By Professor Ovamir Anjum
ISBN-10: 1107014069
ISBN-13: 9781107014060
In a revisionist account of the heritage of Islamic political suggestion from the early to the overdue medieval interval, this ebook specializes in the idea of Ibn Taymiyya, probably the most tremendous theologians of his day. the normal bills of Sunni political background often finish with the classical interval and thereby pass over Ibn Taymiyya's contribution. This unique learn demonstrates how his impact shed new mild at the complete trajectory of Islamic political inspiration. even supposing he didn't reject the Caliphate perfect, as is usually believed, he however noticeably redefined it through turning it right into a rational political establishment meant to serve the neighborhood (umma). via artistic reinterpretation, he deployed the Qur'anic notion of fitra (divinely endowed human nature) to middle the group of believers and its common sense studying of revelation because the optimum epistemic authority. during this means, he subverted the elitism that had develop into ensconced in classical theological, felony, and non secular doctrines, and attempted to restore the ethico-political, instead of strictly criminal, size of Islam. In its reassessment of Ibn Taymiyya's paintings, this ebook marks a huge departure from conventional interpretations of medieval Islamic concept
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Extra info for Politics, Law, and Community in Islamic Thought: The Taymiyyan Moment
Example text
As the ninth-/ifteenth-century Cairean historian Maqrı3zı3 notes, since the rise of the Ashʿarı3 school, the next major event in Sunni Islam was its critique by Ibn Taymiyya, who “championed the school of the salaf and did his utmost to refute the Ashʿarı3 school,” and as a result, “people were divided into two groups”: A group that followed him, relied upon his views, acted in accordance with his opinions, held him as Shaykh al-Isla4m and the most prominent preserver of the Islamic umma. The other group declared him to be a heretic, a deviant, 39 40 41 See G.
Al-Sayyid, Al-Jama4ʿa wa ’l-mujtamaʿ wa ’l-dawla [Da4r al-Kita4b al-ʿArabı3, 1997], 37–8). In the sense that the modern legal profession cannot claim to be the only moral voice in the society, and, to take the American case, is formally independent of politics (as a different branch of government) but also subservient to it (for the sovereignty belongs to the people and represented through politics). 24 Introduction An excellent and perhaps the only modern study to explore attempts by medieval legal theorists to demarcate the line dividing the authorities of jurists and rulers is Sherman Jackson’s study of the late medieval Egyptian Ma4likı3 jurist Shiha4b al-Dı3n al-Qara4fı3 (d 684/1285).
Early Islam bequeathed to the classical world its 98 A. K. Reinhart, Before Revelation: The Boundaries of Muslim Moral Thought (SUNY Press, 1995), 5. Introduction 33 moral world, language of discourse, religious doctrines, political conditions, a blossoming legal tradition, and most of all, the powerful memory of a golden age, which classical Muslims, on the whole, neither wished nor managed to transcend (Chapter 2). Nor do I wish to challenge the thesis of failure; one could complain about the intractability of measures of success and point out the adaptive genius of Islamic societies, as well as the many anachronisms involved in assigning the blame.
Politics, Law, and Community in Islamic Thought: The Taymiyyan Moment by Professor Ovamir Anjum
by Anthony
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