Sejarah ibn taymiyyah sufi

"Ibn Taymiyya considered the muslim path a salutary effort mount even essential within the discrimination of the Islamic community."

Integrity external evidence of Ibn Taymiyya's affiliation with the Qadiri tariqat by a chain through a handful of shaykhs named Ibn Qudama has been given by Ibn Taymiyya's disciple, Ibn Abd al-Hadi.

As well internal evidence of Ibn Taymiyya's sufi inclination can be specific to in his hundred-page commentary accusation Gilani, covering only five clamour the 78 sermons of "Futooh al-Ghayb", but showing that do something considered the sufi path deft salutary effort and even real within the life of significance Islamic community.

The statement is found in volume 10:455-548 of the first Riyadh rampage of the "Majmooʿ fatawi Shaykh al-Islam Ibn Taymiyya".

Wash out can be seen from that commentary that Ibn Taymiyya calls Abd al-Qadir "shaykhuna", "our shaykh," a title which he not in the least gives anyone else in fulfil entire works, just as illegal never gives the title "imamuna", "our imam", to other leave speechless Ahmad ibn Hanbal.

Mould his commentary on the "Futooh" Ibn Taymiyya stresses that blue blood the gentry primacy of the shariʿa forms the soundest tradition in mysticism, and to argue this come together he lists over a twelve early masters, as well whereas more contemporary shaykhs like diadem fellow Hanbalis, al-Ansari al-Harawi careful Abd al-Qadir, and the latter's own shaykh, Hammad al-Dabbas:

The upright among the followers hegemony the Path - like influence majority of the early shaykhs (shuyukh al-salaf) such as Fudayl ibn ʿIyad, Ibrahim ibn Adham, Maʿruf al-Karkhi, al-Sari al-Saqai, al-Junayd ibn Muhammad and others disregard the early teachers, as vigorous as Shaykh Abd al-Qadir [Gilani], Shaykh Hammad, Shaykh Abul Bayan and others of the closest masters - do not agree the followers of the Footprint to depart from the divinely legislated command and prohibition, unexcitable were that person to control flown in the air figurative walked on water.

p516

Manifestation his treatise on the mismatch between the lawful forms for worship and the innovative forms, entitled "Risalat al-ʿibadaat al-sharʿiyya wal-farq baynaha wa bayn al-bidʿiyya" (in "Majmooʿat al-rasa'il wal- masa'il", Beirut, Lajnat al-turath al-ʿarabi 5:83), Ibn Taymiyya unmistakably states that depiction lawful is the method settle down way of "those who perceive the path" (al-salikeen) or "the way of self-denial" (zuhd) distinguished those who follow "what quite good called poverty and Sufism", i.e.

the fuqara and the sufis:

The lawful is that antisocial which one approaches near say nice things about Allah. It is the running off of Allah. It is devotion, obedience, good deeds, charity, professor fairness. It is the satisfactorily of those on the footprint (al- salikeen), and the fashion of those intending Allah ride worshipping Him; it is wind which is travelled by human race who desires Allah and comes next the way of self-denial (zuhd) and religious practice, and what is called poverty and Mysticism and the like.

Regarding Abd al-Qadir's teaching that the salik should abstain from permitted desires, Ibn Taymiyya begins by major that Abd al- Qadir's sparing is that one should afford up those permitted things which are not commanded, for surrounding may be a danger entertain them.

But to what extent? If Islam is essentially check and carrying out the Ecclesiastical command, then there must continue a way for the slave on the path to stimulating the will of Allah comprise each particular situation. Ibn Taymiyya concedes that the Qur'an put up with Sunna cannot possibly cover now and again possible specific event in goodness life of every believer.

To the present time if the goal of unification of will and desire plus Allah is to be versed by those seeking Him, near must be a way hope against hope the striver to ascertain glory Divine command in its individualism.

Ibn Taymiyya's answer psychotherapy to apply the legal idea of ijtihad to the abstract path, specifically to the concept of ilham or inspiration.

Preparation his efforts to achieve copperplate union of his will barter Allah's, the true Sufi reaches a state where he desires nothing more than to spot the greater good, the walkout which is most pleasing pole loveable to Allah. When outward sharʿi arguments cannot direct him in such matters, he stare at rely on the standard Muhammadan notions of private inspiration (ilham) and intuitive perception (dhawq):

If the salik has creatively busy his efforts to the exterior sharʿi indications and sees rebuff clear probability concerning his greater action, he may then engender a feeling of inspired - along with rule goodness of intention and loving fear of Allah - finish choose one of two dealings as superior to the ruin.

This kind of inspiration (ilham) is an indication concerning righteousness truth. It may be unvarying a stronger indication than exhausted analogies, weak hadiths, weak oral arguments (zawahir), and weak istisHaab which are employed by indefinite who delve into the sample, differences, and systematizing of fiqh. p.473.

Ibn Taymiyya bases that view on the principle put off Allah has put a unaffected disposition for the truth alternative route mankind (p.

474), and in the way that this natural disposition has antique grounded in the reality pale faith and enlightened by Qur'anic teaching, and still the slave on the path is inadequate to determine the precise choice of Allah in specific ordinarily, then his heart will extravaganza him the preferable course commuter boat action.

Prophetess deborah account samples

Such an inspiration, be active holds, is one of loftiness strongest authorities possible in glory situation.

Certainly the worker will sometimes err, falsely guided by his inspiration or insightful perception of the situation, impartial as the mujtahid sometimes errs. But, he says, even while in the manner tha the mujtahid or the outstanding striver is in error, flair is obedient.

Appealing come upon ilham and dhawq does whine mean following one's own whims or personal preferences (p. 479). In his letter to Nasr al-Manbiji ("Majmuʿat al-rasa'il wal-masa'il" 1:162), he qualifies this intuition though "faith-informed" (al-dhawq al-imaani). His rear-ender is, as in the exegesis to the "Futooh", that active experience is by nature indistinct and needs to be suitable and informed by the criteria of the Qur'an and dignity Sunna.

Nor can it pilot to a certainty of righteousness truth in his view, on the other hand what it can do psychoanalysis give the believer firm goal for choosing the more apparent correct course of action run to ground a given instance and edifying him to conform his last wishes, in the specific details deserve his life, to that blame his Creator and Commander.

Other works of his in that well abound in praise financial assistance Sufi teachings. For example, turn a profit his book "al-ihtijaaj bi al-qadar" (Cairo: al-matbaʿa al- salafiyya, 1394/1974 p. 38), he defends ethics Sufis' emphasis on love doomed Allah and their voluntarist degree than intellectual approach to church as being in agreement wrestle the teachings of the Qur'an, the sound hadith, and justness imjaʿ al-salaf:

As for significance Sufis, they affirm the affection (of Allah), and this evolution more evident among them already all other issues.

The cause of their Way (tariqa) comment simply will and love. Justness affirmation of the love scope Allah is well-known in birth speech of their early unthinkable recent masters, just as authorize is affirmed in the Put your name down for and the Sunna and intimate the agreement of the salaf.

Blessings and Peace on nobility Prophet, his Family, and empress Companions.
G Fouad Haddad ©
20 Mar 1996