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Journal ArticleDOI

Some Remarks on Ibn Taymiyyaʼs Acquaintance with Imāmī Shīʿism in light of his Minhāj al-sunna al-nabawiyya

Roy Vilozny1
07 Oct 2020-Der Islam (De Gruyter)-Vol. 97, Iss: 2, pp 456-475
TL;DR: In this article, the authors argue that the juxtaposition of Ibn Taymiyya's portrayal of Immī Shīʿism in Minhāj al-sunna with both the information in Imāmī Shiʿi sources reveals that he had a comprehensive acquaintance with a variety of Shíʿī tenets and historical developments.
Abstract: Abstract Minhāj al-sunna al-nabawiyya fī naqḍ kalām al-shīʿa al-qadariyya is Ibn Taymiyyaʼs (d. 728/1328) famed voluminous response to Minhāj al-karāma fī maʿrifat al-imāma, a significantly shorter treatise by his Imāmī contemporary, al-ʿAllāma al-Ḥillī (d. 726/1325). Focusing on parts of Minhāj al-sunna in which Ibn Taymiyyaʼs perception of Imāmī Shīʿism comes to the fore, this article sets out to evaluate to what extent his criticism of this manifestation of Islam was founded. Despite the obvious polemical nature of this work, I argue that the juxtaposition of Ibn Taymiyyaʼs portrayal of Imāmī Shīʿism in Minhāj al-sunna with both the information in Imāmī Shīʿī sources until his time and current academic research on Shīʿism reveals that he had a comprehensive acquaintance with a variety of Shīʿī tenets and historical developments. This observation is particularly interesting and important in view of al-Ḥillīʼs alleged dismissive reaction to Ibn Taymiyyaʼs counterwork and the general contemptuous attitude toward Minhāj al-sunna in Imāmī scholarly circles.
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MonographDOI
28 May 2007
TL;DR: In this paper, a comprehensive study of Muslim jurist Ibn Taymiyya's (d. 1328) theodicy of perpetual optimism exposits and analyses his writings on God's justice and wise purpose, divine determination and human agency, the problem of evil, and juristic method in theological doctrine.
Abstract: This comprehensive study of Muslim jurist Ibn Taymiyya’s (d. 1328) theodicy of perpetual optimism exposits and analyses his writings on God’s justice and wise purpose, divine determination and human agency, the problem of evil, and juristic method in theological doctrine.

69 citations


"Some Remarks on Ibn Taymiyyaʼs Acqu..." refers background in this paper

  • ...It is noteworthy, however, that Ibn Ḥajarʼs depiction of al-Ḥillīʼs reaction sits well with his unsympathetic biography of Ibn Taymiyya in al-Durar al-kāmina, see Hoover 2007, 47 (note 119). works....

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  • ...…the most evil among the community – are the worst.11 7 See Ibn Taymiyya (1962), Minhāj al-sunna, 1, 4 and al-Ḥillī (1962), Minhāj al-karāma, 77‒78; on the Shīʿī politics of Öljeitü Khudābanda who converted to Shīʿism in 709/1310, see Hoover 2007, 10, Laoust 1965, 257‒258, and Schmidtke 1991, 23‒32....

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  • ...On this “three-fold typology on Godʼs justice” see Hoover 2007, 212‒224; see in addition the sections on the limits that God sets and His rights in Bori 2016, 11‒19. hence the role of the hidden Imam as a divine favor would be redundant.65 This argument may sound reasonable to those familiar with…...

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  • ...2 Hoover 2007, mainly chapters 2‒4 that deal with the characteristics of Ibn Taymiyyaʼs theodicean worldview on the basis of parts from Minhāj al-sunna....

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Book
01 Jan 1939

32 citations


"Some Remarks on Ibn Taymiyyaʼs Acqu..." refers background in this paper

  • ...…(1962) Minhāj al-sunna, 1, 66‒67, where Ibn Taymiyya describes a discussion he had with a prominent Shīʿī scholar (baʿḍ akābir shuyūkhihim) and Laoust 1939, 93‒100; see in addition al-Jamil 2010, 229‒231 and Winter 2000, 149‒182. tion.36 Ibn Taymiyya starts off with an argument to which I…...

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  • ...According to Laoust 1939, 98‒100, Ibn Taymiyyaʼs treatment in Minhāj al-sunna of the major themes that were disputed between him and al-Ḥillī, most notably those revolving around the question of Imāma, laid the doctrinal foundations for all his later writings on related subjects....

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  • ...…to distinguish this general concept from the Shīʿī Imams — as the proxy (wakil), guardian (walī) and partner (sharīk) of his community; see in addition Laoust 1939, 99, where Laoust further describes Ibn Taymiyyaʼs perception of the imamʼs role to maintain justice according to the prescriptions of…...

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  • ...34 In Laoust 1939, 94, Laoust remarks that Ibn Taymiyya would rarely mention a book that he had not read....

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  • ...See in addition Laoust 1939, 93‒94 (and note 1 on page 94), where the importance of heresiography in Ibn Taymiyyaʼs formation and his close familiarity with the works of al-Ashʿarī, Ibn Ḥazm and al-Shahrstānī are discussed. miyya briefly describes one of the most important shifts in the evolution…...

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Book
01 Jan 1978

17 citations


Additional excerpts

  • ...31 See Ibn Taymiyya (1962) Minhāj al-sunna, 1, 45‒47; cf. McDermott 1978, 2‒3....

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01 Jan 2010
TL;DR: Ibn Taymiyya's most scathing critique of al-Hilli, Minhdj al-sunna al-nabawiyya fi naqd kaldm al-ShVa al-Qadariyya as mentioned in this paper, was written in response to MinhDJ al-kardma fi ma'rifat al-imdma by the prominent Shi'i scholar, Hasan ibn Yusuf ibn al-Mutahhar al-Allama alHilli (d. 726/1325).
Abstract: Ibn Taymiyya’s most scathing critique of ImamI Shi'a, Minhdj al-sunna al-nabawiyya fi naqd kaldm al-ShVa al-Qadariyya, was written in response to Minhdj al-kardma fi ma‘rifat al-imdma by the prominent Shi‘i scholar, Hasan ibn Yusuf ibn al-Mutahhar al-‘Allama al-Hilli (d. 726/1325). Ibn Taymiyya’s extended response highlights the contested nature of religious authority and the dynamic relationships of power between Sunni and Shi’i scholars during this period, a time when Shi‘i scholars participated in Syrian scholarly circles and authored works that would provide the foundations for later Shi‘i intellectual history. While this was Ibn Taymiyya’s first direct response to a work by a Shi’i ‘dlim, it was not the only treatise in which he attempted to counteract what he perceived to be a Shi’i threat to the purity of Islam. Ibn Taymiyya’s opposition to the Shi’a was not only part of his lifelong crusade against bid‘a (innovation), but also a response to specific historical circumstances and, in particular, to the ilkhanid sponsorship of the Shi’a. Furthermore, the refutation of al-’Allama al-Hilli by Ibn Taymiyya reflects the accessibility and availability of Shi’i works within the medieval Sunni scholarly community.

13 citations