Political Thought of Ibnu Taimiyah. Gonda Yumitro. His biography.
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Some other political issues in his time were treachery of the Fatimites in their alliance with the crusaders against the Islamic state, the conflict with the christian invander, corruption of kings and rulers, and their distance from Islam, and the spread of rigid blind-followingof Madhhabs causing deep sectarian divides
Ibn Taymiyyahpassedawaywhile in prisonintheyear 728H. His funeral wasone of therarefuneralslikethat of Imam Ahmed Ibn Hambal, whousedtosay, 'Saytothepeople of bidah, 'Betweenus and betweenyou are thefunerals.’ Al-Bazzarsays, 'Once thepeoplehadheard of hisdeath,not a single person in Damascuswhowasabletoattendtheprayer and wantedto, remaineduntil he appeared and took time outforit. As a result, themarkets in Damascuswereclosed and alltransactions of livelihoodwerestopped. Governors, heads, scholars, juristscameout. Theysaythatnone of themajority of thepeoplefailedtoturn up, accordingto my knowledge - exceptthreeindividuals; theywerewellknownfortheirenmityfor Ibn Taymiyyah and thus, hidawayfromthepeopleout of fearfortheirlives.' [Al-A'lam al-'Aliyyah, p.82-83]
was a great Islamic scholar, jurist, theologian and logician of his time and produced work on many topics. He wrote more than 500 books
Politics and leadership is a part of religion where religion will be thoughly implemented without the existence of leadership.
To elect such great leader, IbnTaymiyyah says that it is to be decided by consensus of an electoral body, ahl al-hall wa’l-‘aqd (those empowered to bind and loose) and finally the choice should not be imposed on public rather presented for ratification. Ultimate power of choice of leadership rests with the public. Just as any contract, neither side should be under compulsion.
The most important what he explain about the leader is the hadits of prophet Muhammad,
In his opinion, Quran neither prescribes any specific form of the government, nor it explicitly say anything concerning the question of succession. The Quran also does not lay down any number of the Amirs (rulers)
The state is only the tool to make the moslems become closer to Allah so they can bring the islamic values such as justice, brotherhood, security, obidience, law enforcement, peace, etc within their daily life. So that, state should manage the jihad, zakat, and force all of the criminality actions.
In this case, nationalisme is compatible with the islamic principles which demand the unity among moslems.
In his opinion, he believed that excessive insistence on political unity can be harmful on the Islamic community. The community held together only through political or military is not truly united.
In term of solving the society problems, he demands jihad. Ibn Taymiyyah defined jihād "as the struggle to remove fitnah and until the religion, all of it, is for Allah“.