn Qayyim's educational concepts into formal educational curricula, provide training to educators in implementing the methods of education recommended by him, and further research to delve into the relevance of these concepts in the context of modern education.

Ordered Relationships. The Regulation of Jewish-Christian Marriages and Children in Ibn Qayyim al-Jawziyya’s Legal Works

Ibn Qayyim al-Jawziyya (d. 751/1350) was a well-known theologian and jurist who lived in Mamluk Damascus. He wrote on a variety of topics and his writing has retained, or acquired, relevance for many Muslim readers today. Amongst his works is a legal compendium dedicated to Jews and Christians living under Islamic rule, entitled Aḥkām ahl al-dhimma. Although most of the rulings in Aḥkām ahl al-dhimma focus on relations between non-Muslims and Muslims, or Muslim society, Ibn al-Qayyim also discusses the question of Christian-Jewish marriage and the identity of a child born to a Christian-Jewish couple. This article analyses his teaching on both questions and relates it to the wider intellectual and historical-social context. It argues that Ibn al-Qayyim uses the question of inter-religious marriage and children’s religious identity to develop ideas about the relationship between Judaism, Christianity and Islam and to link these to the political status of Jews and Christians in his own historical and social context.

The Contribution of Ibn Qayyim al-Jawziyya to Salafi Sufism

This article aims to explore the Ibn Qayyim al-Jawziyya’s original views on Sufism. Ibn Qayyim is regarded as an authority in Salafi circles who reject Sufism as a legitimate representation of Islam, especially its philosophical orientation. This article uses a literature research model to reach the finding that Ibn Qayyim understood Sufism as a moral system and part of the science of Islamic morality. Sufism aims to purify the soul to prepare it for its return to God along the path of love. The basis of Sufism as revised by Ibn Qayyim was the Qur’ān, the Sunnah, the traditions of the companions, the ideas of Ibn Taymiyya, and the teachings words of the early Sufi masters. Ibn Qayyim strongly adhered to the orthodox principles of Islamic scholarship later dubbed as Salafism, especially in terms of prioritizing the shari‘a over reason and rejecting esoteric interpretation (ta’wīl). For Ibn Qayyim, the Sufi philosophers were misled in overly relying on ta’wīl and disregarding the role of reason. His approach to Sufism was to perform an objective evaluation of the Sufi teachings circulating at his time. Instead of joining either side, the side of those who condemned it as unlawful innovation (bid‘a) or the side of those who accepted it uncritically, Ibn Qayyim chose to conduct an extensive review of its ideas and practices, rejecting those elements that he found objectionable and accepting others that he found commendable.

Brother against Brother: Early Refutation of Wahhabism by 18th-century Hanbalis Scholars

Since its rise in the 18th century, Wahhabism has been a source of intergenerational controversies among sunnī madhabī scholars (Hanafi, Maliki, and Shafi’i schools) and even among respected Hanbali scholars themselves. Muḥammad bin ‘Abd al-Wahhāb’s fatwas have drawn sharp critiques and refutations by Hanbali scholars, particularly those regarding tawḥīd ulūhiyyah which justifies declaring others as infidel-apostates (kāfir murtad). Other contested fatwas include those on Muslim practices of seeking blessings (tabarruk), seeking intermediaries (tawaṣṣul), visiting graves (ziyārah), and seeking help (istighāthah). Muḥammad bin ‘Abd al-Wahhāb and his followers have theologically deemed these practices as shirk al-akbar (a major form of idolatry) and have proclaimed his early Wahhabism as the true successor to the manhaj of Ibn Taymiyyah and Ibn Qayyim al-Jawziyya. This article portrays the refutations and rebuttals by Hanbali scholars of Muḥammad bin ‘Abd al-Wahhāb and his early Wahhabism based on primary sources. Specifically, this article describes the theological examination of and challenges against Wahhabism by 18th-century Hanbali scholars such as Shaykh al-Qāḍī Sulaimān bin ‘Abd al-Wahhāb al-Najdī al-Ḥanbalī in Al-Ṣawā‘iq al-Ilāhiyyah fī al-Radd ‘alā al-Wahhābiyyah. The findings show that 18th-century Hanbali scholars urge a discontinuity of early Wahhabism's theological concepts from major Hanbali schools on the contested fatwas.

Cihadî Selefîlik Bağlamında Neo-selefîliğe Eleştirel Yaklaşım

Salafism has been evaluated at various stages in the historical process. The view that the Salafī approach includes Muslims, especially the first three generations, is generally accepted. Here Aḥmad b. Muḥammad b. Ḥanbal (died 241/855), the muḥaddiths, in which he was included, lead. Salafism, on the other hand, is a method of thought that systematized with Ibn Taymiyya (d. 728/1328) and Ibn Qayyim al-Jawziyya (d. 751/1350), who said that they followed this first Salafī generation. Later, in the 18th century, Muḥammad b. ʿAbd al-Wahhāb (d. 1202/1792) Salafism came to the fore again. Since the 19th century, the efforts made for Islam and Muslims to return to their essence, stand up and progress, have been named as Neo-salafism. One of those who positioned itself in Salafism is Jihādī Salafism, which consists of many groups among itself. Jihādī Salafism has been criticized in terms of accepting violence as a method, especially attributing Muslims to takfīr and shirk and to impose their own truth on others and has led to the questioning of the nature of Salafism's lines. With these attitudes, they have come to a situation that will damage both the general belief structure of Muslims and the tolerance, well-being, notification and invitation method of Islam.

Dinî Dışlayıcılık Söylemi İnşa Eden Neo-Klasik Selefî Anlayışın Eleştirisi: Dilin Epistemik Değeri Hakkında Fahreddin Râzî’ye Yöneltilen Tenkitler Özelinde Bir Değerlendirme

Al-Rāzī stated that specific criteria should exist for interpreting religious texts, with one of the two in particular prioritizing the conflict of ʿaql [reason] and naql [revelation]. Accordingly, he developed the theory of the hypothetical nature of linguistic evidence. According to al-Rāzī’s theory, literary evidence have been exposed to possible errors from transferring al-nahw [lexicography, morphology, and grammar] rules to the present day; different linguistic possibilities such as figurative speech homonymy and transfer of meanings (naql al-lugha) are likely to have occurred in the process. Therefore, religious texts do not express certainty when qarīnas [contextual clues] are absent. Ibn Taymiyya and Ibn Qayyim al-Jawziyya, leading names in the neo-classical Salafī understanding, described the view that literal evidence does not express ʿilm [definitive knowledge] but rather expresses Ûann [speculative knowledge] as taghūt [an idol], criticizing it to have a marginalizing and exclusionary style. The present article will examine the discourse of religious exclusivism produced within the framework of the hypotheticality of language and will show that this discourse is caused by Ibn Taymiyya’s and Ibn Qayyim al-Jawziyya’s words being misunderstood. This study will first explain what is meant by religious exclusion and provide the intellectual background of the theory of the hypotheticality of language. Next, it will cover Ibn Taymiyya’s and Ibn Qayyim al-Jawziyya’s questioning of al-Rāzī’s religiosity, and finish with how the accusations against Rāzī had stemmed from a misunderstanding of his ideas.

From Obscurity to Authority: The Changing Reception of Ibn Qayyim al-Jawziyya’s Aḥkām ahl al-dhimma from the Eighth/Fourteenth to the Fifteenth/Twenty-first Century

ABSTRACT This article reviews the changing reception of Ibn Qayyim al-Jawziyya’s (d. 751/1350) Aḥkām ahl al-dhimma between the fourteenth century and modern times. I argue that the book had little influence on legal discourse about Christian and Jewish subjects under Muslim rule when it was written and during the following centuries. However, after the publication of a printed edition in 1961 and particularly from the 1990s, Aḥkām ahl al-dhimma has become an important resource for discussions of non-Muslim minorities in a Muslim state. I attribute the altered reception to a number of factors, including the now changed status of the author and the Ḥanbalite school to which he belonged, and the new relationship between the character of the book and the expectations of its readers. Consideration of the trajectory of Aḥkām ahl al-dhimma from the fourteenth to the twenty-first century is revealing for the insights that it offers into the changing status of Ibn al-Qayyim and the Ḥanbalite legal tradition, and the approach to non-Muslim subjecthood in Islamic legal discourse. It should also encourage caution when using this book as a source for understanding the social or legal history of relations between Muslims and non-Muslims in the fourteenth century.

İbn Kayyim el-Cevziyye’nin Makâsıd Anlayışı

Bu makalede, fıkıh usûlünün önemli konularından biri olan makâsıd ilmi ele alınmaktadır. Çalışmada İbn Kayyim el-Cevziyye’nin (öl. 751/1350) makâsıd konusundaki görüşleri merkeze alınmıştır. Bu sebeple asıl amaç onun görüşlerinin tespit ve tahlil edilmesidir. İbn Kayyim el-Cevziyye, başta İ‘lâmu’l-muvakkıʿîn olmak üzere pek çok eserinde makâsıd ilmine ilişkin değerlendirmelerde bulunmuştur. Bununla birlikte zarûriyyât çerçevesinde şekillenen klasik makâsıd teorisine temas etmemiştir. Bunun yerine uygulamalı bir makâsıd anlayışı benimsemiştir. Şeriatın hikmetler ve kulların dünya ve ahiret maslahatları üzerine kurulduğunu ifade ederek sık sık maslahata vurgu yapmıştır. Çeşitli fıkhî ilimlere makâsıdla bağlantılı açıklık getirmiştir. Kıyas, hükümlerin taʿlîli, ictihad, vesâil ve ahkâmın değişimi bu ilimler arasında yer almıştır.İbn Kayyim, kıyasla makâsıd arasında çok yakın bir ilişki olduğunu belirtmiştir. İllet ortaklığını ifade eden münâsip vasfa vurgu yapmıştır. Kıyas lafzının hem sahih hem de fâsid kıyası kapsadığını söylemiştir. Geçerli gördüğü kıyası ifade etmek için pek çok tamlama kullanmıştır. Sahih kıyası, mizan olarak nitelemiştir. Geçersiz olarak nitelediği kıyas yerine başta fâsid kıyas olmak üzere birçok lafız zikretmiştir. İbn Kayyim, kıyasın karşısında üç muhtelif gruptan söz etmiştir. Onun ifadelerine göre söz konusu bu üç grubun görüşleri tutarsızdır. İbn Kayyim bu görüşleri çeşitli açılardan eleştirmiştir. Onun zikrettiği ve dengeli olarak nitelediği dördüncü görüş esas alınmalıdır. Çünkü önde gelen fakihler bu görüşte birleşmiştir. İbn Kayyim el-Cevziyye, şerꜤî metinlerdeki illetlerin açık bir şekilde belirtildiğini ifade etmiştir. Ayetlerdeki illetlerin bizzat Allah Teâlâ; hadislerdeki illetlerin Hz. Peygamber tarafından tayin edildiğini dile getirmiştir. Bu bağlamda şeriatın amaçlarına ulaşmak için istikra/tümevarım yönteminin önemini ihsas ettirmiştir. Hükümlerin taʿlîli hususuna büyük önem vermiştir. Hükümleri, akılla kavranabilen, kavranmayan ve bu ikisi arasında olanlar şeklinde üç grupta ele almıştır. Aslında muallel bazı hükümlerin taabbudî olarak telakki edildiğini belirtmiştir. Ona göre iddet gibi kimi meseleler taabbudî değildir. Çünkü iddetin hikmetlerini anlamak mümkündür. İbn Kayyim’in bu konuda çağdaş dönemdeki bilginlere öncülük ettiği görülmektedir. O, makâsıdla ictihad arasında sıkı bir bağ kurmuştur. Onun ifadesine göre ictihad kapısının kapandığı şeklindeki iddialar doğruyu yansıtmamaktadır. Çünkü bu iddiaların doğru olduğunu kabul etmek ilmin yok olması anlamına gelir. Bu nedenle bu iddiaları dikkate almak mümkün değildir. İbn Kayyim, fıkhî problemlerin makâsıd çerçevesinde canlı ve etkin bir ictihad anlayışıyla çözülmesi gerektiğini dile getirmiştir. Makâsıd bağlamında, vesâil meselesine de büyük ehemmiyet vermiştir. Zira vesile, maksada bağlı olduğundan onun izinden gider. Ona göre gerek maksûd gerekse de vesile amaç haline gelmiştir. Bu sebeple harama götüren yollar yasaklanmıştır. Harama götüren yolların yasaklanmaması durumunda harama teşvik gibi bir durum ortaya çıkar. İbn Kayyim, mefsedete neden olan söz ve eylemlerin toplamda dört grup altında birleştiğini belirtmiştir. Hükümlerin değişmesinin insanların maslahatı açısından zorunluluk arz ettiğini söylemiştir. Hükümlerin değişmesi adına zaman, mekân, durum, niyet ve âdet şeklinde beş unsur tayin etmiştir. Ona göre hükümlerin değişmesi fikri büyük faydalar barındırmaktadır. Bu faydaya gereğince vakıf olamayanlar kulların problem yaşamasına neden olmuştur.Neticede İbn Kayyim, nasların literal anlamlarının yanında mana ve maksadına büyük önem vermiştir. Bunun bir sonucu olarak fetvanın değişimi fikrini tatbiki olarak sahiplenmiştir. Diğer yandan hilelere genel olarak karşı çıkmıştır. Ezcümle onun, makâsıd ilmine kıymetli katkılar verdiği rahatlıkla söylenebilir. Nitekim günümüz eserlerinde onun görüşlerine sıklıkla başvurulması bunu doğrular niteliktedir.

One Manuscript, Many Books: The Manuscript and Editing History of Aḥkām ahl al-dhimma

Abstract Aḥkām ahl al-dhimma is a book of regulations about Christian and Jewish subjects of Islamic rule, written by the Ḥanbalī jurist and theologian Ibn Qayyim al-Jawziyya (d. 751/1350). It is an important resource for historical studies of non-Muslim minorities in the Mamluk period and is often cited as a normative text in present-day Muslim discussions about Muslim-non-Muslim relations. This article gives an insight into the history of the only surviving manuscript of Aḥkām ahl al-dhimma and the unusual process by which the first printed edition was compiled. It shows that the movement of the manuscript was largely a result of Ibn Taymiyya’s and Ibn al-Qayyim’s more general popularity in specific geographic regions than the authority of the text itself, and that individuals’ religious-intellectual interests were decisive for the publication of a printed edition in 1961. It also shows that the unusual editing process impacted on the reliability of the printed editions available today, the majority of which are financed by Saudi institutions.

Ranks of the Divine Seekers: Ibn Qayyim al-Jawziyya Translated, Annotated and Introduced by Ovamir Anjum

The Ḥanbalī jurist and theologian Ibn Qayyim al-Jawziyya (d. 751/1350) has attained something of a celebrity nimbus in recent years. Since the publication of an edited volume entitled A Scholar in the Shadow: Essays in the Legal and Theological Thought of Ibn Qayyim al-Ğawziyyah1 in 2010 several studies of his thought and works have been published in both monograph and article form, and many of his texts have been translated into English and other languages.2 The shadow to which the aforementioned title refers, that of Ibn al- Qayyim’s teacher Ibn Taymiyya, is still present in the reception of Ibn al-Qayyim’s thought and work, but he is increasingly being seen as an original and influential figure in his own right. The attention that he now enjoys in English-speaking academic circles echoes his immense popularity in the Islamic world with a wide range of readers. Download

Fear and learning in medieval Islam

In this article I argue that a specific experience of fear was adopted by the Islamic scholarly class (ulema) from the mid-tenth century onwards as an affective descriptor of their profession. This fear - khashya, which I translate here as 'dread' - appears in the Qur'an as an apprehensive emotion that those who possess knowledge feel towards God. In modern scholarship, it has often been cited as a term used by scriptural and mystical commentators to explain proper piety, usually figured as one of several kinds of fear falling under the broader term khawf. In his commentary on Abu Isma'il al-Ansari's celebrated text of mystical terminology, Manazil al-sa'irin, Ibn Qayyim al-Jawziyya distinguishes khashya from khawf, citing the Qur'an in order to cast the latter as a baser experience of fear characteristic of common believers. Ibn al-Qayyim argues that it is exclusively the ulema who experience khashya, for only they enjoy intimate knowledge of God imparted by their erudition. While otherwise absent from the Manazil's commentary tradition, this argument appears prominently across works of scholarly ethics (adab) authored by ulema living from the mid-tenth century through Ibn al-Qayyim's lifetime, almost always in reference to the intellectual pursuits that they believed afforded them a unique relationship with God. Attended by a semantic shift in Arabic lexicography favoring this interpretation of khawf and khashya, by the tenth century the affectively resonant language of dread became a pervasive way the ulema justified the social and cosmological hierarchy of Muslims over which they claimed to preside.

THE PROBLEM OF UNIVERSAL SALVATION IN THE TEACHING OF RASHID RIDA

The problem of salvation of non-Muslims is a crucial element in the discourse of Islamic modernism. It was no less important for such Islamic thinkers of the classical period as Ibn Qayyim al-Jawziyya and Abu Ḥamid al-Ġazali. The attention of the author of the present paper focuses on understanding the problem of salvation in the teaching of Muhammad Rashid Rida, who was one of the key participants in the modernist movement in Islam. Being a representative of “intellectual salafism”, Rashid Rida proposes a solution for the issue of salvation that comes as an alternative for traditionalist views predominating in Sunni Islam. The present paper serves to prove that Rida’s quite peculiar solution is deeply rooted in Islamic tradition. In particular, it relates to viewpoints of al-Jawziyya and al-Ġazali, which deflect from mainstream. Similar to many other Islamic modernists (we can consider as part of them proponents of Jadidism, such as M. Bigiev, Z. Kamali, R. Fahreddin and others), the main although not the only argument of Rida is based on the Quranic idea of all-embracing Divine grace. In his analysis of Rida’s position, the author notes that the former does not lean towards the liberal variant of Islamic reformism that supposes religious pluralism as one of its basic ideas. Advocating the superiority of Muhammad’s message, the Egyptian thinker adhered to a specific form of soteriological inclusivism that differs from religious pluralism. According to Rida, the main criterion for one’s salvation is whether one was touched upon by undistorted Islamic message or not. Rida was convinced that Gehenna only awaits those non-Muslims who received undistorted Islamic message, clearly understood its Divine source and thenintentionally rejected it. But even they may be redeemed, as God is not obligated to act on his declared threat.

Beyond Ḥalāl and Ḥarām: Ghayra (‘Jealousy’) as a Masculine Virtue in the Work of Ibn Qayyim al-Jawziyya

Scholarship on gender in medieval Islam often focuses on the normative rulings of the Sharīʿa, examining rules applying to women through the lens of ḥalāl (‘permissible’) and ḥarām (‘forbidden’). However, these issues can also be approached in terms of models of pious masculinity. This paper focuses on the theme of ghayra (‘jealousy’) as a normative masculine emotion in the work of Ibn Qayyim al-Jawziyya (d. 1350). While the word ghayra most directly designates sexual or romantic possessiveness, its broader semantic range encompasses the zealous defense of other prerogatives, both human and divine. Thus, appropriate ghayra can be understood as the affective motivation for a pious man's efforts to protect the modesty of his wife or daughter as well as of God's commandments and the social order more generally. Deficient ghayra is associated with Others such as pre-Islamic Arabs and European Christians. However, medieval Muslim scholars did not unqualifiedly endorse and encourage male jealousy; rather, they probed the boundaries between appropriate jealousy and jealousy that was sinful, unjust or even dangerous.

The kitābī Wife’s Conversion to Islam: An Unusual Interpretation by Ibn Qayyim al-Jawziyya

Abstract This essay analyzes Ibn Qayyim al-Jawziyya’s (d. 751/1350) teaching about the legal options open to a woman who converts to Islam while married to a Jewish or Christian husband. I argue that Ibn al-Qayyim’s preferred position is unusual for the eighth/fourteenth century in which he wrote, although it may derive from Ibn Taymiyya’s (d. 728/ 1328) teaching on the subject. In order to contextualize Ibn al-Qayyim’s view, I summarize the variety of approaches to single-spouse conversion that dominated in the first century AH, and the broad consensus on the topic that developed after this. Although female conversion to Islam has received some attention in historical studies, there has been less focus on the legal discourse surrounding this question. The essay seeks to contribute to this discussion.

The Disciples as Companions: Ibn Taymiyya’s and Ibn al-Qayyim’s Evaluation of the Transmission of the Bible

Abstract Studies of Christian-Muslim polemics often disregard medieval Mediterranean Muslim contributions to the analysis of the biblical tradition. An early golden era of Muslim-Christian engagement in Baghdad is replaced by a decline in the Middle Ages which is only to be reversed with the advent of modernity. In this article, I contend that Ibn Taymiyya (d. 728/1328) and Ibn Qayyim al-Jawziyya (d. 751/1350) critically engage the biblical tradition based on their backgrounds as hadith scholars. Both question whether the Bible was accurately narrated by pointing to perceived gaps in its transmission. Similarly, drawing on theological underpinnings of hadith, they make an analogy between the Disciples of Jesus and the Companions of Muhammad. Just as the Disciples spread the message of Christ, the Companions disseminated the message of Muhammad. Nevertheless, even though the Disciples and Companions were favored by God and spread their Prophet’s teachings, they were not divinely protected messengers (rusul) and could have erred in transmitting the message.

Ibn Taymiyya on the Proofs of Prophecy and His Legacy: Ibn Qayyim al‐Jawziyya (d. 751/1350) and Ibn al‐Wazīr (d. 840/1436)

Ibn Taymiyya on the Proofs of Prophecy and His Legacy: Ibn Qayyim al‐Jawziyya (d. 751/1350) and Ibn al‐Wazīr (d. 840/1436)

El Amor En El Islam: Análisis De Conceptos y Contextos Basados En La Traducción

Love in Islam: Analysis of Concepts and Contexts based on Translation
 Love is the noblest human feeling, the dimension of affliction and longing par excellence. In the Islamic context, studious, sages and poets have shone since ancient times; they praised and experienced intense moments of this distinguished human sentiment. Among them, great personalities stand out who shaped it in their writings, experiences and adventures, such as Ibn Ḥazm of Córdoba, author of The Dove Necklace or Ibn Qayyim al Jawziyya author of Rawḍat al muhibbīn wa nuzhat al muṣtāqīn (Garden of lovers and walk of the longing), in addition to the great Sufi sheikhs. In this work we try to analyze and highlight the different forms that characterize love within the Islamic conception, in its different facets, based mainly on the translation of contextual samples.