#taymiyya

[javeria-as]

Sayings of Ibn Taymiyya

[anotheraldin]

One of the rulings of repentance is whether a servant may regain by repentance the status with God that one had before sinning. There is a disagreement on this..

I heard Shaykh Al-Islam Ibn Taymiyya, God have mercy on him, mention this disagreement and then comment,

"The correct opinion in this matter is that some of those who repent never return to their original state, some do return, and some return to an even higher state and become better than how they were before the sin. David, for instance, was better after his repentance than he was before his error."

He also said,

"This depends on the state of the repentant one, his resolve, caution, effort, and motivation after his repentance. If those things are greater than they were before the sin, he returns to a state better and higher than his original rank. If it is the same, he returns to the same rank and if it is less, he does not return to the same and is degraded."

-Madarij As-Salikin by Imam Ibn Qayyim.

[istishhadi1445]

Ahkam from As-Sarim al-Maslul 'ala Shatim ar-Rasul - ibnu taymiyya

#islam

[the-salafiyyah-call]

Allah guides whom He wills- there's no power nor might except with Allaah!!!

‏ابن تيمية :

قد يكون الرَّجل مِن أذكياء الناس، وأحدِّهم نظرًا، ويعميه عن أظهر الأشياء، وقد يكون مِن أبلد النَّاس وأضعفهم نظرًا ويهديه الله لما اختُلِف فيه مِن الحقِّ بإذنه،

فلا حول ولا قوَّة إلا به؛

فمن اتَّكل على نظره واستدلاله،

أو عقله ومعرفته، خُذِل.

Ibn Taymiyya:

"A person may be from the smartest of people, and well-considered among them, yet blinded from the most obvious things. And he may be from the most stupid of the people and the least of them considered, yet Allaah guides him to the truth by His will from what has been differed upon, there's no power nor might except with Allaah:

Anyone who relies on his views and reasoning, or his sense and knowledge, will be let down.

📜درء التعارض٩/ ٣٤

Translated by:

Abdur Razzaaq Ibraaheem As-Salafy.

[tittacal]

Surah al qadr transliteration

Surah al qadr transliteration how to#

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Surah al qadr transliteration how to#

This work is the first in the series to help English speaking Muslims learn how to recite the surahs of the Qur'an. Part 30: Holy Qur'an, Arb-Eng & Roman Transliteration, P/SizeĮnglish Translation By Abdullah Yusuf AliĮdited in Modern Standard English With Roman transliteration

[thesupportersofahlussunnah]

[julaibib]

Ibn Qayyim said:

The service by Shaykh al-Islam (Ibn Taymiyya) of others was enormous as he knew that the more he helped others, the more Allāh will help him.

Rawdat al-Muhibbīn

[divinum-pacis]

Ibn Taymiyya - The Father of Salafism?

Ibn Taymiyya is a controversial thinker, but one that has had a major impact on the contemporary Islamic world.

[inqilabi]

i know you don',t write as much on islamic feminism, but id really appreciate hearing your personal opinion on this, and any reading or lecture recommendations. many sexist things in islam can be blamed on hadith, interpretation of quran using hadith, or culture (tho tbh i think the distinction between islam and culture is.. an artificial one). what really bothers me though is the quranic acceptance of sleeping with female slaves, war slaves, "those your right hand possesses." theres a million arguments made all the time about how slavery was different back then, how the quran supports the gradual ending of slavery, or how actually those female slaves have to "consent" (i fail to see this anywhere in the quran) or how its better for a man to just get his wives and slaves pregnant apart from other women.... all of these arguments are either apologetics or gross me out, and im particularly horrified as daesh and others use these passages as justification. and yet, it is in the quran.. is it not? or have i just not come across a critical reinterpretation and reunderstanding of those ayahs..? thank you, wishing you peace and health <3

I don't write much on it anymore, may be you can browse this tag and might find something: islamic feminism.

I did write on verse Q4:34, not much tho… hard to find old stuff on tumblr. There's a very good book entirely on this verse by Aisha Chaudhry.

Vast majority of these translations of the Quran happened some 100s years after. And the legal jurists at that time brought in their own misogyny to establish themselves. Like Ibn Taymiyya brought a lot of his own misogyny into translations.

There’s a number of women who critically examine these, some writings on this are in my Islamic Feminism folder on the drive under Feminism. But I think if you read Aisha Chaudhry, or Kecia Ali's sexual ethics in Islam you will get a good understanding of the kind of manipulations the legal jurists were doing.

(please reblog or save links, i might delete ask)

[ynx1]

‎Shaykh-ul-Islam Ibn Taymiyya(رحمه اللّه):

‎"....It is better to have many sins with correct Tawhīd, than to have a few sins with incorrect Tawhīd...."

‎[Majmoo' al-Fatāwa, 1/466]

[bintadnan]

“Seek knowledge, because seeking it for the sake of Allah is a worship. And knowing it makes you more God-fearing; and searching for it is jihad, teaching it to those who do not know is charity, reviewing and learning it more is like tasbeeh. Through knowledge Allah will be known and worshipped. With the knowledge Allah will elevate people and make them leaders and imams, who will in turn guide other people.”

[Fatawa Ibn Taymiyya vol.10, p.39]

[striving-abd]

Ibn Taymiyya رحمه الله:

Everyone who precedes their intellect before the textual evidences of the Book (I.e the Qurān) and the authentic Sunnah has drowned in the darkness of the ocean of desires and innovation. Moreover, whoever acustoms (themself) to opposing the legislation with (their) intellect, will not have faith remain in their hearts.

[bintturaab]

Ibn taymiyya didn't marry. Don't you think he craved for companionship?

Companionship doesn't necessarily have to be marriage. He did have his students, who loved him and adored him and would visit him in prison. And I absolutely love how Ibn al Qayyim said how they'd go visit him in prison when they felt sad and then in his company, all their sadness would go away. It's just such a beautiful sentiment.

Also, Ibn Taymiyyah's life was beyond the ordinary, رحمه الله. His life was spent between dawah, ilm, jihad and prison. The greatest concern in his life was the concerns of the religion, and you so very rarely come across people like that anymore.

[questionsonislam]

What is the place of democracy in the religion of Islam? What is democracy? How does Islam view democracy?

It is observed that the topic of Islam and democracy has become a prominent one amongst today’s matters of debate at various platforms. To put it clearly, it is quite difficult to say that the comparison of Islam and democracy is made accurately.

It is necessary to emphasize, at the very beginning of such a subject, that Islam is a divine religion which aims at the happiness of humankind both in this world and in the hereafter, and that democracy is a regime that people invented based on their own intellect, will and knowledge.

The main reason of this emphasis is to state that it is incorrect to present these two notions as if they are opposite to each other or they are alternative to each other or as two notions that entirely square with each other.

Therefore, it is essential to evaluate Islam as a religion within its own category and democracy as a regime in its own category. It is an obligation to compare the contents of these notions through an objective point of view, without dwelling merely on the notions.

At this point, the most important issue agreed upon by the majority of Islamic theologians is this: There is not a regime that is clearly named and that people are ordered to follow in the Quran. However, there are universal principles that teach responsibilities of those who govern and those who are governed, in both the Quran and the Prophet’s applications.

It is possible to develop a model of regime in accordance with needs of the time, cultural structure of people, political conditions, possibilities and hardships brought by time and geographical features in any part of the world.

An indispensable and determining element of democracy is the fact that people participate in governing and elect their governors with their own free will. When examined carefully, it is seen that the Prophet – with the title of best executive of Islam – employed the institution of “BAY’AH” (allegiance) which literally means “to accept, to assent to”. Bay’ah can be defined as “people’s voting in order to state their commitment to the governor”, which is the equivalent of voting in elections today. Bay’ah is also defined as “the contract that men and women sign in order to accept their duty and responsibility for their administrator.”

The application of Bay’ah that was started by the Prophet continued by undergoing some structural differences until the era of the Ottomans.

When taken from this point of view, it is understood that Islamic teachings are a lot parallel with today’s democratic election system in the issue of determining administrators. This similarity also exists in the issue of every individual’s voting with their own free will.

It is because bay’ah taken with any kind of force is invalid. Hazrat Umar said: “If anyone attempts to be the president or to make anyone else the president without conferring with Muslims, kill him unless he gives up.”

Eliminating any kind of attempts which aim at disturbing social peace and which originate from tyranny and injustice is just one of the responsibilities that Islam assigns to everyone.

The most important virtues that Islam deems necessary for administrators to have are providing equality, justice and individual legal privacy for everyone. If democracy is not a system that manipulates people but a regime that guarantees people’s basic rights and freedoms and promises to meet people’s demands, it is meaningless to mention any problem between Islam and democracy in this sense.

It is because there is not a disagreement between the two in terms of protecting these rights. Furthermore, while ordering that individual rights be protected on the one hand, Islam refers to social sensitivity and wants social spirit to be kept alive on the other hand. Therefore, each responsibility assigned to individuals has an aspect which is related to social life.

Parliament that is elected by people and works as a decision-making mechanism which decides in the name of people is one of the most important facilities which should be emphasised. The very equivalent of this institution in Islamic literature is the institution of “SHURA” which can be translated as advisory committee.

The Quran explains that things planned to be done must be determined at the end of negotiations in these two different verses:

“...so pass over (Their faults), and ask for (God's) forgiveness for them; and consult them in affairs (of moment).”

“Those ... who (conduct) their affairs by mutual Consultation; who spend out of what We bestow on them for Sustenance.”

The principle of pluralism, which is mentioned among the qualities of democracy has been formulated with these verses in the Quran, because negotiation between individuals is one of the most important indications of pluralism. The phrase “consult them in affairs” has been understood as not a suggestion but a command that has to be followed by Islamic scholars.

Governing structure adopted by Islam, as it is based on consultation-negotiation, differs from “autocracy”, which is based on the dictatorship of one person, from “theocracy”, which is based on the governing of a person who claims to have a divine attribute, from “oligarchy”, which is based on domination of a superior minority, and from “demagogy” in which persons govern according to their own wills.

Islamic consultation-negotiation system necessitates that everyone’s opinion be asked – regardless of their being minority or majority – ; however, it also requires that the opinion which is worth adopting be chosen not as a result of how many people side with it, but as a result of deep and objective intellectual analysis.

Especially the Prophet and the caliphs who governed after him deemed consultation very important, and were the prominent executives of the Quranic command “consult them with their affairs.” Therefore, Ibn Taymiyya says: “Administrators cannot be exempt from consultation, because Allah commanded His Prophet to do it.”

One conspicious feature of the Prophet’s consultation with his Companions is that he was asked if his decision was a Quranic command or his own opinion when a decision was made. If it was a Quranic command, it would be followed, for it is bounding – and if it was the Prophet’s own opinion, the Companions would tell the Prophet about their own ideas. The most attention-grabbing examples of the Prophet’s idea of consultation are issues such as on what conditions captives of the Battle of Badr would be freed, how the call to the prayer (adhan) would be practiced and how Madina should be defended during the Battle of the Trench (Handaq).

The most important point that should be taken into consideration while consulting is with whom to consult. What Abbasi governor Ma’mun advised his son about consultation and negotiation sheds light on this issue. He says: “Regarding affairs about which you have got doubts, consult the experienced, sedulous and merciful old men’s opinions; because they have experienced a lot and witnessed all ups and downs and lucky and unlucky events of time. Even though their words might be bitter, accept and tolerate them. Do not include cowardly, greedy, supercilious, dishonest and stubborn people in the consultation committee.”

It is obvious that Islamic world failed to agree on many institutions that were developed based on the West. And democracy is one of them. While some claim that democracy and Islam totally disagree without basing their ideas on any scientific and intellectual reason, others try to explain that there is a total agreement between the two.

The most reasonable thing for everyone who wishes to and aims at contributing to the happiness of the individuals and communities is seeking ways of benefiting from Islam’s universal values as a religion and democracy’s basic rights and freedoms as a governing mechanism, without being influenced by concepts.

Whatever they might be called, Islam has no objection to the efforts for people’s peace and happiness.

“Adopting democracy can be considered not as “legalizing” the West, but as a real re-discovery. Although Western democracy and Islam have some differences in practice, they can benefit from each other taking the similarities in their aims into consideration. Of course, this benefit is possible, as Hassan Turabi puts it, “if Westerners (can) allow democracy to give birth to a Muslim child”, because the notion of “Islamic democracy” is still a cursed one for many people in the West.”

In conclusion, it cannot be claimed that Islamic principles entirely agree with democracy’s principles. However, if we think independently from the religion, democracy is still the one, amongst other regimes, which can be adapted to Islam’s general rules most easily.

By the way, it is true that Islamic scholars are in search of a solution to this issue. Actually, democracy is a system that Muslims are inevitably in and are influenced by. Muslims, who have to question their lives’ appropriateness to Islam all the time, have felt the obligation to search for a solution about democracy by which they are inevitably influenced.

Debates carried out in accordance with the Quran’s information are seen not as an objection to democracy but an advocacy of democracy which is redefined.

There are many different definitions and practices of democracy in the world. At this point, Islamic world has to understand and interpret Islam correctly on the one hand and has to define democracy within this interpretation on the other hand. This can contribute to forming a mid-point where Islam and democracy meet.

[the-salafiyyah-call]

Allah guides whom He wills- there's no power nor might except with Allaah!!!

‏ابن تيمية :

قد يكون الرَّجل مِن أذكياء الناس، وأحدِّهم نظرًا، ويعميه عن أظهر الأشياء، وقد يكون مِن أبلد النَّاس وأضعفهم نظرًا ويهديه الله لما اختُلِف فيه مِن الحقِّ بإذنه،

فلا حول ولا قوَّة إلا به؛

فمن اتَّكل على نظره واستدلاله،

أو عقله ومعرفته، خُذِل.

Ibn Taymiyya:

A person may be from the smartest of people, and well-considered among them, yet blinded from the most obvious things. And he may be from the most stupid of the people and the least of them considered, yet Allaah guides him to the truth by His will from what has been differed upon,

There's no power nor might except with Allaah:

Anyone who relies on his views and reasoning, or his sense and knowledge, will be let down.

📜درء التعارض٩/ ٣٤

Translated by:

Abdur Razzaaq Ibraaheem As-Salafy.