Taymiyya Research Articles

The Contextual Origin of Ibn Taymiyyah's Thought on Jihad

Since the 1980s until today, Aḥmad ibn Taimiyyah (d. 1328) has been one of the most quoted medieval scholars by jihadists. From ‘Abd al-Salām Faraj (d. 1981) to Osama bin Laden and his al-Qaeda. Ibn Taimiyyah is frequently cited to justify their doctrine. Ibn Taimiyyah’s fatwa is used to declare a legitimate leader of a country an apostate for not fully implementing the shari’ah and obligating every Muslim to jihād against him, classifying war zones (dār al-ḥarb) and requiring emigration (hijrah) from them, and permitting suicide bombings in the name of jihād. This article examines jihadists’ understanding of jihād as well as Ibn Taimiyyah’s jihād fatwas, specifically the three anti-Mongol fatwas and the Mardin fatwa, which are frequently cited by jihadists. This article addresses two major issues: first, it discusses Ibn Taimiyyah’s three anti-Mongol fatwas, as well as their citation and interpretation in jihadist fatwas; second, it examines the Mardin fatwa, which is always used as justification for jihad against the legitimate government. The article finds that some of the radicalists’ jihād doctrines quote directly from Ibn Taimiyyah’s jihād fatwas, particularly the three anti-Mongol fatwas and the Mardin fatwa, but most of the fatwas cannot be associated with Ibn Taimiyyah when approached holistically. The article also notes that Ibn Taimiyyah’s jihād doctrine is only partially quoted and ignores the majority of fatwas that are closely related to the theme of jihād, such as the concepts of hijrah and critical loyalty to the government. This article also identifies Ibn Taimiyyah’s jihād fatwas as being more frequently cited to legalize the interests of jihadist groups in justifying their acts of terror while ignoring the historical and political contexts that surround them.

THE JIHAD MOVEMENT: A CRITICAL ANALYSIS OF THE THOUGHT OF IBNU TAIMIYAH, SAYYID QUTB, AND QURAIH SYIHAB

This study aims to execute the meaning of jihad from the perspective of Ibnu Taimiyyah, Sayyid Quttub, and Quraih Syihab. By using the literature study method, this study shows that; 1) In the perspective of Ibn Taimiyyah, jihad is defined as a war that is not like today's terrorists. Even in war, one must follow predetermined ethics, namely: not to attack first, not to kill people who have nothing to do with war, and killing is only permitted if there is good for it. Meanwhile, according to Sayyid Quttub jihad is defined as a movement by preaching. Quraish Syihab sees that the most important jihad is against satan and lust. According to him satan is the most dangerous enemy for Muslims. Thus, fighting it is a must for every individual. In addition, even though he also interprets jihad as war. However, the war in question is defensive in nature, namely an effort to carry out self-defense if the enemy first wages war. 2) Both Ibnu Taimiyyah, Sayyid Quttub, and Quraih Syihab, all three agree that the context of jihad is divided into two definitions. First, the context of jihad is defined as war, and the context of jihad is defined as sincerity in achieving something whose goal is to get closer to Allah, and distance oneself from anything that is forbidden by Him. In the perspective of the arguments in the Qur'an and Hadith, the context of jihad is interpreted in various ways. Jihad can be interpreted as serving parents, helping widows or people in need, and war. However, the war that is carried out also needs to follow the rules applied in Islamic teachings. Even Rasulullah is a spreader of peace. So he prefers the path of peace rather than war. This research contributes to supporting the concept of religious moderation, emphasizing that jihad does not always have to be done with war so that it clears people's minds that terrorism is not part of Islamic jihad.

Praktik Jual Beli Minyak Solar Eceran Dalam Perspektif Ibnu Taimiyah

Abstract: The purpose of this article is to find out the process of buying and selling retail diesel fuel in PondokKelapa Village, Central Bengkulu Regency, as well as IbnuTaimiyah’s views on the process of buying and selling retail diesel fuel in PondokKelapa Village, Central Bengkulu Regency. District, and how to do it from his perspective. In this article, this type of research uses field research, namely research whose purpose is to study symptoms or events that occur in community groups. Descriptive qualitative research with preference analysis is used in this study. Measurement fraud occurs during retail diesel sales and purchases. When determining how much solar to retail, some dealers err. The merchant has harmed the buyer through this scam; in Islam, it is against the law to deceive buyers and sellers. The conclusions of this article include that some traders engage in fraudulent trading, particularly by lowering the dosage. even though Ibn Taimiyah strictly forbade fraud, especially in Islam. From the point of view of Ibn Taimiyah, buying and selling fraud, especially reducing the dose, is an illegal act because it can harm one of the parties. According to Ibn Taimiyah, it is against the law to lie, diminish, or cheat in business or trade. In the case of sellers buying and selling diesel, it is expected that they are in accordance with the location being studied, in particular and the general public, to eliminate fraud. Keywords: Sell, Buy & Solar

‘A Precious Treatise’: How Modern Arab Editors Helped Create Ibn Taymiyya’s Muqaddima fī uṣūl al-tafsīr

Ibn Taymiyya’s Muqaddima fī uṣūl al-tafsīr (‘Introduction to the Principles of Qur’anic Hermeneutics’) is frequently used as a guide to the classical tafsīr tradition, and its hermeneutic is viewed as the normative way to understand the Qur’an. It is even presented as one of the ‘classics’ of the medieval Islamic tradition and one of Islam’s ‘great books’. This small treatise has inspired other works on the Qur’an, especially those which are more tradition based, such as those that seek to interpret the Qur’an through the Qur’an and the Prophetic tradition. However, this article demonstrates that the treatise was not historically one of Ibn Taymiyya’s major works, did not have a stable name, and was not copied or disseminated profusely. The various parts of the treatise operated independently of one another, with medieval scholars referencing different parts of it. It was only in the modern period when Arab editors ‘rediscovered’ the work and went through the process of editing, naming, commenting on, and publishing the treatise that it became such an essential factor in our contemporary understanding of the Qur’an. By tracing the endeavours of these editors, we better appreciate the nature of the treatise and how it has influenced modern Qur’anic interpretation.

COOKING OIL PRICE CONTROL POLICY IN INDONESIA (A review of Ibn Taimiyah's thoughts)

This study aims to analyze cooking oil price control policies in Indonesia by examining Ibn Taimiyah's thoughts about market mechanisms and price interventions. The research method used is a qualitative research methodology with a literature study approach. The research results show that the market mechanism in Islam is free of any intervention. However, the government can intervene in market prices when distortions occur. The government's policy of providing cooking oil subsidies to the less fortunate and setting the lowest retail price is permissible because there are conditions where producers do not want to sell their goods except at a price higher than the general market price, even though consumers really need these goods. According to Ibnu Taimiyah, the government may intervene in prices and limit sales after conducting negotiations, discussions, and consultations with interested communities.

Implementasi Investasi Emas: Kajian Teoritis dan Praktis Menurut Ekonomi Islam

The purpose of this study is to describe the concept of gold investment by business people today. Next show the concepts and views of Islamic economics regarding gold investment. The research method used is a literature review, by collecting various relevant documents. The results of the study show that there are differences of opinion in investing in gold, some prohibit it and some allow it. Scholars banned the majority of fuqaha from the Hanafi, Maliki, Shafi'i, and Hambali schools. While scholars who allow it are Ibn Taymiyah, Ibn Qayyim, and contemporary scholars. The basis of the scholars who forbid it states that gold and silver are tsaman (price, means of payment, money), which cannot be exchanged in installments or installments, because this causes usury. Meanwhile, scholars who say may put forward the argument that gold and silver are goods (sil'ah) that are sold and bought like ordinary goods, and are no longer tsaman (price, means of payment, and money). Meanwhile, in terms of benefits, investing in gold is an investment that benefits investors in the long term.

TEOLOGI WAHABI: SEJARAH, PEMIKIRAN DAN PERKEMBANGANNYA

Wahabi’s school of thought was pioneered by Muhammad ibn Abdul Wahab’s thought who was indirectly inspired by Ibn Taimiyyah’s spirit of renewal in the context of purifying the faith. In its existence, this school has emerged and developed inseparable by the support from Saud family on symbiosis mutualism behind it. Paradigmatically, this school has a tendency not to adhere to any schools in fiqh and tasawwuf, but in its faith, it adopts the concept of Ibn Taymiyyah’s trilogy of aqidah, namely: Rububiyah, Uluhiyah, and Asma wa Sifat. Dialectically, it’s a puritanist, literalist, revivalist, and tends to be rigid in practice. This thought has a blur limit of worshiping which consequently has a tendency of being takfiri. Consequently, it cannot be separated from its pros and cons in its journey even when they have changed their way of spreading to be more diplomatic nowadays.

Al‐Azhar and the Salafis in Egypt: Contestation of two traditions

<scp>Al‐Azhar</scp> and the Salafis in Egypt: Contestation of two traditions

Setting Fuel Prices in Jokowi's Era in Light of Adam Smith and Ibnu Taimiyah Pricing Theory

Fuel oil (BBM) is one of the needs of the Indonesian people, which must be guaranteed when available. So the government plays a vital role in managing. Included in the policy authority for setting subsidised fuel prices, the government determines prices. During Jokowi's administration, which is entering its second term as president, the policy of changing fuel prices has been implemented several times. This study describes the traces of setting fuel prices under Jokowi's administration, using qualitative research with descriptive analysis that describes the problem using existing theory. The theory used in this study is pricing according to classical economists, namely Adam Smith and Islamic economists, namely Ibnu Taimiyah. The results of this study explain that based on Adam Smith's thoughts regarding the theory of pricing, realistic prices operate independently in a free market without interference from the authorities.In contrast, the authority is to determine subsidised fuel prices. So Adam Smith's thinking cannot be applied to conditions of changes in subsidised fuel prices in Indonesia. Meanwhile, according to Ibn Taimiyah, there is a concept of price changes due to demand and supply. The reality is that the increase in fuel prices is not due to supply and demand but budgetary issues. Then the existence of a fair price, according to Ibn Taimiyah, aims to create a sense of fairness for both the seller and the buyer. Through the reasons for managing subsidy targets, the form of fair prices, according to Ibnu Taimiyah, can be used in the current increase in fuel prices.

Permasalahan Konsep Harga Dan Solusi Ekonomi Islam Terhadap Mekanisme Pasar Modern

Price that occur in the market can undergo changes and can naturally return to normal. The ideal market mechanism is one in which price power is determined by supply and demand. However, in the current area, there is a need for supervision from the government so that market distortion does not occur. Many frauds are committed by sellers so that they get a bigger profit. This study uses a qualitative method where the author actively conducts research from various sources. As for the study of the findings found to overcome the existing problems, namely examining the teachings of the Islamic concept which prohibits all practices that can harm one party. Islam has provided concepts according to shari’a values such as the application of the principles of justice, honesty, openness and mutual consent and voluntarily in setting prices and market mechanisms. The muslim scholar Ibn Taimiyah also contributed to the idea of Islamic economics that the market needs to be subject to price intervention in certain circumstances in order to create justice in society.

HISTORY OF ISLAMIC REVIVALISM IN SAUDI ARABIA SHAYKH MUHAMMAD BIN ABD. WAHHAB

Muhammad bin Abdul Wahab, is the founder of the Wahhabi movement in Saudi Arabia. The Wahhabi movement is one of the religious movements that seeks to purify Islam from all understandings and practices that have deviated from actual demands. According to him, the basic creeds of the Wahhabism are essentially no different from what was stated by Ibn Taimiyah. The difference is only in how to implement and interpret certain issues. The belief or monotheism of Muslims has been contaminated by various things such as superstition, bid'ah and khufarat which can lead an Muslim to syirik. The revivalist group considered that the monotheism taught by the Prophet Muhammad had been shrouded in khurafat and the ideology of Sufism. Many mosques were abandoned because people tended to decorate themselves with azimat.

TELAAH HUKUM EKONOMI SYARIAH DALAM PEMIKIRAN IBNU TAIMIYAH

The role of the state in the economic growth of society can never be ignored. There is a strategic role of the state to regulate wealth nationally, to distribute wealth to all those in need. Something most people don't realize. Sheikh al-Islam Ibn Taimiyah in addition to producing works in the field of economics. His thoughts came to examine the fundamental role of the state in the economy. Ibn Taimiyah seemed to formulate the relationship between the state and the practice of sharia economics, the position of the state became closer in supervising the practice of muamalah. Based on the description above, this paper discusses Ibn Taimiyah's economic thought, in terms of its rationalization, to the strategic steps found.

Unambiguity of Polysemy: On the Definition of the Qur’anic Discipline al-wujūh wa-n-naẓā’ir

Since the earliest period of the development of Muslim exegetics, theologians have paid considerable attention to the problems of the Qur’anic lexicology, a special place among which is occupied by the topic of al-wujūh wa-n-naza’ir. Despite the fact that classical works of this genre consider exclusively different contextual meanings of lexemes of the same root, the definition of naza’ir among the Muslims, and after them, European researchers received at least 6 different interpretations. However, such diversity is caused by discrepancies in the understanding of two different definitions formulated by the classics and some of the later authors. According to the first, belonging to Ibn al-Jawzi, naza’ir are verbal forms of polysemous lexemes, and according to the second, by Ibn Taymiyyah, they are multi–object univocative words. At the same time, it was revealed that Ibn al-Jawzi recognized that the books of this genre contained a special group of words with the same meaning, which in different contexts denote different objects, gave examples of them, although he considered them quasi-polysemantic. Based on this, the conclusion is made about the fallacy of late interpretations and the unity of both classics in defining the genre of al-wujūh wa-n-naza’ir itself as a special discipline exclusively considering various contextual meanings of lexemes of the same root in the Qur’an. Most of the values indicated in the books of this genre have an exegetical interpretation, when the meaning reflects a purely theological interpretation of a given word in a particular ayah.

Perbandingan Pemikiran Al-Ghazali dan Ibnu Taimiyah Tentang Amar Ma’ruf Nahi Munkar

This research is a study of the Islamic thought of two Islamic figures, namely Al-Gazhali and Ibn Taimiyah, regarding calling for good and preventing from bad (amar ma'ruf nahi munkar). This research is motivated by the difference in thinking of the two scholars regarding (amar ma'ruf nahi munkar). Seeing this phenomenon, a reassessment of amar ma'ruf nahi munkar is very important and urgent to do. The research questions are: how al-Gazhali and Ibn Taimiyah think about amar ma'ruf nahi munkar; and how do the two figures differ and differ in their thoughts on amar ma'ruf nahi munkar? This study aims to describe the thoughts of Al-Gazhali and Ibn Taimiyah about amar ma'ruf nahi munkar, looking for differences and similarities between the two. This research is a literature-based research. The method used is a qualitative descriptive research method. The results showed that the method of practice of amar ma'ruf nahi munkar (especially nahi munkar) compiled by Al-Gazhali was carried out in stages, starting from the mild stage such as notifying the perpetrators of the mundane, to the more violent or decisive stage such as threatening or even hitting. Meanwhile, Ibn Taimiyah, carrying out his practical method, namely the subtle way is the way of amar ma'ruf nahi munkar. Affection is the foothold of amar ma'ruf nahi munkar. Therefore, Ibn Taimiyah taught that in practice goodness (maslahat) must take precedence over ugliness (mafsadhat).

Pertentangan antara Wahyu dan Akal sebagai al-Dakhīl dalam Tafsir: Kajian terhadap Kitab Dar’ Ta‘āruḍ Karya Ibn Taymiyah

The relevance of revelation and sense especially regarding the contradiction between the two is a problem that is often discussed by Muslim intellectual. Most of the scholars tend to reject the existence of a contradiction between revelation and sense, they argue that it should be so because basically they both come from the Almighty God, so it is impossible for the two to be contradictory. This of course will affect the authenticity of the resulting interpretation and will cause defects in it. Based on this, intellectual anxiety arises about how the scholars respond to this matter, which in this study will be devoted to the response of Ibn Taymiyah in his book Dar’ Ta'āruḍ al-'Aql wa al-Naql, and how its relevance to the concept of al-dakhīl (infiltration) in the interpretation of the Qur'an. This study is a literature review by examining the book Dar’ Ta'āruḍ al-'Aql wa al-Naql by Ibn Taymiyyah and several writings related to this topic. This results in an understanding that the assumptions that say there is a contradiction between revelation and sense in the book are unacceptable. Ibn Taymiyah also emphasized that although it was forced to be possible for a conflict between the two to occur, the conflict that occurred was on the status of dalīl that was qaṭ'ī-ẓannī, not on its status as revelation and sense. The contradiction that occurs between revelation and sense can ultimately be categorized as al-dakhīl fī al-tafsīr, as one of the factors that causes the authenticity of interpretation to disappear.

Challenging al-Dhahabī’s (1915-1977) Authority in the Historiography of Tafsīr: A Clarification of His Salafī Outlook

Recent discussions of modern historiographies of tafsīr show that al-Dhahabī’s al-Tafsīr wa al-Mufassirūn used the radical hermeneutic of Ibn Taymiyyah (d. 728/1328) as a philosophical underpinning, leading his book to present a somewhat salafī-history of the genre. This approach affirmed that the Qurʾān was repositioned squarely where the hermeneutical tools were unequivocally restricted to a hadith-inherited mode. A more holistic study on al-Dhahabī‘s scholarship, however, has yet to be undertaken. This article seeks to complete (and to some extent clarify) the image of al-Dhahabī's salafī leanings by situating his scholarship in the battlefield of ideas in Egypt from the 1940s to 1970s and undertaking a close reading of his other major books of tafsīr, including (1) al-Waḥy wa al-Qurʾān al-Karīm, (2) al-Isrāʾīlīyat fī al-Tafsīr wa al-Ḥadīth, (3) al-Ittijāhāt al-Munḥarifah fī al-Tafsīr, (4) al-Tafsīr wa al-Mufassirūn, and (5) Tafsīr Ibn ʿArabī. This article outlines Dhahabī’s systematic approach to the historiography of tafsīr. While his first three books provide theoretical considerations of what constitutes a good Qurʾānic commentary, the remaining two works are where he applies these theories into concrete judgements and classifications of tafsīr works. Besides the fact that Dhahabī has revitalized the problematic division of Tafsīr bi al-Maʾthūr and Bi al-Ra’y, several new key arguments highlighting his salafī outlook are identified throughout his books, namely his reinforcement of the value of the isnād system and his blatant attacks on commentaries that are not based on inherited interpretive materials. By shedding light on Dhahabī’s salafī orientation, this article argues for the need for alternative sources of the historiography of tafsīr to be studied in Indonesian Islamic Universities.

Ibn Taimiyyah dan Rancang Bangun Taṣawuf Salafi

&lt;p class="06IsiAbstrak"&gt;Aḥmad ibn ‘Abd al-Ḥalīm ibn ‘Abd al-Salām ibn Taimiyyah (d. 728/1328) was a medieval scholar who is still discussed today; He was called the spiritual father of radicalism, the father of the Islamic revolution, to him the door of ijtihād is always open. There is almost no main theme in Islamic studies that is not discussed by him, Tasawuf as one of the treasures of Islam is also part of his discussion. Because of his sharp criticism of tasawuf and Sūfī, many say that he was the sworn enemy of tasawuf and anti-Sūfi, However, if we look at his works, he showed a good sympathy towards tasawuf and the Sūfī, for example his praise and respect for ‘Abd al-Qādir al-Jīlānī. He also gave commentary (syarḥ) on al-Jīlānī’s Futūḥ al-Ghaib. So it is not surprising when Makdisi concluded that Ibn Taimiyyah was a follower of the Qādiriyyah order. This article is intended to answer the questions: What is the correct concept of tasawuf and why does tasawuf need to be reconstructed according to Ibn Taimiyyah. This article uses literature data and theological-historical approach which is strengthened by sociological-anthropological review. This study finds that: (1) Ibn Taimiyyah in his critique of tasawuf does not only refer to the authoritative Sūfī texts, but also to his experiences in active interactions, discussions, and practices of the Sūfīs of his time. (2) The teachings and practices of tasawuf in his time, there were many distortions and infiltrations of thought and practices outside Islam that made tasawuf away from the concept of the early Sūfī. Ibn Taimiyyah was never hostile to tasawuf, he only wanted to put tasawuf and its practice back into the syarī‘ah.&lt;/p&gt;

Türkiye’de Etkili Selefî Bir Şahıs: Ziyaeddin el-Kudsi ve Hakka Davet Cemaati

Salaf; the Prophet's companions refer to the first generation of Islam, which was formed by the tabi'un and the tabe-i tabi'un. Salafism, on the other hand, expresses the understanding of religion that is far from the discussions that emerged in this period. And it is a usage that expresses the Muslims who relate themselves to this generation. It was started to be used by Abu Hamid al-Ghazali (d. 505/1111). It is found as Salafiyya in the works of Ibn Taymiyya (d. 728/1328). It emerged as a religious and political movement based in Arabia under the leadership of Muhammed bin Abdul Wahhab (d. 1206/1792). It has passed through various phases in the historical process. It has become the official sect of Saudi Arabia. Religion is divine, Sect is human. In structures that cannot evaluate this situation properly, religion and sect are intertwined. Attempts to convey Salafist ideas emerged from here. Salafism began to be exported out of Arabia as a result of developing relations with different countries for some reasons such as learning science. As a result of these activities, Salafism was also seen in Turkiye in the 1980s. Various Salafist structures have emerged in Turkiye. While their numbers were few in the beginning, there were different divisions over time. It has created new formations thanks to some individuals coming from abroad. One of these is the Invitation to Hakka Community led by Cemil Awwad, using the pseudonym Ziyaeddin al-Kudsi. The leader of the community, Cemil Awwad, who is of Palestinian origin and was born and raised in Jordan, came to Turkiye for medical education in the 1980s. It started to be structured around Salafi ideas, first in Istanbul and the Marmara region. It has also spread to other cities. At the end of the 1990s, the conjuncture in Turkiye changed. Awwad went abroad after nearly twenty years of activity. His followers continue to walk the path he opened. Today, there is a publishing house under the name of Hak Publishing. He continues to broadcast to disseminate the thoughts of Awwad. Invitation work continues with a website. Awwad, in his definition of faith based on Ibn Taymiyya's description of tawhid, considers rejecting taghut as the first condition of faith. It also explains ideas on political issues. In our study, we tried to clarify Awwad's thoughts within the framework of the works published by Hak Publishing, by complying with the principles of publication ethics.

The Misinterpretation of Ibn Taymiyyah’s Mardin Fatwa by the Modern Jihadist

&lt;p&gt;&lt;span lang="EN-US"&gt;This article discusses how the Modern Jihadists used Mardin Fatwa of Ibn Taymiyyah as the basis of their ideology and actions. So this research presents its novelty with an explanation of how modern radicalism develops, Ibn Taymiyya’s fatwas which are used as the theological foundations of the radicals, and how Jihadists read Ibn Taymiyyah’s Mardin Fatwa to legitimate their actions. This qualitative research used the primary sources of Ibn Taymiyyah’s works and secondary sources from his students and the Taymiyyan studies as well to enrich the argument of the researcher to result in the conclusion that several statements are quoted and used by the Jihadists to legitimate their radical actions; Anti-Mongol Fatwas I, II, and III, as well as Mardin fatwa with erroneous interpretations and not in accordance with the context behind the issuance of the fatwa. Like Mardin fatwa, for example how radicals read peace and war zones by correlating Islamic government with &lt;em&gt;d&lt;/em&gt;&lt;/span&gt;&lt;em&gt;&lt;span lang="IN"&gt;a&lt;/span&gt;&lt;span lang="EN-US"&gt;r al-silm&lt;/span&gt;&lt;/em&gt;&lt;span lang="EN-US"&gt; and conventional government that is not based on Islamic law with &lt;em&gt;d&lt;/em&gt;&lt;/span&gt;&lt;em&gt;&lt;span lang="IN"&gt;a&lt;/span&gt;&lt;span lang="EN-US"&gt;r al-ḥarb &lt;/span&gt;&lt;/em&gt;&lt;span lang="EN-US"&gt;then consequently it must be fought as the radicalist did against Egyptian President Anwar Sadat. This is where the importance of understanding Ibn Taymiyyah’s text holistically, intertextually not partially so that it will obtain an understanding that is in accordance with -at least approaching - the original substance of the author.&lt;/span&gt;&lt;/p&gt;

God Spatially Above and Spatially Extended: The Rationality of Ibn Taymiyya’s Refutation of Faḫr al-Dīn al-Rāzī’s Ašʿarī Incorporealism

Abstract Ibn Taymiyya (d. 728/1328) wrote his tome Bayān talbīs al-ǧahmiyya to refute Ašʿarī kalām theologian Faḫr al-Dīn al-Rāzī’s (d. 606/1210) argument in Taʾsīs al-taqdīs that God is not corporeal, located, or spatially extended. Bayān talbīs al-ǧahmiyya is the largest known refutation of kalām incorporealism in the Islamic tradition, and al-Rāzī’s Taʾsīs al-taqdīs was apparently the most sophisticated work of its kind circulating in Ibn Taymiyya’s Mamlūk scholarly milieu. Ibn Taymiyya in Bayān talbīs al-ǧahmiyya deconstructs al-Rāzī’s rational arguments and explicates an alternative theology of God’s relation to space. Translating his understanding of the meaning of the Qurʾān and the Sunna into kalām terminology and drawing on Ibn Rušd’s (d. 595/1198) Aristotelian notion of place as the inner surface of the containing body, Ibn Taymiyya envisions God in Bayān talbīs al-ǧahmiyya as a very large indivisible and spatially extended existent that is above and surrounds the created world in a spatial sense.