Taqi al-Din Ibn Taymiyah

Ibn Taymiyyah (January 22, 1263 – September 26, 1328; ar, ابن تيمية), birth name Taqī ad-Dīn ʾAḥmad ibn ʿAbd al-Ḥalīm ibn ʿAbd al-Salām al-Numayrī al-Ḥarrānī ( ar, تقي الدين أحمد بن عبد الحليم بن عبد السلام النميري الحراني ),Ibn Taymiyyah, Taqi al-Din Ahmad, The Oxford Dictionary of Islam. http://www.oxfordreference.com/view/10.1093/acref/9780195125580.001.0001/acref-9780195125580-e-959 was a Sunni Muslim ʿĀlim, muhaddith, judge, proto-Salafist theologian, and sometimes controversial thinker and political figure. He is known for his diplomatic involvement with the Ilkhanid ruler Ghazan Khan and for his involvement at the Battle of Marj al-Saffar which ended the Mongol invasions of the Levant. A member of the Hanbali school, Ibn Taymiyyah's iconoclastic views that condemned numerous folk practices associated with saint veneration and the visitation of tomb-shrines made him unpopular with many scholars and rulers of the time, and he was imprisoned several times.Laoust, H., "Ibn Taymiyya", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on December 13, 2016

A polarising figure in his own times and in the centuries that followed, Ibn Taymiyyah has emerged as one of the most influential medieval writers in contemporary Sunni Islam. He was also noteworthy for engaging in intense religious polemics that defended Athari school against the followers of rival schools of ''Kalam'' (speculative theology); namely Ash'arism and Maturidism. This would prompt numerous clerics and state authorities to accuse Ibn Taymiyyah and his disciples of being guilty of "''tashbīh''" ( anthropomorphism); which eventually led to the censoring of his works and subsequent incarceration. Nevertheless, Ibn Taymiyya's numerous treatises that advocated "creedal Salafism" (''al-salafiyya al-iʿtiqādīyya''), based on his particular interpretations of the Qur'an and the Sunnah, constitute the most popular classical reference for later Salafi movements.

Ibn Taymiyya's rejection of some aspects of classical Islamic tradition are believed to have had considerable influence on contemporary militant Islamist movements such as Salafi-Jihadism. Major aspects of his teachings such as upholding the pristine monotheism of the early Muslim generations and campaigns to uproot what he regarded as '' shirk'' (idolatry); had a profound influence on Muhammad ibn Abd al-Wahhab, the founder of the Hanbali reform movement practiced in Saudi Arabia, and on other later Sunni scholars. Syrian Salafi theologian Muhammad Rashid Rida (d. 1935 C.E/ 1354 A.H), one of the major modern proponents of his works, designated Ibn Taymiyya as the ''Mujaddid'' (renewer) of the Islamic 7th century of Hijri year. Ibn Taymiyyah's doctrinal positions on the necessity of an Islamic political entity and his controversial '' fatwas'', such as his ''Takfir'' (declaration of unbelief) of the Mongol Ilkhanates, allowing jihad against other self-professed Muslims, are referenced by al-Qaeda and other jihadist groups to justify militant overthrowal of contemporary governments of the Muslim world.

Name

Ibn Taymiyyah's full name is Taqiy al-Din 'Abu al-Abbas 'Aḥmad ibn ʿAbd al-Ḥalīm ibn ʿAbd as-Salām'' ''ibn ʿAbdullāh ibn al-Khiḍr ibn Muḥammad ibn al-Khiḍr ibn ʾIbrāhīm ibn ʿAli ibn ʿAbdullāh an-Numayrī al-Ḥarrānī'' ( ar, أحمد بن عبد الحليم بن عبد السلام بن عبد الله بن الخضر بن محمد بن الخضر بن إبراهيم بن علي بن عبد الله النميري الحراني).

Ibn Taymiyyah's () name is unusual in that it is derived from a female member of his family as opposed to a male member, which was the normal custom at the time and still is now. The title "''Taymiyyah''" comes from the mother of his forefathers who was called ''Taymiyahh.'' She was an admonisher and he was ascribed to her and became known through the name, "''Ibn Taymiyahh''". Taymiyyah was a prominent woman, famous for her scholarship and piety and the name Ibn Taymiyyah was taken up by many of her male descendants.

Overview

Ibn Taymiyyah had a simple life, most of which he dedicated to learning, writing, and teaching. He never married nor did he have a female companion throughout his years. Al-Matroudi says that this may be why he was able to engage fully with the political affairs of his time without holding any official position such as that of a judge. An offer of an official position was made to him but he never accepted. His life was that of a religious scholar and a political activist. In his efforts he was persecuted and imprisoned on six occasions with the total time spent inside prison coming to over six years. Other sources say that he spent over twelve years in prison. His detentions were due to certain elements of his creed and his views on some jurisprudential issues. However, according to Yahya Michot, "the real reasons were more trivial". Michot gives five reasons as to why Ibn Taymiyyah was imprisoned, they being: not complying with the "doctrines and practices prevalent among powerful religious and Sufi establishments, an overly outspoken personality, the jealousy of his peers, the risk to public order due to this popular appeal and political intrigues." Baber Johansen, a professor at the Harvard Divinity School, says that the reasons for Ibn Taymiyyah's incarcerations were, "as a result of his conflicts with Muslim mystics, jurists, and theologians, who were able to persuade the political authorities of the necessity to limit Ibn Taymiyyah's range of action through political censorship and incarceration."

Ibn Taymiyyah's own relationship, as a religious scholar, with the ruling apparatus was not always amicable. It ranged from silence to open rebellion. On occasions when he shared the same views and aims as the ruling authorities his contributions were welcomed, but when Ibn Taymiyyah went against the status quo, he was seen as "uncooperative", and on occasions spent much time in prison. Ibn Taymiyyah's attitude towards his own rulers was based on the actions of Muhammad's companions when they made an oath of allegiance to him as follows; "to obey within obedience to God, even if the one giving the order is unjust; to abstain from disputing the authority of those who exert it; and to speak out the truth, or take up its cause without fear in respect of God, of blame from anyone."

Early years

Family

Ibn Taymiyyah's father had the Hanbali chair in Harran and later at the Umayyad Mosque. Harran was a city part of the Sultanate of Rum, now Harran is a small city on the border of Syria and Turkey, currently in Şanlıurfa Province. At the beginning of the Islamic period, Harran was located in the land of the Mudar tribe (Diyar Mudar). Before its destruction by the Mongols, Harran was also well known since the early days of Islam for its Hanbali school and tradition, to which Ibn Taymiyyah's family belonged. His grandfather, Abu al-Barkat Majd ad-Din ibn Taymiyyah al-Hanbali (d. 1255) and his uncle, Fakhr al-Din (d. 1225) were reputable scholars of the Hanbali school of law. Likewise, the scholarly achievements of his father, Shihab al-Din Abd al-Halim ibn Taymiyyah (d. 1284) were also well known.

Education

In 1269, aged seven, Ibn Taymiyyah, left Harran together with his father and three brothers. The city was completely destroyed by the ensuing Mongol invasion. Ibn Taymiyyah's family moved and settled in Damascus, Syria, which at the time was ruled by the Mamluk Sultanate.

In Damascus, his father served as the director of the Sukkariyya Madrasa, a place where Ibn Taymiyyah also received his early education. Ibn Taymiyyah acquainted himself with the religious and secular sciences of his time. His religious studies began in his early teens, when he committed the entire Qur'an to memory and later on came to learn the Islamic disciplines of the Qur'an. From his father he learnt the religious science of ''fiqh'' (jurisprudence) and ''usul al-fiqh'' (principles of jurisprudence). Ibn Taymiyyah learnt the works of Ahmad ibn Hanbal, al-Khallal, Ibn Qudamah and also the works of his grandfather, Abu al-Barakat Majd ad-Din. His study of jurisprudence was not limited to the Hanbali tradition but he also learnt the other schools of jurisprudence.

The number of scholars under which he studied hadith is said to number more than two hundred, four of whom were women. Those who are known by name amount to forty hadith teachers, as recorded by Ibn Taymiyyah in his book called ''Arba`un Hadithan''. Serajul Haque says, based on this, Ibn Taymiyyah started to hear hadith from the age of five. One of his teachers was the first Hanbali Chief Justice of Syria, Shams ud-Din Al-Maqdisi who held the newly created position instituted by Baibars as part of a reform of the judiciary. Al-Maqdisi later on, came to give Ibn Taymiyyah permission to issue Fatawa (legal verdicts) when he became a mufti at the age of 17.

Ibn Taymiyyah's secular studies led him to devote attention to Arabic language and Arabic literature by studying Arabic grammar and lexicography under Ali ibn `Abd al-Qawi al-Tufi. He went on to master the famous book of Arabic grammar, ''Al-Kitab'', by the Persian grammarian Sibawayhi. He also studied mathematics, algebra, calligraphy, theology ( ''kalam''), philosophy, history and heresiography. Based on the knowledge he gained from history and philosophy, he used to refute the prevalent philosophical discourses of his time, one of which was Aristotelian philosophy. Ibn Taymiyyah learnt about Sufism and stated that he had reflected on the works of; Sahl al-Tustari, Junayd of Baghdad, Abu Talib al-Makki, Abdul-Qadir Gilani, Abu Hafs Umar al-Suhrawardi and Ibn Arabi. At the age of 20 in the year 1282, Ibn Taymiyyah completed his education.

Life as a scholar

After his father died in 1284, he took up the then vacant post as the head of the Sukkariyya madrasa and began giving lessons on Hadith. A year later he started giving lessons, as chair of the Hanbali Zawiya on Fridays at the Umayyad Mosque, on the subject of tafsir (exegesis of Qur'an). In November 1292, Ibn Taymiyyah performed the Hajj and after returning 4 months later, he wrote his first book aged twenty nine called ''Manasik al-Hajj'' (Rites of the Pilgrimage), in which he criticized and condemned the religious innovations he saw take place there. Ibn Taymiyyah represented the Hanbali school of thought during this time. The Hanbali school was seen as the most traditional school out of the four legal systems (Hanafi, Maliki and Shafii) because it was "suspicious of the Hellenist disciplines of philosophy and speculative theology." He remained faithful throughout his life to this school, whose doctrines he had mastered, but he nevertheless called for '' ijtihad'' (independent reasoning by one who is qualified) and discouraged ''taqlid''.

Relationship with the authorities

Ibn Taymiyyah's emergence in the public and political spheres began in 1293 when he was 30 years old, when the authorities asked him to issue a fatwa (legal verdict) on Assaf al-Nasrani, a Christian cleric who was accused of insulting Muhammad. He accepted the invitation and delivered his fatwa, calling for the man to receive the death penalty. Despite the fact that public opinion was very much on Ibn Taymiyyah's side, the Governor of Syria attempted to resolve the situation by asking Assaf to accept Islam in return for his life, to which he agreed. This resolution was not acceptable to Ibn Taymiyyah who then, together with his followers, protested against it outside the governor's palace, demanding that Assaf be put to death, on the grounds that any person—Muslim or non-Muslim—who insults Muhammad must be killed. His unwillingness to compromise, coupled with his attempt to protest against the governor's actions, resulted in him being punished with a prison sentence, the first of many such imprisonments which were to come. The French orientalist Henri Laoust says that during his incarceration, Ibn Taymiyyah "wrote his first great work, ''al-Ṣārim al-maslūl ʿalā shātim al-Rasūl (The Drawn Sword against those who insult the Messenger).''" Ibn Taymiyyah, together with the help of his disciples, continued with his efforts against what, "he perceived to be un-Islamic practices" and to implement what he saw as his religious duty of commanding good and forbidding wrong. Yahya Michot says that some of these incidences included: "shaving children's heads", leading "an anti-debauchery campaign in brothels and taverns", hitting an atheist before his public execution, destroying what was thought to be a sacred rock in a mosque, attacking astrologers and obliging "deviant Sufi Shaykhs to make public acts of contrition and adhere to the Sunnah." Ibn Taymiyyah and his disciples used to condemn wine sellers and they would attack wine shops in Damascus by breaking wine bottles and pouring them onto the floor.

A few years later in 1296, he took over the position of one of his teachers (Zayn al-Din Ibn al-Munadjdjaal), taking the post of professor of Hanbali jurisprudence at the Hanbaliyya madrasa, the oldest such institution of this tradition in Damascus. This is seen by some to be the peak of his scholarly career. The year when he began his post at the Hanbaliyya madrasa, was a time of political turmoil. The Mamluk sultan Al-Adil Kitbugha was deposed by his vice-sultan Al-Malik al-Mansur Lajin who then ruled from 1297 to 1299. Lajin desired to commission an expedition against the Christians of the Armenian Kingdom of Cilicia who formed an alliance with the Mongol Empire and participated in the military campaign which lead to the destruction of Baghdad, the capital of the Abbasid Caliphate, and the destruction of Harran, the birthplace of Ibn Taymiyyah, for that purpose, he urged Ibn Taymiyyah to call the Muslims to Jihad.

In 1298, Ibn Taymiyyah wrote his explanation for the ayat al-mutashabihat (the unclear verses of the Qur'an) titled Al-`Aqidat al-Hamawiyat al-Kubra (The creed of the great people of Hama). The book is about divine attributes and it served as an answer to a question from the city of Hama, Syria. At that particular time Ash'arites held prominent positions within the Islamic scholarly community in both Syria and Egypt, and they held a certain position on the divine attributes of God. Ibn Taymiyyah in his book strongly disagreed with their views and this heavy opposition to the common Ash'ari position, caused considerable controversy.

Once more, Ibn Taymiyyah collaborated with the Mamluks in 1300, when he joined the punitive expedition against the Alawites and Shiites, in the Kasrawan region of the Lebanese mountains. Ibn Taymiyyah believed that the Alawites were "more heretical than Jews and Christians", and according to Carole Hillenbrand, the confrontation with the Alawites occurred because they "were accused of collaborating with Christians and Mongols." Ibn Taymiyya had further active involvements in campaigns against the Mongols and their alleged Alawite allies.

In 1305, Ibn Taymiyyah took part in a second military offensive against the Alawites and the Isma`ilis in the Kasrawan region of the Lebanese mountains where they were defeated. The majority of the Alawis and Ismailis eventually converted to Twelver Shiism and settled in south Lebanon and the Bekaa valley, with a few Shia pockets that survived in the Lebanese mountains.

Involvement in the Mongol invasions

First invasion

The first invasion took place between December 1299 and April 1300 due to the military campaign by the Mamluks against the Armenian Kingdom of Cilicia who were allied with the Mongols. Due to the Mongol legal system that neglected '' sharia'' and implemented Yassa; Ibn Taymiyya had declared ''Takfir'' upon the Ilkhanid regime and its armies for ruling by man-made laws, despite these laws being rarely enforced in Muslim majority regions in an extensive manner. Openly rejecting Ghazan Khan's claim to "''pādishāh al-islām''" (King of Islam), a title which Ghazan took to legitimise his military campaigns, Ibn Taymiyya denounced him as an "infidel king" and issued numerous ''fatwas'' condemning the political order of the Tatars. The Ilkhanate army managed to managed to defeat the Mamluk Sultanate in The Third Battle of Homs and reach Damascus by the end of December 1299. Fearful of Mongol atrocities, many scholars, intellectuals and officers began to flee Damascus in panic. Ibn Taymiyya was one of those clerics who stood firm alongside the vulnerable Damascene citizens and called for an uncompromisng and heroic resistance to the Tatar invaders. Ibn Taymiyya drew parallels of their crisis with the Riddah wars (Apostate wars) fought by the first Muslim Caliph, Abubakr, against the renegade Arabian tribes that abandoned ''sharia''. Ibn Taymiyya severely rebuked those Muslims escaping in the face of Mongol onslaught and compared their state to the withdrawal of Muslims in the Battle of Uhud. In a passionate letter to the commander of the Damascene Citadel, Ibn Taymiyya appealed:

"Until there stands even a single rock, do everything in your power to not surrender the castle. There is great benefit for the people of Syria. Allah declared it a sanctuary for the people of Shām—where it will remain a land of faith and '' sunna'' until the descent of the Prophet Jesus.”

Despite political pressure, Ibn Taymiyya's directives were heeded by the Mamluk officer and Mongol negotiations to surrender the Citadel stalled. Shortly after, Ibn Taymiyya and a number of his acolytes and pupils took part in a counter-offensive targeting various Shia tribes allied to the Mongols in the peripheral regions of the city; thereby repelling the Mongol attack. Ibn Taymiyyah went with a delegation of Islamic scholars to talk to Ghazan Khan, who was the Khan of the Mongol Ilkhanate of Iran, to plead clemency and to stop his attack on the Muslims. It is reported that none of the scholars said anything to the Khan except Ibn Taymiyyah who said:

You claim that you are Muslim and you have with you Mu'adhdhins, Muftis, Imams and Shaykhs but you invaded us and reached our country for what? While your father and your grandfather, Hulagu were non-believers, they did not attack and they kept their promise. But you promised and broke your promise.

By early January 1300, the Mongol allies, the Armenians and Georgians, had caused widespread damage to Damascus and they had taken Syrian prisoners. The Mongols effectively occupied Damascus for the first four months of 1303. Most of the military had fled the city, including most of the civilians. Ibn Taymiyyah however, stayed and was one of the leaders of the resistance inside Damascus and he went to speak directly to the Ilkhan, Mahmud Ghazan, and his vizier Rashid al-Din Tabib. He sought the release of Muslim and dhimmi prisoners which the Mongols had taken in Syria, and after negotiation, secured their release.

Second invasion

The second invasion lasted between October 1300 and January 1301. Ibn Taymiyyah at this time began giving sermons on jihad at the Umayyad mosque. As the civilians began to flee in panic; Ibn Taymiyya pronounced ''fatwas'' declaring the religious duty upon Muslims to fight the Mongol armies to death, inflict a massive defeat and expel them from Syria in its entirety. Ibn Taymiyyah also spoke to and encouraged the Governor of Damascus, al-Afram, to achieve victory over the Mongols. He became involved with al-Afram once more, when he was sent to get reinforcements from Cairo. Narrating Ibn Taymiyya's fierce stance on fighting the Mongols, Ibn Kathir reports:

Third invasion and ''Takfir'' of Ilkhanate Allies

The year 1303 saw the third Mongol invasion of Syria by Ghazan Khan. What has been called Ibn Taymiyyah's "most famous" ''fatwā''Janin, Hunt. ''Islamic Law: The Sharia from Muhammad's Time to the Present'' by Hunt Janin and Andre Kahlmeyer, McFarland and Co. Publishers, 2007 p.79 was his third ''fatwa'' issued against the Mongols in the Mamluk's war. Ibn Taymiyyah declared that jihad against the Mongol attack on the Malmuk sultanate was not only permissible, but obligatory. The reason being that the Mongols could not, in his opinion, be true Muslims despite the fact that they had converted to Sunni Islam because they ruled using what he considered 'man-made laws' (their traditional Yassa code) rather than Islamic law or ''Sharia'', whilst believing that the Yassa code was better than the Sharia law. Because of this, he reasoned they were living in a state of jahiliyyah, or pre-Islamic pagan ignorance.Kepel, Gilles, ''The Prophet and the Pharaoh'', (2003), p.194 Not only were Ilkhanate political elites and its military disbelievers in the eyes of Ibn Taymiyya; but anybody who joined their ranks were as guilty of '' riddah'' (apostasy) as them:

The ''fatwa'' broke new Islamic legal ground because "no jurist had ever before issued a general authorization for the use of lethal force against Muslims in battle", and would later influence modern-day Jihadists in their use of violence against other Muslims whom they deemed as apostates. In his legal verdicts issued to inform the populace, Ibn Taymiyya classified the Tatars and their advocates into four types:

* ''Kaafir Asli'' (i.e, those original non-Muslims fighting inTatar armies and never embraced Islam)

* Muslims of other ethincities who became apostates due to their alliance with Mongols
* Irreligious Muslims aligned with Ilkhanids whom Ibn Taymiyya analogized with renegade Arabian tribes of the Riddah wars
* Personally pious Muslims affiliated with the Mongol armies. Ibn Taymiyya harshly rebuked these people as the "most evil" faction; and argued that their piety was useless because of their decision to ally with non-Muslims who ruled by man-made laws. This rationale was also expanded to excommunicate those "court scholars" who vindicated the Tatar authorities

Ibn Taymiyyah called on the Muslims to jihad once again and personally participated in the Battle of Marj al-Saffar against the Ilkhanid army; leading his disciples in the field with a sword. The battle began on April 20 of that year. On the same day, Ibn Taymiyyah declared a ''fatwa'' which exempted Mamluk soldiers from fasting during Ramadan so that they could preserve their strength. Within two days the Mongols were severely crushed and the battle was won; thus ending Mongol control of Syria. These incidents greatly increased the scholarly prestige and social stature of Ibn Taymiyya amongst the masses, despite opposition from the establishment clergy. He would soon be appointed as the chief professor of the elite scholarly institute "''Kāmiliyya Dār al-Haḍīth''."

Contemporary Impact

Ibn Taymiyya's three unprecedented '' fatwas'' (legal verdicts) that excommunicated the Ilkhanid authorities and their supporters as apostates over their neglect to govern by ''Sharia'' (Islamic law) and preference of the traditional Mongol imperial code of Yassa; would form the theological basis of 20th century Islamist and Jihadist scholars and ideologues. Reviving Ibn Taymiyya's fatwas during the late 20th-century, Jihadist ideologues like Sayyid Qutb, Abd al-Salam al-Faraj, Abdullah Azzam, Usama bin Laden, Ayman al-Zawahiri, etc. made public ''Takfir'' (excommunication) of contemporary governments of the Muslim world and called for their revolutionary overthrowal through armed Jihad.

Imprisonment on charges of anthropomorphism

Ibn Taymiyyah was imprisoned several times for conflicting with the prevailing opinions of the jurists and theologians of his day. A judge from the city of Wasit, Iraq, requested that Ibn Taymiyyah write a book on creed. His subsequent creedal work, '' Al-Aqidah Al-Waasitiyyah, ''caused him trouble with the authorities. Ibn Taymiyyah adopted the view that God should be described as he was literally described in the Qur'an and in the hadith, and that all Muslims were required to believe this because according to him it was the view held by the early Muslim community (''salaf''). Within the space of two years (1305–1306) four separate religious council hearings were held to assess the correctness of his creed.

The first hearing was held with Ash'ari scholars who accused Ibn Taymiyyah of anthropomorphism. At the time Ibn Taymiyyah was 42 years old. He was protected by the then Governor of Damascus, Aqqush al-Afram, during the proceedings. The scholars suggested that he accept that his creed was simply that of the Hanbalites and offered this as a way out of the charge. However, if Ibn Taymiyyah ascribed his creed to the Hanbali school of law then it would be just one view out of the four schools which one could follow rather than a creed everybody must adhere to. Uncompromising, Ibn Taymiyyah maintained that it was obligatory for all scholars to adhere to his creed.

Two separate councils were held a year later on January 22 and 28, 1306. The first council was in the house of the Governor of Damascus Aqqush al-Afram, who had protected him the year before when facing the Shafii scholars. A second hearing was held six days later where the Indian scholar Safi al-Din al-Hindi found him innocent of all charges and accepted that his creed was in line with the "Qur'an and the Sunnah". Regardless, in April 1306 the chief Islamic judges of the Mamluk state declared Ibn Taymiyyah guilty and he was incarcerated. He was released four months later in September.

After his release in Damascus, the doubts regarding his creed seemed to have resolved but this was not the case. A Shafii scholar, Ibn al-Sarsari, was insistent on starting another hearing against Ibn Taymiyyah which was held once again at the house of the Governor of Damascus, Al-Afram. His book ''Al-Aqidah Al-Waasitiyyah'' was still not found at fault. At the conclusion of this hearing, Ibn Taymiyyah and Ibn al-Sarsari were sent to Cairo to settle the problem.

Life in Egypt

His debate on anthropomorphism and his imprisonment

On the arrival of Ibn Taymiyyah and the Shafi'ite scholar in Cairo in 1306, an open meeting was held. The Mamluk sultan at the time was Al-Nasir Muhammad and his deputy attended the open meeting. Ibn Taymiyyah was found innocent. Despite the open meeting, objections regarding his creed continued and he was summoned to the Citadel in Cairo for a ''munazara'' (legal debate), which took place on April 8, 1306. During the ''munazara'', his views on divine attributes, specifically whether a direction could be attributed to God, were debated by the Indian scholar Safi al-Din al-Hindi, in the presence of Islamic judges. Ibn Taymiyyah failed to convince the judges of his position and so was incarcerated for the charge of anthropomorphism on the recommendation of al-Hindi. Thereafter, he together with his two brothers were imprisoned in the Citadel of the Mountain (''Qal'at al-Jabal''), in Cairo until September 25, 1307. He was freed due to the help he received from two ''amirs''; Salar and Muhanna ibn Isa, but he was not allowed to go back to Syria. He was then again summoned for a legal debate, but this time he convinced the judges that his views were correct and he was allowed to go free.

His trial for intercession and his imprisonment

Ibn Taymiyyah continued to face troubles for his views which were found to be at odds with those of his contemporaries. His strong opposition to what he believed to be religious innovations, caused upset among the prominent Sufis of Egypt including Ibn Ata Allah and Karim al-Din al-Amuli, and the locals who started to protest against him. Their main contention was Ibn Taymiyyah's stance on tawassul (intercession). In his view, a person could not ask anyone other than God for help except on the Day of Judgement when intercession in his view would be possible. At the time, the people did not restrict intercession to just the Day of Judgement but rather they said it was allowed in other cases. Due to this, Ibn Taymiyyah, now aged 45, was ordered to appear before the Shafi'i judge Badr al-Din in March 1308 and was questioned on his stance regarding intercession. Thereafter, he was incarcerated in the prison of the judges in Cairo for some months. After his release, he was allowed to return to Syria, should he so wish. Ibn Taymiyyah however stayed in Egypt for a further five years.

House arrest in Alexandria

1309, the year after his release, saw a new Mamluk sultan accede to the throne, Baibars al-Jashnakir. His reign, marked by economical and political unrest, only lasted a year. In August 1309, Ibn Taymiyyah was taken into custody and placed under house arrest for seven months in the new sultan's palace in Alexandria. He was freed when al-Nasir Muhammad retook the position of sultan on March 4, 1310. Having returned to Cairo a week later, he was received by al-Nasir. The sultan would sometimes consult Ibn Taymiyyah on religious affairs and policies during the rest of his three-year stay in Cairo. During this time he continued to teach and wrote his famous book Al-''Kitab al-Siyasa al-shar'iyya'' ''(Treatise on the Government of the Religious Law)'', a book noted for its account of the role of religion in politics.

Return to Damascus and later years

He spent his last fifteen years in Damascus. Aged 50, Ibn Taymiyyah returned to Damascus via Jerusalem on February 28, 1313. Damascus was now under the governorship of Tankiz. There, Ibn Taymiyyah continued his teaching role as professor of Hanbali fiqh. This is when he taught his most famous student, Ibn Qayyim Al-Jawziyya, who went on to become a noted scholar in Islamic history. Ibn Qayyim was to share in Ibn Taymiyyah's renewed persecution.

Three years after his arrival in the city, Ibn Taymiyyah became involved in efforts to deal with the increasing Shia influence amongst Sunni Muslims. An agreement had been made in 1316 between the ''amir'' of Mecca and the Ilkhanid ruler Öljaitü, brother of Ghazan Khan, to allow a favourable policy towards Shi'ism in the city. Around the same time the Shia theologian Al-Hilli, who had played a crucial role in the Mongol ruler's decision to make Shi'ism the state religion of Persia, wrote the book ''Minhaj al-Karamah'''' (''The Way of Charisma'), which dealt with the Shia doctrine of the Imamate and also served as a refutation of the Sunni doctrine of the caliphate. In response, Ibn Taymiyyah wrote his famous book, ''Minhaj as-Sunnah an-Nabawiyyah'', as a refutation of Al-Hilli's work.

his fatwa on divorce and imprisonment

In 1318, Ibn Taymiyyah wrote a treatise that would curtail the ease with which a Muslim man could divorce his wife. Ibn Taymiyyah's fatwa on divorce was not accepted by the majority of scholars of the time and this continued into the Ottoman era. However, almost every modern Muslim nation-state has come to adopt Ibn Taymiyyah's position on this issue of divorce. At the time he issued the fatwa, Ibn Taymiyyah revived an edict by the sultan not to issue fatwas on this issue but he continued to do so, saying, "I cannot conceal my knowledge". As in previous instances, he stated that his fatwa was based on the Qur'an and hadith. His view on the issue was at odds with the Hanbali position. This proved controversial among the people in Damascus as well as the Islamic scholars who opposed him on the issue.

According to the scholars of the time, an oath of divorce counted as a full divorce and they were also of the view that three oaths of divorce taken under one occasion counted as three separate divorces. The significance of this was, that a man who divorces the same partner three times is no longer allowed to remarry that person until and if that person marries and divorces another person. Only then could the man, who took the oath, remarry his previous wife. Ibn Taymiyyah accepted this but rejected the validity of three oaths taken under one sitting to count as three separate divorces as long as the intention was not to divorce. Moreover, Ibn Taymiyyah was of the view that a single oath of divorce uttered but not intended, also does not count as an actual divorce. He stated that since this is an oath much like an oath taken in the name of God, a person must expiate for an unintentional oath in a similar manner.

Due to his views and also by not abiding to the sultan's letter two years before forbidding him from issuing a fatwa on the issue, three council hearings were held, in as many years (1318, 1319 and 1320), to deal with this matter. The hearing were overseen by the Viceroy of Syria, Tankiz. This resulted in Ibn Taymiyyah being imprisoned on August 26, 1320, in the Citadel of Damascus. He was released about five months and 18 days later, on February 9, 1321, by order of the Sultan Al-Nasir. Ibn Taymiyyah was reinstated as teacher of Hanbali law and he resumed teaching.

His risāla on visits to tombs and his final imprisonment

In 1310, Ibn Taymiyyah had written a '' risāla'' (treatise) called ''Ziyārat al-Qubūr'' or according to another source, ''Shadd al-rihal''. It dealt with the validity and permissibility of making a journey to visit the tombs of prophets and saints. It is reported that in the book "he condemned the cult of saints" and declared that traveling with the sole purpose of visiting Muhammad's grave was a blameworthy religious innovation. For this, Ibn Taymiyyah, was imprisoned in the Citadel of Damascus sixteen years later on July 18, 1326, aged 63, along with his student Ibn Qayyim. The sultan also prohibited him from issuing any further fatwas. Hanbali scholar Ahmad ibn Umar al-Maqdisi accused Ibn Taymiyah of apostasy over the treatise.

His life in prison

Ibn Taymiyyah referred to his imprisonment as "a divine blessing". During his incarceration, he wrote that, "when a scholar forsakes what he knows of the Book of God and of the ''sunnah'' of His messenger and follows the ruling of a ruler which contravenes a ruling of God and his messenger, he is a renegade, an unbeliever who deserves to be punished in this world and in the hereafter."

During his imprisonment, he encountered opposition from the Maliki and Shafii Chief Justices of Damascus, Taḳī al-Dīn al-Ikhnāʾī. He remained in prison for over two years and ignored the sultan's prohibition, by continuing to deliver fatwas. During his incarceration Ibn Taymiyyah wrote three works which are extant; ''Kitāb Maʿārif al-wuṣūl, Rafʿ al-malām'', and ''Kitāb al-Radd ʿala 'l-Ikhnāʾī'' (The response to al-Ikhnāʾī). The last book was an attack on Taḳī al-Dīn al-Ikhnāʾī and explained his views on saints (wali).

When the Mongols invaded Syria in 1300, he was among those who called for a Jihad against them and he ruled that even though they had recently converted to Islam, they should be considered unbelievers. He went to Egypt in order to acquire support for his cause and while he was there, he got embroiled in religious-political disputes. Ibn Taymiyyah's enemies accused him of advocating anthropomorphism, a view that was objectionable to the teachings of the Ash'ari school of Islamic theology, and in 1306, he was imprisoned for more than a year. Upon his release, he condemned popular Sufi practices and he also condemned the influence of Ibn Arabi (d. 1240), causing him to earn the enmity of leading Sufi shaykhs in Egypt and causing him to serve another prison sentence. In 1310, he was released by the Egyptian Sultan.

In 1313, the Sultan allowed Ibn Taymiyyah to return to Damascus, where he worked as a teacher and a jurist. He had supporters among the powerful, but his outspokenness and his nonconformity to traditional Sunni doctrines and his denunciation of Sufi ideals and practices continued to draw the wrath of the religious and political authorities in Syria and Egypt. He was arrested and released several more times, but while he was in prison, he was allowed to write Fatwas (advisory opinions on matters of law) in defense of his beliefs. Despite the controversy that surrounded him, Ibn Taymiyyah's influence grew and it spread from Hanbali circles to members of other Sunni legal schools and Sufi groups. Among his foremost students were Ibn Kathir (d. 1373), a leading medieval historian and a Quran commentator, and Ibn Qayyim al-Jawziya (d. 1350), a prominent Hanbali jurist and a theologian who helped spread his teacher's influence after his teacher's death in 1328. Ibn Taymiyyah died while he was a prisoner in the citadel of Damascus and he was buried in the city's Sufi cemetery.

Death

He fell ill in early September 1328 and died at the age of 65, on September 26 of that year, whilst in prison at the Citadel of Damascus. Once this news reached the public, there was a strong show of support for him from the people. After the authorities had given permission, it is reported that thousands of people came to show their respects. They gathered in the Citadel and lined the streets up to the Umayyad Mosque. The funeral prayer was held in the citadel by scholar Muhammad Tammam, and a second was held in the mosque. A third and final funeral prayer was held by Ibn Taymiyyah's brother, Zain al-Din. He was buried in Damascus, in ''Maqbara Sufiyya'' ("the cemetery of the Sufis"). His brother Sharafuddin had been buried in that cemetery before him.

Oliver Leaman says that being deprived of the means of writing led to Ibn Taymiyyah's death. It is reported that two hundred thousand men and fifteen to sixteen thousand women attended his funeral prayer. Ibn Kathir says that in the history of Islam, only the funeral of Ahmad ibn Hanbal received a larger attendance. This is also mentioned by Ibn `Abd al-Hadi. Caterina Bori says that, "In the Islamic tradition, wider popular attendance at funerals was a mark of public reverence, a demonstration of the deceased's rectitude, and a sign of divine approbation."

Ibn Taymiyya is said to have "spent a lifetime objecting to tomb veneration, only to cast a more powerful posthumous spell than any of his Sufi contemporaries." On his death, his personal effects were in such demand "that bidders for his lice-killing camphor necklace pushed its price up to 150 dirhams, and his skullcap fetched a full 500." A few mourners sought and succeeded in "drinking the water used for bathing his corpse."Laoust, Henri, ''Essai sur les doctrines sociales et politiques de Taki-d-Din Ahmad b Timiya'', Cairo, 1939, pp.149–50 His tomb received "pilgrims and sightseers" for 600 years. Almost 600 years after his death, the large Sufi cemetery where he was buried in was razed for redevelopment by French colonial authorities. His grave alone was left untouched after the Arab demolition teams "insisted" that his grave "was too holy to touch." . His resting place is now "in the parking lot of a maternity ward", though as of 2009 its headstone was broken, according to author Sadakat Kadri.

Students

Several of Ibn Taymiyyah's students became scholars in their own right. His students came from different backgrounds and belonged to various different schools (madhabs). His most famous students were Ibn Qayyim Al-Jawziyya and Ibn Kathir. His other students include:

Legacy

In the 21st century, Ibn Taymiyya is one of the most cited medieval authors and his treatises are regarded to be of central intellectual importance by several Islamic revivalist movements. Ibn Taymiyya's disciples, consisting of both Hanbalis and non-Hanbalis, were attracted to his advocacy of '' ijtihad'' outside the established boundaries of the ''madhabs'' and shared his taste for activism and religious reform. Some of his unorthodox legal views in the field of Fiqh were also regarded as a challenge by mainstream Fuqaha. Many scholars have argued that Ibn Taymiyyah did not enjoy popularity among the intelligentsia of his day. Yossef Rapoport and Shahab Ahmed assert that he was a minority figure in his own times and the centuries that followed. Caterina Bori goes further, arguing that despite popularity Ibn Taymiyya may have enjoyed among the masses, he appears to have been not merely unpopular among the scholars of his day, but somewhat of an embarrassment. Khalid El-Rouayheb notes similarly that Ibn Taymiyyah had "very little influence on mainstream Sunni Islam until the nineteenth century" and that he was "a little-read scholar with problematic and controversial views." He also comments "the idea that Ibn Taymiyyah had an immediate and significant impact on the course of Sunni Islamic religious history simply does not cohere with the evidence that we have from the five centuries that elapsed between his death and the rise of Sunni revivalism in the modern period." It was only since the late nineteenth and the early twentieth centuries that the scholarly influence of Ibn Taymiyya has come to acquire an unprecedented prominence in Muslim societies, due to the efforts of Islamic revivalists like Rashid Rida. On the other hand, Prof. Al-Matroudi of SOAS university says that Ibn Taymiyyah, "was perhaps the most eminent and influential Hanbali jurist of the Middle Ages and one of the most prolific among them. He was also a renowned scholar of Islam whose influence was felt not only during his lifetime but extended through the centuries until the present day." Ibn Taymiyyah's followers often deemed him as Sheikh ul-Islam, an honorific title with which he is sometimes still termed today.

In the pre-modern era, Ibn Taymiyyah was considered a controversial figure within Sunni Islam and had a number of critics during his life and in the centuries thereafter. The Shafi'i scholar Ibn Hajar al-Haytami stated that,

He also stated that,

Taqi al-Din al-Hisni condemned Ibn Taymiyya in even stronger terms by referring to him as the "heretic from Harran" and similarly, Munawi considered Ibn Taymiyyah to be an innovator though not an unbeliever. Taqi al-Din al-Subki criticised Ibn Taymiyyah for "contradicting the consensus of the Muslims by his anthropomorphism, by his claims that accidents exist in God, by suggesting that God was speaking in time, and by his belief in the eternity of the world." Ibn Battūta (d. 770/1369) famously wrote a work questioning Ibn Taymiyyah's mental state. The possibility of psychological abnormalities not with-standing, Ibn Taymiyya's personality, by multiple accounts, was fiery and oftentimes unpredictable. The historian Al-Maqrizi said, regarding the rift between the Sunni Ash'ari's and Ibn Taymiyyah, "People are divided into two factions over the question of Ibn Taymiyyah; for until the present, the latter has retained admirers and disciples in Syria and Egypt." Both his supporters and rivals grew to respect Ibn Taymiyyah because he was uncompromising in his views. Dhahabi's views towards Ibn Taymiyya were ambivalent. His praise of Ibn Taymiyya is invariably qualified with criticism and misgivings and he considered him to be both a "brilliant Shaykh" and also "cocky" and "impetuous". The Hanafi-Maturidi scholar 'Ala' al-Din al-Bukhari said that anyone that gives Ibn Taymiyya the title Shaykh al-Islām is a disbeliever. As a reaction, his contemporary Nasir ad-Din ad-Dimashqi wrote a refutation in which he quoted the 85 greatest scholars, from Ibn Taymiyyah's till his time, who called Ibn Taymiyyah with the title Shaykh al-Islam.

Despite the prevalent condemnations of Ibn Taymiyya outside Hanbali school during the pre-modern period, many prominent non-Hanbali scholars such as Ibrahim al-Kurrani (d.1690), Shāh Walī Allāh al-Dihlawi (d. 1762), Mehmet Birgiwi (d. 1573), Ibn al-Amīr Al-San'ani (d. 1768), Muḥammad al-Shawkānī (d. 1834), etc. would come to the defense of Ibn Taymiyya and advocate his ideas during this era. In the 18th century, influential South Asian Islamic scholar and revivalist Shah Waliullah Dehlawi would become the most prominent advocate of the doctrines of Ibn Taymiyya, and profoundly transformed the religious thought in South Asia. His seminary, ''Madrasah-i-Rahimya'', became a hub of intellectual life in the country, and the ideas developed there quickly spread to wider academic circles. Making a powerful defense of Ibn Taymiyya and his doctrines, Shah Waliullah wrote:

The reputation and stature of Ibn Taymiyya amongst non-Ḥanbalī Sunni scholars would significantly improve between the eighteenth and twentieth centuries. From a little-read scholar considered controversial by many, he would become one of the most popular scholarly figures in the Sunni religious tradition. The nineteenth-century Iraqi scholar Khayr al-Dīn al-Ālūsī (d. 1899) wrote an influential treatise titled ''Jalā’ al-‘aynayn fi muḥākamat al-Aḥmadayn'' in defense of Ibn Taymiyya. The treatise would make great impact on major scholars of the Salafiyya movement in Syria and Egypt, such as Jamāl al-Dīn al-Qāsimī (d. 1914) and Muḥammad Rashīd Riḍā (d. 1935). Praising Ibn Taymiyya as a central and heroic Islamic figure of the classical era, Rashid Rida wrote:

Ibn Taymiyyah's works served as an inspiration for later Muslim scholars and historical figures, who have been regarded as his admirers or disciples. In the contemporary world, he may be considered at the root of Wahhabism, the Senussi order and other later reformist movements. Ibn Taymiyyah has been noted to have influenced Rashid Rida, Abul A`la Maududi, Sayyid Qutb, Hassan al-Banna, Abdullah Azzam, and Osama bin Laden. The terrorist organization Islamic State in Iraq and the Levant used a fatwa of Ibn Taymiyyah to justify the burning alive of Jordanian pilot Muath al-Kasasbeh. After the Iranian revolution, conservative Sunni ''ulema'' robustly championed Ibn Taymiyya's anti-Shia polemics across the Islamic World since the 1980s; and vast majority of Sunni intellectual circles adopted Ibn Taymiyya's rhetoric against Shi'ism.

Influences

Ibn Taymiyyah was taught by scholars who were renowned in their time. However, there is no evidence that any of the contemporary scholars influenced him.

A strong influence on Ibn Taymiyyah was the founder of the Hanbali school of Islamic jurisprudence, Ahmad ibn Hanbal. Ibn Taymiyyah was trained in this school and he had studied Ibn Hanbal's Musnad in great detail, having studied it over multiple times. Though he spent much of his life following this school, in the end he renounced taqlid (blind following).

His work was most influenced by the sayings and actions of the Salaf (first 3 generation of Muslims) and this showed in his work where he would give preference to the Salaf over his contemporaries. The modern Salafi movement derives its name from this school of thought.

In what may justifiably be described as an unscrupulous attempt of magnifying the purported influence of Ibn Taymiyyah on Jewish theology, the claim of the late Pakistani Islamic scholar Mawdudi deserves to be mentioned; if only for the purpose of correcting the published record. In his treatise ''Tajdīd-o-Ahyā-e-Dīn'' (Lahore: Islamic Publications, 31st Printing: 1999, p. 76; English edition translated by Al-Ash`ari titled: ''A Short History of the Revivalist Movement in Islam,'' Lahore: Islamic Publications, 9th edition: 2004, p. 43), Mawdudi advances the following claim about the influence of Ibn Taymiyyah by appealing to the authority of the great scholar Goldziher:

... he had acquired such an insight into the Jewish and Christian literatures and the differences between their religious sects that, according to Goldziher, no scholar who wanted to deal with the characters of the Bible could lose sight of and set aside the researches of Ibn-i-Taimiyyah.

As a matter of fact Goldziher expressed his views and analyses about Ibn Taymiyyah's influence in his ''The Zāhirīs'' (Engl. tr. 2008, pp. 173–177) as well as in his article on Ibn Taymiyyah in the ''Encyclopedia of Religion and Ethics'' (Vol. 7, p. 72). In neither of the mentioned writings does Goldziher say anything amounting to what Mawdudi attributed to him in his above-cited claim. What Goldziher did write was the following:

In his writings he .e. Ibn Taymiyyahis a zealous adversary of Greek philosophy, Judaism, and Christianity. By way of inciting the Muslims against them, he pointed to the Mongol invasion which had just swept over Syria, asserting that the visitation was in part due to the laxity of his co-religionists. He issued a fatwa demanding
that the Jewish synagogues in Cairo should be destroyed, and urging his people not to allow the chapels of other faiths to exist in their midst...

Views

God's attributes

Ibn Taymiyyah said that God should be described as he has described himself in the Qur'an and the way Muhammad has described God in the Hadith. He rejected the Ta'tili's who denied these attributes, those who compare God with the creation (Tashbih) and those who engage in esoteric interpretations (ta'wil) of the Qur'an or use symbolic exegesis. Ibn Taymiyyah said that those attributes which we know about from the two above mentioned sources, should be ascribed to God. Anything regarding God's attributes which people have no knowledge of, should be approached in a manner, according to Ibn Taymiyyah, where the mystery of the unknown is left to God (called tafwid) and the Muslims submit themselves to the word of God and the prophet (called taslim). Henri Laoust says that through this framework, this doctrine, "provides authority for the widest possible scope in personal internationalization of religion."

In 1299, Ibn Taymiyyah wrote the book ''Al-Aqida al-hamawiyya al-kubra'', which dealt with, among other topics, theology and creed. When he was accused of anthropomorphism, a private meeting was held between scholars in the house of Al-Din `Umar al-Kazwini who was a Shafii judge. After careful study of this book, he was cleared of those charges. Ibn Taymiyyah also wrote another book dealing with the attributes of God called, ''Al-Aqidah Al-Waasitiyyah''. He faced considerable hostility towards these views from the Ash'ari's of whom the most notable were, Taqi al-Din al-Subki and his son Taj al-Din al-Subki who were influential Islamic jurists and also chief judge of Damascus in their respective times.

Ibn Taymiyyah's highly intellectual discourse at explaining "The Wise Purpose of God, Human Agency, and the Problems of Evil & Justice" using God's Attributes as a means has been illustrated by Dr. Jon Hoover in his work ''Ibn Taymiyyah's Theodicy of Perpetual Optimism''. Ibn Taymiyya regarded ''Tawhid al-Asma wa Sifat'' (‘monotheism of God's Names and Attributes’) as the third aspect of ''Tawhid'' and as part of ''Tawhid al-Uluhiyya'' (monotheism of Worship). According to Ibn Taymiyya, God must be worshipped by His Own Names and Attributes – by which He described himself in the ''Qur’ān'' and ''Hadith'' – and to do otherwise would be to commit '' shirk'' (polytheism) by associating God with improper ideas.

Duration of Hellfire

Ibn Taymiyyah held the belief that Hell was not eternal even for unbelievers. According to Ibn Taymiyyah, Hell is therapeutic and reformative, and God's wise purpose in chastising unbelievers is to make them fit to leave the Fire. This view contradicted the mainstream Sunni doctrine of eternal hell-fire for unbelievers. Ibn Taymiyyah was criticised for holding this view by the chief Shafi scholar Taqi al-Din al-Subki who presented a large body of Qur'anic evidence to argue that unbelievers will abide in hell-fire eternally.
Ibn Taymiyyah was partially supported in his view by the Zaydi Shi'ite Ibn al-Wazir.

Sources of Sharīʿa

Of the four fundamental sources of the sharia accepted by thirteenth century Sunni jurists—
#Qur'an,
# sunnah,
# consensus of jurists (ijma), and
# qiyas (analogical reasoning),

—Ibn Taymiyyah opposed the use of consensus of jurists, replacing it with the consensus of the "companions" (''sahaba'').

Like all Islamic jurists Ibn Taymiyyah believed in a hierarchy sources for the Sharia. Most important was the Quran, and the sunnah or any other source could not abrogate a verse of the Qur'an. (For him, an abrogation of a verse, known in Arabic as ''Naskh'', was only possible through another verse in the Qur'an.) Next was sunnah which other sources (besides the Quran) must not contradict.

Consensus (''ijmaʾ'')

Concerning Consensus (''ijma''), he believed that consensus of any Muslims other than that of the companions of Muhammad could not be "realistically verifiable" and so was speculative, and thus not a legitimate source of Islamic law (except in certain circumstances). The consensus (ijma) used must be that of the companions found in their reported sayings or actions. According one supporter, Serajul Haque, his rejection of the consensus of other scholars was justified, on the basis of the instructions given to the jurist Shuraih ibn al-Hârith from the Caliph Umar, one of the companions of Muhammad; to make decisions by first referring to the Qur'an, and if that is not possible, then to the sayings of Muhammad and finally to refer to the agreement of the companions like himself.

An example of Ibn Taymiyyah use of his interpretation was in defense of the (temporary) closing of all Christian churches in 1299 in the Mamluk Sultanate during hostility against crusader states. The closing was in violation of a 600-year-old covenant with Christian '' dhimmis'' known as the Pact of Umar. But as Ibn Taymiyyah pointed out, while venerable, the pact was written 60 years or so after the time of the companions and so had no legal effect.

Analogy (''qiyās'')

Ibn Taymiyyah considered the use of analogy ('' qiyas'') based on literal meaning of scripture as a valid source for deriving legal rulings. Analogy is the primary instrument of legal rationalism in Islam. He acknowledged its use as one of the four fundamental principles of Islamic jurisprudence. Ibn Taymiyyah argued against the certainty of syllogistic arguments and in favour of analogy. He argues that concepts founded on induction are themselves not certain but only probable, and thus a syllogism based on such concepts is no more certain than an argument based on analogy. He further claimed that induction itself depends on a process of analogy. His model of analogical reasoning was based on that of juridical arguments., pp. 16–36 Works by American computer scientists like John F. Sowa have, for example, have used Ibn Taymiyyah's model of analogy. He attached caveats however to the use of analogy because he considered the use of reason to be secondary to the use of revelation. Ibn Taymiyyah's view was that analogy should be used under the framework of revelation, as a supporting source.

There were some jurists who thought rulings derived through analogy could contradict a ruling derived from the Qur'an and the authentic hadith. However, Ibn Taymiyyah disagreed because he thought a contradiction between the definitive canonical texts of Islam, and definitive reason was impossible and that this was also the understanding of the salaf. Racha el-Omari says that on an epistemological level, Ibn Taymiyyah considered the Salaf to be better than any other later scholars in understanding the agreement between revelation and reason. One example for this is the use of analogy in the Islamic legal principle of maslaha (public good) about which Ibn Taymiyya believed, if there were to be any contradiction to revelation then it is due to a misunderstanding or misapplication of the concept of utility. He said that to assess the utility of something, the criteria for benefit and harm should come from the Qur'an and sunnah, a criterion which he also applied to the establishment of a correct analogy.

An example of Ibn Taymiyyah's use of analogy was in a fatwa forbidding the use of hashish on the grounds that it was analogous to wine, and users should be given 80 lashes in punishment. "Anyone who disagreed was an apostate, he added, whose corpse ought not to be washed or given a decent burial."

Prayer (''Duʿāʾ'')

Ibn Taymiyyah issued a '' fatwa'' deeming it acceptable to perform dua in languages other than Arabic:

It is permissible to make du’aa’ in Arabic and in languages other than Arabic. Allaah knows the intention of the supplicant and what he wants, no matter what language he speaks, because He hears all the voices in all different languages, asking for all kinds of needs.

This view was also shared by an earlier theologian and jurist, Abu Hanifa.

Interest (''Rįbā'')

Ibn Taymiyya held the view that the lender of a loan is allowed to recover the original, inflation adjusted value. Ahmad ibn Hanbal, the eponym of the Hanbali madh'hab believed that only the practice of 'pay or increase' – which extended delay to debtors in exchange for rise in the principal – as the only form of ''riba'' (i.e., ''Riba al-Jahiliyya'') that was definitively and conclusively prohibited in ''Shari'ah'' (Islamic law). Ibn Qudama, another notable Hanbali jurist that preceded Ibn Taymiyya; opined that debtors who took loans involving unweighable, immeasurable objects should give back the original value to the creditors. This provided a basis for the argument that a creditor is allowed to "recover a sum equivalent to the amount by which the original principal lent has depreciated in real terms during the period of the loan". Building on Ibn Qudama's specific argument on unweighable objects, Ibn Taymiyya would argue for a more general view. He stipulated that the lender should be able to recover the original, inflation-adjusted value; reasoning that lenders unable to recover for losses from inflation would be far less inclined to grant future loans. In Ibn Taymiyya's view, such a lender was not involved in ''riba'', since he has not made any actual profit out of the transaction.
Ibn Taymiyya held that the term ''riba'' also included all types of interest resulting from late payment (''riba al-nasi'ah'') or due to unequal exchange of the same commodity (''riba al-fadl''). ''Riba'' thus covers some cases of barter which involve exchanges unequal by way of quantity or time of delivery.

Reason (ʿ''Aql'')

Issues surrounding the use of reason ('Aql) and rational came about in relation to the attributes of God for which he faced much resistance. At the time, Ashari and Maturidi theologians thought the literal attributes of God as stated in the Qur'an were contradictory to reason so sought to interpret them metaphorically. Ibn Taymiyyah believed that reason itself validated the entire Qur'an as being reliable and in light of that he argued, if some part of the scripture was to be rejected then this would render the use of reason as an unacceptable avenue through which to seek knowledge. He thought that the most perfect rational method and use of reason was contained within the Qur'an and sunnah and that the theologians of his time had used rational and reason in a flawed manner.

Condemning formal logic as "laughable and boring", Ibn Taymiyya writes:

"The validity of the form of the syllogism is irrefutable, but it does not lead to knowledge of things in the external world... Even if the syllogism yields certitude, it cannot alone lead to certainty about things existing in the external world... It must be maintained that the numerous figures they have elaborated and the conditions they have stipulated for their validity are useless, tedious, and prolix. These resemble the flesh of a camel found of the summit of a mountain, the mountain is not easy to climb, nor the flesh plump enough to make it worth the hauling"

Criticism of the grammarians

Ibn Taymiyyah had mastered the grammar of Arabic and one of the books which he studied was the book of Arabic grammar called Al-Kitab, by Sibawayh. In later life he met the Quranic exegete and grammarian Abu Hayyan al-Gharnati to whom he expressed that, "Sibawayh was not the prophet of syntax, nor was he infallible. He committed eighty mistakes in his book which are not intelligible to you." Ibn Taymiyyah is thought to have severely criticized Sibawayh but the actual substance of those criticisms is not known because the book within which he wrote the criticisms, ''al-Bahr'', has been lost. He stated that when there is an explanation of an Ayah of the Qur'an or a Hadith, from the prophet himself, the use of philology or a grammatical explanation becomes obsolete. He also said one should refer only to the understanding of the Salaf (first three generations of Muslims) when interpreting a word within the scriptural sources. However he did not discount the contributions of the grammarians completely. Ibn Taymiyyah stated that the Arabic nouns within the scriptural sources have been divided by the fuqaha (Islamic jurists) into three categories; those that are defined by the shari'a, those defined by philology (lugha) and finally those that are defined by social custom (`urf). For him each of these categories of nouns had to be used in their own appropriate manner.

Maddhabs

Ibn Taymiyyah censured the scholars for blindly conforming (''Taqlid'') to the precedence of early jurists without any resort to the ''Qur'an'' and '' Sunnah''. He contended that although juridical precedence has its place, blindly giving it authority without contextualization, sensitivity to societal changes, and evaluative mindset in light of the ''Qur'an'' and ''Sunnah'' can lead to ignorance and stagnancy in Islamic Law. Ibn Taymiyyah likened the extremism of ''Taqlid'' (blind conformity to juridical precedence or school of thought) to the practice of Jews and Christians who took their rabbis and ecclesiastic