Imam Ibn Research Articles

ABU AL-ʿABBĀS B. TAYMIYYAH’S SOCIETAL SECURITY PARADIGM: A PHILOSOPHICAL EXPLORATION IN ISLAMIC POLITICAL HERITAGE

This research endeavors to scrutinize the hypothesis positing the existence of a well-defined theoretical model embedded within the Islamic political heritage, specifically aimed at safeguarding societal identity, commonly denoted as "social security" in contemporary discourse. The focus of this investigation centers on assessing the contributions of Imam Ibn Taymiyyah, a pivotal figure in Islamic heritage. His era was marked by various internal and external challenges confronting the Muslim community, prompting him to respond actively through scholarly works, issuance of fatwas, and strategic measures to counter these threats. In an innovative methodological approach, the researchers have employed the "societal security" theory articulated by Bouzan, Waever, and De Wilde as a framework to elucidate the Taymiyyan model. This involved extrapolating, identifying, and analyzing the relevant texts authored by the Imam pertaining to the subject under scrutiny. The study's outcome presents a theoretically sound model derived from the principles and teachings of Islamic Sharia, in accordance with the perspective of Imam Ibn Taymiyyah. At its core, this model entails the provision of guidance through legal rulings and fatwas to safeguard the five necessities in Islam, namely Religion, life, Regeneration, intellect, and wealth, with a particular emphasis on the communal level. The defence of these communal necessities begins with the promotion of virtuous deeds and the discouragement of wrongdoing within society, employing mechanisms such as the "Hisbah apparatus". Ultimately, the preservation of the Muslim community's identity from potential disintegration or compromise in the face of encroaching civilizations or ideologies may necessitate resorting to the deployment of political and military force to repel aggressors.

The thoughts are distinguished by Imam Ibn Abi Jamra in his book pleasure of souls

The thoughts are distinguished by Imam Ibn Abi Jamra in his book pleasure of souls

منهج الإمام ابن رسلان في عرض القراءات وتوجيهها والدفاع عنها في كتابه شرح سنن أبي داود

كتاب شرح سُنن أبي داود لابن رسلان (ت 844هـ/1440م) من أهم شروح أبي داود، وقد اهتَّم مُصنفه بالقراءات القرآنية المتواترة والشاذة معًا في شرحه، وبلغت عدد المواضع التي وقفت عليها ما يقارب (170) موضعًا، وجاء هذا البحث لدراسة منهجه في الاحتجاج بالقراءات القرآنية، والذي تمثل في تفسير الآيات القرآنية، وشرح معاني الألفاظ الحديثية، وضبط كلمات الحديث وهو أغلب ما احتج به، وضبط أسماء الأبواب، وبيان لغات العرب، والنَّحو لإثبات بعض القواعد النَّحوية، والبلاغة، والصَّرف، والأحكام الفقهية الفرعية، وتميّز منهجه بالإيجاز، كما اهتمَّ البحث بدراسة منهجه في توجيه القراءات، وبيان ما استند عليه في ذلك من المأثور عن رسول الله أو الصَّحابة والتّابعين، والنَّحو، والمعنى، والسّياق العام، ونقل توجيه العلماء السّابقين للقراءة، وبيان موقفه في الدفاع عن القراءات المتواترة، مما يُظهر العقيدة الصَّحيحة له في الإيمان والتَّسليم بالقرآن وقراءاته، وتوضيح موقفه من التشديد في تعليم القرآن والتَّجويد.

MUNTHER BIN SAEED AL-BALOUTI AND HIS INTELLECTUAL AND POLITICAL IMPACT IN ANDALUSIA

Andalusia knew many jurists "foquahaa" who left their scientific and political marks, whether through their personality, prestige, and status, or through their scientific heritage, especially their writings, or through their political positions and positions recorded for us in class "Tabakat" books, biographies "Tarajim", and history books in general. The jurists "foquahaa" of the Zahiri Doctrine had a outstanding impact during the rule of the Umayyad dynasty and the Tawaeif kings in Andalusia. Among them is Imam Ibn Hazm Al-Zahiri, whose mention was widespread due to his abundance of knowledge and writings, even though he did not leave Andalusia. There is another jurist "faquih" whose mention was not widespread, and he was before Imam Ibn Hazm, and he is “Mundhir bin Saeed AlBaluti,” this jurist "faquih" who gained status because of his famous sermon, which he did not attend. It was in the presence of Caliph Abd al-Rahman al-Nasir li-Din Allah, the King of Romans, and the delegation with him. He gained political status by assuming the position of Chief Judge of Cortoba, despite the fact that he was a jurist "faquih" according to the Zahiri school of thought and the state was following the Maliki Doctrine

دلالة المفهوم وأثرها في تفسير التحرير والتنوير للطاهر بن عاشور

The Holy Quran stands as the foremost source among the legislative foundations, the quintessence of principles for deducing legal rulings. It is the sanctity of sanctities, the foundation of judgments and objectives, the source of legal rulings, and the repository of the secrets of Shari’ah. The researchers seek to elucidate the impact of Dlālah tul-Mafhom (the juridical implications of the concept) in 'Tafsir at-Taḥrīr wat Tanwīr' in this study. There is a necessity to delve into deductions and inferences through Dlālah tul-Mafhom (the juridical implications of the concept), as it holds the greatest influence in clarifying meanings and deducing legal rulings. 'Tafsir al-Taḥrīr wat Tanwīr' stands out as one of the prominent exegeses that has focused on the approach of indicating the juridical implications of the concept to elucidate Quranic Sharia judgments. Furthermore, delving into this subject through the exegesis of Imam Tāhir bin ʿĀshūr (R. A.) not only adds value and utility but also enriches the topic significantly. The Imam, in his interpretation, adeptly intertwines both originality and modernity, rendering it a valuable synthesis of classical wisdom and contemporary insights. Where he stated, 'And I named it 'Tahrīr al-Ma'na al-Sadīd wa Tanwīr al-'Aql al-Jadīd min Tafsīr al-Kitāb al-Majīd,' and I abbreviated this name to 'al-Tahrīr wa al-Tanwīr' in the exegesis.
 The Imam - may Allah have mercy on him - indeed liberated the pristine meaning and illuminated the contemporary intellect in terms of deducing Shariah judgments and referencing the legal implications of the concept. In this research, the reader would be addressed about the approach adopted by Imam ibn Ashur - may Allah have mercy on him - in his exegesis concerning the inference from Dlālah tul-Mafhom (the juridical implications of the concept). What are the key aspects that distinguish Ibn Ashur - may Allah have mercy on him - from others regarding the inference from the legal implications of the concept? The researchers aim to present the study in the form of an introduction, two main chapters, and a conclusion.

The Stage of Student Mastery of the Usul Qiraat of Imam Ibn Kathir in Surah As-Sajdah

The Stage of Student Mastery of the Usul Qiraat of Imam Ibn Kathir in Surah As-Sajdah

منهج الإمام جعفر السنهوري في كتابه "الجوهر الفاخر من قراءة ابن عامر: دراسة وصفية

This study explores a manuscript in the Qira’at field, focusing specifically on the Qirat Imam Ibn 'Amir al-Dimashqi, known among scholars of Qira’at as "al-Mufradat al-Qur'aniyyah" (Quranic Lexical Singulars). This study aims to introduce the methodology of Imam Jaafar bin Ibrahim As-Sinhuri in his book “Al-Jawhar Al-Fakhar fi Qira’at Ibn Aamir", which stands out as one of the most comprehensive books on Al-Mufradat Al-Quraanyah, meticulously addressing a specific Quranic word, combining three disciplines in one volume: Quranic orthography, Tajweed (art of Quranic recitation), and Qira’at. The researcher utilized a descriptive approach to introduce the manuscript and its contents. Additionally, an analytical method was employed to understand the methodology used by Imam al-Sanhuri in composing this book. The study concluded with significant results, the most important of which is that Al-Sanhoury presented a unique method of presenting Quranic vocabulary, as no one before him had done so among the scholars. Moreover, he is one of the prominent Imams of Qira’at who had not received the attention and recognition they deserved for their efforts in teaching Qira’at

استدراكات الإمام ابن المواق المتعلقة بعلم العلل

Praise be to God, and may blessings and peace be upon the Messenger of God and upon his family and all his companions, and after: This is a summary of the research entitled: Imam Ibn Al-Mawaq’s Reflections on the Science of Causes - A Critical Study. The research included an introduction, which included: the problem of the study, its objectives, its importance, the limits of the research, the methodology of the study, the terminology of the study, previous studies, then Imam Ibn Al-Mawwaq’s repercussions related to the science of causes, and it included three topics: The first topic: its redress in the conflict of connection and transmission. The second topic: His reconciliations regarding the weighting between the narratives. The third section: His remedial considerations in explaining the hadith narrated by a narrator. Then I concluded the research with a conclusion that included the most important results and recommendations, then an index of sources and references. In conclusion, I ask God to benefit from this study, and may God’s blessings and peace be upon our Prophet Muhammad and his family and companions.

THE MORAL OBJECTIVES OF DRESS IN THE SUNNAH OF THE PROPHET SAHIH AL-BUKHARI IS A MODEL

Since dress is an essential aspect of identity in human societies, and a badge that indicates belonging to national and religious principles, the issue of dress has been extremely important across times and places in human customs and customs. The Sunnah of the Prophet paid attention to this aspect and established in its rulings a purposeful dimension that indicates the level of morals, chivalry, modesty and virtue of the people. Through the emblem of clothing and adornment, to the extent that these values are preserved, the emblem of these principles becomes clear, and to the extent of negligence, these values disappear and may even die. Dress is considered the translated image of the behavior of individuals and groups and an expressive sign of belonging Through the above: This study came to shed light on the most important legal objectives of clothing through the most important and most authentic hadith sources, which is Sahih AlBukhari. Because this book was distinguished by acceptance and interest among the scholars of the nation, Imam Ibn Hajar said about it that “it enjoyed - from its author - a great deal of highlighting the jurisprudence of hadiths. Al-Bukhari’s intention was not only to narrate, but he was keen to show the wise jokes and the great jurisprudential benefits” (Al-Asqalani 1/8- 1379). In order to give scientific praise to this book, the aim of this study was to: extract these jokes and benefits that represent jurisprudential objectives from the collection of hadiths that he arranged under the headings of multiple chapters included in the book Al-Libas in Sahih. In order for these purposes to be a solution to many of the problems that revolve around the custom of dress, and to correct the concepts that in many of its manifestations among people, some of them have deviated to the point of exaggeration from one point of view, and from another point of view they have gone to the point of neglecting the values of morals, chivalry, and modesty related to the dress code. And decorations

ДЕОБАНД ОҚУ ОРЫНДАРЫНДА ОҚЫТЫЛАТЫН ФИҚҺ ЕҢБЕКТЕРІ

Мақалада Деобанд білім ордасында оқытылатын фиқһ саласындағы кітаптарға талдау жасалады. Дәр әл-улумға тиесілі оқу орындарында фиқһ ғылымы сегіз жыл оқытылады. Фиқһ саласы бойынша оқулық ретінде таңдалған кітаптардың барлығы ханафи мәзһабында мойындалған, мәзһабты үйретуде басшылыққа алынатын еңбектер. Бұл еңбектер тек қана Деобанд оқу орындарында ғана емес, ханафи мәзһабын үйрететін Түркия, Орталық Азия елдері секілді басқа да елдердегі діни білім ошақтарында негізгі әдебиеттер саналады. Деобанд білім беру жүйесінде фиқһ ғылымын сатылай, деңгейлеп үйрету мақсатында ханафи мәзһабындағы кітаптардың көлеміне, қамтыған мәліметтеріне қарай таңдалған да. Алғашқы жылы «Нур әл-идах», екінші жылы «Мәсәил әл-Қудури», үшінші жылы «Шарх әл-уиқая», төртінші жылы «Кәнз әд-дақаиқ», ал бесінші, алтыншы және жетінші жылдары Орта Азияда өте танымал, ханафи мәзһабында ерекше орны бар имам әл-Марғинанидің «әл-Һидая» кітабы толықтай оқытылады. Ал «тахассус» деп аталатын сегізінші жылы имам Ибн Абидиннің «Хашиясынан» жекелеген мәселелер таңдалып, сол тақырыптар төңірегінде зерттеулер жүргізіледі. Осы мақалада жоғарыда аталған фиқһ кітаптары туралы кең көлемді мәліметтер берілерді. Ол кітаптардың авторлары және авторларының ұстаздарының тізбегі беріліп, Қазақ елімен олардың байланыстары анықталады. Қазақстанның кітапхана және қолжазба қорларында олардың қаншалықты сақталғандығы туралы да мәліметтер қамтылады. Қорытындыда Деобанд оқу орындарында ханафи мәзһабын үйретуде басшылыққа алынатын еңбектердің ханафи мәзһабын үйрететін өзге елдердегі еңбектерден айырмашылығы жоқ екендігі айтылады.

امام ابن حبان کے علمی مبلغ میں عصری محققینِ اسلام کے لیے تحقیق کا رجحان

Imam Ibn – e - Hiban is recognized as a muhaddith and knowledge expert in Islamic world. He is well known author of so many books. The scholars and educationalists mostly utilize his knowledge, treasure and get a good deed of experience and practice. There from Imam Yaqoot Hamavi confessing his supremacy of knowledge gave him a title as ocean of the knowledge. But alas he could not get the maximum favor of the scholars of that time and after whereas. As like as the leading personalities of the SEHAH E SITTAH. There is an unavoidable need to put a lot of struggle on his work and conduct according to his honor and stage, bestowed to him by the God almighty. Particularly it is needful to make lightened, his humble services in his special status in Hadith as well. We are briefly giving hereunder his educational circumstances and output of his work in this topic. Method of research adopted in this article is narrative and analytical. Imam Ibn-e-Hiban is very important personality in field of Hadith and its relevant sciences, and there is need in this era to highlight his precious work, so that the contemporary Islamic Scholars can follow his footsteps.

Keabsahan Jenis Hewan Kurban Menurut Perspektif Imam Syāfi’ī dan Imam Ibnu Ḥazm

This study aims to determine the validity of the types of sacrificial animals from the perspective of Imam Syāfi’ī Imam and Imam Ibnu Ḥazm. The issues raised in this research are; the perspective of Imam Syāfi’ī and Imam Ibnu Ḥazm on the validity of the types of sacrificial animals and their argumentative basis. This type of research is descriptive qualitative using a literature review method focusing on manuscript studies, with a comparative study approach method. The results of this study are as follows: First, Imam Syāfi’ī's perspective regarding the validity of the types of sacrificial animals that are legally used as sacrificial animals is only Bahīmah al-'An'ām as for animals that are other than illegal as sacrificial animals. As for the perspective of Imam Ibnu Ḥazm regarding the validity of sacrificial animals that are legally used as sacrificial animals, they are any type of animal whose meat is halal, whether it has four legs or two legs. Second, Imam Syāfi’ī and Imam Ibnu Ḥazm have the same perspective that Bahīmah al-'An'ām is legally used as a sacrificial animal. However, Imam Syāfi’ī and Imam Ibn Ḥazm have different perspectives other than that Bahīmah al-'An'ām is legal or illegal to be used as a sacrificial animal; the main argumentative foundation of Imam Syāfi’ī is. Q.S. Al-Hajj/22: 34. Meanwhile, the argumentative basis of Imam Ibn Ḥazm's argument was narrated from Abdullah bin Abbas and Bilal bin Rabbah.

KRITIK DAN PENOLAKAN ULAMA HANBALI ATAS PEMIKIRAN TEOLOGI IBNU TAIMIYYAH

Ibnu Taimiyyah (d. 728 H) has been the source of tension between his supporters and opponents for centuries. These supporters believed that Ibn Taimiyyah was ma'shum, more superior to Imam Ahmad bin Hanbal, and they even believed he was the ultimate mujtahid (khatim al-mujtahidin). However, such claims ignore the sharp rejection of Sunnis schools and generations (Hanafiyyah, Malikiyyah, Syafi'iyyah) and even the internal assessments of the Hanbali scholars such as Imam Ibn Rajab al-Hanbali (w. 795H), Imam Ibnu al-Mardawi al-Hanbali (w. 885H), Imam Ibnu Najjar al-Hanbali (w. 972H), Imam al-Buhuti al-Hanbali (w. 1051H), dan Imam al-Safarayni al-Hanbali (w. 1188H). This paper uses an interdisciplinary approach to analyze primary sources to demonstrate the referential hierarchy as the internal consensus of the Hanbali school (ijma' fi al-madhabihi), as the dispute over the results of tarjih formulation in ushul and furu' comes up. The first rank is the founding father of Hanbali school, Imam Ahmad bin Hanbal himself. The second place is Imam Ibnu Qudamah al-Maqdisi al-Hanbali, the writer of Kitab al-Kafi fi Fiqh al-Imam Ahmad bin Hanbal and Kitab al-Mughni. The third contributor is Imam Majduddin Abu al-Barakah al-Taimy, the writer of Kitab al-Muharrar fi al-Fiqh. The fourth rank belongs to Imam Ibn Muflih al-Hanbali, Kitab al-Furu's writer. The fifth place is Imam Ibnu Rajab al-Hanbali, the writer of Kitab al-Qawa'id al-Fiqhiyah. The sixth rank is Imam Ibnu Hamdan al-Hanbali, the writer of Kitab al-Ri'ayah al-Kubra. The seventh contributor is Imam Taqiyyuddin Ibn Taimiyyah, who wrote Kitab Majmu' al-Fatawa. The eighth rank is Imam Ibn 'Abdus al-Hanbali, the writer of Kitab al-Tadhkirah fi al-Fiqh. Furthermore, this article also proves that Ibn Taymiyyah is not the only scholar of the Hanbali school to hold the title of Syaikhul Islam among Hanbali scholars; there are still many others. Instead, Syaikhul Imam Abdul Qadir al-Jilani al-Hanbali received a more prestigious title as the Sultan-al-Masyayikh among the leading scholars of the Hanbali school.

Comparative Study Of The Word Istawa At Fifth Verse Of Surah Taha In Book Of Tafsir Mafatih Al-Ghaib And Book Of Tafsir Syaikh Al-Islam

The Qur'an is a multi-interpreted holy book, even one word in it can be interpreted with many interpretations that have different trends. This is due to the depth of meaning contained in each word in the Qur'an. Among the words in the Qur'an that are debated among Muslim scholars is the word istawa, the word is seen differently by two paradigm currents that oppose each other, namely the current paradigm of taslim, one of which is led by Imam Ibn Taymiyyah, and the current paradigm of ta'wil, one of which is led by Imam Ar Razi. These two currents further confirm that the Qur'an is universal and multi-interpretive, and add to the treasures of Islamic science, especially in the branch of Qur'anic interpretation and Islamic creed.

Behavior at Imam Ibn Qayyim al-Jawziyyah Thinking and remembering as a model

Behavior at Imam Ibn Qayyim al-Jawziyyah Thinking and remembering as a model

Analysis of the Istidlal Method in the Concept of Livelihood according to Imam Ibn Hazm's Perspective

Analysis of the Istidlal Method in the Concept of Livelihood according to Imam Ibn Hazm's Perspective

Methodology of Imam Ibn Hajar al-Haytami in his book “al-I‘ab Sharh al-‘Ubab”

The article introduces one of the most prominent scholars of the Shafi‘i school, Imam Ibn Hajar al-Haytami (1503–1566) and his book al-I‘ab Sharh al-‘Ubab. The article also covers the most important aspects of the book and the author's methodology in writing it. The book is one of Imam Ibn Hajar's best works and is notable for its detailed presentation of the scholarly topics and controversies and for the fact that the author analyses and clarifies as well as criticizes and provides counterarguments. This is a commentary (sharh) on Safi al-Din al-Muzajjad's (1443–1523) book «al-‘Ubab al-muhit bi mu‘zam nusus al-Shafi‘i wa al-ashab». The article reflects the main features of the author's methodology, such as: linguistic analysis, detailed analysis and criticism of arguments, the author's position in determination of the preferred opinion in the madhhab. The topic reveals the importance of the scientific and theological edition and publication of the book «al-I‘ab Sharh al-‘Ubab».

BASMALAH DALAM SURAH AL-FATIHAH VERSI QIRAAT SAB’AH DAN IMPLIKASINYA TERHADAP HUKUM 4 MAZHAB

All the companions of the Prophet agreed to write Basmalah at the beginning of the holy verses of the Qur'an. They agreed that the sentence Basmalah contained in the letter An-Naml is one of the verses of the letter. However, they have different opinions about the basmalah written at the beginning of the sura, including at the beginning of sura al-Fatihah. This research aims to find out the basmalah in the qiraat sab'ah version of surah al-Fatihah and its implications for the laws of the 4 schools of thought. The focus of this research is what is qiraat sab'ah? how about the basmalah in the qiraat sab'ah version of surah al-Fatihah? What are the implications of Basmalah in the qiraat sab'ah version of surah al-Fatihah on the laws of the 4 mazhab of thought? This research is a qualitative research using a library research approach. In exploring legal istimbath related to this research using content analysis techniques. The results of this study are that Imam Malik believes that Basmalah is not part of surah Al-Fatihah, and therefore it is not read when reading Al-Fatihah in prayer. The Hanafi school of thought and the Hanbali school of thought are of the opinion that Basmalah is recited in prayer when reading surah Al-Fatihah but not aloud. This means that those who follow the readings of Ahlu Medina, Basra and Syam, namely Imam Nafi', Ibn Amir and Abu 'Amr, reading Basmalah are not included in the Fatihah surah. Imam Syafi'i believes that Basmalah is the first verse of surah Al-Fatihah, so basmalah must be read when reading sura Al-Fatihah. This means who follows the readings of the Meccan and Kufah qiraat experts, namely Imam Ibn Katsir, Imam 'Ahim, Imam Kisa'i and Imam Hamza Basmalah included in surah Al-Fatihah

Between Ibn Al-Jawzi and Al-Qurtubi - A Balancing Study Between Their Interpretations -


 
 
 
 ABSTRACT
 
 This study aims to explain the approach of the two interpreters imams Ibn Al-Jawzi and Al-Qurtubi, may Allah Almighty bless them and his mercy. Allah Almighty has honored us in this research to stand with these two imams in two topics: The first includes two demands. The first demand: to introduce Imam Ibn A-Jawzi, may Allah have mercy on him. The second demand: to introduce study of a balance between the two interpretations, and it included the belief of each of them and their approach to interpretation, their martyrdom of the Israelites and their sources, and the method followed by each of them in presenting the interpretation material, and then the conclusion came to record the most important results of the research and praise be to Allah, Lord of the Worlds.
 
 
 

Dividing the fundamentalist schools into theorists and jurists between the advanced and the later "Inductive and Analytical Study"


 
 
 
 Praise be to God, Lord of the worlds, and prayers and peace be upon our master Muhammad, and upon all his family and companions. As for what follows:
 There is no doubt that the science of history in every field has a lot of benefits, and many useful details as well, by which the news of the predecessors is known, and those who came from the later ones benefit from it.
 Undoubtedly, the science of origins also has useful features, and interesting news, so scholars have been interested in codifying and writing it, so classifications abounded, and authors varied.
 Among those who were interested in this imam is Ibn Khaldun, where he held a chapter on the sciences and their types, and made chapter five of it on the principles of jurisprudence and related controversies and controversies. And the majority of the fundamentalists of contemporary scholars understood from his words his classification of schools into: the school of the speakers (the public school), and the school of jurists (the Hanafi school).These two terms existed before and after Imam Ibn Khaldun, but did they mean by the theologians: the doctrine of the majority? Their imam was Imam al-Shafi’i, and they wanted the jurists: the Hanafis?
 What is meant by the theologians: everyone who engages in doctrine and participates in the discourse in the principles of jurisprudence, even if he is a Hanafi, Maliki, Shafi’i, Hanbali or Zahiri.
 
 
 
 
 And the expressions of Imam Ibn Khaldun are valid for what this science came to after the spread of the books of the theologians. The impact of the schools of jurisprudence from the Malikis, Shafi’is and Hanbalis to the Hanafis, and from here arose the doctrine of the masses, which is often called the doctrine of the theologians. And in order to reach the correct conclusion - we acknowledge for the sake of argument - that the words of Imam Ibn Khaldun do not exist, so how do we explain and mention the history of the principles of jurisprudence and its methods to this day. Therefore, it is obligatory upon the scholars of the assets, the most distinguished and distinguished, to explain to the seeker of knowledge this issue, for they are better than others in explaining what they want, and clarifying the approach of their books.