Biography of yazid ibn taymiyyah mosque

However, Ibn Taymiyyah's fight was not limited to the Sufis and the people who followed the heretical innovations only; but also against the Tatars who attacked the Muslim world and almost reached Damascus. The people of Syria sent him to Egypt to urge the Mamluke Sultan, the Sultan of Egypt and Syria to lead his troops to Syria in order to save it from the invading Tatars.

When he realized that the Sultan was reluctant to do what he asked him, he threatened the Sultan by saying: " If you turn your back on Syria, we will appoint a Sultan over it who can defend it and enjoy it at the time of peace ". He took part in the battle of Shaqhab near Damascus against the Tatars, which took place during the month of Ramadan and he gave a Fatwa to the army to break their fast so that they would become strong when fighting against their enemy, in the same manner like the Prophet Muhammad did during the battle of the conquest of Makkah.

The Muslims won the battle against the Tatars and they drove them away from Damascus and all Syria. Ibn Taymiyyah's courage was expressed when he went with a delegation of scholars to talk to Qazan, the Khan of the Tatars, to stop his attack on the Muslims. No scholar dared to say anything to him except Ibn Taymiyyah who said: " You claim that you are Muslim and you have people calling the Aathaan, judges, Imaams and shaykhs but why did you invade us and come to our country?

Your father and your grandfather, Hulago, were non-Muslims, yet, they did not attack the land of Islam; rather promised not to attack it and they kept their promise. But you promised and broke your promise. The authorities put him in jail many times until he died in jail because of his courage and free progressive opinions on many legal and social issues which angered his opponents, the followers of the Orthodox Schools of law.

When one reads Imam ibn Taymiyyyah, the opposite is more apparent, that he was a vastly knowledgeable intellectual with deep and expansive thinking in both theology and law. He was willing to go against accepted scholarly ideas and norms in his day. Unfortunately the way Imam ibn Taymiyyah has been understood by both Najdi Salafis and Azhari Modernists has created a culture of anti-philosophical thinking and anti-rationalism among not just lay-Muslims, but even many respected Muslim preachers and scholars.

Preaching caution about studying philosophy to the average Muslim is not the issue here — in fact it is important and necessary — but preaching a vague and overly simplistic textualism to the average Muslim and warning them of rational thought has massively contributed to the crisis of faith and interpretive confusion we see today.

It is not uncommon to meet everyday Muslims influenced by Salafism or Modernism who have a very weak grasp of the deep intellectual history and scholarly erudition of the Islamic tradition. I mentioned earlier in this piece that Imam ibn Taymiyyah advocated for a move from essentialism and classical realism to nominalism, and a move away from syllogistic reasoning to more analogical reasoning.

These ideas are not without philosophical — and of course theological — merit. In fact they present some very important ideas that require constructive discussion within the subject of Kalam itself. That is a healthy development.

Biography of yazid ibn taymiyyah mosque: Yazid was appointed by his

Peculiarly, Imam ibn Taymiyyah lived at exactly the same time frame as William of Ockham, a similarly controversial Christian theologian who also advocated for a move to nominalism instead of classical realism. Unfortunately, this point is easily lost and it seems to be due to the harsh and combative language that Imam ibn Taymiyyah employed in his writings.

Words cannot thank you enough, my dears, for having had so often to compete for the time and attention of your father with a relentlessly jealous computer screen. Grant us spouses and offspring who will be the comfort of our eyes. This article provides a short overview of thoughts of the medieval muslim theologian Ibn Taymiyya, it offers the history of appeal to his ideas and the reasons why they are in demand.

To a great extent the teaching of Ibn Taymiyyah became widely known through his influence on the formation of the Wahhabi movement. Viszeralchirurgische Operationen und technische Varianten, Log in with Facebook Log in with Google. Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link. Need an account?

Click here to sign up. A new source for the biography of Ibn Taymiyya Caterina Bori. Ibn Taymiyya - a brief introduction Emin Poljarevic. Ibn Taymiyyah Jamal Uddin. Jon Hoover.

Biography of yazid ibn taymiyyah mosque: Yazeed was appointed by

The aim of the article is to present the manuscript and its contents and to give a synthetic overview of some of the topics related to it. It still lies in manuscript form and, so far as I know, it has not been used or quoted in any modern study on Ibn Taymiyya or al-Dhahabi. The text has no title, but following the first line, which begins with I will refer to it as Nubdha.

For a description of the manuscript the reader should refer to Part II of the article; this section will deal mostly with its contents, with what the sources have to say about it, and with the information the Nubdha conveys to us. With this in mind, one should try and trace back in the sources, contemporary to and more recent than al-Dhahabi, some information about the text.

After having skimmed through as many lists of al-Dhahabi's works as 'The paper draws on parts of a research project carried out for a PhD dissertation at the University of Rome, 'La Sapienza': Una lettura del personaggio Ibn Taymiyya. My acknowledgements go to Professor Walid al-Hafiz for kindly revising the Arabic text and to Dr Roberto Tottoli for reading a first draft of the article and commenting upon it.

The most comprehensive general works about him are the classic: H. Taymiya Recherches d'Archeologie, de Philologie et d'Histoire. Makari, Ibn Taymiyya's Ethics. Ben Cheneb and J. De Somogyi, art. Gibb, J. Kramers, E. Schacht et al. Leiden and Paris: E. Brill,II, and J. IV, Bori, Ibn Taymiyya.

Biography of yazid ibn taymiyyah mosque: Driven by undisguised hostility against

Analisi delle fonti classiche della sua biografia Supplemento no. Pisa-Roma: Istituti editoriali e polignatici internazionali, See M. Bulletin of SOAS, 67, 3 School of Oriental and African Studies. Printed in the United Kingdom. Fortunately, the historian Ibn al-Wardi d. Ibn al-Wardi is the only author to record such a title, which also does not appear in the lists of al-Dhahabi's works.

He statesthat the sourcehe has referredto is the summarizedversionof al-Durra al-yatimiyya fi 1-sira al-taymiiyya, which may be identified with the Nubdha on the basis of a content analysis. In fact, by a comparative reading of the two texts it will becomeclear that the materialin Ibn al-Wardi'sbiography correspondsto that of our manuscripteven if, as he himselfadmits,he tendsto reportit more succinctly.

The use of the temporal adverb al-an is indicative of this. The adverb occurs three times: on the first occasion it refersto the numberof works Ibn Taymiyyahas so far ild l-an composed,'0but this is not so relevantto our purpose; the second and third instances are instead more significant. On these occasions al-Dhahabi says: a For some years now he has not issued legal opinions according to a specific doctrine, but rather according to the evidence that supports his position" 6The following lists have been consulted: Ibn Hajar, al-Durar al-kdmina fi a'ydn al-mi'a al-thamina DKed.

Ibn Qadi Shuhba, al-Tabaqdt al-Shdfi'iyya, ed. Al-Husayni, Dhayl 'ald tabaqdt al-huffd;, ed. Ibn al-Jazari, Ghdyat al-nihdyafi tabaqat al-qurrd', ed G. Al-Suy-ti, Dhayl 'ald tabaqdt al-huffaz, ed. Al-Nu'aymi, al-Ddris fi ta'rikh al-maddris, ed. See also C. Brill, vv. Al-Zirikli, Al-A'ldm. Qdmus tardjim li-ashhar al-rijal wa-l-nisd' min al-'arab wa-l-musta'ribinwa-l-mustashriqin Beirut: Dar al-'Ilm li-'l-Malayin,V, Ben Cheneb, art.

The same title is reported by Isma'il Basha l-Baghdadi, Hddiyyat al-'drif in. Asmd' al-mu'allifin wa-atadral-musannifin Istanbul,II, and idem. He does not issue legal opinions other than verbally and says: 'I cannot conceal knowledge'. The impression of a concomitance between at least these parts of the text and Ibn Taymiyya's life is further corroborated by his main biographer, his faithful pupil Ibn 'Abd al-Hadi d.

Similarly, al-Dhahabi quotes some of the early works composed by Ibn Taymiyya as well as some which were written in the last decade of his life. This seems to suggest that when the author speaks as if his subject were alive, it must refer to his last years. Various explanations can be given for this situation, although they can only be taken as tentative suggestions.

One may attempt to conclude that the author wrote during different periods of Ibn Taymiyya's life, despite the fact that it is not easy to detect or distinguish eventual different stages of composition from the text. Or it could be assumed that al-Dhahabi wrote up his text over a long period of time, and that he composed it by collecting different materials from the various biographical notices he had dedicated to his master.

The repetition of some elements, such as the physical description of 12 al-Dhahabi, Nubdha, fol. Ibn Taymiyya's words recall a tradition in which Muhammad condemns to hell whoever conceals knowledge when asked for it. Ahmad ibn Hanbal, al-Musnad, ed. Ibn Maja, Sunan, ed. Taymiyya, ed. Fiqi Cairo: al-Matba'a al-Hijazi, Al-Mu jam al-kabir, ed. It is my opinion that at this stage of the research,and exclusivelyon the basis of a content analysis,it is difficultto go much further.

The significance of the Nubdha In termsof the relevanceof the manuscript,two issues in particularshouldbe stressed. First, the Nubdhais a majorsourcefor some of the main biographers of Ibn Taymiyya. As a consequence, not all of its content will appear to be new to the reader's eyes. Yet the fact that the Nubdha was a widely quoted text among the early biographers of Ibn Taymiyya provides us with a useful check on the accuracy of those scholars with regard to their sources; the way in which they quote it and what they choose to quote or omit, can be a useful tool in detectingthe biographer'sattitudetowardshis subject.

Secondly, the Nubdha is an interesting text for the opinions that alDhahabi expresses about Ibn Taymiyya. It goes without saying that, in order to be properly evaluated, these opinions are to be related to the other judgements uttered by al-Dhahabi about his master. The text of the Nubdha is somewhat lacking in historical information concerning the life of Ibn Taymiyya,'"however,and does not contain the amount of detail that can be found in contemporary Syrian historians such as al-Jazari d.

Little, An Introductionto Mamliik Historiography. Haarman, Quellen zur friihen Mamlukenzeit, Freiburg: D. Little, Introduction, For his biography cf. Bazmee, art. Harrassowitz, Rosenthal, art. Little, Introduction, I did not have the chance to consult the manuscript. All the material concerning Ibn Taymiyya extant in al-Muqtafd is supposed to have have been extracted, edited and presented in Jdmi', To the same historian belongs also a chronicle of Damascus which bears the title of Ta'rikh al-Birzdli, Ms Leiden, Or a-b.

Ibn Rajab, al-Dhayl 'ald tabaqdt al-handbila, ed. Al-Y0nini's Dhayl Mir'dt al-zamdn, ed. Li Guo Leiden: E. Brill,II, Chapoutot-Remadi, art. Haarman, Quellen, ; Little, Introduction, ; B. Lewis, art. Roemer: Ibn Dawadarl, Kanz al-durar wa-jimi al-ghurar. One detail is worthy of note, though: the Nubdha seems to be the first source that records two meetings, and not one, between Ibn Taymiyya and the Mongol Ilkhan Gha-zan d.

The former wrote a long monograph on his master, the latter included a rather lengthy biographical note in his collective dictionary. We are talking in particular about al-Safadi d. This is shown in the way in which he refers to al-Dhahabi. He usually quotes long passages from the Nubdha praising Ibn Taymiyya's moral qualities, his courage and his stunning intellectual endowments; he also reports a brief account of his trials in Cairo and Damascus, but tends to omit al-Dhahabi's rather sharp comments on his master's personality.

If we glance through the whole text of his biography we soon notice that Ibn Rajab does not confine himself to praise, but expresses some reservations about Ibn Taymiyya's reputedly excessive zeal in polemicizing against ascetics, speculative theologians and philosophers as well as against some important imams. On this specific issue see Y.

Michot, Lettre a un Roi Croise9. Little, 'al-Safadi as a biographer of his contemporaries', in D. Little ed. Brill, ; J. The work is a collection of lives of renowned men and women. For a description cf. De Goeje and Th. Hurvitz on Ahmad ibn Hanbal d. Moving one step further, one may questionhow far the Damascenehanribila,contemporaryto and after Ibn Taymiyya,identifiedtheir affiliationto Hanbalismwith the works and deeds of Ibn Taymiyya.

As for the biography of yazid ibn taymiyyah mosque point, let us examinebrieflythe structureand contentof the Nubdha. As is typicalof Islamicbiographies,the Nubdhadoes not follow a chronologicalorder,but rathertendsto organizethe informationthematically. Like any other biographyof Ibn Taymiyya,it displays a cluster of common information:his full name,36his birth date and death date,37some honorific titles,38the escape from Harran to Damascus,39his outstandingmoral and intellectualqualities,"his teachers'names,4'the titles of some of his works,42 and a brief account of his trials mihan 43and of his funeral.

For example,he describeshis masterphysically45and informsthe readerof Ibn Taymiyya'scelibacy and his mediocrityin composingpoetry. Both of these assertions are unexpected,especially the latter, and give the impressionthat al-Dhahabi is in some way trying to underminehis master's moral and intellectualcredibility. Ibn Taymiyah was never to leave the citadel alive; he died there some two years later.

But to the very last, his enemies could not quite get the better of him. The populace turned out in the hundreds of thousands for the funeral procession, which was compared to that of Ahmad ibn Hanbal. Arabic Sources. Shadhardt al-dhahab fi akhbar man dhahab. Cairo, See pages Ibn Rajab.