Taymiyya Research Articles

The Mongol Empire between myth and reality: studies in anthropological history

Contents List of illustrations List of maps List of dynastic tables Acknowledgments Notes on transliteration List of abbreviations Introduction THE MEMORIA OF THE MONGOLS IN HISTORICAL AND LITERARY SOURCES Chapter One. Mythico-legendary figures and history between East and West Chapter Two. The Mongols and the legend of Prester John Chapter Three. The historiographical works of Barhebreaus on the Mongol period Chapter Four. The historical taqwim in Muslim East SHAMANISM AND ISLAM Chapter Five. Shamanism and Islam in Central Asia. Two antinomic religious universes? Chapter Six. The transformation of a myth of origins, Genghis Khan and Timur Chapter Seven. Mongol law versus Islamic law. Myth and reality CONQUERING THE WORLD PROTECTED BY THE TENGGERI Chapter Eight. From 'non-negociation' to an abortive alliance. Thoughts on the diplomatic exchanges between the Mongols and the Latin West Chapter Nine. Hulegu's letters to the last Ayyubid ruler of Syria. The construction of a model MAMLUKS AND ILKHANS. THE QUEST OF LEGITIMACY Chapter Ten. Legitimizing a regicide monarch. Baybars and the Ilkhans Chapter Eleven. The written and the spoken word. Baybars and the caliphal investiture ceremonies in Cairo Chapter Twelve. The Ghazan Khan's invasion of Syria. Polemics on his conversion to Islam and the Christian troops in his army Chapter Thirteen. A religious response to Ghazan Khan's invasion of Syria. The three 'anti-Mongol' fatwas of Ibn Taymiyya Epilogue. The Mongol empire after Genghis Khan Maps Genealogical Tables Bibliography Index Illustrations

Principles of Economic Ibn Taymiyyah (Moral Analysis)

This paper discusses the economic principles of Ibn Taymiyyah with moral analysis. The purpose of this paper is to reveal the position of morality in economic principles of Ibn Taymiyyah. There are two issues to be answered in this paper are: how is the economic principles of Ibn Taymiyyah, and how is the moral position in the economic principles of Ibn Taymiyyah. This research was found: principles of Ibn Taymiyyah's economy include: the principle of balance, fairness, sharia, cooperation, consultation and the prohibition of usury. Moral position in the economic principles of Ibn Taymiyyah is the basis and foundation of the economy which is essentially based on justice as a moral parent intended to protect the public from a variety of exploitative actions.

Islamist thinkers in the late Ottoman Empire and early Turkish Republic

Modern Turkey AHMET CEYHUN, Islamist Thinkers in the Late Ottoman Empire and Early Turkish Republic (Leiden, Boston: Brill, 2015). Pp. 184. $ 120.00 cloth.This is both a very useful book and a frustrating one. It is a welcome contribution to the literature on pre-contemporary Islamic (and Islamist) thought. Turkey is too much neglected in this field-both scholars of Islamic intellectual history and of Turkish intellectual history have simply assumed the narrative presented in works like Niazi Berkes's Development of Secularism in Turkey and Bernard Lewis's The Emergence of Modern Turkey. Following the recent successes of the AK party, however, Euro-American scholars have been compelled to rethink the secularist narrative formerly taken as a given.Contemporary Turkish scholarship on Islam-oriented intellectuals began as an act of resistance to the silencing of Islamic ideologies, but now it has evolved into recovering and documenting a salient trend in Turkey's intellectual history. The pioneer was the extraordinarily industrious Ismail Kara, who edited an anthology called Turkiye'de islâmcilik Ducuncesi; Metinler/Kiciler. (2nd printing ed., 3 vols., istanbul: 1986, 1987, 1994). Kara mainly transcribed, but occasionally translated, Ottoman Turkish into modern Turkish, and he annotated the works with comments and bibliography (not a trivial task since some of these figures had been ignored in standard reference works). His was a major work in the recovery of Turkish Islam-oriented intellectual history spanning the late Ottoman period, including figures as recent as ismet Ozel.Seyhun's Islamist Thinkers does not cover exactly the same period as Kara's volumes, though it is clearly derived from Kara's work. The last of Ceyhun's subjects to die was Mehmed Cemseddin Gunaltay (1961). Of the thirteen writers collected and translated here, five died before 1930; five died in the 1930s or 1940s, three died in the 1950s or 1960s. All are to be found in Kara's anthology. The texts §eyhun chooses to excerpt differ from Kara's, for the most part, and are less extensive, but the biographical introductions, when they cite sources, are often drawn straight from Kara's anthology. The introductions vary coverage, and some are only a couple of paragraphs long while others are much longer. For example, the introduction for Said Halim Paca runs to six pages. The passage §eyhun translates from Said Halim's French (152-160) begins with the same passage provided by Kara from the Turkish translation (at 1:79-80) then diverges. §eyhun also provides a translation from an unpublished work of Said Halim, provided to him by the author's family. His situating Said Halim Paca as an intellectual descendent of Ibn Taymiyyah and Ibn Abdalwahhab (3), however, is very odd.The translations read well and will be of use to researchers but primarily to students; for that, it is a very valuable contribution. …

„Der Islam begann als Fremder, und als Fremder wird er wiederkehren“: Muḥammad b. ʿAbd al-Wahhābs Prophetenbiographie Muḫtaṣar sīrat ar-rasūl als Programm und Propaganda

Muḥammad b. ʿAbd al-Wahhāb embeds in his Mukhtaṣar sīrat al-rasūl the biography of Muḥammad in an overarching vision of history that begins with Adam and ends in the Mongol period. In this cyclical concept the promulgation of Islam is followed by a relapse into shirk due to misdirected piety. But whereas until the time of Muḥammad God himself reinstalled Islam with the help of prophets and miracles, the true Muslims are obliged to fight aberrations. The paradigmatic example for this is the defeat of the ridda, the event which is dealt with most extensively. The author makes clear what he considers as the two main aberrations of his time: sufi practices which he equates with pagan practices by the choice of suggestive vocabulary and the – as he sees it – excessive veneration of Muḥammad. Therefore Muḥammad b. ʿAbd al-Wahhāb plays down all aspects which could lead to an ascription of a different ontological status to him and following Ibn Taymiyya he even affirms the historicity of the story of the cranes, implying that ʿiṣma does not mean total infallibility. By stressing both the human character of Muḥammad and his military activities the author intends to demonstrate that all his actions which are not related to revelation, in particular the defeat of paganism, can and have to be repeated.

Ibn Taymiyya, Radical Polymath, Part I: Scholarly Perceptions

AbstractIbn Taymiyya has aroused a spectrum of both positive and negative perceptions in the pre‐modern and modern worlds. His heterodox legal, political, and theological views routinely upset religious and state authorities, and throughout his life (661/1263–728/1328), his unpopular opinions led him to prison on a number of occasions, including the final months before he died. Despite his enemies, his admirers were also many, and according to some accounts, hundreds of thousands attended his funeral. By all accounts, such conflicted perceptions remained across the centuries. Contemporary scholarship, moreover, continues to cast Ibn Taymiyya in polarizing manners. Some see him as a social and intellectual deviant while others draw on him as a key source of inspiration in both political and religious realms. ‘Salafi’ and ‘Wahhabi’ movements have selectively adopted his views, ranging from jihād to anti‐Sufi tendencies and the promotion of state‐sponsored Islamic law (sharī‘a). The complex polymath, however, wrote prodigiously on numerous topics including theology, political theory, qur'anic exegesis, jurisprudence, and mysticism. This article surveys Ibn Taymiyya's life with particular attention to biographical perceptions in the pre‐modern and modern worlds. The second part of this article explores Ibn Taymiyya's intellectual contributions to a number of debates in his lifetime and following, with particular attention to how secondary scholarship has framed his work.

Ibn Taymiyya, Radical Polymath, Part 2: Intellectual Contributions

AbstractPart one of this two‐part article surveys Ibn Taymiyya's life with particular attention to biographical perceptions in the premodern as well as modern worlds. The second part hones in on Ibn Taymiyya's intellectual contributions to a number of debates in his lifetime and following, with particular attention to how secondary scholarship has framed his work. Contemporary authors often reduce Ibn Taymiyya (d. 728/1328) to a modern political inspiration by giving attention to his influence on allegedly puritanical religio‐political movements in the modern world. Participants in these movements, including ‘Salafis’ and ‘Wahhabis,’ have selectively adopted his views on issues ranging from jihād to anti‐Sufi tendencies and the promotion of state‐sponsored Islamic law (sharī‘a). The complex polymath, however, wrote prodigiously on numerous topics including theology, political theory, qur'anic exegesis, jurisprudence, and mysticism. Although he espoused violence in some situations, he was a pacifist at other times. This, combined with his attention to independent legal reasoning (ijtihād), often offended authorities and landed him in jail on more than one occasion. Just as he upbraided certain Sufis, moreover, he also espoused a type of Sufism in accord with his own persuasions. We must therefore recognize the Damascene polymath for his abilities to adroitly navigate and contribute to all manners of debates in his time, regardless of—although relevant to—how modern scholars have understood his writings.

Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet’s Legacy by Jonathan A. C. Brown (review)

Reviewed by: Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet’s Legacy by Jonathan A. C. Brown Scott C. Lucas Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet’s Legacy, by Jonathan A. C. Brown, 2014. London: Oneworld, xii + 361 pp., £25.00. isbn: 978-1-78074-420-9 (hbk). One of the most poorly-understood conflicts, at least in the West, is the internal struggle within Sunni Islam between traditional, madhhab-trained scholars, and Salafis, who generally insist upon the unmediated application of scripture. While the Sunni-Shiʿi conflict can be framed as the legacy of an early political succession dispute and continuing disagreement over the scope of religious authority granted to ʿAli and Fatimah’s descendants in articulating Islam, the Sunni traditionalist-Salafi struggle defies simple explanations. First, both parties claim to be following the Qurʾan and Sunnah, as articulated in the canonical Sunni collections, although Salafis generally reject weaker hadiths more readily than do madhhab-affiliated scholars. Second, there are blurry lines between the parties, since some traditionally trained scholars are influenced by Salafi thought, and many Salafis, especially from Saudi Arabia, are really just loyal Hanbalis. And finally, to further complicate matters, no less than the pro-democratic Muslim Brotherhood, which is one of the most senior Salafi organizations in the Arab world, is viciously attacked by Gulf-sponsored Salafi preachers, who consider democracy antithetical to Islam. How did all this come to be? Jonathan Brown’s most recent book, Misquoting Muhammad, is an indispensable guide for anyone perplexed by these transnational Sunni debates. At the outset, Brown justifies his focus on Sunni Islam in order to keep the book to a reasonable length, and suggests that many of the developments discussed in this book are also found in Shiʿi Islam (5). This restriction strikes me as a wise choice because it allows Brown to highlight a core issue Sunni Muslims face, regardless of where they live: how does one interpret and apply the vast ocean of Sunni hadith, [End Page 245] especially those which conflict with ethical values that, in much of the world, have changed over the past century? Before he can address specific case studies, Brown devotes detailed chapters to mapping the Islamic interpretative tradition and discussing the nature of scripture in Islam and other religious traditions. He shows that the tension between traditional Sunnism – characterized by law schools, Ashʿari theology, and Sufi orders – and the ‘austere iconoclasm’ of individual scholars, such as Ibn Taymiyyah (d. 1328), developed over the centuries into revivalist movements, some of which are clear predecessors of Salafi movements today. He also reminds the reader that the pernicious practice of takfir, Muslims declaring other Muslims to be apostates, often to justify waging war against them, expanded during the eighteenth century. The big rupture, though, to the Sunni interpretive community, was European colonialism and imperialism, which displaced the authority of traditional Sunni scholars and triggered a ‘crisis of confidence’ among many Muslims in the Islamic scriptures. Brown’s deployment of the story of Tawfiq Sidqi, a medical student who was troubled by the infamous ‘hadith of the fly’ in Bukhari’s Sahih, is particularly helpful in clarifying the new challenges twentieth century science brought to the traditional scholarly community. Misquoting Muhammad takes the reader through an array of topics in which Sunni hadiths (and occasionally Qurʾanic verses) present many contemporary Muslims with ethical quandaries. These topics include jihad, the right of a woman to serve as head of state or judge, child marriage, ‘honour killing,’ usury, and the seventy-two virgins in heaven allegedly promised to martyrs. While Brown stays true to his promise not to provide solutions to these challenges, he does employ his formidable scholarly abilities to analyse and dispute the authenticity of three of the hadiths in question in the appendices to Misquoting Muhammad. Even more valuable is the chapter, provocatively titled ‘Lying about the Prophet of God,’ about the fuzzy nature of truth and the controversy over Plato’s ‘Noble Lie.’ Brown ties the concept of the Noble Lie to the centuries-old Sunni debate over the use of weak or even spurious hadith...

Problem of Non-Muslims Who Insult the Prophet Muḥammad


 
 
 Questions of whether, how, and why non-Muslims, whose infidel religious practice necessitates ongoing disregard for the Prophet Muḥammad, should be punished for the crime of insulting the Prophet (sabb al-rasūl or shatm al-rasūl) prompted lively debate among Muslims in the eleventh century, especially Shāfiʿīs. This article presents the history and development of the law, and demonstrates that while two of its most draconian interpretations, that of Qāḍī ʿIyāḍ and Ibn Taymiyya, eclipsed more nuanced discussions that took place among Shāfiʿīs and Ḥanafīs, some late Ḥanafī ulama viewed this as a bad development and sought to mine the tradition to reclaim and render normative a more lenient interpretation of the law.
 
 

IBN QAYYIM AL-JAUZIAH DAN PENDAPATNYA TENTANG TRADISI KALAM

A worriness about the mix of ilm al-kalam with ilm al-Mantiq of Aristoteles, which is considered inconsistent, have prompted several Muslim thinkers like Ibn Taimiyah and Ibn Qayyim Al-Jauziah to ban the available ilm al-kalam at that time. They both believed that, in ilm al-Mantiq of Aristoteles, there is no qiyas aula or an effort of humanizing God and, therefore, it will result in not recognizing God as creator of universe (because universe exists by himself). Thus, the tradition of ilm al-Mantiq have made someone to be kufr. Meanwhile, the ulama of kalam have tended to also used Aristoteles’ framework of thinking in building their arguments. At the end, ulama of kalam have also trapped in kufr.Keywords: Tradisi Ilmu Kalam, Mutakallimun, Ilmu Mantiq dan Kekufuran

The Politics of Fiṭra: On Ibn Taymiyya’s Epistemological Optimism: An Essay Review on Politics, Law, and Community in Islamic Thought: The Taymiyyan Moment, by Ovamir Anjum

The Politics of Fiṭra: On Ibn Taymiyya’s Epistemological Optimism: An Essay Review on Politics, Law, and Community in Islamic Thought: The Taymiyyan Moment, by Ovamir Anjum

The canon and comparative political thought

While explicitly exclusionary approaches toward the intellectual resources of non-Western regions of the world have been long studied and criticized, less attention has been shown toward the ways in which guiding themes and dominant points of reference culled from canonical authors continue to structure and limit thinking across cultural boundaries in less conspicuous ways. Accordingly, this article examines the importance of how the history of political theory, or the political theory canon, influences the emerging treatment of non-Western works in the field of comparative political thought. Focusing on two prominent narrators of the theory canon (Leo Strauss and Sheldon Wolin), I suggest the manner in which an uncritical embrace of their renderings of the history of political thought can pose problems for treatments of non-Western theoretical works. By way of illustration, I analyze the writings of particular commentators on medieval Islamic political thought who draw on Wolin and Strauss, respectively, and demonstrate how their indebtedness to these canon narrators creates obstacles for their different readings of one medieval Muslim author in particular: Taqī al-Dīn Ibn Taymiyyah.

Ilkhanid Buddhism: Traces of a Passage in Eurasian History

AbstractBuddhism contributed to the culture and politics of thirteenth-century Eurasian intellectual exchange, depositing literary, artistic, and architectural traces subsequently eclipsed by layers of Islamic and Eurocentric history. Within extensive cross-continental networks of diplomatic and commercial activity, Ilkhanid Buddhism and the Buddhist revival of which it was a part drew serious attention among contemporary travelers, scholars, and statesmen including Ibn Taymiyah, Roger Bacon, and Rashid al-Din. This article argues that awareness of a Buddhist scholarly and political elite in the Muslim heartland, with its center at Tabriz, generated a historically significant Eurasian Buddhist discourse during a critical passage in the turn to modernity.

Perbandingan Konsepsi Epistemologi Empirisisme Ibnu Taymiyyah dan John Locke

This paper examined the epistemological empiricism conception of Ibn Taimiyyah and John Locke based on the comparative analysis to obtain the complete description of epistemological empiricism thought of both, as well as its implications and consequences for the development of science and religious thought. To obtain the detailed answer about the two figures thought, it would be revealed the similarities and differences of epistemological empiricism of each by showing the elements that became the focus of both studies. Furthermore, from those, it will be sought the strange and weaknesses, and possible relevance of the two thought to find a new alternative as a reflective systematic model for the development of science and religious thought in the present and future. Comparing the empirical thought of both figures above is important to do, due to the empirical tradition in the two mens’ world have a very extreme differences. In the west, Empiricism had contributed significantly to the epistemological assets or legacy and had led to the development of science and technology. In contrast, empiricism in the east, was suspected as a harmful tradition to the Islamic ideology. It was considered as the seed that gave birth to atheism. Based on the two thinkers empiricism, will appear the strategic idea that can be synthesized to developed modern science as well as Islamic thought. Bot of epistemology thought can be combine to reconstruct the Islamic epistemology which is more open and more mature, because in that context will emerge the theories of knowledge without eliminating the metaphysical and ethical authority. In the context of combination, the natural tendency of foundation of Islamic teaching should be the bases of policy as descript by Ibnu Taimiyyah, that human nature becomes the foundation of the human responsibility in the end after and imposition of responsibility or duty, are the necessities to obey Allah order and to leave the Allah prohibition. The natural tendency is a gift from Allah that guides the human being to the right path.

Scattered Pearls: Exploring al-Suyī's Hermeneutics and Use of Sources inal-Durr al-manthūr fī’l-tafsīr bi’l-maʾthūr

AbrstractJalāl al-Dīn al-Suyī'sal-Durr al-manthūr fī’l-tafsīr bi’l-maʾthūris almost unique in presenting an exegesis based entirely onadīthmaterial, takingtafsīr bi’l-maʾthūrto the extreme. Since al-Suyī cites a source, or multiple sources, for every singleadīththat he includes in his collection, it is possible to gain some insight into his compositional method and the way in which he engages with source material. This article presents a statistical analysis of the sources in this exegesis, taking a sample of twenty-threesūras, including over 5,000aādīth. The source data is analysed and shows that there is a discernible pattern in al-Suyī's use of sources and that there is much to learn from studying this source data in detail. Al-Suyī's hermeneutical method is closely aligned with those of Ibn Taymiyya and Ibn Kathīr, and this article will also examine the extent to whichal-Durr al-manthūrcan be viewed as the culmination of Ibn Taymmiyya's approach totafsīr.

Was Ibn Kathīr the ‘Spokesperson’ for Ibn Taymiyya? Jonah as a Prophet of Obedience

Current scholarship views the Qur'anic exegesis of Ibn Kathīr as the product of the great Ibn Taymiyya. This paper argues that Ibn Kathīr had a distinct Qur'anic hermeneutic and exegesis to that of Ibn Taymiyya. While Ibn Taymiyya's engagements with the Qur'an were tied to theological refutations, Ibn Kathīr's exegesis is primarily a ḥadīth evaluation (takhrīj) which assessed the tradition-based exegesis that pre-dated him. Ibn Kathīr carefully sorts through the exegeses of al-Ṭabarī and Ibn Abī Ḥātim al-Rāzī to find authentic traditions that fit with his moral and ethical values. His exegesis further takes positions that are contrary to Ibn Taymiyya's. For instance, on the issue of the infallibility (ʿiṣma) of the prophets, Ibn Taymiyya argues that prophets sinned but did not persist in sin. Ibn Kathīr, in contrast, maintained that prophets were constantly aided by God and does not highlight their mistakes. Their different definitions are seen in their contrasting accounts of the Prophet Jonah: Ibn Taymiyya viewed Jonah's release from the whale as part of his repentance, while Ibn Kathīr saw it as part of his previous obedience.

Metode Kritis Al-Shawkânî dalam Kitab Nayl Al-Awţâr

Of the many sources for the study of Hadîth and the science of law and legal arrangements (al-ahkâm wa al-mawâ‘ id), Kitâb Muntaqâ al-Akhbâr by Majd al-Dîn Abd al-Salâm bin Abdullah bin Qâsim better known as Ibn Taymiyyah (d. 652 H) is one of the most important. This book has been commented by al-Shawkânî in a book called Nayl al-Awţâr where he employs the following methods. First, elaborating and commenting not of all hadiths but some them in each chapter of the book. Second, describing the narrators of the hadîths, their quality and personality. Third, providing the literal meaning of the hadîths he commented. Fourth, explaining the grammatical position of the vocabularies of the hadîth. Fifth, highlighting the use and benefit of the hadîth. Sixth, explaining the views of various ulama on a hadith. Seventh, extrapolating the legal rules of the hadîth using the dictums of the uşûl al-fiqh. This paper is designed to discuss this. It holds that in providing the commentary of the hadith, al-Shawkânî begins with the issue of how it was narrated (takhrîj), and ends up with extrapolating rules that may be learnt from it. The paper also believes that al-Shawkânî is an objective scholar, who worked in the elaboration and commentary of the hadîths just for the sake of knowledge. The fact that he often offers a commentary against the legal position of his own school of thought indicates that al-Shawkânî a person of academic integrity. The methods that he employs and the spirit behind his determination to provide commentary, all point to one thing of particular importance, that al-Shawkânî is immune of fanaticism and imitation.

Indonesia. The roots of terrorism in Indonesia: From Darul Islam to Jema'ah Islamiyah. By Solahudin, translated by Dave McRae. Sydney: UNSW Press and Lowy Institute for International Policy, 2013. Pp. xx + 236. Notes, Index.

The roots of terrorism in Indonesia: From Darul Islam to Jema'ah Islamiyah By SOLAHUDIN, translated by DAVE MCRAE Sydney: UNSW Press and Lowy Institute for International Policy, 2013. Pp. xx + 236. Notes, Index. doi: 10.1017/S0022463413000696 This is a valuable book by a well-informed author, translated well and presented in a style that non-specialists and specialists alike will find accessible. Solahudin is a senior journalist who has researched Indonesia's violent terrorist movements since the Bali bombings of 2002. His book was originally published in Indonesian in 2011. The translator, Dave McRae, is now with the Lowy Institute; he holds a Ph.D. from the Australian National University and spent several years in Indonesia with the International Crisis Group and World Bank. His own book on interreligious violence in Poso (A few poorly organised men) has just been published. Solahudin's principal contribution is to set out the ideological and family lines that lead from and link independent Indonesia's first Islamist terrorist movement--the Darul Islam of the 1940s-early '60s--to the extremist groups that have become more prominent since the end of the Soeharto regime in 1998. It is, as the author says, 'a history of the jihadi movement in Indonesia, from Darul Islam through to Jema'ah Islamiyah'. While these links are familiar to specialist scholars, there is, I think, no other book-scale discussion that sets them out as clearly as Solahudin does here. By following both the people and the ideas, Solahudin fills a gap in the literature. The book seeks the deeper roots of Salafism and jihadism in Islamic tradition, reaching back to Ibn Taymiyya (1263-1328). In Indonesia, the story begins with the Padri movement in West Sumatra over two centuries ago, from which Solahudin quickly moves to the reformist movements of the early twentieth century. This earlier history is a small part of the book, but an important one, for it reminds readers that the ideas that motivate extremists are not something recent, that they have roots in religious thinking which is validated by a long history--as, of course, are the contending Islamic traditions that reject such interpretations. There are inherent risks in writing about such a topic, for this is a field plagued by secrecy, misinformation, and disinformation. Solahudin relies on a wide range of sources, including interrogations of captured individuals and interviews with major players. The book is about clandestine, violent movements that engage in criminality and mayhem, whose enemies include repressive governments and their agents (who sometimes infiltrate or befriend terrorist groups if it suits them)--including police of legendary levels of corruption and brutality--the records of whose interrogations are subject to grave doubts about their veracity and the likelihood of whose interviews being candid and reliable must be doubtful. …

Aspects de l’argumentation élaborée par Taqī l-Dīn Aḥmad b. Taymiyya (m. 728/1328) dans son livre du Rejet de la contradiction entre raison et Écriture (Darʾ taʿāruḍ al-ʿaql wa-l-naql)

Résumé Le présent article s’intéresse à des aspects de l’argumentation élaborée par le théologien juriste ḥanbalite Taqī l-Dīn Aḥmad b. Taymiyya (m. 728/1328) dans son traité sur le Rejet de la contradiction entre raison et Écriture (Darʾ taʿāruḍ al-ʿaql wa-l-naql), un livre dans lequel l’auteur se donne pour but de réfuter la théorie herméneutique rationaliste enseignée par les plus grandes figures de la théologie spéculative sunnite. Sur les quarante-quatre réponses ou cas (wuǧūh) qui composent l’ouvrage, nous analysons les cinq premiers. Notre objectif est de faire connaître les prémisses de la dialectique élaborée par Ibn Taymiyya dans cet ouvrage majeur.

The Thoughts of Economic Growth Theories of Classical Muslim Scholars, A Contribution

This paper attempts to view at the development of Islamic thought in the study of economics and economic growth. In particular, it attempts to explore the similarities and differences between Islamic ideas about economics and to construct economic growth thought and how it used to bridge the gap. The analysis starts from Muslim thought Ibn Khaldun, Al-Ghazali and Ibn Taymiyyah. In addition, the study looked at how the views of classical Islamic scholars had entered into the idea of economic growth. Suggestions will be made on how the gap can be bridged or made closer to contemporary economic thought and economic direction of the country’s future.

MENALAR KEMBALI HADITS DAN SHALAT TASBIIH

Tasbih prayer is prayer that has been believed by some Muslims, as recommended in Islamic prayer. it is based on the proposition that the hadith narrated by some scholars, such as imam Abu Daud, Tirmidhi and Ibn Majah, but after investigation of the side chains and Matn his law Tasbih prayer hadith is weak, even some scholars categorize into maudhu’ hadith (hadith false), as classified by the imam Ibn al-Jawzi in his book al-Maudhuu'aat, there are also those who say that this hadith, if it is authentic then surely maqluub (other matn confused with another isnaad or matn confused with another matn), as the opinion of Ibn Khuzaimah priest. Even Sheikhul Islam Ibn Taymiyyah said, that no one of the Imams of the four schools that encourage it, precisely imam Ahmad ibn Hanbal stated that the hadith is weak prayer beads.