Ibn Taymiyyah facts for kids

Quick facts for kids Ibn Taymiyyah ابن تيمية
Religion	Islam
Denomination	Sunni
Alma mater	Madrasa Dar al-Hadith as-Sukariya
Personal
Born	10 Rabi' al-awwal 661 AH, or January 22, 1263, CE Harran, Sultanate of Rum< (modern-day Harran, Şanlıurfa, Turkey)
Died	20 Dhu al-Qi'dah 728 AH, or September 26, 1328 (aged 64–65) Damascus, Mamluk Sultanate (modern-day Syria)
Senior posting
Title	Shaykh al-Islām
Influenced	Late Hadith Scholars, Late Hanbali School, Wahhabist, Ahl-i Hadith, Salafiyya movements
Arabic name
Personal (Ism)	Ahmad (أحمد)
Patronymic (Nasab)	Ibn Abd al-Halim ibn Abd as-Salam ibn Abd Allah ibn al-Khidr ibn Muhammad ibn al-Khidr ibn Ibrahim ibn Ali ibn Abd Allah (بن عبد الحليم بن عبد السلام بن عبد الله بن الخضر بن محمد بن الخضر بن إبراهيم بن علي بن عبد الله)
Teknonymic (Kunya)	Abu al-Abbas (أبو العباس)
Toponymic (Nisba)	al-Harrani (الحراني)

Ibn Taymiyyah (January 22, 1263 – September 26, 1328) was a famous Sunni Muslim scholar, judge, and thinker. He was known for his strong beliefs and for speaking out against things he thought were wrong. He played a role in talking with the Mongol ruler Ghazan Khan and in the Battle of Marj al-Saffar, which helped stop the Mongol invasions of the Levant.

Ibn Taymiyyah was part of the Hanbali school of Islamic law. He believed that some common practices, like visiting saint tombs, were not truly Islamic. This made him unpopular with many scholars and rulers, and he was put in prison several times. His ideas have become very important in later Sunni Islam, especially for the Salafi groups.

About His Name

Ibn Taymiyyah's full name was Taqiy al-Din 'Abu al-Abbas 'Aḥmad ibn ʿAbd al-Ḥalīm ibn ʿAbd as-Salām ibn ʿAbdullāh ibn al-Khiḍr ibn Muḥammad ibn al-Khiḍr ibn ʾIbrāhīm ibn ʿAli ibn ʿAbdullāh an-Numayrī al-Ḥarrānī.

His name, "Ibn Taymiyyah," is special because it comes from a female ancestor, Taymiyahh. This was unusual at the time, as names usually came from male family members. Taymiyahh was a respected scholar and very religious. Many of her male descendants, including Ibn Taymiyyah, became known by her name.

His Life and Challenges

Ibn Taymiyyah lived a simple life. He spent most of his time learning, writing, and teaching. He never married. This allowed him to focus on religious and political matters without holding official positions. He was offered official roles but always turned them down.

His life was dedicated to being a religious scholar and an activist. He was put in prison many times, spending over six years in total behind bars. Some sources say it was even longer. He was imprisoned because of his strong beliefs and his views on certain religious laws. People also said he was very outspoken, and some scholars were jealous of him. His popularity sometimes caused public unrest, leading to his arrests.

Ibn Taymiyyah's relationship with the rulers was not always easy. When his views matched theirs, he was welcomed. But when he disagreed, he was seen as "uncooperative" and often ended up in prison. He believed in speaking the truth without fear, even to rulers.

Early Life and Learning

His Family

Ibn Taymiyyah's family was well-known for their scholarship. His father held an important teaching position in Harran and later at the Umayyad Mosque in Damascus. Harran was a city in what is now Turkey, known for its Hanbali school of thought, which Ibn Taymiyyah's family followed. His grandfather and uncle were also respected scholars in the Hanbali school.

His Education

In 1269, when Ibn Taymiyyah was seven, his family left Harran because of the Mongol invasion. They moved to Damascus, Syria, which was then ruled by the Mamluk Sultanate.

In Damascus, his father became the director of the Sukkariyya Madrasa, where Ibn Taymiyyah began his education. He learned about both religious and worldly sciences. He memorized the entire Qur'an and studied Islamic law (fiqh) and its principles (usul al-fiqh) from his father. He studied the works of important Hanbali scholars and also learned about other schools of Islamic law.

He studied with over two hundred teachers, including four women, to learn about hadith (sayings and actions of Prophet Muhammad). He started learning hadith from the age of five. One of his teachers allowed him to issue fatwas (legal verdicts) when he was just 17.

Ibn Taymiyyah also studied Arabic language, grammar, mathematics, history, and philosophy. He even learned about Sufism. By the age of 20, in 1282, he had completed his extensive education.

Life as a Scholar

After his father passed away in 1284, Ibn Taymiyyah took over his teaching position at the Sukkariyya madrasa. He also started giving lessons on the interpretation of the Qur'an (tafsir) at the Umayyad Mosque on Fridays.

In 1292, he went on the Hajj pilgrimage. After returning, he wrote his first book, Manasik al-Hajj, where he criticized some new religious practices he saw during the pilgrimage. He was a strong supporter of the Hanbali school, which was known for being very traditional. He encouraged scholars to use their own reasoning (ijtihad) instead of just blindly following past rulings (taqlid).

Working with Rulers

Ibn Taymiyyah became involved in public and political matters in 1293, when he was 30. He was asked to give a fatwa about a Christian cleric accused of insulting Prophet Muhammad. Ibn Taymiyyah said the man should be put to death. The governor tried to solve it by asking the cleric to become Muslim, which he did. But Ibn Taymiyyah disagreed, saying anyone who insults the Prophet must be punished. His strong stance led to his first imprisonment. During this time, he wrote a book called al-Ṣārim al-maslūl ʿalā shātim al-Rasūl (The Drawn Sword against those who insult the Messenger).

He continued to fight against what he saw as un-Islamic practices. He led campaigns against bad behavior, attacked astrologers, and made some Sufi leaders publicly admit their mistakes. He and his students even broke wine bottles in shops in Damascus.

In 1296, he became a professor of Hanbali law at the Hanbaliyya madrasa, which was a very important position. This was a time of political unrest. In 1297, a new Mamluk sultan came to power and asked Ibn Taymiyyah to encourage Muslims to fight against the Christians of Armenian Kingdom of Cilicia, who were allied with the Mongols.

In 1298, Ibn Taymiyyah wrote a book called Al-`Aqidat al-Hamawiyat al-Kubra, explaining his views on God's attributes. This caused controversy because his views were different from many other scholars at the time.

In 1300, he joined a military campaign against the Alawites and Shiites in the Lebanese mountains. He believed the Alawites were "more heretical than Jews and Christians" and accused them of working with Christians and Mongols. He also took part in another campaign against them in 1305.

Facing the Mongol Invasions

First Mongol Attack

The Mongols invaded Syria between 1299 and 1300. Their legal system, Yassa, was different from Islamic law (sharia). Ibn Taymiyyah said that the Mongol rulers were not true Muslims because they used man-made laws instead of sharia. He called their ruler, Ghazan Khan, an "infidel king" and issued fatwas saying that Muslims must fight them.

When the Mongols reached Damascus, many people fled. But Ibn Taymiyyah stayed and encouraged the people to resist. He compared their situation to early Muslim wars where people fought against those who abandoned sharia. He stopped the Mongol negotiations to surrender the Citadel. He and his students even fought in a counter-attack against some Shia tribes allied with the Mongols.

Ibn Taymiyyah also went with a group of scholars to talk to Ghazan Khan. He asked for the release of Muslim and Christian prisoners taken by the Mongols in Syria, and he succeeded in getting them freed.

Second and Third Mongol Attacks

During the second invasion (1300-1301), Ibn Taymiyyah gave sermons on jihad (holy struggle) at the Umayyad Mosque. He issued fatwas saying it was a religious duty for Muslims to fight the Mongols to the death and expel them from Syria. He also encouraged the Governor of Damascus to seek victory.

In 1303, the Mongols invaded Syria for a third time. Ibn Taymiyyah issued his "most famous" fatwa against them. He said that jihad against the Mongols was not just allowed, but required. He argued that even though they had converted to Islam, they were not true Muslims because they ruled by their traditional laws (Yassa) instead of sharia, and believed Yassa was better. He said this made them like people from the time before Islam.

This fatwa was new because no one had ever before given a general permission to use deadly force against people who claimed to be Muslim. Ibn Taymiyyah personally fought in the Battle of Marj al-Saffar against the Mongol army, leading his students with a sword. He even issued a fatwa allowing Mamluk soldiers not to fast during Ramadan so they could keep their strength. The Mongols were defeated, ending their control of Syria. These events greatly increased Ibn Taymiyyah's respect among the people.

Imprisonment for His Beliefs

Ibn Taymiyyah often argued against other religious groups, calling them heretics. He was imprisoned many times for disagreeing with the common views of scholars. A judge from Iraq asked him to write a book on beliefs. This book, Al-Aqidah Al-Waasitiyyah, caused him problems. In it, Ibn Taymiyyah said that God should be described exactly as He described Himself in the Qur'an and Hadith, and that all Muslims must believe this, as it was the view of the early Muslim community (salaf).

Between 1305 and 1306, four religious hearings were held to check his beliefs.

• In the first hearing, scholars accused him of anthropomorphism (describing God with human-like qualities). He was protected by the Governor of Damascus.
• He insisted that his beliefs were not just one view, but something all scholars must follow.
• In 1306, despite some finding him innocent, chief judges declared him guilty, and he was imprisoned for four months.
• After his release, another hearing was held, and he was sent to Cairo to resolve the issue.

Life in Egypt

Debates and Imprisonment

When Ibn Taymiyyah arrived in Cairo in 1306, he was first found innocent in an open meeting. But objections continued, and he was called to a debate at the Citadel in Cairo on April 8, 1306. He failed to convince the judges, and so he and his two brothers were imprisoned in the Citadel of the Mountain until September 1307. He was later freed but not allowed to return to Syria. He then convinced judges in another debate and was allowed to be free.

Imprisonment for Intercession Views

Ibn Taymiyyah continued to face problems for his views. He strongly opposed what he saw as religious innovations, especially regarding tawassul (seeking intercession). He believed a person could only ask God for help, except on the Day of Judgment when intercession would be possible. Many people at the time believed intercession was allowed in other cases too.

Because of this, in March 1308, he was questioned by a judge and then imprisoned in Cairo for several months. After his release, he stayed in Egypt for five more years.

House Arrest in Alexandria

In 1309, a new sultan came to power, Baibars al-Jashnakir. Ibn Taymiyyah was placed under house arrest in the sultan's palace in Alexandria for seven months. He was freed when the previous sultan, al-Nasir Muhammad, returned to power in March 1310. Ibn Taymiyyah returned to Cairo and was sometimes consulted by the sultan on religious matters. During this time, he wrote his famous book Al-Kitab al-Siyasa al-shar'iyya (Treatise on the Government of the Religious Law), which discussed the role of religion in politics.

Return to Damascus and Later Years

Ibn Taymiyyah spent his last fifteen years in Damascus. He returned on February 28, 1313, and continued teaching Hanbali law. His most famous student, Ibn Qayyim Al-Jawziyya, became a noted scholar and also faced persecution with him.

In 1316, Ibn Taymiyyah became involved in efforts to counter the growing influence of Shia beliefs among Sunni Muslims. He wrote his famous book, Minhaj as-Sunnah an-Nabawiyyah, to respond to a Shia theologian's book.

His Views on Divorce and Imprisonment

In 1318, Ibn Taymiyyah wrote about divorce. His fatwa made it harder for a Muslim man to divorce his wife easily. His view was different from most scholars at the time, but almost all modern Muslim countries have adopted his position. He continued to issue this fatwa even though the sultan had forbidden it, saying he could not hide his knowledge. He based his view on the Qur'an and Hadith.

According to other scholars, saying "I divorce you" three times in one sitting counted as three separate divorces. Ibn Taymiyyah disagreed, saying it only counted as one divorce if the intention was not to divorce three times. He also said that an unintentional oath of divorce did not count as an actual divorce.

Because of his views and not following the sultan's order, three hearings were held. This led to his imprisonment on August 26, 1320, in the Citadel of Damascus. He was released about five months later, on February 9, 1321, by order of the Sultan Al-Nasir. He then went back to teaching.

His Final Imprisonment

In 1310, Ibn Taymiyyah had written a book called Ziyārat al-Qubūr (Visits to Graves) or Shadd al-rihal. In it, he said that traveling only to visit the tombs of prophets and saints was a blameworthy religious innovation. Sixteen years later, on July 18, 1326, he was imprisoned again in the Citadel of Damascus, along with his student Ibn Qayyim. The sultan also banned him from issuing any more fatwas.

Life in Prison

Ibn Taymiyyah saw his imprisonment as "a divine blessing." He continued to write and issue fatwas even though the sultan had forbidden it. He wrote that a scholar who ignores God's book and the Prophet's teachings to follow a ruler's command is an "unbeliever."

During his imprisonment, he wrote three books, including Kitāb al-Radd ʿala 'l-Ikhnāʾī (The response to al-Ikhnāʾī), which explained his views on saints.

Ibn Taymiyyah's influence grew even while he was in prison. His students, like Ibn Kathir and Ibn Qayyim al-Jawziyya, helped spread his ideas after his death.

Death

Ibn Taymiyyah became ill in early September 1328 and died at the age of 65 on September 26, while still in prison at the Citadel of Damascus. When the news spread, thousands of people came to show their respect. His funeral prayer was held in the citadel and then again at the Umayyad Mosque. He was buried in Damascus, in the Sufi cemetery.

It is said that two hundred thousand men and many women attended his funeral. Some historians say that only the funeral of Ahmad ibn Hanbal had a larger attendance in Islamic history. This large attendance showed the public's deep respect for him.

Ibn Taymiyyah had spent his life speaking against the veneration of tombs, yet his own tomb became a place visited by people for 600 years. His grave was even left untouched when the cemetery was redeveloped by French authorities, as Arab demolition teams believed it was "too holy to touch."

His Students

Many of Ibn Taymiyyah's students became important scholars themselves. They came from different backgrounds and followed various schools of thought. His most famous students were Ibn Qayyim Al-Jawziyya and Ibn Kathir. Other students included:

• Al-Dhahabi
• Al-Mizzi
• Ibn Abd al-Hadi
• Ibn Muflih
• ʿImad al-Din Aḥmad al-Wasiti
• Najm al-Din al-Tufi
• Al Baʿlabakki
• Al Bazzar
• Ibn Qadi al-Jabal
• Ibn Fadlillah al-Amri
• Muhammad Ibn al-Manj
• Ibn Abdus-Salam al-Batti
• Ibn al-Wardi
• Umar al-Harrani

His Legacy

In recent times, Ibn Taymiyyah has become one of the most referenced medieval authors. His writings are very important to several Islamic reform movements. His students were drawn to his call for independent reasoning (ijtihad) and his desire for religious reform.

Some scholars say that Ibn Taymiyyah was not very popular among intellectuals in his own time and for centuries after. However, others argue that he was a very important and influential Hanbali jurist. His followers often called him Sheikh ul-Islam, a respected title.

In the past, Ibn Taymiyyah was seen as a controversial figure. Critics called him a "heretic" and criticized his views on God's attributes. However, many later scholars, especially from the 18th century onwards, defended his ideas.

His works have inspired many Muslim scholars and historical figures. Today, he is seen as a key figure behind movements like Wahhabism and other reform groups. His ideas have influenced modern figures like Rashid Rida, Abul A`la Maududi, Sayyid Qutb, and Osama bin Laden.

His Views

God's Attributes

Ibn Taymiyyah believed that God should be described exactly as He described Himself in the Qur'an and as Prophet Muhammad described Him in the Hadith. He rejected ideas that denied these attributes, compared God to creation, or used hidden interpretations of the Qur'an. He said that for things about God's attributes that people don't know, the mystery should be left to God, and Muslims should simply accept the words of God and the Prophet.

His books, Al-Aqida al-hamawiyya al-kubra and Al-Aqidah Al-Waasitiyyah, discussed these views. He faced strong opposition from scholars who disagreed with him.

Sources of Islamic Law (Sharīʿa)

Ibn Taymiyyah believed that Islamic law (sharia) comes from four main sources:

1. The Qur'an
2. The sunnah (Prophet Muhammad's teachings and practices)
3. The consensus of the Prophet's companions (sahaba)
4. Qiyas (analogical reasoning)

He believed that the Qur'an was the most important source, and no other source could cancel out a verse from it. Next was the sunnah, which other sources should not contradict.

Consensus (ijmaʾ)

For Ibn Taymiyyah, only the consensus of Prophet Muhammad's companions (sahaba) was truly reliable for Islamic law. He thought that the consensus of later Muslims was not always verifiable and therefore not a strong source of law, except in special cases. He argued that the companions' agreement, found in their sayings or actions, was the true consensus.

Analogy (qiyās)

Ibn Taymiyyah believed that using analogy (qiyas) based on the literal meaning of scripture was a valid way to get legal rulings. He argued that logical arguments are not always certain, and analogy can be just as good. He said that analogy should be used within the framework of revelation, as a supporting source. He believed that if there seemed to be a contradiction between Islamic texts and reason, it was due to a misunderstanding.

Prayer (Duʿāʾ)

Ibn Taymiyyah believed that when making a personal prayer (duʿāʾ), a Muslim should face the Qibla (the direction of the Kaaba in Mecca).

Interest (Rįbā)

Ibn Taymiyyah believed that a lender should be able to get back the original value of a loan, adjusted for inflation. He argued that if lenders couldn't recover losses from inflation, they would be less likely to give loans in the future. He also believed that riba (interest) included all types of interest from late payments or unequal exchanges of goods.

Reason (ʿAql)

Ibn Taymiyyah believed that reason (aql) itself showed that the entire Qur'an was reliable. He argued that if any part of scripture was rejected, it would make reason an unreliable way to seek knowledge. He thought that the best use of reason was found within the Qur'an and sunnah, and that the theologians of his time used reason in a flawed way.

Islamic Law and Policy

Ibn Taymiyyah believed that Islamic policy should protect religion and manage worldly affairs. He thought that religion and the state should be closely linked. The state was important for providing justice, enforcing Islamic law by "enjoining good and forbidding evil," uniting people, and creating a society where people could worship God. He believed that "enjoining good and forbidding wrong" was the duty of every leader.

He supported giving broad powers to the state. He focused on the duties of individuals and punishments rather than limiting the power of authorities.

Jihad

Ibn Taymiyyah strongly emphasized the importance of jihad (holy struggle). He gave a broad definition of what counted as "aggression" against Muslims, making jihad permissible. He believed that fighting in jihad brought great rewards and blessings in the afterlife. He wrote that "It is in jihad that one can live and die in ultimate happiness."

In modern times, his rulings have been used by some groups to declare jihad against governments.

Innovation (Bidʿah)

Ibn Taymiyyah rejected what he called bid'ah (religious innovations), including some aspects of Sufism and philosophy. He believed that Islam should strictly follow the Qur'an, Hadith, and the practices of the Salaf (the first three generations of Muslims). He called this "the doctrine of the predecessors." Any idea not found in these sources was considered an innovation and forbidden.

He opposed giving too much religious honor to mosques, even the one in Jerusalem, if it tried to rival the holiness of the two most sacred mosques in Mecca and Medina. He said that journeys should only be made to these three sacred mosques.

Existence of Saints

Ibn Taymiyyah did not reject the idea of saints (wali) in Islam. He believed that the miracles of saints were true and accepted by all Muslim scholars. He stated that the Qur'an and Hadith mention them. However, he strongly rejected practices associated with saint veneration, such as visiting their graves or seeking their intercession, if it meant putting them between God and the believer.

Visiting Tombs (Ziyarah)

Ibn Taymiyyah considered visiting the tombs of prophets and saints as impermissible and a blameworthy innovation. He believed it was like worshipping something other than God (shirk). He argued that if early Muslims did not visit Prophet Muhammad's grave as a religious ritual, then doing so would be an innovation. He said that all religious journeys with the purpose of visiting places other than the three mosques of Mecca, Medina, and Jerusalem are forbidden.

His views on Ziyara were strongly rejected by many other Sunni scholars, who believed that visiting Prophet Muhammad's tomb was a good and desirable deed.

Intercession

Ibn Taymiyyah believed that seeking the assistance of God through intercession was allowed only if the other person was still alive. However, he believed that those who seek assistance from the graves of prophets or saints were mushrikin (polytheists). He strongly spoke against seeking intercession from the dead, calling it a form of shirk.

His view was also strongly rejected by many other Sunni scholars who believed it was proper to ask for the Prophet's help and intercession with God.

Criticism of Theologians (Mutakallimun)

Ibn Taymiyyah criticized scholars who used ilm al-Kalam (speculative theology) and philosophy. He believed that the Qur'an and Sunnah were superior proofs. He argued that these philosophical explanations were not based on scripture and had caused errors. He said that the call to Islam was not made using such methods by the Qur'an or Prophet Muhammad.

Sufism

Some scholars believe that Ibn Taymiyyah was connected to the Qadiriyya Sufi order. He spoke highly of its founder, Abdul-Qadir Gilani, calling him "our Shaykh" and "my master." He also praised many other Sufi leaders and stated that Sufism itself is not a heretical innovation. He was critical of certain developments within Sufism, but he never rejected the practice entirely.

However, other scholars argue that Ibn Taymiyyah completely rejected Sufism and that his praise for Gilani was only out of scholarly respect, not support for mystical practices. They say he condemned any form of Sufism that involved putting intermediaries between God and creation, or seeking spiritual enlightenment over following Islamic law. He particularly rejected the ideas of Ibn Arabi and other Sufis who believed in wahdat al-wujud (Unity of Existence), which he saw as similar to pantheism.

Ibn Taymiyyah also had physical confrontations with some Sufis. He accused some Sufi groups of having "Mongol sympathies" and even led the demolition of a structure in a mosque to prevent Sufi veneration of a site.

Shi'a Islam

Ibn Taymiyyah was very critical of Shi'ism. He believed its followers were religiously flawed. His book, Minhaj as-Sunnah an-Nabawiyyah, was a strong criticism of Shia beliefs. He often pointed out similarities between Shi'ites, Christians, and Jews.

Regarding the Shia mourning for Husayn on Ashura, Ibn Taymiyyah believed Husayn's death was an honor from God, not a major tragedy. He argued that such mourning was not taught by Prophet Muhammad.

Christianity

Ibn Taymiyyah wrote strong criticisms against Christians. His work Al-Jawāb al-Ṣaḥīḥ li-man baddala dīn al-Masīh is a detailed response to Christian beliefs. He held strong anti-Christian views.

He issued a fatwa that forbade Muslims from participating in Christian religious events or imitating them. He said it was not allowed to celebrate Christian festivals with special food, clothes, or games.

He also supported the temporary closing of Christian churches in 1299 in the Mamluk Sultanate. He argued that a 600-year-old agreement with Christians, known as the Pact of Umar, had no legal effect because it was written after the time of the Prophet's companions.

Druze

Ibn Taymiyyah considered the Druze to be non-Muslims and said they were "from the most deviant kuffār (infidels)." He believed they should be killed and their property seized. Mamluk and Ottoman rulers often used his religious rulings to justify persecuting the Druze.

Alawites

Ibn Taymiyyah believed that the Alawites were not Shi'ites but heretics outside of Islam. He said they were "more infidel than Jews or Christians" and had caused more harm to Muslims than warring infidels. He ruled that fighting them was a great pious deed.

Non-Muslims

Ibn Taymiyyah strongly opposed borrowing from Christianity or other non-Muslim religions. He believed that Muslim life should be completely different from non-Muslims. He opposed celebrating the Prophet Muhammad's birthday or building mosques around saints' tombs, saying many Muslims didn't know these practices had Christian origins.

Economic Views

Ibn Taymiyyah had interesting ideas about market mechanisms. He 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." He also believed in "fair prices" and "fair profits," implying that anything higher would be wrong. He argued that trade should be fair and just, and people should treat customers with honesty.

Modern Influence

Salafism

Ibn Taymiyyah's call to prioritize the Qur'an and Sunnah over the authority of legal schools has inspired many Islamic reform movements, especially the Salafiyya movement. These movements differ from other Sunnis who stick to the four main legal schools.

He strongly believed that his teachings were the original beliefs of the Salaf (early Muslims). Modern Islamic reform movements see Ibn Taymiyyah as "the architect of Salafism," a symbol for bringing back the traditions of early Islam. Today, Salafi Muslims are the main readers and promoters of his works.

Modern Islamism

Many ideas in modern Islamist movements come from Ibn Taymiyyah. He is highly respected by militant Islamist and Jihadist groups for his 1303 fatwa against the Mongol rulers. He said that it was a duty for "true Muslims" to wage Jihad against the Mongol leaders and any Muslims who accepted their non-Islamic laws. Later Islamist thinkers used this idea to justify fighting against modern governments.

Ibn Taymiyyah also stressed the importance of armed jihad. He believed that fighting jihad was an Islamic duty for all Muslims when under foreign invasion. These ideas were adopted by groups like Al-Qaeda and ISIS to justify their actions.

One of Ibn Taymiyyah's main ideas was dividing the world into different territories:

• The domain of Islam (dar al-Islam), where Islamic law is enforced.
• The domain of unbelief (dar-al-kufr), ruled by non-believers.
• The domain of war (dar al-harb), territory under non-believers who are fighting Islam.

He also created a fourth category, dar al-`ahd, for places like Mardin, where Mongols ruled but many Muslims lived.

Another idea attributed to him is the duty to oppose and kill Muslim rulers who do not follow Islamic law (sharia). Based on this, he declared the Mongol state as unbelievers for not ruling by sharia. He is seen as the "spiritual forefather" of Salafi-Jihadist thought.

Mardin Fatwas and Conference

One of Ibn Taymiyyah's most famous fatwas concerned the city of Mardin, which was under Mongol control. The people of Mardin asked him for a legal ruling. He categorized the territory as dar al-`ahd, similar to a domain of unbelievers. He also declared the Mongol ruler Ghazan and other Mongols who did not fully accept sharia as unbelievers. He called for a defensive jihad to fight the Mongol rulers and anyone who supported them.

In 2010, a group of Islamic scholars at the Mardin conference argued that Ibn Taymiyyah's fatwa about Mardin was misunderstood. They said the original text meant that Muslims living there should be treated according to their rights as Muslims, and non-Muslims according to their rights. They based this on original manuscripts. The conference participants also rejected the idea of dividing the world into domains of war and peace, saying it was only relevant to the circumstances of Ibn Taymiyyah's time and not to modern nation-states.

His Writings

Ibn Taymiyyah wrote a huge number of works, estimated to be between 350 and 700 books and essays. His writings cover a wide range of Islamic sciences. Many of his works are not fully understood yet. In his early life, he focused on theology and using reason to interpret scriptures. Later, he wrote about refuting Greek logic, questioning common practices, and criticizing Christians and Shi'ites. Not all of his works have survived, and his existing works are incomplete.

In the 18th century, Islamic reform movements began to publish and spread his writings, making him one of the most widely read classical Islamic theologians.

Some of His Books and Essays

• A Great Compilation of Fatwa (Majmu al-Fatawa al-Kubra) – A collection of his legal verdicts, in 36 volumes.
• Minhaj as-Sunnah an-Nabawiyyah (The Way of the Prophet's Sunna) – Four volumes, over 2000 pages.
• al-Aqidah al-Waasitiyyah (The Creed to the People of Wāsiṭ)
• Al-Jawāb al-Ṣaḥīḥ li-man baddala dīn al-Masīh (The Correct Response to those who have Corrupted the Religion of the Messiah) – A Muslim theologian's response to Christianity, in seven volumes.
• Darʾ taʿāruḍ al-ʿaql wa al-naql (Averting the Conflict between Reason and Religious Tradition) – Eleven volumes.
• al-Aqeedah Al-Hamawiyyah (The Creed to the People of Hama, Syria)
• al-Asma wa's-Sifaat (Allah's Names and Attributes) – Two volumes.
• Kitab al Iman (Book of the Tenets of Faith)
• as-Sarim al-Maslul 'ala Shatim ar-Rasul (The Drawn Sword against those who insult the Messenger) – Written after a Christian insulted Prophet Muhammad.
• al-Siyasa al-shar'iyya (The book of governance according to the sharia)

Images for kids

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  The Umayyad Mosque, where Ibn Taymiyyah taught lessons.

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  An artist's illustration of Ghazan Khan, a historical figure strongly criticized by Ibn Taymiyyah.

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  The Citadel of Cairo, where Ibn Taymiyyah was imprisoned for 18 months.

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  The Citadel of Damascus, where Ibn Taymiyyah died in prison.

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  The last page of a manuscript of Al-Risala al-Tadmuriyyah (The Palmyran Message) by Ibn Taymiyyah.

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  Talaat Library Manuscript Copy of Ibn Taymiyya's ten-volume magnum opus Darʾ taʿāruḍ al-ʿaql wa-l-naql (Refutation of the contradiction of reason and revelation).

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  Ibn Taymiyyah witnessed many Mongols converting to Islam.

See also

In Spanish: Ibn Taymiyya para niños