Ibn Taymiyyah: Islamic Scholar Who Influenced Salafism

Ibn Taymiyyah
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Islamic scholar
Ibn Taymiyyah
Title
Sheikh ul-Islam
Born
10 Rabi' al-awwal 661 AH, or

January 22, 1263 CE[1]
Harran, Sultanate of Rum
Died
20 Dhu al-Qi'dah 728 AH, or

September 26, 1328 (aged 6465)[1][2]
Damascus, Sham
Nationality
Sham, under Bahri Mamluk Sultanate
Era
late High Middle Ages orCrisis of the Late Middle Ages
Region
Middle Eastern Scholar
Occupation
Mujtahid[3]
Denomination
Sunni Islam[4]
Jurisprudence
Hanbali madhhab[4][5]
Creed
Athari[6]
Movement
Classical Salafism[7]
Alma mater
Madrasa Dar al-Hadith as-Sukariya
Influenced by[hide]
Ahmad Ibn Hanbal,[4] Ibn Qudamah al-Maqdisi
Influenced[hide]
Ibn al-Qayyim, al-Dhahabi, Ibn Muflih, Yusuf ibn Abd al-Rahman alMizzi, Ibn Abd al-Hadi,Ibn Kathir, Ibn al-Wardi, Shah Waliullah,Muhammad ibn Abd alWahhab
Arabic name
Name
Ah mad;
(Ism)
Patronymics
ibn Àbd al-Halm ibn Àbd as-Salm ibn Abd Allh ibn al-Khidr ibn
(Nasab)
Muhammad ibn al-Khidr ibn Àli ibn Abd Allh ibn Taymiyyah;

Teknonymy
Abu 'l-Àbbs;
(Kunya)
Title
Taq ad-Dn;
(Laqab)
Onomastic
al-Harrn;[8]
(Nisba)
Taq ad-Dn Amad ibn Taymiyya (Arabic: ) known as Ibn Taymiyya (22
January 1263 - 26 September 1328) was a Islamic scholar (alim), theologian and logician. He lived
during the troubled times of theMongol invasions. He was a member of the school founded
by Ahmad ibn Hanbal, and is considered by his followers, along with Ibn Qudamah, as one of the
two most significant proponents of Hanbalism. In the modern era, his adherents often refer to the
two as "the two sheikhs" and Ibn Taymiyyah in particular as "Sheikh ul-Islam". Ibn Taymiyyah
sought the return of Sunni Islam to what he viewed as earlier interpretations of the Qur'an and
the Sunnah, and is considered to have had considerable influence in
contemporary Wahhabism, Salafism, and Jihadism. He is renowned for his fatwa (takfir) issued
against the Mongol rulers declaring jihad by Muslims against them compulsory, on the grounds that
[9][10]
[11][12]
they did not follow Sharia and as such were not Muslim, their claims to have converted to Islam
notwithstanding. His teachings had a profound influence on Muhammad ibn Abd al-Wahhab, and
other later Sunnischolars.
[5]
Contents
[hide]
1 Name
2 Early years
o
2.1 Background
2.2 Immigration to Damascus
2.3 Education
3 Life as a scholar
o
3.1 Relationship with the political establishment
3.2 Second expedition against the Alawites of Kasrawan
4 Involvement in the Mongol invasions of the Mamluk Sultanate

o
4.1 First invasions
4.2 Second Mongol invasion
4.3 Third and final Mongol invasion
5 Facing charges against his creed (Àqidah)

o
5.1 1305 hearing
5.2 1306 hearings and imprisonment
5.3 Further objections after release
6 Life in Egypt
o
6.1 Objections to his creed in Egypt and imprisonment
6.2 Ibn Taymiyyah on trial for views on intercession and imprisonment
6.3 Under house arrest in Alexandria
7 Return to Damascus and later years

o
7.1 Fatwa on divorce and subsequent imprisonment
7.2 Risla on visiting tombs and final imprisonment
7.3 Life in prison
8 Death
9 Students
10 Legacy
11 Influences
12 Views
o
12.1 God's Attributes
12.2 Sources of Shari'a
12.2.1 Consensus (ijma)
12.2.2 Analogy (qiyas) and Reason (Àql)
12.3 Criticism of the Grammarians
12.4 Madh'hab
12.5 Religion and Polity
12.6 Jihad
12.7 Innovation (Bidàh)

12.7.1 Pilgrimage to tombs and intercession
12.8 Mutakallimun
12.9 Sufism
12.10 Shi'a Islam
12.11 Christianity
12.12 Non-Muslims
12.13 Economic views
13 Assessment
o
13.1 Salafism
13.2 Modern Islamism
13.3 Mardin fatwa and the Mardin Conference
14 Works
o
14.1 Lost works

15 See also
16 Bibliography
16.1 Encyclopaedias
17 References
18 Further reading
19 External links
Name[edit]
Ibn Taymiyyah's full name is Taq ad-Dn Abu 'l-Àbbs Ahmad ibn Àbd al-alm ibn Àbd as-Salm
ibn Abd Allh ibn al-Khidr ibn Muhammad ibn al-Khidr ibn Àli ibn Abd Allh ibn Taymiyyah alarrn (Arabic:
) .
[8]
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. Taimiyatu was a woman,
famous for her scholarship and piety, and as a result, the name Ibn Taymiyyah was taken up by
many of her male descendents.
[8]
Early years[edit]
Background[edit]
Ibn Taymiyyah was born in 1263 in Harran into a well-known family of theologians. Harran was a city
part of the Sultanate of Rum in the region of Kurdistan, now inanlurfa province of modern day
Turkey, a place to which Moses was reportedly sent to provide guidance. 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 ibn Taymiyyah's father, Shihab
al-deen 'Abd al-Halim ibn Taymiyyah (d. 1284) were also well known.
[13]
[14]
[13]
[15]
[16]
Immigration to Damascus[edit]
In 1269, Ibn Taymiyyah at the age of seven together with his father, and three brothers left the city of
Harran which 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 Mamluks of Egypt.
[16][15]
Education[edit]
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.
[17]
[16]
[16]
[15]
[15]
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 Arbaùn adithan. 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
[18][16]
[19]
[20]
[21]
[21]
instituted by Baibars as part of a reform of the judiciary. Al-Maqdisi later on, came to gave Ibn
Taymiyyah permission to issue Fatawa (legal verdicts) when he became a mufti at the age of 17.
[15]
[18][22][23]
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 Àbd al-Qawi al-Tuft. 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.
The knowledge he gained from history and philosophy,
he used to refute the prevalent philosopical 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 alSuhrawardi and Ibn Arabi. At the age of 20 in the year 1282, Ibn Taymiyyah completed his
education.
[16][24]
[16]
[15][18][22][25]
[18]
[15]
[26]
Life as a scholar[edit]
Umayyad Mosque, a place where Ibn Taimiyya used to give lessons. [22]
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 Fridays, on the subject of tafsir (exegesis of
Qur'an).
In November 1292, Ibn Taymiyyah performed the Hajj (pilgrimage to Mecca) and when
he returned 4 months later, he wrote his first book aged twenty nine called Manasik al-ajj (Rites of
the Pilgrimage), in which he criticized and condemned the bidah's (innovations) which 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.
[15][22][27]
[22][24][28]
[15][17]
[17]
[26]
Relationsip wit te political establisment[edit]

Ibn Taymiyyah's emergence into the public and political sphere began in 1293 at the age of 30, when
he was asked by the authorities to give an Islamic legal verdict (Fatwa) on Assaf al-Nasrani, a
Christian cleric accused of insulting the Islamic prophet Muhammad.
He accepted the invitation
and delivered his fatwa, which stated that the man was to receive the death penalty. Public opinion
was very much on Ibn Taymiyyah's side, with an infuriated public demanding Al-Nasrani's be put to
death. In this climate, the Governor of Syria at the time attempted to resolve the situation and
asked 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 outside the Governor's
palace. Ibn Taymiyyah did not see the pardon as valid and stated that, any person who insults
Muhammad, whether Muslim or non-Muslim should be given the same verdict. He demanded
publicly that al-Nasrani be given the death penalty. This 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 to come. The French orientalist Henri Laoust says
that during this incarceration Ibn Taymiyyah "wrote his first great work, al-S rim al-masll al
sshs
tim al-Rasl (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 to adhere to the
[15][29][30]
[29]
[17]
[17]
[17]
[17]
[22]
[15]
[15]
[22][31]
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.
[22]
[28]
A few years later in 1296, he took over the position of one of his teachers (Zayn al-Din Ibn alMunadjdjaal), 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 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 had a desire to commission an expedition against the
Christians of the Armenian Kingdom of Cilicia and for that purpose he urged Ibn Taymiyyah to call
the Muslims to Jihad.
[15][17][32]
[17]
[33]
[15][17]
In 1298 Ibn Taymiyyah wrote an explanation of the ayat al-mutashabihat (the unclear verses of the
Qur'an) called Al-Àqidat 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.
[34][35]
[34][35]
[34]
[34]
Ibn Taymiyyah collaborated once more with the Mamluks in 1300, when he joined the expedition
against the Alawite Shi'as, in the Kasrawan region of the Lebanese mountains. Ibn Taymiyyah
thought of the Alawites as "more heritical yet than Jews and Christians," and according to Carole
Hillenbrand, the confrontation with the Shia's resulted because they "were accused of collaboration
with Christians and Mongols." Ibn Taymiyya had further active involvements in campaigns against
the Mongols and their Shia allies.
[15][29]
[36]
[29]
[17]
Second expedition against te Alawites of Kasrawan[edit]

Ibn Taymiyyah took part in a second military offensive in 1305 against the Alawites and
the Ismaìlis in the Kasrawan region of the Lebanese mountains where they were defeated.
The Alawis eventually left the region to settle in southern Lebanon.
[37]
[38]
[15][36]
[39]
Involvement in the Mongol invasions of the Mamluk Sultanate [edit]
Mongol invasion of Syria
First invasions[edit]
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. The
Ilkhanate army managed to reach Damascus by the end of December 1299. 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:
[40]
[40]
[40]
"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."
[41]
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 directily to the Mongol 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 discussion, secured their release.
[40]
[31]
[31]
[22][31]
[17][22]
An artist illustrated of Ghazan Khan, a historical figure harshly rebuked by Ibn Taymiyyah, mainly due to his constant state of hostility towards
the Mamluks ofEgypt.
Second Mongol invasion[edit]

The second invasion lasted between October 1300 and January 1301. Ibn Taymiyyah at this time
began giving sermons on Jihad at the Umayyad mosque. Ibn Taymiyyah also spoke to and
encouraged the Governor of Damscus, al-Afram to achieve a victory against the Mongols. He
became involved with al-Afram once more, when he was sent to get reinforcements from Cairo.
[40]
[40]
[40]
[40]
Tird and final Mongol invasion[edit]

The year 1303 saw the third Mongol invasion of Syria by Ghazan Khan. What has been called Ibn
Taymiyyah's "most famous" fatw was issued against the Mongols in the Mamluk's war. Ibn
Taymiyyah declared that jihad upon the Mongols 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. Because of this, he reasoned they were
living in a state of jahiliyyah, or pre-Islamic pagan ignorance.
[42][43]
[44]
[27]
[11][45]
Ibn Taymiyyah called on the Muslims to Jihad once again and he also personally joined the
eventual battle of Marj al-Saffar against the Mongol army. The battle began on 20 April of that
year. On the same day, Ibn Taymiyyah declared a fatwa which exempted Mamluk soldiers from the
fast during the month of Ramadan so that they could maintain their strength.
Within two days the
Mongols were severely defeated and the battle was won.
[29][42]
[42]
[15][29][42]
[42]
Facing charges against his creed (Àqidah)[edit]

Ibn Taymiyah was imprisoned several times for conflicting with the ijma of jurists and theologians of
his day. From the city of Wasit, Iraq, a judge requested that Ibn Taymiyyah write a book on creed
which led to him writing his book, for which he faced troubles, called Al-Aqidah Al-Waasitiyyah, a
work on his view of the creed (àqidah) of the salaf which included reference to the divine attributes
of God. Ibn Taymiyyah adopted the view that God should be described as he has described
himself in the Qur'an and the way the Prophet Muhammad has described him in the hadith. He
stated that this was the universally correct view because it was the view held by the early Muslim
community (salaf). This created problems for the Islamic scholars of the time as it meant they all
had to adhere to it. Within the space of two years (1305-1306) four separate religious council
hearings were held to assess the correctness of his creed.
[24][46]
[24]
[46]
[46]
[46]
1305 earing[edit]
The first hearing was held with the Shafii 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.
The issue being, 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. Ibn Taymiyyah was uncompromising and maintained that it was obligatory for all
scholars to adhere to his creed.
[46]
[46]
[46]
[46]
[46]
1306 earings and imprisonment[edit]

Two separate councils were held a year later on 22 and 28 of January 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 Sunna". Regardless, in April of 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.
[15][46]
[15]
[15][46]
[46]
[46]
Furter objections after release[edit]

After his release in Damascus, the doubts regarding his creed seemed to have resolved but his 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.
[15]
[15]
[15]
Life in Egypt[edit]
Objections to is creed in Egypt and imprisonment[edit]
On arrival of Ibn Taymiyyah and the Shafi'ite scholar in Cairo in 1306, an open meeting was held.
The Sultan of Egypt 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 8 April 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 on
the recommendation of Al-Hindi was incarcerated for the charge of anthropomorphism.
Thereafter,
he together with his two brothers were imprisoned in the Citadel of the mountain (Qalat al-Jabal), in
Cairo until 25 September 1307.
He was freed due the help he received from two Amir's (ruler or
[38]
[38]
[38]
[47][15]
[47][15]
[48][15][47]
military ruler); 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 of his views and he was
allowed to go free.
[15]
[47]
Ibn Taymiyya on trial for views on intercession and imprisonment [edit]
Citadel of Cairo, the place where Ibn Taymiyyah was imprisoned for 18 months
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 any innovation (bidah) in the religion, which he
regarded as heretical, caused upset among the prominent Sufis of Egypt including Ibn Àta'Allah and
Karim al-Din al-Amuli, and the locals who started to protest against Ibn Taymiyyah. The nature of
the point under 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 45, was ordered to appear before the Shafii 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 5 years.
[15]
[15]
[15]
[15]
[15]
Under ouse arrest in Alexandria[edit]

The year after his release in 1309 saw a change of power to a new Sultan in Egypt, Baibars alJashnakir whose reign was marked by economical and political unrest. His hold on power was
short lived and lasted only a year. During this time, in August of 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 4 March 1310. Having
returned to Cairo a week later, he was received by the sultan 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 alshar'iyya (Treatise on the Government of the Religious Law), a book noted for its account of the role
of religion in politics.
[15]
[15]
[15]
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Return to Damascus and later years[edit]

He spent his last fifteen years in Damascus. Ibn Taymiyyah at the age of 50 returned to Damascus
on 28 February 1313 by way of Jerusalem. Damascus was now under the governorship of Tankiz.
In Damascus 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.
[15]
[15]
Three years after his arrival in the city, Ibn Taymiyyah became involved in efforts to deal with the
increasing Shia influence amongst the Muslims. An agreement had been made in 1316 between
the amir of Mecca and the Ilkhanate ruler ljait, brother of Ghazan Khan, to allow a favourable
policy towards Shi'ism in Mecca, a city that houses the holiest site in Islam, the Kaaba. Around the
same time the Shia theologian Al-Hilli, who had played a crucial role in the Mongol rulers 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 Imamateand also served as a refutation of the
Sunni doctrine of the caliphate. To counter this Ibn Taymiyyah wrote his famous book, Minhaj asSunnah an-Nabawiyyah, as a refutation of Al-Hilli's work.
[15]
[15]
[51][52]
[22]
[53]
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Fatwa on divorce and subsequent imprisonment[edit]

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 fatwa's 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 doctrine. This proved controversial among the people in Damascus as well
as the Islamic scholars and the authorities who were against him on the issue.
[55]
[55]
[15][56]
[15]
[57]
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 man. 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.
[57]
[57]
[57]
[57]
[15]
[57]
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 hearing 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 26 August 1320 in the Citadel of Damascus. He was
released about five months and 8 days later, on 9 February 1321, by order of the Sultan Al-Nasir.
Ibn Taymiyyah was reinstated as teacher of Hanbali law and he resumed teaching.
[15]
[15]
[15]
[56]
[15]
[56]
Risla on visiting tombs and final imprisonment[edit]

Ibn Taymiyyah had written a risla (a kind of book) in 1310 called Ziyrat al-k ubr 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 (Wali). It is reported that in the book "he condemned the cult
of saints". He declared that, the one who visits the Prophet's grave commits innovation (bidah).
Criticism of the book arose after nearly 16 years of Ibn Taymiyyah writing it. and he was arrested
and imprisoned at the age of 63, on 18 July 1326, in the Citadel of Damascus with an order from the
sultan also prohibiting him from issuing any further fatwa's. The reason for his arrest was his
declaration that the one who travels to visit the Prophet's grave commits innovation (bidah). His
student Ibn Qayyim was also imprisoned with him in the Citadel.
[15]
[56]
[56]
[15]
[citation
needed]
[15][56]
[56]
Life in prison[edit]
Ibn Taymiyyah referred to prison 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 sunna of his messenger and
[22]
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."
[22]
Whilst in prison he faced opposition from the Maliki and Shafii Chief Justices of Damascus, Tak alDn al-Ikkhk
n and Al
al-Dn al-Knaw (a student of Ibn al-Àrabi), respectively. He remained in
prison for over two years and ignored the sultan's prohibition, by continuing to deliver fatwa's.
During his incarceration Ibn Taymiyyah wrote three works which are extanct; Kitb Marif alwus l, Raf al-malm, and Kitb al-Radd ala l-Ikshs
n (The response to al-I kshs
n . The last book
was an attack on Tak al-Dn al-Ikkhk
n , and explained his views, on saints (wali). Due to this book,
al-Ikkhk
n made a complaint to the sultan al-Nasir who subsequently removed provisions of paper,
ink and pens from Ibn Taymiyyah on 21 April 1328.
[15]
[15]
[15]
[15]
[15]
Death[edit]
Citadel of Damascus the last prison where Ibn Taymiyyah died there
Ibn Taymiyyah fell ill in early September 1328 and died at the age of 65, on 26 September of that
year, whilst in prison at the Citadel in 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 which was and is still close by. A Janaza (funeral
prayer) was held in the citadel by the sheikh, Muhammad Tammam, and a second was held in the
mosque. A third and final funeral prayer was held by Ibn Taymiyyah's brother, the sheikh, Zain alDin. He was buried in the Sufi cemetery, of whom he was a sever critic, in Damascus where his
brother Sharafuddin had been buried before him.
[15]
[58]
[58]
[58]
[58]
[58]
[59][60][61]
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 Àbd 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.
[24]
[28][62]
[28]
[28]
[28]
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 different 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
[18][63]
[64]
[64]
[63]
[65]
[22][63]
[64]
[18]
Ibn Taymiyyah was imprisoned, them 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."
[22]
[46]
Ibn Taymiyyah's own relationship, as a religious scholar, with the ruling apparatus, who did deviate in
application of shari'a law, 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 the companions (sahaba) when they made an oath of allegiance to the
Islamic Prophet Muhammad 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."
[22]
[22]
[29]
[22]
Students[edit]
Among those Ibn Taymiyyah taught, some went on to become accomplished Islamic Scholars. 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. Ibn Qayyim wrote the
famous poem "O Christ-Worshipper" which examined the dogma of the Trinity propounded by
many Christian sects. Ibn Kathir became an influential scholar who wrote one of the most
famous tafsr's of the Qur'an called, Tafsir Ibn Kathir. His other students include:
[15]
[66]
[67]
[15][24][66][68]
Al-Dhahabi
Al-Mizzi
Ibn Abd al-Hadi
Ibn Muflih
Imad al-din al-wasiti
Najm al-Din al-Tufi
Legacy[edit]
Al-Matroudi says that Ibn Taymiyyah, "was perhaps the most eminent and influential Hanbal 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 admirers often deemed him as Sheikh ul-Islam, an honorific title with
which he is sometimes still termed today.
The medieval Shafiite scholar Ibn Hajar alÀsqalani said that calling Ibn Taymiyyah "Sheikh ul-Islam, will continue tomorrow just as it was
yesterday". In reference to this Al-Matroudi says, "Ibn Hajar has been right so far and will most
likely continue to be so in the future." The Ash'ari historian Al-Maqrizi said, regarding the rift
between the Ash'ari's and Ibn Taymiyyah who defended the faith of the salaf, "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." Rapoport and Ahmad say that, "Ibn Taymiyya was, by
[18]
[69][70][71]
[18]
[18]
[15]
almost universal consensus, one of the most original and systematic thinkers in the history of
Islam."
[31]
Both his supporters and rivals grew to respect Ibn Taymiyyah because he was uncompromising in
his views. Al-Dhahabi praised him as "the brilliant shaykh, imam, erudite scholar, censor, jurist,
mujtahid, and commentator of the Qur'an," but acknowledged that Ibn Taymiyyah's cantankerous
and disparaging manners alienated even his admirers because even his opponents noted his
"genius and the rarity of his faults".
[29]
[18][31]
Ibn Taymiyyah's works served as an inspiration for later Muslim scholars and historical figures, who
have been regarded as his admirers or disciples. One such person was Ibn Rajab, who wrote a
book called Al-Qawa'id al-Fiqhiyyah, on the history of Hanbalism. Others include; the Hajib of
Damascus Katbugha al-Mansuri, the viceroy of Egypt Arghun al-Nasiri and the sixteenth century
Jerusalemite qadi and Palestinian historian Mujir al-Din.
[15]
[15]
[15]
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.
[8][72]
[27][63]
[73][74][75]
Influences[edit]
Part of a series on
Salafi movement
Sab'u Masajid, Saudi Arabia
Central figures
Ibn
Taymiyyah
Qayyim al-Jawziyya
Muh
ammad ibn Abd al-Wahhab
Muh
ammad ibn al Uthaymeen
Organizations
Nour Party
Auth
enticity Party
Peop
le Party
Takfi
r wal-Hijra
Groups
Mad
khalism
Qutb
ism
Salaf
i jihadism
Individuals
Muh
ammad Nasiruddin al-Albani
Muh
ammad Abduh
Rash
id Rida
Abd
al-Aziz ibn Baz
Related ideologies
Ahl
al-Hadith
Islam
ic fundamentalism
Takfi
ri
Wah
habism
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.
[76]
[76]
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).
[76]
[77]
[26]
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.
[76]
[76]
Views[edit]
God's Attributes[edit]
Ibn Taymiyyah said that God should be described as he has described himself in the Qur'an and the
way Prophet 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 Muslim's 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."
[15][24]
[15]
[15]
[15]
[15]
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 Ùmar 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 whome 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.
[15][78]
[15]
[15]
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".
[79]
Sources of Sari'a[edit]
Ibn Taymiyyah was against the surveying of past legal rulings to derive established principles, rather
he called for the derivation of new rulings based on scriptural evidence and other valid sources of
Shari'a law. For Ibn Taymiyyah, the revelatory evidence of Qur'an and sunnah, coupled with
the consensus (ijma) of the companions of Muhammad and qiyas (analogical reasoning), were
considered as the basis of jurisprudence. For him the Qur'an and sunnah were definitive. He
viewed the consensus of the companions (sahaba) as definitive consensus but said that which came
after could not be "realistically verifiable" and said it was speculative, unless they have foundations
[64]
[64]
[64]
within the Qur'an and sunnah. He therefore did not consider consensus after the time of the
companions as a source of Islamic law except in certain circumstances.
[64]
[64]
Consensus (ijma)[edit]
For Ibn Taymiyyah, the use of consensus (ijma) was valid if it was the consensus of the companions
and that it did not contradict the Qur'an and the sunnah. Consensus was thus limited to the
companions and it could be found either through their reported sayings or their actions. According
to 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-Hrith 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 the Prophet and finally to refer to the agreement of the companions. Ibn Taymiyyah
believed that consensus or the sunnah 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.
[80]
[80]
[80]
[80]
[80]
Analogy (qiyas) and Reason (Àql)[edit]
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 (qiyas). 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. Work by 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.
[64][81]
[31]
[82]
[83][84]
[84]
[64]
[64]
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 criteria which he also applied to
the establishment of a correct analogy.
[64]
[64]
[85]
[85]
[31][86]
[31][86]
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 the Islamic scholars thought the attributes of
God as stated in the Qur'an were contradictory to reason so sought other explanations instead. Ibn
Taymiyyah believed that reasons 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.
[31]
[31]
[31]
[31]
Criticism of te Grammarians[edit]
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 Qur'an
commentator 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
[87]
you." Ibn Taymiyyah is thought to have severely criticized Sibawayh but the actual substance of
those criticisms is not known because the book that Ibn Taymiyyah wrote, al-Bahr, within which he
wrote the criticisms 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 thefuqaha (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 (ùrf). For him each of these categories of nouns had to be used
in their own appropriate manner.
[87]
[87]
[88]
[31]
[89]
[88]
[90]
Mad'ab[edit]
Ibn Taymiyyah censured the scholars for blindly conforming 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 ecclesiastics as gods
besides God. In arguing against taqlid, he said the salaf, who in order to better understand and live
according to the commands of God, had to make ijtihad using the scriptural sources. The same
approach, in his view, was needed in modern times.
[27]
[27]
Ibn Taymiyyah believed that the best role models for Islamic life were the first three generations of
Islam (Salaf); which constitute Muhammad's companions, referred to in Arabic as Sahaba (first
generation), followed by the generation of Muslims born after the death of Muhammad known as
the Tabi'un (second generation) which is then followed lastly by the next generation after the Tabi'un
known as Tabi' Al-Tabi'in (third generation). Ibn Taymiyyah gave precedence to the ideas of the
Sahaba and early generations, over the founders of the Islamic schools of jurisprudence. For Ibn
Taymiyyah it was the Qur'an, the sayings and practices of Muhammad and the ideas of the early
generations of Muslims that constituted the best understanding of Islam. Any deviation from their
practice was viewed as bidah, or innovation, and to be forbidden. He also praised and wrote a
commentary on some speeches of Abdul-Qadir Gilani. He criticized the views and actions of
the Rafaiyah.
[15]
[91]
Religion and Polity[edit]

Ibn Taymiyyah's conception of religion and the State were that they are inextricably linked. He was
of the view that a State's role was indispensable in providing justice to the people, enjoining good
and forbidding evil, unifying the people and preparing a society conducive to the worship of God.
Henri Laoust said that Ibn Taymiyyah never propagated the idea of a single caliphate but believed
the Muslim ummah or community would form into a confederation of states. Laoust further stated
that Ibn Taymiyyah called for obedience only to God, and the Islamic Prophet Muhammad, and he
did not put a limit on the number of leaders a Muslim community could have. However Mona
Hassan, in her recent study of the political thoughts of Ibn Taymiyyah, questions this and says laoust
has wrongly claimed that Ibn Taymiyyah thought of the caliphate as a redundant idea. Hassan has
shown that Ibn Taymiyyah considered the Caliphate that was under theRashidun Caliphs; Abu
Bakr, Umar, Uthman, and Ali, as the moral and legal ideal. The Caliphate in his view could not be
ceded "in favour of secular kingship (mulk).
[15]
[15]
[15]
[15]
[92]
[92]
[92]
Jiad[edit]
Ibn Taymiyyah was noted for emphasis he put on the importance of jihad. He wrote that, "It is in jihad
that one can live and die in ultimate happiness, both in this world and in the Hereafter. Abandoning it
means losing entirely or partially both kinds of happiness."
[93]
He defined jihad as:

"It comprehends all sorts of worship, whether inward or outward, including love for Allah, being
sincere to Him, relying on Him, relinquishing ones soul and property for His sake, being patient and
austere, and keeping remembrance of Almighty Allah. It includes what is done by physical power,
what is done by the heart, what is done by the tongue through calling to the way of Allah by means
of authoritative proofs and providing opinions, and what is done through management, industry, and
wealth."
[94]
He gave a broad definition of what constituted "aggression" against Muslims and what actions by
non-believers made jihad permissible. He declared
"It is allowed to fight people for (not observing) unambiguous and generally recognized obligations
and prohibitions, until they undertake to perform the explicitly prescribed prayers, to pay zakat, to
fast during the month of Ramadan, to make the pilgrimage to Mecca and to avoid what is prohibited,
such as marrying women in spite of legal impediments, eating impure things, acting unlawfully
against the lives and properties of Muslims and the like. It is obligatory to take the initiative in fighting
those people, as soon as the Prophet's summons with the reasons for which they are fought has
reached them. But if they first attack the Muslims then fighting them is even more urgent, as we have
mentioned when dealing with the fighting against rebellious and aggressive bandits."
[95][96]
In the modern context, his rulings have been used by some Islamist groups to declare jihad against
various governments.
[97]
Innovation (Bidà)[edit]
Main article: Bidah
Even though Ibn Taymiyyah is considered a theologian, he totally rejected discursive theology (ìlm
al-kalam) as an innovation. He also labelled in the same way; some aspects of Sufism
and Peripatetic philosophy.
[67]
[67]
Ibn Taymiyyah opposed giving any undue religious honors to mosques (even that of Jerusalem,
the Al-Aqsa Mosque), to approach or rival in any way the Islamic sanctity of the two most
holy mosques within Islam, Masjid al-Haram (in Mecca) and Al-Masjid al-Nabawi (in Madina). As to
the practice of making journey for the sole purpose of visiting a mosque, Ibn Taymiyyah has said in
his books; Majmu'at al-Rasail al-Kubra, Minhaj al-Sunna and Majmu'at Fatawa, that, "Journey must
not be made except to three mosques; Masjid al-Haram, Masjid al-Nabawi and Masjid Al-Aqsa".
Regarding this Serajul Haque says that, "In the opinion of Ibn Taymiyyah only these three
mosques have been accepted by the Prophet as the object of journeys, on account of their
excellence over all other mosques and places of prayer. Ibn Taymiyyah uses a saying (hadith) of
the Islamic prophet Muhammad in Bukhari and Muslim to justify his view that it is not permitted to
journey exclusively to any mosque than Mecca, Medina, or Jerusalem.
[98]
[8][99][100]
[101]
[102]
[102]
The ruler Sabuktegin was praised by Ibn Taymiyyah for censuring groups that he considered
heretical. Ibn Taymiyyah stated that Sabuktegin, "commanded thatAhlul Bidah be publicly cursed on
the minbars, and as a result the Jahmiyyah, Rafida, Hululiyah, Mu'tazilah, and Qadariyah were all
publicly cursed, along with theAsharites."
Pilgrimage to tombs and intercession[edit]
Ibn Taymiyyah considered the veneration and making pilgrimage to the tomb of saints (ziyrat alqubr) as an innovation.
Ibn Taymiyyah said that to make a pilgrimage or journey to the tomb of a
Sufi, Wali or the Prophets, is comparable to worshipping something besides God (Shirk).
To make
a pilgrimage to Muhammad's grave for the sole purpose of seeking intercession or aassistance was
deemed by Ibn Taymiyyah as impermissable. He said that only God should be asked for help and
that it is only God that can give assistance. He uses passages from the Qur'an to support his view
and uses a hadith of the Prophet where he advised his companion Ibn Abbas that when a person
requires anything, he should ask God. Ibn Taymiyyah said that seeking the assistance of God
[67][103]
[67][103]
[104]
[103]
[103]
through intercession is allowed, as long as the other person is still alive. The evidence he uses for
this is another hadith, where the people due to the lack of rain, asked Muhammad to pray to God to
provide rain, to which he agreed and rain did fall but after the Prophet had died and a similar
circumstance arose, the people did not go to his grave. Ibn Taymiyyah, regarding those who ask
assistance from a Sufi or a wali, says that, "those who do so are kuffar, infidels." As for those who
ask assistance from the grave of the Prophet or a Sheikh, he called them mushrik, someone who is
engaged in shirk. Howerver, Ibn Taymiyyah was not completely against the visitation of tombs,
provided that they only go to pray for the dead person and that they seek benefit from God alone.
[103]
[103]
[103]
[103]
[103]
Mutakallimun[edit]
This section
requires expansionwith: Ibn
Taymiyya and his times with
ISBN of 9780195478341.
(February 2015)
The mutakallimun are scholars who engage in ilm al-Kalam (rationalst theology) and they were
criticised by Ibn Taymiyyah for their use of rationalist theology and philosophy. He said that the
method of kalam was used by the Mu`tazilites, Jahmites and Ashàri's. Ibn Taymiyyah considered
the use of philosophical proofs and kalam to be redundant because he saw the Qur'an and the
Sunna as superior rational proofs. Ibn Taymiyyah said that these explanations were not grounded
in scriptural evidence such as the philosophical explanation of the divine attributes of God or the
proof of God using the cosmological argument. He said that the call to Islam was not made using
such methods by the Qur'an or the Prophet and that these theories have only caused errors and
corruption. The mutakallimun called their use of rationalst theology usul al-din (principles of
religion) but Ibn Taymiyyah said that the use of rationalist theology has nothing to do with the true
usul al-din which comes from God and to state otherwise is to say that the Prophet neglected an
important aspect of Islam. Ibn Taymiyyah says that the usul al-din of the mutakallimun, deserve to
be named usul din al-shaytan (principles of Satanic religion).
[66]
[66]
[66]
[66]
[66]
[66]
[66]
Ibn Taymiyyah's attempts to focus attention onto Qur'anic rationality was taken up by his student Ibn
Qayyim, to the exception of his other followers. This focus on traditionlist rationlism was also taken
up by Musa Bigiev.
[66]
[66]
Sufism[edit]
Ibn Taymiyyah rejected two views associated with Sufism. For one he said that some Sufis insulted
God with their monism, a doctrine (seemingly similar topantheism) that God "encompasses all
things". This rejection included denouncing the views of the monist Ibn Arabi. For the second he
said that the view thatspiritual enlightenment is of a greater importance than obeying the sharia was
a failure to properly follow the example of Muhammad. On Ibn Arabi, and Sufism in general, Henri
Laoust says that Ibn Taymiyyah mentions that, "he allowed himself to be deluded, in his youth, by
the Futuhat of Ibn al-Arabi, before discovering how subtly heretical they were. He never condemned
Sfism in itself, but only that which he considered to be, in the case of too many Sfis, inadmissible
deviations in doctrine, ritual or morals, such as monism, antinomianism or esotericism."
[105]
[15]
[105]
[15]
Ibn Taymiyyah's own writing in his book Majmu Fatawa shows that he did not completely discount
Sufism when he said, "the right attitude towards Sufism, or any other thing, is to accept what is in
agreement with the Qur'an and the Sunna, and reject what does not agree". He did write positively
about some Sufis such asAbdul-Qadir Gilani.
[106]
[24]
Si'a Islam[edit]
Main article: Minhaj as-Sunnah an-Nabawiyyah
This section
ISBN of 9780195478341.
(February 2015)
Ibn Taymiyyah's severe critique of Twelver Shi'as in his book, Minhaj as-Sunnah anNabawiyyah, was written in response to the book, Minhaj al-karama fi ma'rifat al-imama, by the Shi'a
theologian al-Àllama al-Hilli. He focused his criticisms to the similarity between Shi'as, and
Christians and Jews.
[107]
[107]
Cristianity[edit]
Main article: Al-Jawb al-S ah h li-man baddala dn al-Mash
This section
ISBN of 9780195478341.
(February 2015)
He wrote polemics against Christians.
[105]
Non-Muslims[edit]
Ibn Taymiyyah witnessed conversions to Islam as a growing trend among many Mongols.
Ibn Taymiyyah strongly opposed borrowing from Christianity or other non-Muslim religions. In his
text On the Necessity of the Straight Path (kitab iqtida al-sirat al-mustaqim) he preached that the
beginning of Muslim life was the point at which "a perfect dissimilarity with the non-Muslims has
been achieved." To this end he opposed the celebration of the observance of the birthday of
the Islamic prophet Muhammad or the construction of mosques around the tombs of Sufi saints
saying: "Many of them (the Muslims) do not even know of the Christian origins of these practices."
[108]
Economic views[edit]
He elaborated a circumstantial analysis of market mechanism, with a theoretical insight unusual in
his time. Regarding the power of supply and demand, Ibn Taymiyyah said, "If desire for goods
increases while its availability decreases, its price rises. On the other hand, if availability of the good
increases and the desire for it decreases, the price comes down." His discourses on the welfare
advantages and disadvantages of market regulation and deregulation, have an almost contemporary
ring to them.
[109]
[110]
Assessment[edit]
Salafism[edit]
Ibn Taymiyyah is thought by some to be the main influence behind the emergence of Salafism. He
placed an emphasis on understanding Islam as it was understood by the salaf (first three
generations of Muslims).
[31]
Modern Islamism[edit]
Various concepts within modern Islamism can be attributed to Ibn Taymiyyah. His influence is noted
by Yahya Mochet who says Ibn Taymiyyah "has thus become a sort of forefather of al-Qaeda. One
such concept is categorising the world into three distinct territories, them being; the domain of Islam
known (dar al-Islam) where the rule is of Islam and Muslims can practice their religion freely, the
domain of unbelief (dar-al-kufr) which is territory under the rule of unbelievers, and lastly the domain
of war (dar al-harb) which is territory under the rule of unbelievers who are involved in an active or
potential conflict with the domain of Islam.
However Ibn Taymiyyah did not only use these three
categories because there is a fourth which he had also used. During Ibn Taymiyyah's time the
Mongols, whom he considered unbelievers, took control of the city of Mardin in modern
day Kurdish region of southeastern Turkey. The population of Mardin were Muslims. Ibn Taymiyyah
did not categorise Mardin into dar al-kufr, dar al-Islam or dar al-harb, but gave it a new category of
"composite", known in Arabic asdar al-àhd.
Ibn Taymiyyah's reasoning was that Mardin was
neither the domain of Islam, as Islam was not legally applied with an armed forces consisting of
Muslims, or the domain of war because the inhabitants were Muslim.
[22]
[22]
[22][111]
[112]
[22][113]
[112]
A second concept is making a declaration of apostasy (takfir) against a Muslim who does not obey
Islam. But at the same time Ibn Taymiyyah maintained that no one can question anothers faith and
curse them as based on one's own desire, because faith is defined by God and the Prophet. He
said, rather than cursing or condemning them, an approach should be taken where they are
educated about the religion. A further concept attributed to Ibn Taymiyyah is, "the duty to oppose
and kill Muslim rulers who do not implement the revealed law (shari'a).
[22]
[22]
[22]
[22]
Ibn Taymiyyah's role in the Islamist movements of the twentieth and twenty first century have also
been noted by, the previous Coordinator for Counterterrosims at the United States Department of
State, Daniel Benjamin who labels the chapter on the history of modern Islamic movements in his
book The Age of Sacred Terror, as "Ibn Taymiyya and His children".
Yossef Rapoport, a reader in
Islamic history at Queen Mary, however, says this is not a probable narrative.
[31][114]
[31]
Mardin fatwa and te Mardin Conference[edit]

One of Ibn Taymiyyah's most famous fatwa's is regarding the Mongols who had conquered and
destroyed the Abbasid caliphate in 1258 and had, then converted to Islam. Once they were in
control of Mardin, they behaved unjustly with their subjects so the people of Mardin asked Ibn
Taymiyyah for a legal verdict regarding the classification of the territory under which they live. He
categorized the territory as dar al-àhd which in some ways is similar to dar al-kufr (domain of
unbelievers). Included in his verdict was declaring the Mongol ruler Ghazan and other Mongols
who did not accept shari'a in full, as unbelievers.
According to Nettler and Kchichian, Ibn
Taymiyyah affirmed that Jihad against the Mongols, " was not only permissible but obligatory
because the latter ruled not according to Sharah but through their traditional, and therefore
manmade, Yassa code. This essentially meant that Mongols were living in a state
of jhilyah(ignorance)." The authors further state that his two famous student, Ibn Qayyim and Ibn
[113]
[113]
[113]
[115][116]
[27]
Kathir, agreed with this ruling. He called for a defensive jihad to mobilise the people to kill the
Mongol rulers and any one who supported them, Muslim or non-Muslim.
Ibn Taymiyyah when
talking about those who support the Mongols said, "Everyone who is with them (Mongols) in the
state over which they rule has to be regarded as belonging to the most evil class of men. He is either
an atheist (zindq) or a hypocrite who does not believe in the essence of the religion of Islam. This
means that he (only) outwardly pretends to be Muslim or he belongs to the worst class of all people
who are the people of the bida` (heretical innovations)." Yahya Mochet says that, Ibn Taymiyyah's
call to war was not simply to cause a "rebellion against the political power in place" but to repel an
"external enemy".
[27]
[22][115]
[117]
[22]
In 2010 a group of Islamic Scholars at the Mardin conference argued that Ibn Taymiyyah's famous
fatwa about the residents of Mardin when it was under the control of the Mongols was misprinted
into an order to "fight" the people living under their territory, whereas the actual statement is, "The
Muslims living therein should be treated according to their rights as Muslims, while the non-Muslims
living there outside of the authority of Islamic Law should be treated according to their rights." They
have based their understanding on the original manuscript in the Al-Zahiriyah Library, and the
transmission by Ibn Taymiyyah's student Ibn Muflih. The particapents of the Mardin conference
also rejected the categorization of the world into different domains of war and peace, stating that the
division was a result of the circumstances at the time. The participants further stated that the
division has become irrelevant with the existence of nation states.
[112]
[118]
[113]
[113]
Works[edit]
Ibn Taymiyyah left a considerable body of work, ranging from 350 according to his student Ibn
Qayyim Al-Jawziyya to 500 according to his student al-Dhahabi.
Oliver Leaman says that Ibn
Taymiyyah produced some 700 works in the field of Islamic sciences. His scholarly output has been
described as immense with a wide scope and its contents "bear the marks of brilliant insights
hastility jotted down". It is the case however, that his works are not yet fully understood but efforts
are being made, at least in the western languages to gain an adequate understanding of his writings.
In his early life, his work was mostly based on theology and the use of reason in interpretation of
scriptural evidences, with later works focusing on; refutation of Greek logic, questioning the
prevalent practices of the time, and anti-Christian and anti-Shi'i polemics. Ibn Taymiyyah's total
works have not all survived and his extant works of thirty five volumes, are incomplete. Extant
books and essays written by ibn Taymiyyah include:
[119]
[27][120]
[24]
[31]
[31]
[31]
[31]
A Great Compilation of Fatwa (Majmu al-Fatwa al-Kubra) This was collected centuries after
his death, and contains several of the works mentioned below - Thirty six volumes.
Minhaj as-Sunnah an-Nabawiyyah (The way of the Prophet's Sunna) - Four volumes.
al-Aqidah al-Waasitiyyah (The Creed to the People of Wsit)
[121]
Al-Jawb al-S ah h li-man baddala dn al-Mash (Literally,"The Correct Response to those

who have Corrupted the Deen (Religion) of the Messiah"; A Muslim theologian's response to
Christianity) - Seven Volumes.
Dar tarud al-aql wa al-naql ("Averting the Conflict between Reason and [religious]
Tradition"). Also, called Al-Muwfaqa (Harmony) - Ten volumes.
[122]
al-Aqeedah Al-amawiyyah (The Creed to the People of Hama, Syria)
al-Asma wa's-Sifaat (Allah's Names and Attributes) - Two volumes
Kitbal al-Iman (Book of faith)

as-Sarim al-Maslul ala Shatim ar-RasulThe Drawn Sword against those who insult the
Messenger. Written in response to an incident in which Ibn Taymiyyah heard a Christian insulting
Muhammad.
Fatawa al-Kubra
Fatawa al-Misriyyah
ar-Radd 'ala al-Mantiqiyyin (The refutation of the Logicians)
Naqd at-Ta'sis
al-Uboodiyyah (Subjection to God)
Iqtida' as-Sirat al-Mustaqim' (Following The Straight Path)
al-Siyasa al-shar'iyya (The book of governance according to the shari'a)
at-Tawassul wal-Waseela
Sharh Futuh al-Ghayb (Commentary on Revelations of the Unseen by Abdul-Qadir Gilani)
al-isba fi al-Islam (The Hisba in islam) - A book on economics
[22]
[22]
Some of his other works have been translated to English. They include:
The Friends of Allah and the Friends of Shaytan
Kitab al Iman: The Book of Faith
Diseases of the earts and their Cures
The Relief from Distress
Fundamentals of Enjoining Good & Forbidding Evil
The Concise Legacy
The Goodly Word
The Madinan Way
Ibn Taymiyya against the Greek logicians
Muslims Under Non-Muslim Rule
[22]
Lost works[edit]
Many of Ibn Taymiyyah's books are thought to be lost. Their existence is known through various
reports written by scholars throughout history as well as some treatises written by Ibn Taymiyyah.
Some of his notable lost works include:
[123]
al-Bahr al-Muhit - Forty volumes tafsir of the Qur'an (written in the prison of Damascus) - Ibn
Hajar alÀsqalani mentions the existence of this work in his book, al-Durar al-Kamina.
[123]
See also[edit]
Islam portal
Biography portal
Islam and Antinomianism
Bibliography[edit]
Rapoport, Yossef (9 April 2010). "Ibn Taymiyya and his Times." OUP Pakistan. ISBN
0195478347.
Hoover, Jon (28 May 2007). "Ibn Taymiyya's Theodicy of Perpetual Optimism." Brill. ISBN
9004158472.
Encyclopaedias[edit]
P. J. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel, W. P.

Heinrichs (ed.). Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912.
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^ Jump up to:a b al-Jamil, Tariq (2010). "Ibn Taymiyya and Ibn al-Mutahhar al-Hilli: Shià Polemics and the Struggle for
Religious Authority in Medieval Islam". Ibn Taymiyyah and is Times. Oxford University Press.ISBN 0195478347.
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of Kitab Iqitada, the Hague, (1976) p.78, 210
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their Impact: A Refutation of the Schumpeterian Great Gap". In Biddle, Jeff E.; Davis, Jon B.; Samuels, Warren J. A Companion
to the istory of Economic Thought. Malden, MA: Blackwell. p. 28.doi:10.1002/9780470999059.ch3. ISBN 0-631-22573-0
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Further reading[edit]
Kepel, Gilles Muslim extremism in Egypt: The Prophet and pharaoh. With a new preface
for 2003. Translated from French by Jon Rothschild. Berkeley & Los Angeles: University of
California Press, 2003. See pp. 194199.
Little, Donald P. "Did Ibn Taymiyya have a screw loose?", Studia Islamica, 1975, Number
41, pp. 93111.
Makdisi, G. "Ibn Taymiyya: A Sufi of the Qadiriya Order", American Journal of Arabic
Studies, 1973
Sivan, Emmanuel Radical Islam: Medieval theology and modern politics. Enlarged edition.
New Haven & London: Yale University Press, 1990. See pp. 94107.
Michot, Yahya Ibn Taymiyya: Against Extremisms. Texts translated, annotated and
introduced. With a foreword by Bruce B. LAWRENCE. Beirut & Paris: Albouraq, 2012, xxxii &
334 p. EAN 9782841615551.
Michot, Yahya Ibn Taymiyya: Muslims under non-Muslim Rule. Texts translated, annotated
and presented in relation to six modern readings of the Mardin fatwa. Foreword by James
Piscatori. Oxford & London: Interface Publications, 2006. ISBN 0-9554545-2-2.
Michot, Yahya Ibn Taymiyyas New Mardin Fatwa. Is genetically modified Islam (GMI)
carcinogenic?, in "The Muslim World", 101/2, April 2011, pp. 130181.
Michot, Yahya From al-Mamn to Ibn Sabn, via Avicenna: Ibn Taymiyyas istoriography
of Falsafa, in F. OPWIS & D. REISMAN (eds.), "Islamic Philosophy, Science, Culture, and
Religion". Studies in onor of Dimitri Gutas (Leiden Boston: Brill, 2012), pp. 453475.
Michot, Yahya Between Entertainment and Religion: Ibn Taymiyyas Views on Superstition,
in "The Muslim World", 99/1, January 2009, pp. 120.
Michot, Yahya Misled and Misleading Yet Central in their Influence: Ibn Taymiyyas
Views on the Ikhwn al-Saf, in "The Ikhwn al-Saf and their Rasil. An Introduction". Edited
by Nader EL-BIZRI. Foreword by Farhad DAFTARY (Oxford: Oxford University Press, in
association with the Institute of Ismaili Studies, Epistles of the Brethren of Purity ), 2008,
pp. 139179.
Michot, Yahya Ibn Taymiyyas Commentary on the Creed of al-allj, in A. SIADE

(ed.), "Sufism and Theology" (Edinburgh, Edinburgh University Press, 2007), pp. 123136.
Michot, Yahya A Mamlk Theologians Commentary on Avicennas "Risla Ad h awiyya".

Being a Translation of a Part of the "Dar al-Tarud " of Ibn Taymiyya, with Introduction,
Annotation, and Appendices, Part I, in "Journal of Islamic Studies", 14:2, Oxford, 2003, pp. 149
203.
Michot, Yahya A Mamlk Theologians Commentary on Avicennas "Risla Ad h awiyya".

Being a Translation of a Part of the "Dar al-Tarud " of Ibn Taymiyya, with Introduction,
Annotation, and Appendices, Part II, in "Journal of Islamic Studies", 14:3, Oxford, 2003,
pp. 309363.
Michot, Yahya Ibn Taymiyya on Astrology. Annotated Translation of Three Fatwas, in

"Journal of Islamic Studies", 11/2, Oxford, May 2000, pp. 147208.
Michot, Yahya Ibn Taymiyyas Critique of Sh Immology. Translation of Three Sections of

his "Minhj al-Sunna", in "The Muslim World", 104/1-2, artford, Jan. - April 2014, pp. 109149.
Michot, Yahya An Important Reader of al-Ghazl : Ibn Taymiyya, in "The Muslim World",
103/1, artford, January 2013, pp. 131160.
Muhammad ibn Abd al-Wahhab

Not to be confused with Muhammad Abdul Wahhab.

Muhammad ibn Abd al-Wahhb
Born
1703
'Uyayna, Najd
Died
1792 (aged 8889)
Emirate of Diriyah
Era
18th century
Region
Present day Saudi Arabia
Denomination
Sunni
Movement
Wahhabi movement
Main interest(s)
Aqeedah
Notable idea(s)
Views on innovations within Islam, Tawhid and shirk[1][2]
Influenced by[hide]
Ibn Taymiyyah
Mohammad Hayya Al-Sindhi
Ibn Qayyim Al-Jawziyya
Influenced[hide]
Abd al-Aziz ibn Abd Allah ibn Baaz

Muhammad ibn al Uthaymeen
Muhammad Nasiruddin al-Albani
Syed Ahmed Khan
Arabic name
Name
Muhammad
(Ism)
Patronymics
ibn Àbd al-Wahhab ibn Sulayman ibn Ali ibn Muhammad ibn Ahmad ibn
(Nasab)
Rashid
Teknonymy
Abu Abdullah
(Kunya)
Onomastic
al- Tamimi
(Nisba)
Muammad ibn Abd al-Waab (/whb/; Arabic: ; 1703 22 June 1792) was
a Sunni Islampreacher and scholar from Saudi Arabia in central Arabia who founded
an Islamic movement in an effort to purify Islam by returning Muslims to what, he believed, were the
original principles of that religion That is Following Quran Hadith and Understanding it in the way
the salaf first three generations of Muslims understood it. He therefore rejected certain common
Muslim practices which he regarded as amounting to either religious innovation (bidah) or
polytheism (Shirk). His movement is today often known as "Wahhabism", although many adherents
see this as a derogatory term coined by his opponents, and prefer it to be known as "Salafism".
[3]
[4][5][6][7]
Many scholars claim that Salafism is a term applicable to several forms of puritanical Islam in
various parts of the world, while Wahhabism refers to the specific Saudi school, which is seen as a
more strict form of Salafism. According to Ahmad Moussalli, professor of political science at the
American University of Beirut, "As a rule, all Wahhabis are salafists, but not all salafists are
Wahhabis". Yet others mean that while Wahhabism and Salafism originally were two different
things, they became practically indistinguishable in the 1970s. 20th century Albanian
scholar Nasiruddin Albani refers his activism to as "Najdi da'wah."
[8]
[9][10]
[11]
Ibn 'Abd al-Wahhab's pact with Muhammad bin Saud helped to establish the first Saudi state and
began a dynastic alliance and power-sharing arrangement between their families which continues to
the present day in the Kingdom ofSaudi Arabia. The descendants of Ibn Abd al-Wahhab, the Al
ash-Sheikh, have historically led the ulama in the Saudi state, dominating the state's clerical
institutions.
[12]
[13]
[14]
[15]
Contents
[hide]
1 Early years
1.1 Early preaching
2 Emergence of Saudi state

o
2.1 Pact with Muhammad bin Saud
2.2 Emirate of Diriyah (First Saudi State)
3 Family
4 Teachings
o
4.1 On Sufism
4.2 Non-Muslims
5 Reception
o
5.1 By contemporaries
5.2 By modern scholars
5.3 Namesake
6 Works
7 Sources
8 See also
9 Notes
10 References
11 Sources
12 External links
13 Further reading
Early years[edit]
Ibn Abd al-Wahhab is generally acknowledged to have been born in 1703 into the sedentary
Arab clan of Banu Tamim (the Banu Tamim were not a nomadic tribe) in 'Uyayna, a village in
the Najd region of the modern Saudi Arabia.
[16]
[17]
[18]
[17][19]
He was thought to have started studying Islam at an early age, primarily with his father, Abd alWahhab, as his family was from a line of scholars of theHanbali school of jurisprudence.
[20][21]
[22]
Ibn Abd al-Wahhab reportedly spent some time studying with Muslim scholars in the cities
of Mecca and Medina after performing Hajj, notably Mohammad Hayya Al-Sindhi.
and
in Basra (in southern Iraq).
[23][24][25]
[20][26]
Mohammad Ibn Abd-al-Wahhab's teacher Abdallah ibn Ibrahim ibn Sayf introduced the relatively
young man to Mohammad Hayya Al-Sindhi in Medina and recommended him as a student.
Mohammad Ibn Abd-al-Wahhab and al-Sindi became very close and Mohammad Ibn Abd-alWahhab stayed with him for some time. Scholars have described Muhammad Hayya as having an
important influence on Mohammad Ibn Abd-al-Wahhab, who taught Ibn Abd al-Wahhab to utilize
informed individual analysis (ijtihad). Muhammad Hayya also taught Mohammad Ibn Abd-al-Wahhab
to reject popular religious practices associated with walis and their tombs that resembles later
Wahhabi teachings. Muhammad Hayya and his milieu are important for understanding the origins
of at least the Wahhabi revivalist impulse.
[27]
[27]
[27]
[28][not in citation given]
Following his early education in Medina, Abdul Wahhab traveled outside of the peninsula, venturing
first to Basra.
Early preacing[edit]
After his return home, Ibn Abd al-Wahhab began to attract followers, including the ruler of 'Uyayna,
Uthman ibn Mu'ammar. With Ibn Mu'ammar, Ibn Abd al-Wahhab came to an agreement to support
Ibn Mu'ammar's political ambitions to expand his rule "over Najd and possibly beyond", in exchange
for the rulers support for Ibn Abd al-Wahhab's religious teachings. Abd al-Wahhab began to
implement some of his ideas for reform. First, citing Islamic teachings forbiddinggrave worship, he
persuaded Ibn Mu'ammar to help him level the grave of Zayd ibn al-Khattab, a companion of
Muhammad, whose grave was revered by locals. Secondly, he ordered the cutting down of trees
considered sacred by locals, cutting down "the most glorified of all of the trees" himself. He is known
to have organised the stoning of a woman who confessed to having committed adultery.
[29][30]
These actions gained the attention of Sulaiman ibn Muhammad ibn Ghurayr of the tribe of Bani
Khalid, the chief of Al-Hasa and Qatif, who held substantial influence in Najd. Ibn
Ghurayr threatened Ibn Mu'ammar with denying him the ability to collect a land tax for some
properties that Ibn Mu'ammar owned in Al-Hasa if he did not kill or drive away Ibn Abd al-Wahhab.
Consequently, Ibn Mu'ammar forced Ibn Abd al-Wahhab to leave.
[30][31]
Emergence of Saudi state[edit]
Part of a series on
Salafi movement
Central figures
Taymiyyah
Qayyim al-Jawziyya
Muh
Muh

Organizations
Nour Party
Auth
enticity Party
Peop
le Party
Takfi
r wal-Hijra
Groups
Mad
khalism
Qutb
ism
Salaf
i jihadism
Individuals
Muh
Muh
ammad Abduh
Rash
id Rida
Abd
al-Aziz ibn Baz
Related ideologies
Ahl
al-Hadith
Islam
ic fundamentalism
Takfi
ri
Wah
habism
Pact wit Muammad bin Saud[edit]
First Saudi State (17441818)
Upon his expulsion from 'Uyayna, Ibn Abd al-Wahhab was invited to settle in neighboring Diriyah by
its ruler Muhammad bin Saud. After some time in Diriyah, Muhammad ibn Abd al-Wahhab
concluded his second and more successful agreement with a ruler. Ibn Abd al-Wahhab and
Muhammad bin Saud agreed that, together, they would bring the Arabs of the peninsula back to the
"true" principles of Islam as they saw it. According to one source, when they first met, bin Saud
declared:
[32]
"This oasis is yours, do not fear your enemies. By the name of God, if all Nejd was summoned to
throw you out, we will never agree to expel you."
Madawi al-Rasheed, A istory of Saudi Arabia: 16
Muhammad ibn Abd al-Wahhab replied:
"You are the settlement's chief and wise man. I want you to grant me an oath that you will
perform jihad (Struggle to spread Islam) against the unbelievers. In return you will be imam, leader
of the Muslim community and I will be leader in religious matters."
Madawi al-Rasheed, A istory of Saudi Arabia: 16
The agreement was confirmed with a mutual oath of loyalty (bay'ah) in 1744. Ibn Abd al-Wahhab
would be responsible for religious matters and Ibn Saud in charge of political and military issues.
This agreement became a "mutual support pact"
and power-sharing arrangement between
the Al Saud family, and the Al ash-Sheikh and followers of Ibn Abd al-Wahhab, which has remained
in place for nearly 300 years, providing the ideological impetus to Saudiexpansion.
[33]
[32]
[citation needed]
[34]
[35]
Emirate of Diriya (First Saudi State)[edit]

Main article: Emirate of Diriyah
The 1744 pact between Muhammad bin Saud and Muhammad ibn Abd al-Wahhab marked the
emergence of the first Saudistate, the Emirate of Diriyah. By offering the Al Saud a clearly defined
religious mission, the alliance provided the ideological impetus to Saudi expansion. First
conquering Najd, Saud's forces expanded the Salafi influence to most of the present-day territory
of Saudi Arabia, eradicating various popular practices akin to polytheism and propagating the
doctrines of Abd al-Wahhab.
[15]
[15]
[15][36]
Family[edit]
Main article: Al ash-Sheikh
While in Baghdad, Ibn Abd al-Wahhab married an affluent woman. When she died, he inherited her
property and wealth. This claim of marriage to "wealthy woman" and traveling to Baghdad is
challenged by scholars who assert that his marriage was arranged by his father when he was a
[37]
teenager and he never traveled beyond Basra. Muhammad ibn 'Abd Al-Wahhab had six sons;
Hussain, Abdullah, Hassan, Ali and Ibrahim and Abdul-Aziz who died in his youth. All his surviving
sons established religious schools close to their homes and taught the young students
from Diriyah and other places.
[38]
[39][better source needed]
The descendants of Ibn Abd al-Wahhab, the Al ash-Sheikh, have historically led the ulama in the
Saudi state, dominating the state's religious institutions. Within Saudi Arabia, the family is held in
prestige similar to the Saudi royal family, with whom they share power, and has included several
religious scholars and officials. The arrangement between the two families is based on the Al Saud
maintaining the Al ash-Sheikh's authority in religious matters and upholding and
propagating Salafi doctrine. In return, the Al ash-Sheikh support the Al Saud's political
authority thereby using its religious-moral authority to legitimise the royal family's rule.
[14]
[15]
[40]
[41]
[42]
Teachings[edit]
See also Salafi and Wahhabi movement.
Muhammad ibn Abd al-Wahhab considered his movement an effort to purify Islam by returning
Muslims to what, he believed, were the original principles of that religion, as typified by
the Salaf and rejecting, what he regarded, as religious innovations (Bidah) and polytheism
(Shirk). He taught that the primary doctrine of Islam was the uniqueness and unity of God
(Tawhid). The first aspect of Tawhid is belief in Allah and His Lordship, that He alone is the
believer's lord (Rabb). The second is the oneness of worship to Allah and Allah alone. The third
being belief and affirmation of Allah's Names and Attributes.
[43]
[44][45]
The "core" of Ibn Abd al-Wahhab's teaching is found in Kitab al-Tawhid, a short essay which
draws from material in the Quran and the recorded doings and sayings (hadith) of the Islamic
prophet Muhammad. It preaches that worship in Islam includes conventional acts of worship
such as the five daily prayers (salat); fasting (sawm); supplication (Dua); seeking protection or
refuge (Istia'dha); seeking help (Ist'ana and Istighatha) of Allah.
[46]
[1][page needed]
Muhammad Ibn Abd al-Wahhab was keen on emphasizing that other acts, such as
making dua or calling upon/supplication to or seeking help, protection or intercession from
anyone or anything other than Allah, are acts of shirk and contradict the tenets of tawhid and
that those who tried would never be forgiven.
[1][page needed][47]
Although all Muslims pray to one God (Allah), the highlight of this movement was that no
intercession with God was possible, Muhammad strictly advocated Takfir of those who
considered themselves Muslim but were actually (Ibn Abdul-Wahhab believed) polytheists
(mushrikeen). However, he avoided blanket takfir to all groups. In this regard he said "I do not
say that own who prostrates on the grave Abdul-Qadir Gilani unknowingly, has done shirk, but
the one has done knowingly has."
[2]
[48]
[43]
On Sufism[edit]
Although highly critical of the Sufi practice of tawassul, at the end of his treatise, Al-adiyyah alSuniyyah,Muhammad Ibn Abd al-Wahhab's son Abd Allah speaks positively on the practice
of tazkiah (purification of the inner self).
[49][50]
Non-Muslims[edit]
According to author Dore Gold, in Kitab al-Tawhid, Ibn Abd al-Wahhab described followers of
both the Christian and Jewish faiths as sorcerers who believed in devil worship, and cited
a hadith of the prophet stating that punishment for the sorcerer is `that he be struck with the
sword.` Wahhab asserted that both religions had improperly made the graves of their prophet
into places of worship and warned Muslims not to imitate this practice. Wahhab concluded that
`The ways of the people of the book are condemned as those of polytheists.`
[51]
[52]
[53]
[54]
However author Natana J. DeLong-Bas defends Wahhab, stating that

despite his at times vehement denunciations of other religious groups for their
supposedly heretical beliefs, Ibn Abd al Wahhab never called for their destruction or
death. he assumed that these people would be punished in the Afterlife "
[55]
Reception[edit]
By contemporaries[edit]
As with the early Salafists, Ibn Abd al-Wahhab's teachings were criticized by a number of
Islamic scholars for disregarding Islamic history, monuments, traditions and the sanctity of
Muslim life. His own brother, Sulayman, was particularly critical, claiming he was ill-educated
and intolerant, classing Ibn Abd al-Wahhab's views as fringe and fanatical.
It is
generally believed, however, that the two later reconciled. A list of scholars with opposing
views, along with names of their books and related information, was compiled by the Islamic
scholar Muhammad Hisham.
[56]
[56][dubious discuss]
[57]
[58]
By modern scolars[edit]
This section requires expansion.
(December 2011)
Pakistani Muslim scholars such Israr Ahmed have spoken positively on him. Ibn Abd alWahhab is accepted by Salafi scholars as an authority and source of reference.
[59]
Namesake[edit]
The state mosque of Qatar is named after him. The "Imam Muhammad ibn Abd al-Wahhab
Mosque" was opened in 2011, with the Emir of Qatar presiding over the occasion.
[60]
[61]
Works[edit]
Rislah Aslu Dn Al-Islm wa Qidatuhu
Kitab al-Quran (The book of Allah)
Kitab at-Tawhid (The Book of the Unity of God)
Kashf ush-Shubuhaat (Clarification of the Doubts)
Al-Usool-uth-Thalaatha" (The Three Fundamental Principles)
Al Qawaaid Al Arbaa (The Four Foundations of Shirk)
Al-Usool us Sittah (The Six Fundamental Principles)
Nawaaqid al Islaam (Nullifiers of Islaam)
Adab al-Mashy Ila as-Salaa (Manners of Walking to the Prayer)
Usul al-Iman (Foundations of Faith)
[2]
[43]
[47]
Fada'il al-Islam (Excellent Virtues of Islam)
Fada'il al-Qur'an (Excellent Virtues of the Qur'an)
Majmu'a al-adith 'Ala Abwab al-Fiqh (Compendium of the Hadith on the Main Topics of the
Fiqh)
Mukhtasar al-Iman (Abridgement of the Faith; i.e. the summarised version of a work on
Faith)
Mukhtasar al-Insaf wa'l-Sharh al-Kabir (Abridgement of the Equity and the Great
Explanation)
Mukhtasar Seerat ar-Rasul (Summarised Biography of the Prophet)
Kitaabu l-Kabaair (The Book of Great Sins)
Kitabu l-Imaan (The Book of Trust)
Al-Radd 'ala al-Rafida (The Refutation of the Rejectionists)
Sources[edit]
There are two contemporary histories of Muhammed ibn Abd al-Wahhab and his religious
movement from the point of view of his supporters: Ibn Ghannam'sRawdhat al-Afkar walAfham or Tarikh Najd (History of Najd) and Ibn Bishr's Unwan al-Majd fi Tarikh Najd. Husain ibn
Ghannam (d. 1811), an alim from al-Hasawas the only historian to have observed the beginnings
of Ibn Abd al-Wahhab's movement first-hand. His chronicle ends at the year 1797.
Ibn
Bishr's chronicle, which stops at the year 1854, was written a generation later than Ibn
Ghannam's, but is considered valuable partly because Ibn Bishr was a native of Najd and
because he adds many details to Ibn Ghannam's account.
[62][63]
[62]
A third account, dating from around 1817 is Lam' al-Shihab, written by an

anonymous Sunni author who respectfully disapproved of Ibn Abd al-Wahhab's movement,
regarding it as a bidah. It is also commonly cited because it is considered to be a relatively
objective contemporary treatment of the subject. However, unlike Ibn Ghannam and Ibn Bishr, its
author did not live in Najd and his work is believed to contain some apocryphal and legendary
material with respect to the details of Ibn Abd al-Wahhab's life.
[22][64]
See also[edit]
Valentine, S. R., "Force & Fanaticism: Wahhabism in Saudi Arabia and Beyond", Hurst & Co,
London, 2015, ISBN 978-1849044646
Memoirs of Mr. empher, The British Spy to the Middle East, a Turkish disinformation
pamphlet about his life
Notes[edit]
This section needs additional citations for verification. Please help improve this article by adding citations to reliable
sources. Unsourced material may be challenged and removed. (March 2015)
List of books tat criticize Waabi teacings
1. Ibn 'Abd al-Wahhab al-Najdi, 'Allama al-Shaykh Sulayman, elder brother of Muhammad
ibn 'Abd al-Wahhab: al-Sawa'iq al-Ilahiyya fi al-radd 'ala al-Wahhabiyya ["Divine
Lightnings in Answering the Wahhabis"]. Ed. Ibrahim Muhammad al-Batawi. Cairo: Dar
al-insan, 1987. Offset reprint by Waqf Ikhlas, Istanbul: Hakikat Kitabevi, 1994. Prefaces
by Shaykh Muhammad ibn Sulayman al-Kurdi al-Shafiì and Shaykh Muhammad
Hayyan al-Sindi (Muhammad Ibn Àbd al-Wahhab's shaykh) to the effect that Ibn Àbd
al-Wahhab is "dall mudill" ("misguided and misguiding").
His brother however, is
known to have reconciled with him.
[citation needed]
[39]
2. Al-Dahesh ibn Àbd Allah, Dr. (Arab University of Morocco), ed. Munazara ìlmiyya
bayna Àli ibn Muhammad al-Sharif wa al-Imam Ahmad ibn Idris fi al-radd àla
Wahhabiyyat Najd, Tihama, wa Àsir ["Scholarly Debate Between the Sharif and Ahmad
ibn Idris Against the Wahhabis of Najd, Tihama, and Àsir"].
[citation needed]
3. Ibn 'Afaliq al-Hanbali, Muhammad Ibn 'Abdul Rahman: Tahakkum al-muqallidin bi man
iddaà tajdid al-din [Sarcasm of the muqallids against the false claimants to the Renewal
of Religion]. A very comprehensive book refuting the Wahhabi heresy and posting
questions which Ibn 'Abdul Wahhab and his followers were unable to answer for the
most part.
[citation needed]
4. Ibn Dawud al-Hanbali, 'Afif al-Din 'Abd Allah: as-sawaìq wa al-ruùd ["Lightnings and
thunder"], a very important book in 20 chapters. According to the Mufti of Yemen Shaykh
al-'Alawi ibn Ahmad al-Haddad, the mufti of Yemen, "This book has received the
approval of the 'ulama of Basra, Baghdad, Aleppo, and Ahsa' [Arabian peninsula]. It was
summarized by Muhammad ibn Bashir the qadi of Ra's al-Khayma in Oman."
5. Dahlan, al-Sayyid Ahmad ibn Zayni. Mufti of Mecca and Shaykh al-Islam (highest
religious authority in the Ottoman jurisdiction) for the Hijaz region: al-Durar al-saniyyah fi
al-radd ala al-Wahhabiyyah ["The Pure Pearls in Answering the Wahhabis"] pub. Egypt
1319 & 1347 H; Fitnat al-Wahhabiyyah ["The Wahhabi Fitna"]; Khulasat al-Kalam fi
bayan Umara' al-Balad al-Haram ["The Summation Concerning the Leaders of the
Sacrosanct Country"], a history of the Wahhabi fitna in Najd and the Hijaz.
6. al-Dajwi, Hamd Allah: al-Basa'ir li Munkiri al-tawassul ka amthal Muhd. Ibn Àbdul
Wahhab ["The Evident Proofs Against Those Who Deny the Seeking of Intercession
Like Muhammad Ibn Àbdul Wahhab"].
[citation needed]
7. Shaykh al-Islam Dawud ibn Sulayman al-Baghdadi al-Hanafi (18151881 CE): al-Minha
al-Wahbiyya fi radd al-Wahhabiyya ["The Divine Dispensation Concerning the Wahhabi
Deviation"]; Ashadd al-Jihad fi Ibtal Da'wa al-Ijtihad ["The Most Violent Jihad in Proving
False Those Who Falsely Claim Ijtihad"].
[citation needed]
8. Al-Falani al-Maghribi, al-Muhaddith Salih: authored a large volume collating the answers
of scholars of the Four Schools to Muhammad ibn Àbd al-Wahhab.
9. al-Habibi, Muhammad Àshiq al-Rahman: Àdhab Allah al-Mujdi li Junun al-Munkir alNajdi ["Allah's Terrible Punishment for the Mad Rejector From Najd"].
[citation needed]
10. Al-Haddad, al-Sayyid al-'Alawi ibn Ahmad ibn Hasan ibn al-Qutb
11. Sayyidi 'Abd Allah ibn 'Alawi al-Haddad al-Shafi'i: al-Sayf al-batir li 'unq al-munkir 'ala alakabir ["The Sharp Sword for the Neck of the Assailant of Great Scholars"].
12. Unpublished manuscript of about 100 folios; Misbah al-anam wa jala' al-zalam fi radd
shubah al-bid'i al-najdi al-lati adalla biha al-'awamm ["The Lamp of Mankind and the
Illumination of Darkness Concerning the Refutation of the Errors of the Innovator From
Najd by Which He Had Misled the Common People"]. Published 1325H
13. KabbaniAl-Ahsa'i Al-Misri, Ahmad (17531826): Unpublished manuscript of a refutation
of the Wahhabi sect. His son Shaykh Muhammad ibn Ahmad ibn 'Abd al-Latif al-Ahsa'i
also wrote a book refuting them.
14. Al-Ahsa'i, Al-Sayyid 'Abd al-Rahman: wrote a sixty-seven verse poem which begins with
the verse: Badat fitnatun kal layli qad ghattatil aafaaqa /wa sha`àt fa kadat tublighul
gharba wash sharaqa [ A confusion came about like nightfall covering the skies /and
became widespread almost reaching the whole world]
15. Al-'Amrawi, 'Abd al-Hayy, and 'Abd al-Hakim Murad (Qarawiyyin University, Morocco):
Al-tahdhir min al-ightirar bi ma ja'a fi kitab al-hiwar ["Warning Against Being Fooled By
the Contents of the Book (by Ibn Mani') A Debate With al-Maliki (an attack on Ibn 'Alawi
al-Maliki by a Wahhabi writer)"] (Fes: Qarawiyyin, 1984).
16. Ata' Allah al-Makki: al-sarim al-hindi fil 'unuq al-najdi ["The Indian Scimitar on the Najdi's
Neck"].
17. Al-Azhari, 'Abd Rabbih ibn Sulayman al-Shafi'i (The author of Sharh Jami' al-Usul li
ahadith al-Rasul, a basic book of Usul al-Fiqh: Fayd al-Wahhab fi Bayan Ahl al-Haqq wa
man dalla àn al-sawab, 4 vols. ["Allah's Outpouring in Differentiating the True Muslims
From Those Who Deviated From the Truth"].
[citation needed]
18. Al-'Azzami, 'Allama al-shaykh Salama (d. 1379H): Al-Barahin al-sati'at ["The Radiant
Proofs..."].
19. .Al-Barakat al-Shafi'i al-Ahmadi al-Makki, 'Abd al-Wahhab ibn Ahmad: unpublished
manuscript of a refutation of the Wahhabi sect.
20. al-Bulaqi, Mustafa al-Masri wrote a refutation to Sanà'i's poem in which the latter had
praised Ibn Àbd al-Wahhab. It is in Samnudi's "Saàdat al-Darayn" and consists in 126
verses.
21. Al-Buti, Dr. Muhammad Saìd Ramadan (University of Damascus): Al-Salafiyyatu
marhalatun zamaniyyatun mubarakatun la madhhabun islami ["The Salafiyya is a
blessed historical period not an Islamic school of law"] (Damascus: Dar al-fikr, 1988); Allamadhhabiyya akhtaru bidàtin tuhaddidu al-sharià al-islamiyya ["Non-madhhabism is
the most dangerous innovation presently menacing Islamic law"] (Damascus: Maktabat
al-Farabi, n.d.).
22. Al-Hamami al-Misri, Shaykh Mustafa: Ghawth al-ìbad bi bayan al-rashad ["The Helper
of Allah's Servants According to the Affirmation of Guidance"].
23. Al-Hilmi al-Qadiri al-Iskandari, Shaykh Ibrahim: Jalal al-haqq fi kashf ahwal ashrar alkhalq ["The Splendor of Truth in Exposing the Worst of People] (pub. 1355H).
24. Al-Husayni, 'Amili, Muhsin (18651952). Kashf al-irtiyab fi atba' Muhammad ibn 'Abd alWahhab ["The Dispelling of Doubt Concerning the Followers of Muhammad ibn 'Abd alWahhab"]. [Yemen?]: Maktabat al-Yaman al-Kubra, 198?.
25. Al-Kabbani, Muhammad Hisham, Encyclopedia of Islamic Doctrine, vol. 17, As-Sunnah
Foundation of America, 1998.
26. Islamic Beliefs and Doctrine According to Ahl as-Sunna A Repudiation of "Salafi"
Innovations, ASFA, 1996.
27. Innovation and True Belief: the Celebration of Mawlid According to the Qur'an and
Sunna and the Scholars of Islam, ASFA, 1995.
28. Salafi Movement Unveiled, ASFA, 1997.
29. Ibn Àbd al-Latif al-Shafiì, Àbd Allah: Tajrid sayf al-jihad àla muddaì al-ijtihad ["The
drawing of the sword of jihad against the false claimants to ijtihad"].
30. The family of Ibn 'Abd al-Razzaq al-Hanbali in Zubara and Bahrayn possess both
manuscript and printed refutations by scholars of the Four Schools from Mecca, Madina,
al-Ahsa', al-Basra, Baghdad, Aleppo, Yemen and other Islamic regions.
31. Ibn 'Abidin al-Hanafi, al-Sayyid Muhammad Amin: Radd al-muhtar àla al-durr almukhtar, Vol. 3, Kitab al-Iman, Bab al-bughat ["Answer to the Perplexed: A Commentary
on "The Chosen Pearl,"" Book of Belief, Chapter on Rebels]. Cairo: Dar al-Tibaà alMisriyya, 1272 H.
32. Ibn Khalifa Ùlyawi al-Azhari: Hadhihi àqidatu al-salaf wa al-khalaf fi dhat Allahi taàla
wa sifatihi wa afàlihi wa al-jawab al-sahih li ma waqaà fihi al-khilaf min al-furu` bayna
al-daìn li al-Salafiyya wa atba` al-madhahib al-arbaà al-islamiyya ["This is the doctrine
of the Predecessors and the Descendants concerning the divergences in the branches
between those who call to al-Salafiyya and the followers of the Four Islamic Schools of
Law"] (Damascus: Matbaàt Zayd ibn Thabit, 1398/1977.
33. Kawthari al-Hanafi, Muhammad Zahid. Maqalat al-Kawthari. (Cairo: al-Maktabah alAzhariyah li al-Turath, 1994).
34. Al-Kawwash al-Tunisi, Àllama Al-Shaykh Salih: his refutation of the Wahhabi sect is
contained in Samnudi's volume: "Saàdat al-darayn fi al-radd àla al-firqatayn."
35. Khazbek, Shaykh Hasan: Al-maqalat al-wafiyyat fi al-radd àla al-wahhabiyyah
["Complete Treatise in Refuting the Wahhabis"].
36. Makhluf, Muhammad Hasanayn: Risalat fi hukm al-tawassul bil-anbiya wal-awliya
["Treatise on the Ruling Concerning the Use of Prophets and Saints as Intermediaries"].
37. Al-Maliki al-Husayni, Al-muhaddith Muhammad al-Hasan ibn 'Alawi: Mafahimu yajibu an
tusahhah ["Notions that should be corrected"] 4th ed. (Dubai: Hashr ibn Muhammad
Dalmuk, 1986); Muhammad al-insanu al-kamil ["Muhammad, the Perfect Human Being"]
3rd ed. (Jeddah: Dar al-Shuruq, 1404/1984).
38. Al-Mashrifi al-Maliki al-Jaza'iri: Izhar al-ùquq mimman manaà al-tawassul bil nabi wa
al-wali al-saduq ["The Exposure of the Disobedience of Those Who Forbid Using the
Intermediary of the Prophets and the Truthful Saints].
39. Al-Mirghani al-Ta'ifi, 'Allama 'Abd Allah ibn Ibrahim (d. 1793): Tahrid al-aghbiya' 'ala alIstighatha bil-anbiya' wal-awliya ["The Provocations of the Ignorant Against Seeking the
Help of Prophets and Saints"] (Cairo: al-Halabi, 1939).
40. Mu'in al-Haqq al-Dehlawi (d. 1289): Sayf al-Jabbar al-maslul àla a`da' al-Abrar ["The
Sword of the Almighty Drawn Against the Enemies of the Pure Ones"].
41. Al-Muwaysi al-Yamani, 'Abd Allah ibn 'Isa: Unpublished manuscript of a refutation of the
Wahhabi sect.
42. Al-Nabahani al-Shafiì, al-qadi al-muhaddith Yusuf ibn Ismaìl (18501932): Shawahid
al-Haqq fi al-istighatha bi sayyid al-Khalq (s) ["The Proofs of Truth in the Seeking of the
Intercession of the Prophet"].
43. Al-Qabbani al-Basri al-Shafi'i, Allama Ahmad ibn 'Ali: A manuscript treatise in
approximately 10 chapters.
44. Al-Qadumi al-Nabulusi al-Hanbali: ÀbdAllah: Rihlat ["Journey"].
45. Al-Qazwini, Muhammad Hasan, (d. 1825). Al-Barahin al-jaliyyah fi raf' tashkikat alWahhabiyah ["The Plain Demonstrations That Dispel the Aspersions of the Wahhabis"].
Ed. Muhammad Munir al-Husayni al-Milani. 1st ed. Beirut: Mu'assasat al-Wafa', 1987.
46. Al-Qudsi: al-Suyuf al-Siqal fi A`naq man ankara àla al-awliya ba`d al-intiqal ["The
Burnished Swords on the Necks of Those Who Deny the Role of Saints After Their
Leaving This World"].
47. Al-Rifa'i, Yusuf al-Sayyid Hashim, President of the World Union of Islamic Propagation
and Information: Adillat Ahl al-Sunna wa al-Jamaàt aw al-radd al-muhkam al-mani` àla
munkarat wa shubuhat Ibn Mani` fi tahajjumihi àla al-sayyid Muhammad Àlawi al-Maliki
al-Makki ["The Proofs of the People of the Way of the Prophet and the Muslim
Community: or, the Strong and Decisive Refutation of Ibn Mani`'s Aberrations and
Aspersions in his Assault on Muhammad Àlawi al-Maliki al-Makki"] (Kuwait: Dar alsiyasa, 1984).
48. Al-Samnudi al-Mansuri, al-Àllama al-Shaykh Ibrahim: Saàdat al-darayn fi al-radd àla
al-firqatayn al-wahhabiyya wa muqallidat al-zahiriyyah ["Bliss in the Two Abodes:
Refutation of the Two Sects, Wahhabis and Zahiri Followers"].
49. Al-Saqqaf al-Shafi'i, Hasan ibn 'Ali, Islamic Research Institute, Amman, Jordan: alIghatha bi adillat al-istighatha wa al-radd al-mubin àla munkiri al-tawassul ["The Mercy
of Allah in the Proofs of Seeking Intercession and the Clear Answer to Those who Reject
it"]; Ilqam al hajar li al-mutatawil 'ala al-Asha'ira min al-Bashar ["The Stoning of All Those
Who Attack Ash'aris"]; Qamus shata'im al-Albani wa al-alfaz al-munkara al-lati yatluquha
fi haqq ulama al-ummah wa fudalai'ha wa ghayrihim... ["Encyclopedia of al-Albani's
Abhorrent Expressions Which He Uses Against the Scholars of the Community, its
Eminent Men, and Others..."] Amman : Dar al-Imam al-Nawawi, 1993.
50. Al-Sawi al-Misri: Hashiyat àla al-jalalayn ["Commentary on the Tafsir of the Two Jalal alDin"].
51. Sayf al-Din Ahmed ibn Muhammad: Al-Albani Unveiled: An Exposition of His Errors and
Other Important Issues, 2nd ed. (London: s.n., 1994).
52. Al-Shatti al-Athari al-Hanbali, al-Sayyid Mustafa ibn Ahmad ibn Hasan, Mufti of Syria: alNuqul al-shar'iyyah fi al-radd 'ala al-Wahhabiyya ["The Legal Proofs in Answering the
Wahhabis"].
53. Al-Subki, al-hafiz Taqi al-Din (d. 756/1355): Al-durra al-mudiyya fi al-radd 'ala Ibn
Taymiyya, ed. Muhammad Zahid al-Kawthari ["The Luminous Pearl: A Refutation of Ibn
Taymiyya"]; Al-rasa'il al-subkiyya fi al-radd 'ala Ibn Taymiyya wa tilmidhihi Ibn Qayyim alJawziyya, ed. Kamal al-Hut ["Subki's treatises in Answer to Ibn Taymiyya and his pupil
Ibn Qayyim al-Jawziyya"] (Beirut: Àlam al-Kutub, 1983); Al-sayf al-saqil fi al-radd àla
Ibn Zafil ["The Burnished Sword in Refuting Ibn Zafil (Ibn Qayyim al-Jawziyya)"] Cairo:
Matbaàt al-Saàda, 1937; Shifa' al-siqam fi ziyarat khayr al-anam ["The healing of the
sick in visiting the Best of Creation"].
54. Sunbul al-Hanafi al-Ta'ifi, Allama Tahir: Sima al-Intisar lil awliya' al-abrar ["The Mark of
Victory Belongs to Allah's Pure Friends"].
55. Al-Tabataba'i al-Basri, al-Sayyid: also wrote a reply to Sanà'i's poem which was
excerpted in Samnudi's Saàdat al-Darayn. After reading it, Sanà'i reversed his position
and said: "I have repented from what I said concerning the Najdi."
56. Al-Tamimi al-Maliki, Àllama Ismaìl (d. 1248), Shaykh al-Islam in Tunis: wrote a
refutation of a treatise of Ibn Àbd al-Wahhab.
57. Al-Wazzani, al-Shaykh al-Mahdi, Mufti of Fes, Morocco: Wrote a refutation of
Muhammad Àbduh's prohibition of tawassul.
58. Al-Zahawi al-Baghdadi, Jamil Effendi Sidqi (d. 1355/1936): al-Fajr al-Sadiq fi al-radd 'ala
munkiri al-tawassul wa al-khawariq ["The True Dawn in Refuting Those Who Deny the
Seeking of Intercession and the Miracles of Saints"] Pub. 1323/1905 in Egypt.
59. Al-Zamzami al-Shafi'i, Muhammad Salih, Imam of the Maqam Ibrahim in Mecca, wrote a
book in 20 chapters against them according to al-Sayyid al-Haddad.
[citation needed]
60. Ahmad, Qeyamuddin. The Wahhabi movement in India. 2nd rev. ed. New Delhi:
Manohar, 1994, Zahawi. pages 715.
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63.
Jump up^ EI2
64.
Jump up^ Vasilev 1998: 14
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Abd al-Aziz ibn Baz

(Redirected from Abd al-Aziz ibn Abd Allah ibn Baaz)
Islamic scholar
Abdul-Azz ibn Bz
Title
Grand Mufti of Saudi Arabia
Born
21 November 1910
Riyadh (now in Saudi Arabia)
Died
13 May 1999 (aged 88)

Mecca, Saudi Arabia
Resting place
Al Adl cemetery, Mecca, Saudi Arabia
Era
Modern Era
Region
Middle East
Denomination
Sunni
Jurisprudence
Salafi
Creed
Athari
Movement
Salafi movement
Main interest(s)
Sharia, Fiqh, Hadith
Influenced by[hide]
Muhammad ibn Abdul-Wahhab, Badi' ud-Din Shah al-Rashidi
Influenced[hide]
Abu Abd al-Rahman Ibn Aqil al-Zahiri
Saeed Abubakr Zakaria
o
Awards
National Order of Merit of Mauritania[1]
King Faisal International Prize for Service to Islam[2]
Abdul Aziz bin Abdulla bin Baz (Arabic: ( ) November 21, 1910 May 13,
1999), was a Saudi Arabian Islamic scholar and a leading proponent of the Salafi form of Islam. He
was the Grand Mufti of Saudi Arabiafrom 1993 until his death in 1999. His "immense religious
erudition and his reputation for intransigence" gave him such prestige among the pious population of
Saudi Arabia, that his fatwas endorsing government policy greatly strengthened the Saudi Arabian
government, and his death left the government without a comparable figure to "fill" his "shoes".
[3]
Bin Baz issued a fatwa authorizing a wealth tax to support the Mujahideen during the anti-Soviet
jihad. His endorsement of In Defense of Muslim Lands, principally written by Abdullah Azzam, was
a powerful influence in the successful call for jihad against the Soviet Union. It is said to be the first
official call for jihad by a nation state against another nation state in modern times.
[4]
[5]
Many of Ibn Baz's views and rulings are considered controversial (both inside and outside Saudi
Arabia), including those relating to cosmology, women's rights, Saudi Arabia's support for the Oslo
Accords, and the acceptability of stationing non-Islamic troops in the land of the Two Holy
Mosques during and after the Gulf War. Osama bin Ladenbitterly condemned Bin Baz and his rulings
that supported Saudi Arabia's foreign policy and alliances with Western powers.
Contents
[hide]
1 Youth
o
1.1 Education
2 Career
3 Activities
4 Works
5 Personal life
6 Death
7 Controversies
o
7.1 Cosmology
7.2 Grand Mosque Seizure
7.3 Women's rights
7.4 Gulf War
7.5 Osama bin Laden
8 See also
9 References
10 External links
Youth[edit]
Part of a series on
Salafi movement
Central figures
Taymiyyah
Qayyim al-Jawziyya
Muh
Muh
Organizations
Nour Party
Auth
enticity Party
Peop
le Party
Takfi
r wal-Hijra
Groups
Mad
khalism
Qutb
ism
Salaf
i jihadism
Individuals
Muh
Muh
ammad Abduh
Rash
id Rida
Abd
al-Aziz ibn Baz
Related ideologies
Ahl
al-Hadith
Islam
ic fundamentalism
Takfi
ri
Wah
habism
Ibn Baz was born in the city of Riyadh during the month of Dhu al-Hijjah, 1910 to a family with a
reputation for their interest in Islam. His father died when he was only three, placing a big
responsibility on his mother to raise him. When asked about his childhood, the sheikh said: my
father died when I was three years old, and I only had my mother who took care of me and educated
me and encouraging me to learn more about Shari'ah; she also died when I was twenty six. By the
time he was thirteen he had begun working, selling clothing with his brother in a market. Despite the
fact that he helped a great deal in supporting his family, he still found time to study
the Quran, Hadith, Fiqh, and Tafsir, especially with the man who would precede him as the
country's top religious official, Muhammad ibn Ibrahim Al ash-Sheikh. In 1927, when he was
sixteen, he started losing his eyesight after being afflicted with a serious infection in his eyes. By the
time he was twenty, he had totally lost his sight and had become blind.
[1]
[2]
[6][7]
Education[edit]
At that time, Saudi Arabia lacked a modern university system. Ibn Baz received a traditional
education in Islamic literature with the following Islamic scholars:
[8][9]
Abdullh bin Fayrij, from whom he received education in the Qu'ran as a child.
Muhammad ibn Zayd, the chief judge in the Eastern region.
Rshid ibn Slih al-Khunayn.
Abdul-Latif ibn Muhammad ash-Shudayyid.
Abdullh bin 'Abdur-Rahmn ibn Kimar
Abdullh bin Qu'ood.
Slih ibn Hussayn al-'Irqi.
Abdur-Rahmn al- Warrq.
Muhammad ibn Ibrahim Al ash-Sheikh, subsequently Grand Mufti of Saudi Arabia (19531969): Ibn Bz studied under him from 1927 to 1938.
Muhammad ibn 'Abdul-Latif Al ash-Sheikh.
Saad ibn Hamad ibn Atiq, chief judge of Riyadh.
Hammad ibn Farris, under whom ibn Bz studied Arabic grammar.
Saad Waqqs al-Bukhri, one of Meccas most renowned scholars in Tajweed.
Slih ibn 'Abdul-Aziz Al ash-Sheikh, one of the judges in the city of Riyadh.
Career[edit]
He had assumed a number of posts and responsibilities such as:
[10]
The judge of Al Kharj district upon the recommendation of Muhammad ibn 'Abdul-Lateef ashShaikh from 1938 to 1951.
[1][2]
Held a teaching position in Riyadh at the Ma'had al-'Ilmee in 1951
In 1951 after spending fourteen years in al-Kharj as a judge, he was transferred to Riyadh
where he became a teacher in the Riyadh Institute of Science and taught in the Faculty of
Sharia from 1951 to 1961.
In 1961 he was appointed Vice President, and later President, of the Islamic University of
Madinah.
In 1970 he became the Chancellor of the University upon the death of Muhammad ibn
Ibraaheem Aal ash-Shaykh and he remained chancellor until 1975.
In 1975 a royal decree named him Chairman of the Department of Scientific Research and
Ifta with the rank of Minister.
In 1992 he was appointed Grand Mufti of Saudi Arabia and Head of the Council of Senior
Scholars and was granted presidency of the administration for scientific research and legal
rulings.
President of the Permanent Committee for Research and Fatawa.
President and member of the Constituent Assembly of the Muslim World League.
President of the Higher World League Council.
President of the International Islamic Fiqh Academy, Jeddah.
Member of the Higher Council of the Islamic University of Medina.
Member of the Higher Committee for Islamic Da'wah in Saudi Arabia.
[1][2]
Over the years, he held a large number of positions as president or member of

various Islamic councils and committees, and chaired a number of conferences both within Saudi
Arabia and overseas, in addition to writing a great number of books in different fields and issuing a
large body of fatwa. In 1981 he was awarded the King Faisal International Prize for Service to Islam.
He was the only Grand Mufti of Saudi Arabia not to come from the Al ash-Sheikh family.
[11][12]
[13]
Activities[edit]
Ibn Bz had undertaken a number of charitable and other activities such as:
[11]
His support for Dawah organizations and Islamic centers in many parts of the world.
The establishment and supervision of schools for teaching the Qur'an.
The foundation of an organization that facilitates marriage for Muslim youth.
The popular radio program, Nurun AlaDarb ("light on the path"), in which he discussed many
current issues and answered questions from listeners as well as providing fatwa if needed.
Among many other causes, bin Baz urged donations be given to the Taliban in Afghanistan,
who in the late 1990s were seen by many Saudis as "pure, young Salafi warriors" fighting
against destructive warlords.
[14]
Ibn Bz was considered by many to be prolific speaker both in public and privately at his mosque.
Like his books, his lectures and sermons were numerous and revolved frequently around the
situation of the Muslim world. In addition, much of his time was devoted to the lessons he gave
after Fajr prayer, teaching during the day, meeting delegates from Muslim countries and sitting with
people after Maghrib prayer to provide counseling and advice on personal matters. He also used to
invite people after Isha prayer to share a meal with him.
[11]
Ibn Bz was among the Muslim scholars who opposed regime change using violence. He called for
obedience to the people in power unless they ordered something that went against God.
[15]
[16]
Works[edit]
This section requires expansion.
(September 2011)
The number of books written by Ibn Bz exceeds sixty and the subject matter covered many topics
such as Hadith, Tafsir, Fara'ed, Tawheed, Fiqh and also a great deal of books
on Salat, Zakat, Dawah, Hajj and Umrah. He also authored a criticism of the concept of nationhood.
[11]
[1][2]
Personal life[edit]
Bin Baz wives and children lived in the Shumaysi neighborhood of Riyadh in "a little cluster of
modern two-story buildings". Like all senior Saudi clerics, his home was a gift from a wealthy
benefactor or a religious foundation for his distinguished religious work.
[17]
Death[edit]
On Thursday morning, 13 May 1999, Ibn Bz died at the age of 88. The next day, following Friday
prayer, King Fahd bin Abdul Aziz, Crown Prince 'Abdullah bin 'Abdul 'Aziz, Sultan bin Abdulaziz, and
hundreds of thousands of people performed the funeral prayer at the Masjid al-Haram in Mecca.
He was buried in Al Adl cemetery, Mecca.
[18]
[19]
King Fahd issued a decree appointing Abdul-Azeez ibn Abdullaah Aal ash-Shaikh as the new Grand
Mufti after Ibn Bz's death.
[20]
In his career as the Grand Mufti of Saudi Arabia, he attempted to both legitimize the rule of the ruling
family and to support calls for the reform of Islam in line withSalafi ideals. Many criticized him for
supporting the Saudi government when, after the Gulf War, it muzzled or imprisoned those regarded
as too critical of the government, such as Safar al-Hawali and Salman al-Ouda.
When Ibn Bz died in 1999, the loss of "his erudition and reputation for steadfastness" was so great
the Saudi government was said to have "found itself staring into a vacuum" unable to find a figure
able to "fill ibn Bz's shoes." His influence on the Salafi movement was large, and most of the
prominent judges and religious scholars of Saudi Arabia today are former students of his.
[21]
Controversies[edit]
His obituary in The Independent said "His views and fatwas (religious rulings) were controversial,
condemned by militants, liberals and progressives alike". He was also criticized by
hardline Salafists and jihadists for supporting the decision to permit U.S. troops to be stationed in
Saudi Arabia in 1991. His obituaries in both The Economist and The New York Times made
reference to ibn Baz sometimes being mocked for his highly traditionalist beliefs.
[22]
[23]
[24][25]
Cosmology[edit]
See also: Orbit of the sun, Geocentric model, Astronomy in Islam and Apostasy in Islam
In 1966, when Ibn Baz was vice-president of the Islamic University of Medina, he wrote an article
denouncing Riyadh University for teaching the "falsehood" that the earth rotates and orbits the sun.
[26]
Author Robert Lacey quotes a fatwa by bin Baz urging caution towards claims that the Americans
had landed on the moon. "We must make careful checks whenever the kuffar [infidels]
or faseqoon [immoral folk] tell us something: we cannot believe or disbelieve them until we get
sufficient proof on which the Muslims can depend." Lacey states that "after extensive research" of
bin Baz's fatawa, he (Lacey) had only been able to find this one fatwa on the subject, and no
statement in it that the earth was flat. Lacey does however say that according to his source, Bin
Baz gave an interview after publishing the article
[27]
[27]
"in which he mused on how we operate day to day on the basis that the ground beneath us is flat ...
and it led him to the belief that he was not afraid to voice and for which he became notorious."
[27]
Though satirized for his belief,

"the sheikh was unrepentant. If Muslims chose to believe the world was round, that was their
business, he said, and he would not quarrel with them religiously. But he was inclined to trust what
he felt beneath his feet rather than the statements of scientists he did not know."
[27]
According to Lacey, bin Baz changed his mind about the earth's flatness after talking to
Prince Sultan bin Salman Al Saud who had spent time in a space shuttle flight in 1985.
[27]
However, Malise Ruthven and others state that it is incorrect to report that Ibn Baz believed "the
earth is flat" Professor Werner Ende, a German expert on ibn Baz's fatwas, states he has never
asserted this. Abd al-Wahhb al-Turayr calls those that attribute the flat earth view to ibn Baz
"rumor mongers". He points out that ibn Baz issued a fatwa declaring that the Earth is round,
and,
indeed, in 1966 ibn Baz wrote "The quotation I cited [in his original article] from the speech of the
great scholar Ibn Al-Qayyim (may Allah be merciful to him) includes proof that the earth is round."
[28]
[29]
[30][31]
[32]
In his 1966 article, ibn Baz did claim that the sun orbited the earth,
and that "the earth is fixed
and stable, spread out by God for mankind and made a bed and cradle for them, fixed down by
mountains lest it shake". As a result of the publication of his first article, ibn Baz was ridiculed by
Egyptian journalists as an example of Saudi primitiveness, and King Faisal was reportedly so
angered by the first article that he ordered the destruction of every unsold copy of the two papers
that had published it. In 1982 Ibn Baz published a book, Al-adilla al-naqliyya wa al-h issiyya ala
imkn al-s ud ila al-kawkib wa ala jarayn al-shams wa al-qamar wa sukn al-ard ("Treatise on
the textual and rational proofs of the rotation of the sun and the motionlessness of the earth and the
possibility of ascension to other planets"). In it, he republished the 1966 article, together with a
second article on the same subject written later in 1966, and repeated his belief that the sun orbited
the earth. In 1985, he changed his mind concerning the rotation of the earth (and, according to
Lacey, ceased to assert its flatness), whenPrince Sultan bin Salman returned home after a week
aboard the space shuttle Discovery to tell him that he had seen the earth rotate.
[33][34][35]
[35]
[29]
[26][35]
[36]
[28]
[26][27]
In addition, there was controversy concerning the nature of the takfir (the act of declaring other
Muslims to be kafir or unbelievers) which it was claimed Ibn Baz had pronounced. According
to Malise Ruthven, he threatened all who did not accept his "pre-Copernican" views with a fatwa,
declaring them infidels. Ibn Baz wrote a letter to a magazine in 1966 responding to similar
accusations:
[37]
"I only deemed it lawful to kill whoever claims that the sun is static (thbita la jriya) and
refuses to repent of this after clarification. This is because denying the circulation of the sun
constitutes a denial of Allah (Glorified be He), His Great Book, and His Honorable
Messenger. It is well established in the Din (religion of Islam) by way of decisive evidence
and Ijma` (consensus) of scholars that whoever denies Allah, His Messenger or His Book is
a Kafir (disbeliever) and their blood and wealth become violable. It is the duty of the
responsible authority to ask them to repent of this; either they repent or be executed. Thanks
to Allah that this issue is not debatable among scholars."
[32]
Ibn Baz's second article written in 1966 also responded to similar accusations:
"I did not declare those who believe that the earth rotates to be infidels, nor those who
believe that the sun moving around itself, but I do so for those who say that the sun is static
and does not move (thbita la jriya), which is in my last article. Whoever says so being an
infidel is obvious from the Quran and the Sunnah, because God almighty says: 'And the sun
runs on (tajri) to a term appointed for it' ... As for saying that the Sun is fixed in one position
but still moving around itself, ..., I did not deal with this issue in my first article, nor have I
declared as infidel anyone who says so."
[36][38]
Western writers subsequently have drawn parallels between their perception of ibn Baz and
the trial of Galileo by the Catholic Church in the 16th century.
[39]
Grand Mosque Seizure[edit]

Bin Baz has been associated with some members of the 20 November4 December
1979 takeover of the Grand Mosque (Masjid al-Haram) in Mecca. The two-week-long armed
takeover left over 250 dead, including hostages taken by the militants. According to
interviews taken by author Robert Lacey, the militants (known as Beit Al-Ikhwan) led
by Juhayman al-Otaybi, were students of bin Baz and other high ulema. Juhayman declared
his brother-in-law, Mohammed al-Qahtani, to be the Mahdi. The Mabahith (secret police) of
the minister of interior Prince Nayef bin Abdul-Aziz Al Saud
"had identified Mohammed al-Qahtani and a number of the Ikhwan as
troublemakers. They had got them all safely locked up months before -- only to
release them at the request of Sheikh Bin Baz."
[40]
Islam forbids any violence within the Grand Mosque. Ibn Baz found himself in a delicate
situation, especially as he had previously taught al-Otaybi in Medina. The situation was
compounded and complicated by the fact the Saudi government found itself unprepared and
incapable of dislodging the militants from the Mosque. They asked for outside assistance
from the non-Islamic French GIGN. Non-Muslims are not permitted within the Meccan city
limits, let alone the Grand Mosque. When asked for a fatwa by the government to condemn
the militants, the language of bin Baz and other senior ulama "was curiously restrained." The
invaders of the Masjid al-Haram were not declared non-Muslims, despite their killings and
violation of the sanctity of the Masjid, but only called "al-jamaah al-musallahah" (the armed
group). Regardless, the ulema issued a fatwa allowing deadly force to be used in retaking
the mosque. The senior scholars also insisted that before security forces attack them, the
authorities must offer the option 'to surrender and lay down their arms.' Bin Baz, through a
loophole, issued another fatwa allowing the French Special Operations Forces to do a last
minute, if only temporary, conversion to Islam, to be able to enter the city and the Grand
Mosque to shed the blood of militants Bin Baz refused to condemn as non-Muslim.
[41]
[42]
[43]
[44]
Women's rigts[edit]
See also: Women's rights in Saudi Arabia and Women in Islam
Ibn Baz has been described as having harsh and inflexible attitudes towards women and
being a bulwark against the expansion of rights for women. Commenting on the Sharia rule
that the testimony in court of one woman was insufficient, Ibn Baz said: "The Prophet
(Peace Be Upon Him) explained that their shortcoming in reasoning is found in the fact that
their memory is weak and that their witness is in need of another woman to corroborate
it." He also issued a fatwa against women driving cars, which in the West may have been
his most well known ruling. He declared: "Depravity leads to the innocent and pure women
being accused of indecencies. Allah has laid down one of the harshest punishments for such
an act to protect society from the spreading of the causes of depravity. Women driving cars,
however, is one of the causes that lead to that."
[45]
[46]
[46]
[25]
[46]
Gulf War[edit]
During the Gulf War Ibn Bz issued a fatwa allowing the deployment of non-Muslim troops
on Saudi Arabian soil to defend the kingdom from the Iraqi army. Some noted that this was
in contrast to his opinion in the 1940s, when he contradicted the government policy of
allowing non-Muslims to be employed on Saudi soil. However, according to The New York
Times, his fatwa overruled more radical clerics. In response to criticism, ibn Baz
condemned those who "whisper secretly in their meetings and record their poison over
cassettes distributed to the people."
[47]
[25][48]
[25]
Another key issue was to allow the wearing of the cross by non-Muslim soldiers and the
carrying of New Testaments into battle against other Muslims from the holiest land in Islam.
This ruling shook Saudi society like an earthquake, and remains at the heart of many violent
disputes Salafi jihadis have with the House of Saud til this day.
[49]
The radical cleric Abdullah el-Faisal declared Bin Baz takfir (a Muslim traitor) who died
unrepentant.
[50]
Osama bin Laden[edit]

Wikisource has original
text related to this article:
Open Letter to Shaykh
Bin Baz on the
Invalidity of his Fatwa
on Peace with the Jews
According to his obituary in The Independent, Ibn Baz held ultra-conservative views and
strongly maintained the puritan and non-compromising traditions of Wahabism. However,
his views were not strict enough for Osama bin Laden who condemned ibn Baz for "his
weakness and flexibility and the ease of influencing him with the various means which the
interior ministry practices". Ibn Bz was the subject of Osama bin Laden's first public
pronouncement intended for the general Muslim public. This open letter condescendingly
criticized him for endorsing the Oslo peace accord between thePLO and Israeli government.
Ibn Baz defended his decision to endorse the Oslo Accords by citing the Treaty of
Hudaybiyyah, saying that a peace treaty with non-Muslims has historical precedent if it can
avoid the loss of life.
[22]
[22]
[51]
[52][53]
Ibn Baz deemed it mandatory to destroy media that promoted Bin Laden's views, and
declared that it was forbidden for anyone to co-operate with him. He wrote:
"...It is obligatory to destroy and annihilate these publications that have emanated
from al-Faqeeh, or from al-Mas'aree, or from others of the callers of falsehood (bin
Laadin and those like him), and not to be lenient towards them. And it is obligatory to
advise them, to guide them towards the truth, and to warn them against this
falsehood. It is not permissible for anyone to co-operate with them in this evil. And it
is obligatory upon them to be sincere and to come back to guidance and to leave
alone and abandon this falsehood. So my advice to al-Mas'aree, al-Faqeeh and Bin
Laadin and all those who traverse their ways is to leave alone this disastrous path,
and to fear Allaah and to beware of His vengeance and His Anger, and to return to
guidance and to repent to Allaah for whatever has preceded from them. And Allaah,
Glorified, has promised His repentant servants that He will accept their repentance
and be good to them. So Allah the Glorified said: "Say, 'O My servants who have
transgressed against themselves. Do not despair of the Mercy of Allaah; verily,
Allaah forgives all sins.' Truly, He is Oft-Forgiving, Most Merciful." [39:53].
[54]
See also[edit]
Islam in Saudi Arabia
Salafi
Muhammad Asadullah Al-Ghalib
References[edit]
1. ^ Jump up to:a b c d e Who's Who in Saudi Arabia 1978-1979, pg. 53. Part of the Who's Whoseries. Edited by M. Samir
Sarhan. Jeddah and London: Tihama and Europa Publications. ISBN 0905118286
2. ^ Jump up to:a b c d e Who's Who in the Arab World 1990-1991, pg. 123. Part of the Who's Who series. Edited by Gabriel
M. Bustros. Beirut: Publitec Publications, 10th ed.ISBN 2903188076
3. Jump up^ Kepel, Gilles (2006). The War for Muslim Minds : Islam and the West. Belknap Press. p. 186. Bin Baz had
become the grand mufti of Saudi Arabia at the beginning of the decade. Along with Sheikh Muhammad bin Uthaymin
(who died two years later, in January 2001), he had become a figurehead for institutional Wahhabism." His death in
May of 1999 gave a boost to more radical Sahwa Islamic dissidents and hurt the government in Saudi despite his
being a figurehead for institutional Wahhabiism because: "... thanks to his immense religious erudition and his
reputation for intransigence, bin Baz enjoyed great prestige among the population and could reinforce the Saud
family's policies through his influence with the masses of believers. At his death, the dynasty found itself staring into a
vacuum, for within the Wahhabite clergy there was no great figure who could fill bin Baz's shoes. The mufti who
followed him, Abd al-Aziz Al Sheikh (from Abdul Wahhab's lineage) did not enjoy comparable authority.
4. Jump up^ Saudi Arabia: Background and U.S. Relations, Christopher Blanchard, Congressional Research Service,
2010, p. 27.
5. Jump up^ Ibn Baaz's fatwa in support of the war against the soviets. Ibn Baz Fatwas, Volume 27, Book on Da`wah. An
interview by the Pakistani magazine: Takbir.
6. Jump up^ [1]
7. Jump up^ "Ad-Da'wah Ilallah wa Akhlaaqud-Du'aat" (pp. 3743)
8. Jump up^ Main Page
9. Jump up^ "Words of Advice Regarding Da'wah" by 'Abdul 'Azeez ibn 'Abdullaah ibn Baaz (translated by Bint Feroz
Deen and Bint Abd al-Ghafoor), Al-Hidaayah Publishing and Distribution, Birmingham: 1998, Page 910
10. Jump up^ "Words of Advice Regarding Da'wah" by 'Abdul 'Azeez ibn 'Abdullaah ibn Baaz (translated by Bint Feroz
Deen and Bint 'Abd al-Ghafoor), Al-Hidaayah Publishing and Distribution, Birmingham: 1998, Pages 1011
11. ^ Jump up to:a b c d Saudi Gazette 14 May 1999
12. Jump up^ Saudi Gazette
13. Jump up^ AbuKhalil, Asad (2004). The battle for Saudia Arabia: royalty, fundamentalism, and global power.
p. 66. ISBN 978-1-58322-610-0.
14. Jump up^ Lacey, Robert (2009). Inside the Kingdom : Kings, Clerics, Modernists, Terrorists, and the Struggle for
Saudi Arabia. Viking. p. 198. the Afghan jihad was being fought over again, with pure, young Salafi warriors. Abdul
Aziz bin Baz .... a particular enthusiast. The man who had sponsored and protected Juhayman now urged the holy
cause of the Afghan students with the ulema, and more potently still with the senior princes to whom he had private
access. It is not known -- it will never be known -- which of the family of Abdul Aziz privately parted with money at the
venerable shiekh's request, but what was pocket money to them could easily have bought a fleet of pickup trucks for
the Taliban.
15. Jump up^
16. Jump up^
Saudi Arabia. Viking. p. 131.
18. Jump up^ Main Page
19. Jump up^ "Al Adl: One of Makkahs oldest cemeteries". Saudi Gazette. 18 June 2012. Retrieved 15 August 2012.
20. Jump up^ "New Saudi Grand Mufti", BBC News, May 16, 1999.
21. Jump up^ Kepel, The War for Muslim Minds, 2004, p.186
22. ^ Jump up to:a b c "Obituary: Sheikh 'Abdul 'Aziz bin Baz". The Independent. 14 May 1999. Retrieved 8 August 2011.
23. Jump up^ Brachman, Jarret (2008). Global jihadism: theory and practice. p. 27.ISBN 978-0-415-45241-0. Retrieved 7
August 2011.
24. Jump up^ "Sheikh Bin Baz". The Economist. 20 May 1999. Retrieved 7 August 2011.
25. ^ Jump up to:a b c d "Sheik Abdelaziz bin Baz, Senior Saudi Cleric and Royal Ally". The New York Times. 14 May 1999.
Retrieved 9 August 2011.
26. ^ Jump up to:a b c Watson, Mark (2008). Prophets and princes: Saudi Arabia from Muhammad to the present.
p. 196. ISBN 978-0-470-18257-4.
27. ^ Jump up to:a b c d e f Lacey, Robert (2009). Inside the Kingdom. pp. 8889, 352. ISBN 978-0099539056.
28. ^ Jump up to:a b Ruthven, Malise (2004). A fury for God: the Islamist attack on America. p. 148. ISBN 978-1-86207-5733.
29. ^ Jump up to:a b Miller, Judith (2011). God has Ninety-Nine Names. pp. 114, 493. ISBN 978-1439129418.
30. Jump up^ Sheikh Àbd al-Wahhb al-Turayr, former professor at al-Imm University in Riyadh. "Sheikh Ibn Baz on
the roundness of the Earth". Retrieved 9 February2013.
31. Jump up^ http://www.binbaz.org.sa/mat/18030
32. ^ Jump up to:a b Ibn Baz (15 April 1966). "Refuting and criticizing what has been published in "Al-Musawwir"
magazine". "Al-Musawwir" magazine (Part No. 3; Page No. 157). The General Presidency of Scholarly Research and
Ifta of the Kingdom of Saudi Arabia. Retrieved 22 January 20112. Check date values in: |accessdate= (help)
33. Jump up^ Ende, Werner (1982). "Religion, Politik und Literatur in Saudi-Arabien. Der geistige Hintergrund der
religisen und kulturpolitischen Situation (III)". Orient: Deutsche Zeitschrift fr Politik und Wirtschaft des
Orients' 23 (3): 382ff.
34. Jump up^ Holden, David (1982). The ouse of Saud. p. 262. ISBN 978-0030437311.
35. ^ Jump up to:a b c Sayeed, Khalid B. (1994). Western Dominance and Political Islam: Challenge and Response.
p. 82. ISBN 978-0791422656.
36. ^ Jump up to:a b Abd al-Aziz ibn Baz (1982). Al-adilla al-naqliyya wa al-hissiyya ala imkn al-sud ila al-kawkib wa
ala jarayn al-shams wa al-qamar wa sukn al-ard (2nd ed.). Riyadh: Maktabat al-riyd al-hadtha. pp. 36,
45. Arabic:
... (... ) :
... p.36Arabic:
p.45
37. Jump up^ Ruthven, Malise (2004). A fury for God: the Islamist attack on America. p. 149.ISBN 978-1-86207-573-3.
38. Jump up^ For another response from the 1970s see
39. Jump up^ Rouner, Leroy S. (1988). uman Rights and the Worlds Religions. p. 106.ISBN 978-0268010867.
Saudi Arabia. Viking. p. 31.
41. Jump up^ Thomas Hegghammer and Stephane Lacroix. Rejectionist Islamism in Saudi Arabia: The Story of
Juhayman al-Utaybi Revisited. International Journal of Middle East Studies, February 2007, pp 103-122, Cambridge
University Press (p. 3 PDF).
42. Jump up^ Wright, Looming Tower, (2006), pp. 103104 softcover
Saudi Arabia. Viking. p. 30. "Their language was curiously restrained. The sheikhs had a rich vocabulary of
condemnation that they regularly deployed against those who incurred their wrath, from kuffar ... to al-faseqoon (those
who are immoral and who do not follow God). But the worst they could conjure up for Juhayman and his followers
was al-jamaah al-musallahah (the armed group). They also insisted that the young men must be given another
chance to repent. ... Before attacking them, said the ulema, the authorities must offer the option 'to surrender and lay
down their arms.'
44. Jump up^http://spire.sciencespo.fr/hdl:/2441/eu4vqp9ompqllr09hiu8l8chg/resources/hegghammer-lacroix-rejectionistislamism-in-saudi-arabia.pdf
45. Jump up^ AbuKhalil, Asad (2004). The battle for Saudia Arabia: royalty, fundamentalism, and global power.
p. 147. ISBN 978-1-58322-610-0.
46. ^ Jump up to:a b c Marshall, Paul A. (2005). Radical Islam's rules: the worldwide spread of extreme Shari'a law.
p. 33. ISBN 978-0-7425-4362-1.
47. Jump up^ Kepel, The War for Muslim Minds, 2004, p.184
48. Jump up^ See also Salafi Fatwa Of Takfeer On Their Own Imams Ibn Baaz, Albani & Co.By: Maulana Muhammad A.
K. Azad [ Abu Arif Al Alawi ], 14 NOVEMBER 2012, contains full text of Salafi fatwa - Ibn Baaz Is Kafir, by Judith
Miller, The New York Times, 20 January 1991 as well.
49. Jump up^ Satanic Fatwa of bin Baz and Some Remarks. millatibraheem.wordpress.com
50. Jump up^ https://millatibraheem.wordpress.com/2008/10/09/satanic-fatwa-of-bin-baz-and-some-remarks/
51. Jump up^ Messages to the World, The Statements of Osama Bin Laden, Edited and Introduced by Bruce Lawrence,
Translated by James Howarth, Verso, 2005
52. Jump up^ al-Muslimoon Magazine, 21st Rajab 1415 AH
53. Jump up^ at-Tawheed Magazine, vol. 23, Issue #10
54. Jump up^ Majmoo'ul-Fataawaa wa Maqaalaatul-Mutanawwiyah, Volume 9, as quoted in Clarification of the Truth in
Light of Terrorism, Hijackings & Suicide Bombings of Salafi Publications.

Islamic scholar, Muhaddith

Muhammad Naasir al-Deen al-Albani

Born
1914
Shkodr, Albania
Died
October 4, 1999 (aged 85)

Amman, Jordan
Nationality
Albanian, Syrian
Ethnicity
Albanian
Occupation
Muhaddtih, Faqeeh, Historiographer, bibliographer, watch repairman
Denomination
Sunni
Creed
Athari
Movement
Salafi
Main interest(s)
Hadith studies
Influenced by[hide]
Badi' ud-Din Shah al-Rashidi, Rashid Rida,Mohammad Abduh, Ibn

Taymiyyah,Muhammad ibn Abd al-Wahhab
Influenced[hide]
Rabee Al-Madkhali, Umar Sulayman al-Ashqar, Muqbil bin Hadi alWadi'i, Muhammad bin Jamil Zeno, Ibn Baz
Awards
King Faisal International Prize, 1999
Website
Memorial website
Muammad Nasir-ud-Din al-Albani (Arabic: ( ) 1914 October 2, 1999) was

an Albanian Islamic scholar; he specialised in the fields of hadith and fiqh. He was a watch
repairman by trade, and a prolific writer and speaker, in addition to an artisan and was one of the
first scholars to use word Salafi as a specific label. Albani was considered by many contemporary
academics as the greatest Salafi scholar of the 20th century.
[1]
[2]
Contents
[hide]
1 Biography
o
1.1 Early life
1.2 Scholastic career
1.3 Later life
2 Views
3 Legacy
4 Works
5 See also
6 References
7 External links
Biography
Early life
Albani was born into a poor family in the city of Shkodr in northwestern Albania in 1914. During the
reign of the secularist Albanian leader Ahmet Zogu, al-Albani's family migrated to Damascus, Syria,
due to their displeasure with the Western-influenced views of the Albanian government. In
Damascus, Albani completed his early education - initially taught by his father - in
the Quran, Tajwid, Arabic linguistic sciences, Hanafi Fiqh and further branches of the Islamic faith
with the help of native Syrian scholars. In the meantime, he earned a modest living as
a carpenter before joining his father as a watchmaker, a trade he was to master.
[2]
[3][4]
[4]
Albani began to specialize in hadith studies in the 1930s and by the age of twenty, he transcribed
and commented onAbd al-Rahim ibn al-Husain al-'Iraqi's monumental Al-Mughnee 'an-hamlil-Asfar
fil-Asfar fee takhrej maa fil-lhyaa min al-Akhbar. He followed this with a series of influential lectures
and books as well as articles in Al-Manar magazine.
[4]
[2]
Scolastic career
Becoming famous for his knowledge of Hadith studies, Albani began delivering informal weekly
lessons starting in 1954. By 1960, his popularity began to worry the government of Syria despite
Albani's apolitical nature, and he was placed under surveillance. After a number of his works
[5]
appeared in print, he was invited to teach Hadith at the Islamic University of Madinah by the
University's then-vice president, Abd al-Aziz ibn Baz. Shortly upon his arrival, Albani's antitraditionalist stances in Muslim jurisprudence angered the Wahhabi elite in Saudi Arabia, who were
alarmed at Albani's intellectual challenges to the ruling Hanbali school of law but unable to challenge
him openly due to his popularity. When Albani authored a book in support of his view that the Niqab,
or full face-veil, was not a binding obligation upon Muslim women, he caused a minor uproar in the
country and gave his opponents justification for allowing his contract with the university to lapse
without renewal. In 1963, he left Saudi Arabia and returned to his studies and work in the AzZahiriyah library, leaving his watch shop in the hands of one of his brothers.
[6]
[6]
[4]
Later life
He visited various countries for preaching and lectures amongst them Qatar, Egypt, Kuwait,
the United Arab Emirates, Spain and the United Kingdom. He was forced to emigrate a number of
times moving from Syria to Jordan, then Syria again, then Beirut, then the UAE, then again
to Amman, Jordan.
[4]
Despite Albani's apolitical nature, he was still harassed several times by the Syrian government. In
1967, Albani was seized by Syrian government authorities in a sweep of Sunni clerics and spent a
month in prison before they were all released. After Bin Baz's intervention with Saudi educational
management, Albani was invited to Saudi Arabia a second time in order to serve as the head of
higher education in Islamic law in Mecca. This did not last due to controversy among the Saudi
establishment regarding Albani's views; he returned to Syria where he was again jailed briefly in
1979, at which point he moved to Jordan. He died in 1999 at the age of 85, the same year when he
won the King Faisal International Prize for his contributions to scholarship in Islamic studies.
[2]
[7]
[2]
Views
Albani was a well-known proponent of Salafism, and is considered one of the movements primary
figureheads in the 20th century. He was critical of what he viewed as the stagnation of Muslim
civilization, blaming blind fanaticism to old traditions and the stifling of free thought and inquiry. This
led Albani to criticism of the four mainstream schools of Islamic law, in addition to the spread
of Sufism and the Tariqa system. Despite Salafism's frequent association with Wahhabism, Albani
was a critic of the latter while a proponent of the former, and held a complex relationship with both
movements.
[8][9][10]
Albani's own views on jurisprudence and dogma are a matter of some discussion. During a 1989
visit to Saudi Arabia, Albani was asked if he adhered to the lesser-known Zahiri school of Islamic
law, to which he replied in the affirmative. Albani's opponents among the mainstream have affirmed
this as a point of criticism, though a number of Albani's students have denied his association with
any formal school of jurisprudence.
[11]
Legacy
Over a period of sixty years, Albani's lectures and published books were highly influential in the field
of Islamic studies and many of his works became reference points for other Islamic scholars.
Commentator Zayd Ibn Fayad said about him:
[2]
[12]
"Indeed, Sheikh Muhammad Nasiruddin Al-Albani is from the most prominent and
distinguished personalities of this era. He had great concern for the Hadith its paths of
transmission, its reporters and its levels of authenticity or weakness. This is an honorable
task from the best things in which hours can be spent and efforts can be made. And he was
like any other of the scholars those who are correct in some matters and err in other
matters. However, his devotion to this great science is from that which requires that his
prestige be acknowledged and his endeavors in it be appreciated."
Perhaps Albani's most profound legacy is in the field of hadith literature; i.e., the necessity to
verify the authenticity of every hadith. Even those who opposed hisSalafi leanings have to be
more precise and exact when quoting hadiths in their books, and verifying them with verdicts of
classical and medieval scholars.
[1]
Another scholar and teacher, Muhibb-ud-Deen Al-Khatib, said:
[12][13]
And from the callers to the Sunnah who devoted their lives to reviving it was our brother
Muhammad Nasiruddin Nooh Najati Al-Albani.
Albani was not without detractors, either. Fellow hadith scholars Ahmad alGhumari and Abdullah al-Ghumari, though acknowledging Albani's status as a scholar of the
field, engaged in a heated debate with Albani regarding the issue of building mosques over
the Mausoleums of Muslim religious figures.
[14]
Works
His works, mainly in the field of Hadith and its sciences, number over 100 and include:
[4]
1. At-Targhib wa't-Tarhib (Volumes 14)

2. At-Tasfiyah wa't-Tarbiya
3. At-Tawassulu: Anwa'uhu wa Ahkamuhu (Tawassul: Its Types & Its Rulings) (link to
english translation)
4. Irwa al-Ghalil (Volumes 19)
5. Talkhis Ahkam al-Jana'iz
6. Sahih wa Da'if Sunan Abu Dawood (Volumes 14)
7. Sahih wa Da'if Sunan at-Tirmidhi (Volumes 14)
8. Sahih wa Da'if Sunan ibn Majah (Volumes 14)
9. Al-Aqidah at-Tahawiyyah Sharh wa Ta'liq
10. Sifatu Salati An-Nabiyy (link to English translation)
11. Silsalat al-adith ad-Da'ifa (Volumes 114)
12. Silsalat al-adith as-Sahiha (Volumes 111)
13. Salat ut-Tarawih (later an abridgement of this book was published by al-Albani
Qiyamu Ramadhan)
14. Salat an-Nabawi (the prayer of the prophet in the light of authentic hadiths) (link to
english translation)
See also
Albania portal
Biography portal
Islam portal
Rashid Rida
Ibn Taymiyyah
Ibn al-Qayyim al-Jawziyya
Abd al-Aziz ibn Abd Allah ibn Baaz
Salafism
References
1. ^ Jump up to:a b Qadhi, Yasir. "On Salafi Islam". Muslim Matters. Muslim Matters. Retrieved 14 March 2015.
2. ^ Jump up to:a b c d e f Sheikh Mohammad Nasir Ad-Din Al-Albani at the official King Faisal International Prize website.
Accessed November 26, 2014.
3. Jump up^ Roel Meijer, Global Salafism: Islam's New Religious Movement, pg. 63. New York: Columbia University
Press, 2009.
4. ^ Jump up to:a b c d e f A Brief Biography of Ash-Shaikh Al-Muhaddith Abu 'Abdir-Rahmaan Muhammad Naasir-ud-Deen
Al-Albaani by Dr. 'Aasim 'Abdullaah al-Qaryooti
5. Jump up^ Meijer, Global Salafism, pg. 65.
6. ^ Jump up to:a b Meijer, Global Salafism, pg. 66.
8. Jump up^ Stephane Lacroix, Awakening Islam, pg. 220. Trns. George Holoch. Cambridge: President and Fellows of
Harvard College, 2011.
9. Jump up^ Stephane Lacroix, Al-Albani's Revolutionary Approach to Hadith. Leiden University's ISIM Review, Spring
2008, #21.
11. Jump up^ al-Albani, "Shareet al-Khobar," tape #4, 1989: Khobar, Saudi Arabia.
12. ^ Jump up to:a b al-Asalaah, Issue #23, Pg. 7677
13. Jump up^ Biography of Shaikh Muhammad Naasiruddin al-Albaani by Shaykh 'Ali Hasan al-Halabi
14. Jump up^ Muhammad Moin, "Ahmed Al-Ghumari on Al-Albani". Al-Sunnah: 8 March 2011.
Ahl al-Hadith
[hide]
Part of a series on
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Muntakhab Ahadith
Islam portal
Al al-Hadit (Arabic: , Urdu: Al-e-Hadit, "The people of hadith" or "People of the

traditions (of the Prophet)"; also Ah b al-h ad; ) , is a branch of Sunni Islam is a name
given to various Islamic conservative traditionalists, and refers to the adherent's belief that they are
not bound by taqlid but consider themselves free to seek guidance in matters of religious faith and
practices from the authentic hadith which, together with the Qur'an, are in their view the principal
worthy guide for Muslim. Adherents contrast themselves with those they call Ahl al-Rai, literally "the
people of rhetorical theology" Ahl-e-Hadith,is a movement within Sunni Islam. The Ahl-e-Hadith
movement is often described as being synonymous with salafism.
[1][2][3]
In recent times it has referred to a sect in Indian subcontinent started in the mid-nineteenth century
in Northern India. Followers call themselves as Ahl al-Hadith (Ahl-e-Hadith) or Salafi, while others
refer to them as Wahhabi, or consider them a variation on the Wahhabi movement. In recent
decades the movement has drawn both inspiration and financial support from Salafi Saudi Arabia,
but the movement itself claims to be distinct from Wahhabism, and some believe it possesses
some notable distinctions from the mainly Arab Salafis or .
[4]
[5][6]
[7]
[8]
[9][10][11]
Contents
[hide]
1 History
o
1.1 Early and medieval Islam
1.2 South Asia
2 Tenets
3 Practices
3.1 Organizations
4 Demographics
5 Adherents of the Ahl al-Hadith movement
6 See also
7 External links
8 References
History[edit]
Early and medieval Islam[edit]
The term ahl-al-hadith has been used to refer to The People Who Strictly Follow Quran,
Sunnat(sayings of Prophet Muhammad) and and Understand them in the way The First Three
Generations of Muslims Understood it .The first Three Generations which are known as Salaf. The
characterization refers to the adherents of the powerful movement of the late second and third
centuries of Islam (late eighth and ninth centuries C.E.) that insisted on the authority of the traditions
(hadith) attributed to Muhammad, as against the informed opinions (ray) on which many
contemporary juristic schools based their legal reasoning. This movement played a critical role in the
emergence of Sunni Islam.
[12]
According to R. Kevin Jaques, it appears to have "developed out a of a pious reaction" to the
assassination of CaliphYazid b. Walid (d.744). Ibn Hazm has been called "the foremost
philosopher-theologian" (by Cyril Glasse) of the Ahl al-Hadith.
[13]
[3]
They again drew attention in the post-Mongol era, when Ibn Taymiyyah, the very influential Hanbali
scholar of Damascus, (12631328) started a reformist movement to purge the Islamic community of
what he believed as deviant beliefs. Noting the academic prowess of the people of hadith, AlDhahabi remarked, "Where is the knowledge of hadith, and where are its people? I am on the verge
of not seeing them except engrossed in a book or under the soil."
[14]
[15]
The orientation towards the Salaf and a textualist commitment to hadith instead of speculative
reasoning characterized the ahl al-hadith movement of 9th-century scholars like Ahmad Ibn
Hanbal (d. 855). Classical Salafism represented a revival of Hanbali thought in the 14th century,
specifically at the hands of Ibn Taymiyya, and his chief acolyte, Ibn Qayyim al-Jawziyya (d. 1351).
Early proponents ascribe the authority of Ahl al-adith to specific hadith ofMuhammad alBukhari. Ibn Hajar al-Asqalani mentioned the people of hadith in his commentary of the hadith, "And
this nation will continue, established upon Allah's Command, unharmed by those who oppose them
until the arrival of Allah's Order." He stated that Muhammad al-Bukhari was adamant that those
referred to in this hadith were the people with knowledge of the narrations, Ahl al-Athar, i.e. the
people of hadith, and then quoted Ahmad ibn Hanbal as saying, "If they are not Ahl al-adith, then I
do not know who they are." Qadi Ayyad explained that Ahmad was referring to Ahl al-Sunnah and
those who share the beliefs of the people of hadith (Essentially, according to Fath al-Bari, it is the
opinion of Imam Ahmad that the faithful Ahl al Sunnah and Ahl al Hadith are not separate). The
followers of the Ahl al-adith movement claim their beliefs and practices to be the same as those of
early Muslims and, in particular, the Rashidun (rightly guided caliphs). The movement rose to
prominence in the 9th century AD during the Abbasid era to counter the beliefs of Mutazilities.
[16]
[17]
[18]
Sout Asia[edit]
In the mid-nineteenth century a Islamic religious reform movement was started in in Northern India
that rejected everything introduced into Islam after the Quran,Sunnah and Hadith. Syed Nazeer
Husain from Delhi and Siddiq Hasan Khan of Bhopal drew primarily on the work of hadith scholars
from Yemen in the early years of the movement, reintroducing the field into the Indian subcontinent.
Their strong emphasis on education and book publishing has often attracted members of the social
elite both in South Asia and overseas; University of Paris political scientist Antoine Sfeir has
referred to the movement as having an elitist character which perhaps contributes to their status as a
minority in South Asia. Folk Islam and Sufism, commonly popular with the poor and working class in
the region, are anathema to Ahl al-Hadith beliefs and practices. This attitude toward Sufism has
brought the movement into conflict with the rival Barelvi movement even more so than the Barelvis
perennial rivals, the Deobandis.
[19]
[2]
[1]
[20]
In the 1920s, the Ahl al-Hadith opened a center for their movement in Srinagar. Followers of
the Hanafi school of law, forming the overwhelming majority of Muslim in Jammu and Kashmir,
socially boycotted and physically attacked Ahl al-Hadith followers, eventually declaring such
followers to be apostates and banning them from praying in mainstream mosques. From the 1930s
the group also began dabbling in the political realm of Pakistan, with Ehsan Elahi Zaheer leading the
movement into a full foray in the 1970s, eventually gaining the movement a network of mosques and
Islamic schools. Following other South Asian Islamic movements, the Ahl al-Hadith now also
administer schools and mosques in the Anglosphere. In the modern era, the movement draws both
inspiration and financial support from Saudi Arabia, now being favored over the
rival Deobandi movement as a counterbalance to Iranian influence.
[21]
[1]
[22]
[23]
Tenets[edit]
Its adherents oppose taqlid. They believe that they are not bound by taqlid (as are Ahl al-Rai, literally
"the people of rhetorical theology"), but consider themselves free to seek guidance in matters of
religious faith and practices from the authentic hadith which, together with the Qur'an, are in their
view the principal worthy guide for Muslim. They reject the use of kalam in theology.
[1]
Due to their reliance on the Qur'an and Hadith only and their rejection of analogical reason in Islamic
law, the modern-day Ahl al-Hadith are often compared to the older Zahirite school of Islamic law,
with which the Ahl al-Hadith consciously identify themselves.
[24]
[25]
[11]
While their educational programs tend to include a diverse array of Muslim academic texts, few
adherents of the movement ascribe themselves to one school of Muslim jurisprudence, placing a
greater emphasis on personal responsibility to derive judgments and ritual practice. While the
movement's figureheads have ascribed to the Zahirite legal school, with a great number of them
preferring the works of Yemeni scholar Shawkani, the generality of the movement is described as
respecting all Sunni schools of Islamic law while preferring to take directly from the Qur'an, prophetic
tradition and consensus of the early generations of Muslims. While the movement has been
compared to Salafist movement in Arab nations and been branded as Wahhabist by the
opposing Barelwi movement, the Ahl al-Hadith remain similar to yet distinct from Salafists.
[2]
[2]
[1]
[26]
In the 19th century, the Ahle Quran formed in reaction to the Ahle Hadith, whom they considered to
be placing too much emphasis on hadith instead of Quran.
[27]
Practices[edit]
Like other Islamic movements, the Ahl al-Hadith are distinguished by certain common features and
beliefs. The men tend to have a particular style of untrimmed beard often considered a visual
indicator. In regard to ritual acts of Muslim worship, the movement's practices are noticeably different
from the Hanafi legal school which predominates in South Asia; the men hold their hands above the
navel when lined up for congregational prayer, raise them to the level of their heads before bowing,
and say "amen" out loud after the prayer leader.
[2]
While the terrorist organization Lashkar-e-Taiba has recruited followers of the Ahl al-Hadith
movement in the past, the organization's views on jihad are thought to alienate the mainstream of
the movement.
[28]
Organizations[edit]
Some of the organizations of the Ahl-e-Hadith are the All India Ahl-e-Hadith Conference, founded
sometime on or before 1916, of which smaller organizations in India are members. One member is
the Anjuman-i-adith formed by students of Maulana Sayyid Miyan Nadhir Husain and divided
into Bengali and Assam wings. After the 1947 separation of India and Pakistan, the Pakistani AhleHadith center was based in and around Karachi.
[29]
In 1930 Ahl-i Hadith was founded as a small political party in India. In Pakistan, the movement
formed a political party, Jamiat Ahle Hadith, which unlike similar Islamic groups opposed government
involvement in affairs of sharia law. Their leader, Ehsan Elahi Zaheer, was assassinated in 1987.
The Ahl-i Hadith oppose Shi'ism.
[1]
[30]
[19]
The number of Ahle Hadith madrassa in Pakistan has grown from 134 in 1988 to 310 in 2000. The
group has 17 organisations active in Pakistan, "looking after their own seminaries," three of them
involved in jihad.
It is linked to the Ahl al-Hadith movement, and receives support
from Wahhabis in Saudi Arabia.
[citation needed]
Demographics[edit]
During the rule of the British Raj, no accurate census was ever taken of the movement's exact
number of followers. In the modern era, the number of followers of the movement
in Pakistan constitute 4% of the Muslim population,
25-30 million followers in India, and 27.5
million in Bangladesh.
[20]
[citation needed]
[31]
[32]
In the United Kingdom, the Ahl al-Hadith movement maintains 42 centers and boasts a membership
which was estimated at 5,000 during the 1990s and 9,000 during the 2000s. Although the
movement has been present in the UK since the 1960s, it has not been the subject of extensive
academic research and sources on the movement are extremely limited and rare.
[33]
[33]
Adherents of the Ahl al-Hadith movement[edit]

Banglades
India
Syed Nazeer Husain
Zakir Naik
Siddiq Hasan Khan
Muhammad Shams-ul-Haq Azimabadi
Pakistan
Ehsan Elahi Zaheer
Mohammad Hayya Al-Sindhi
Zubair Ali Zai
Badi' ud-Din Shah al-Rashidi
Sheikh Tauseef Ur Rehman Rashidi
Yemen
Abdur-Rahman al-Mu'allimee al-Yamani
See also[edit]
Salafi movement
Jamiat Ahle Hadith:A religious-political party in Pakistan
Shirk (Islam)
Bidah
External links[edit]
Markazi Jamiat Ahle Hadees Hind
Markazi Jamiat Ahle Hadees Pakistan
Al-Markazul Islami As-Salafi
Ahlehadeeth Andolon Bangladesh
Part of a series on
Salafi movement
Central figures
Muhammad ash-Shawkani
Taymiyyah
Qayyim al-Jawziyya
Muh
Muh
Organizations
Nour Party
Auth
enticity Party
Peop
le Party
Takfi
r wal-Hijra
Groups
Mad
khalism
Qutb
ism
Salaf
i jihadism
Individuals
Muh
Muh
ammad Abduh
Rash
id Rida
Abd
al-Aziz ibn Baz
Related ideologies
Ahl
al-Hadith
Islam
ic fundamentalism
Takfi
ri
Wah
habism
References[edit]
1.
^ Jump up to:a b c d e f Olivier Roy; Antoine Sfeir, eds. (2007-09-26). The Columbia World Dictionary of Islamism.
Books.google.com.my. Retrieved 2012-09-24.
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3.
^ Jump up to:a b Glasse, Cyril (2001). The New Encyclopedia of Islam (revised edition ed.). AltaMira Press. p. 31.
4.
Jump up^ Rabasa, Angel M. The Muslim World After 9/11 By Angel M. Rabasa, p. 275
5.
Jump up^ Alex Strick Van Linschoten and Felix Kuehn, An Enemy We Created: The Myth of the Taliban-Al Qaeda
Merger in Afghanistan, pg. 427. New York: Oxford University Press, 2012. ISBN 9780199927319
6.
Jump up^ Anatol Lieven, Pakistan: A ard Country, pg. 128. New York: PublicAffairs, 2011. ISBN 9781610390231
7.
Jump up^ Barry Rubin, Guide to Islamist Movements, Volume 1, pg. 349. Armonk: M. E. Sharpe, 2010.
8.
Jump up^ Guide to Islamist Movements, vol. 1, pg. 349. Ed. Barry A. Rubin. Armonk: M. E. Sharpe, 2010. ISBN
0765617471
9.
Jump up^ Dilip Hiro, Apocalyptic Realm: Jihadists in South Asia, pg. 15. New Haven: Yale University Press,
2012. ISBN 9780300173789
10.
Jump up^ Muneer Goolam Fareed, Legal reform in the Muslim world, pg. 172. Ann Arbor: University of Michigan
Press, 1994.
11.
^ Jump up to:a b Daniel W. Brown, Rethinking Tradition in Modern Islamic Thought: Vol. 5 of Cambridge Middle East
Studies, pg. 32. Cambridge:Cambridge University Press, 1996. ISBN 9780521653947
12.
13.
Jump up^ "Ahl al-Hadith". Oxford Islamic Studies. Retrieved 10 February 2015.
Jump up^ Jaque, R. Keven (2004). Martin, Richard C., ed. Encylopedia of Islam and the Muslim World. Thomson
Gale. p. 27.
14.
Jump up^ The Right Way- By Imam Ibn Taymiyyah, Darrussalam publishers KSA
15.
Jump up^ al-Dhahabi, Muhammad ibn Ahmad. al-Muàllimi, ed. Tadhkirah al-Huffadh (in Arabic) 1. India. p. 4.
16.
Jump up^ Jonathan A.C. Brown. "Salafism - Islamic Studies - Oxford Bibliographies". Oxford Bibliographies.
Retrieved 10 February 2015.
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Jump up^ Al-Àsqalani, Ahmad ibn Àli (2005). Abu Qutaybah al-Firyabi, ed. Fath al-Bari (in Arabic) 1 (first ed.).
Riyadh: Dar al-Taibah. p. 290.ISBN 1-902350-04-9.
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Jump up^ A Brief History of Islam by Karen Armstrong, Phoenix, London
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^ Jump up to:a b Olivier, Roy; Sfeir, Antoine, eds. (2007). The Columbia World Dictionary of Islamism. Columbia
University Press. p. 27.
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^ Jump up to:a b Arthur F Buehler, Sufi Heirs of the Prophet: the Indian Naqshbandiyya and the Rise of the Mediating
Sufi Shaykh, pg. 179. Part of the Studies in Comparative Religion series. Columbia: University of South Carolina Press,
1998. ISBN 9781570032011
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Jump up^ Yoginder Sikand, "Islamist Militancy in Kashmir: The Case of the Lashkar-e Taiba." Taken from The Practice
of War: Production, Reproduction and Communication of Armed Violence, pg. 226. Eds. Aparna Rao, Michael Bollig and Monika
Bck. New York:Berghahn Books, 2008. ISBN 9780857450593
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Jump up^ Sushant Sareen, The Jihad Factory: Pakistan's Islamic Revolution in the Making, pg. 282. New Delhi: Har
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31.
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9780521536882

Ibn Taymiyyah: Islamic Scholar Who Influenced Salafism

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Ibn Taymiyyah: Islamic Scholar Who Influenced Salafism

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Ibn Taymiyyah

From Wikipedia, the free encyclopedia

10 Rabi' al-awwal 661 AH, or

20 Dhu al-Qi'dah 728 AH, or

Sham, under Bahri Mamluk Sultanate

late High Middle Ages orCrisis of the Late Middle Ages

Middle Eastern Scholar

Madrasa Dar al-Hadith as-Sukariya

Ahmad Ibn Hanbal,[4] Ibn Qudamah al-Maqdisi

2.2 Immigration to Damascus

3.1 Relationship with the political establishment

3.2 Second expedition against the Alawites of Kasrawan

4 Involvement in the Mongol invasions of the Mamluk Sultanate

4.1 First invasions

4.2 Second Mongol invasion

4.3 Third and final Mongol invasion

5 Facing charges against his creed (`Aqidah)

5.1 1305 hearing

5.2 1306 hearings and imprisonment

5.3 Further objections after release

6.1 Objections to his creed in Egypt and imprisonment

6.2 Ibn Taymiyyah on trial for views on intercession and imprisonment

6.3 Under house arrest in Alexandria

7 Return to Damascus and later years

7.1 Fatwa on divorce and subsequent imprisonment

7.2 Risla on visiting tombs and final imprisonment

7.3 Life in prison

12.1 God's Attributes

12.2 Sources of Shari'a

12.2.1 Consensus (ijma)

12.2.2 Analogy (qiyas) and Reason (`Aql)

12.3 Criticism of the Grammarians

12.5 Religion and Polity

12.7 Innovation (Bid`ah)

12.10 Shi'a Islam

12.13 Economic views

13.2 Modern Islamism

13.3 Mardin fatwa and the Mardin Conference

14.1 Lost works

Relationsip wit te political establisment[edit]

Second expedition against te Alawites of Kasrawan[edit]

Involvement in the Mongol invasions of the Mamluk Sultanate [edit]

Mongol invasion of Syria

Second Mongol invasion[edit]

Tird and final Mongol invasion[edit]

Facing charges against his creed (`Aqidah)[edit]

1306 earings and imprisonment[edit]

Furter objections after release[edit]

Ibn Taymiyya on trial for views on intercession and imprisonment [edit]

Under ouse arrest in Alexandria[edit]

Return to Damascus and later years[edit]

Fatwa on divorce and subsequent imprisonment[edit]

Risla on visiting tombs and final imprisonment[edit]

Ibn Abd al-Hadi

Imad al-din al-wasiti

Najm al-Din al-Tufi

Sab'u Masajid, Saudi Arabia

Analogy (qiyas) and Reason (`Aql)[edit]

Religion and Polity[edit]

He defined jihad as:

He wrote polemics against Christians.

Mardin fatwa and te Mardin Conference[edit]