Ibn Taymiyyah Expounds on Islam: Selected Writings on Islamic Faith, Life, and Society

by Muhammad Abdul-Haqq Ansari (Compiler & Translator)

For various reasons the West has not been able to appreciate Ibn Taymiyyah’s place in Islam. His criticism of Ash’ari Kalam , Greek logic and philosophy, monistic Sufism , Shi’i doctrines, and Christian faith have proved great obstacles to appreciating his contribution. His way of writing has also been to an extent responsible. Most of his writings are short or long responsa ( fatawa ) to particular questions, often recurring, put to him by different men at different times, rather than planned, systematic works on particular subjects. This makes the appreciation of his contribution somewhat difficult. Henri Laoust in France was the first to take serious notice of him. Since the publication of his Essay on the Social and Political Doctrines of Ibn Taymiyyah (1939), a few articles and books have appeared on Ibn Taymiyyah’s thought, but they are far from giving any clear idea of his overall contribution to Islam, even less of assessing his role in its revival and renewal ( tajdid ). In fact, there has been little understanding of the concept of tajdid in Islam. This volume consists of selections from various writings of Ibn Taymiyyah included in Majmu’ Fatawa Shaykh Al Islam (37 volumes) as well as some of his major works such as Minhaj as Sunnah An Nabawiyyah, Dar Ta’arud al Aql wa-An Naql, kitab Ar Rad alaa Mantaqayyin, Al-Istiqamah , and Iqtida As Sirat Al Mustaqeem . These selections will present a clearer and complete view of Ibn Taymiyyah’s concept of Islamic faith , life and society. They are primarily intended to highlight his positive position and mention his criticisms and refutations of other positions only to the extent needed.

Genres: Islam

655 pages, Paperback

Published January 1, 2000

Reviews

[Beauregard Bottomley · Rating 2 out of 5]

There will be no spitting or shitting in Heaven.

Wives must bow down to their husbands for all that they have given them just as men must bow down to God for the same reason.

If your vow to God is such that it goes contra to the will of Allah an equivalent atonement may substitute.

Jinn, demons, and the devil are real and interfere with the Good.

God’s essence is his existence and his substance is infinite with no accidents.

Thomas Aquinas would agree with all the above, but he appeals to reason before faith while Taymiyyah prioritizes dogmatism before reason.

Within this book there is an unhealthy use of the ‘no true Scotsman fallacy’ with a dismissal of anyone who disagrees with the author as wrong and not a true Muslim.

At times this book was tedious and repetitive. Maimonides, the Jewish scholar who proceeded Taymiyyah by 50 years, gives a more coherent presentation than this book allows for. Maimonides and Aquinas have the same silly superstitious non-sense, but they both reconcile their holy books with Aristotle while developing a coherent system while Taymiyyah's dogmatic certainty is unyielding in its severity.