Political Thinking of Ibn Taymiyyah

Political cerebration of Ibn TaymiyyahPolitical thinking of Ibn TaymiyyahAbstractThis report is an analysis of the political judgment of IBN TAYMIYYA, in full Taqi-al-din Abu-al-Abbas Ahmed Ibn Ab-Dal-Salam Ibn Abd-Allah Ibn Muhammed Ibn Taymiyyah (1263-1328 CE).He was one of Islams most forceful theologians, bulky Muslim scholar, jurist and logician of his time, he also produced compositiony plant life on these topics. He was also the source of Wahabbiya, a traditionalist feat of Islam. The objective of this research is to show that how Ibn Taymmiyas political theory provided the circumstantial framework for Sunni caliphate theory, shiaite immamaite theory and for the models provided by the different Muslim philosophers and sufists theologians.IntroductionWhen in 1258, the Abbasid dynasty disappeargond and Baghdad was captured by the Mongols, religious legitimacy through the caliphs recognition was no longer an option for the new dynasties. In these circumstamstances, Ibn Tay miyyah attended to give a religious legitimacy to the rulers through the concept of Governance in the pee of sacred fairness (siyasa alshariyya) 1 and principle of religious and political security review that obliges all Muslim to command the good and forbid evil(hisba) 1Meanings of Sacred legalityThe term sacred law is used in the three meanings2The revealed law (al-shar al-munnzal)The interpreted law (al-shar al-muawwal)The perverted law (al-shar al-mubaddal)The revealed lawWhat the prophet (peace be upon him) brought, one has to follow it and whoever disobeys it has to be punished.The interpreted lawThese are the legal opinions of the jurists who bring them by their own reasoning. Nobody is empower to impose it on plenty nor should all community be forbid (to follow) it.The perverted lawIt lies against God and illusionist (Peace be upon him), or against people through false testimony and other things, and of clear injustice.3Importance of government activityIbn Taymiyyah regarded the institution of government as indispensable. Ibn Taymiyyah gives the idea that religion cannot be set up without government and the duty of commanding the good and forbidding evil cannot be discharged without power and authority and this applies to all religious duties for helping those who are wronged and to be punished with the accordance of legal penalties.4Ibn Taymiyyah emphasizes that the essential objective of those in authority (Wilaya) is to improve the material and religious conditions of the people in education for life to come. 5Leader of StateIbn Taymiyyah believes that for appointment to a unexclusive office the most suitable person should be chosen on grounds of relevant competence (quwwah) and integrity (amanah), the two most necessary qualities. However a person possessing both the qualities in equal whole step is difficult to find, therefore a person who will be look as a leader should be a Best Muslim 6Role of governmentIbn Taymiyyah started his book with the following verses of Quran sure Allah commands you to make over trusts to those worthy of them, and that when you judge between people, you judge with justice. for certain Allah admonishes you with what is excellent. Surely Allah is ever Hearing, Seeing. O you who believe, obey Allah and obey the Messenger and those in authority from among you then if you quarrel about anything refer it to Allah and the Messenger, if you believe in Allah and the Last Day. This is best and more likely to (achieve) the end.Ibn Taymiyyah remarks the above Quranic verse, revealed in company with those in authority they should makeover trust to those worthy of them and they should administer justice fairly. 7Ibn Taymiyyah gives the idea on role of government by narrating the following Ahadith of the Prophet (peace be upon him)Everyone of you is a guard, and everyone of you is responsible for his passel the Caliph who rules the people is a sheepman and he is responsible for those whom h e governs the woman is a shepherdess in her husbands house, and she is responsible for the household the youngster is a shepherd in regard to his fathers wealth, and he is responsible for the gold at his disposal the slave is a shepherd as regards to his surmounts possessions, and he is responsible for these possessions. Lo Every one of you is a shepherd and every one of you is responsible for his flock(Sahihayn Hadith).Any shepherd to whom Allah has entrusted his flock who dies one day, after having cheated his subjects (but without repenting of his faults), Allah will not allow him to breathe the sense of smell of Paradise.(Sahih Muslim).Ibn Taymiyyah explained the ahadith as Creatures are the servants of Allah, and viceroys represent Allah among his servants they are the overseers of these servants they occupy a slope similar to that of the two partners in relation to each other they deal of the function of the viceroy and of the legal vocalism. When the custodian or the legal representative deputizes some of his power to another man, when he could have delegated it to a man more expert in commerce or in the politics of lands and buildings, or when he sells the goods at a low price, and a emptor willing to pay a higher price is available, then this custodian or legal representative has cheated the man who entrusted him with his affairs. More especially if there was between the custodian and the delegate a whizship or relationship. The custodian would then hate the appointed delegate and disdain him and consider that the delegate has cheated him to do a favor to a relative or friend of his. 8According to Ibn Taymiyyah rulers duty to prepare the people spiritually for the life hereafter .The state leader should be commanding good and forbidding evil and he along with his subordinates should always be guided by the demands of Quran and Sunnah. But if government does not realize how to apply the teachings of Islam to the particular problem, he must consult the advice of the Ulema.9It is evident harmonise to Ibn Taymiyyah, the aim of the government is to try to reform the religious life of the people, differently the people will be at great lossand would not proceeds by what they may enjoy in this world. Also, a reformation of the terrestrial affairs is necessary for the establishment of the Religion.10ConclusionAccording to Ibn Taymiyyah Moslem state is based on the idea of public trustIslamic state meant to be run by the consultationThe main remnant of Islamic state is to enforce shariyahThe Leader of the Islamic state should be the Best MuslimAnarchy is preferable to authorityBaber Johansen, A perfective aspect Law in imperfect society, (London I.B. Tauris, 2008) p.261Baber Johansen, A perfect Law in imperfect society, (London I.B. Tauris, 2008) p.264Majm Fatw, 3268 cf. Wsiiyya (Introduction), p.2930.Ibn Taymiyyah, al-siyassa al-shariyah (cairo dar al-shab 1971),p.185Ibn Taimiyah, Al-Siyasah al-Shariyah, op. cit., p. 36 Cf. Ibn Taimiyah, al-Siyasah al-Shariyah, op. cit., pp. 25-33Ibn taymiyya,al siyassa al sahriyah (cairo dar al-shab 1971),p.12Ibn Taymiyyah, al-siyassa al-sahriyah (cairo dar al-shab 1971),p.21(ibid ,p55)Ibn Taymiyyah, al-siyassa al-sahriyah (cairo dar al-shab 1971),p.32