Who was Tariq Shah Waliyyullah Ad-Dehlawi?

Early Life and Background

Shah Waliullah ad-Dehlawi (1703–1762 CE) was one of the most influential Muslim scholars of the Indian subcontinent whose work shaped Islamic thought, education, reform, and spirituality in South Asia. Wikipedia+2ukm.my+2
He was born on 21 February 1703 (4 Shawwal 1114 AH) in Phulat (near Muzaffarnagar, in present-day Uttar Pradesh, India). ukm.my+1 His father, Shah Abdur Rahim, was a respected scholar and Sufi who founded the Madrasa Rahimiyya in Delhi, and who participated in the compilation of the Fatawa Alamgiri. Wikipedia+2tariqshahwaliullah.blogspot.com+2 Shah Waliullah inherited a rich intellectual and spiritual heritage: a family steeped in the Hanafi school of jurisprudence, the Naqshbandi Sufi order, and an environment that combined scholarship, spirituality and reforming zeal. ukm.my+1

From an early age, Waliullah displayed remarkable scholastic ability. According to accounts, he memorised the Qur’an by the age of seven. tariqshahwaliullah.blogspot.com+1 After his father’s death when Shah Waliullah was still in his late teens, he took over teaching at his father’s madrasa and continued his scholarly work. tariqshahwaliullah.blogspot.com

Scholarship and Reform Vision

Shah Waliullah’s scholarly output was vast: he wrote more than 50 works in Arabic and Persian across disciplines including Qur’anic exegesis, hadith, jurisprudence, theology (kalam), Sufism (tasawwuf), and Islamic philosophy. ukm.my+1

His major work, Hujjat Allah al‑Baligha (“The Conclusive Argument from God”), is considered by many to be his magnum opus. In it he seeks to connect the divine statutes of Islam with human nature and reason, and explain the underlying wisdom (hikmah) of the sharia. Wikipedia+1

In his intellectual and reform agenda, Shah Waliullah argued for:

• A return to the primary sources of Islam — the Qur’an and Sunnah — rather than blind reliance (taqlid) on inherited scholastic traditions. Wikipedia+1

• The practice of ijtihad (reasoned interpretation) where appropriate, especially in the context of changing social and political conditions. Wikipedia

• Plausible dialogue and reconciliation between different madhhabs (legal schools), particularly the Hanafi and Shafi‘i schools. Wikipedia+1

• A critique of certain Sufi practices that he viewed as innovations (bid‘ah), while at the same time affirming the spiritual core of Sufism when aligned with the Qur’an and Sunnah. Thai Journal Online+1

• An active engagement with the social, political and economic conditions of the time — Shah Waliullah believed that revival of the ummah required not only spiritual renewal, but also reform of social justice, governance and economic ethics. tariqshahwaliullah.blogspot.com

Travel to Hijaz and Spiritual Development

One of the key turning points in his life was his journey to the Hijaz (Mecca and Medina) around 1732 CE, where he spent more than a year. During this sojourn he studied under scholars of the Hejaz, strengthened his chain of transmission in hadith, immersed himself in Sufi spiritual practice, and experienced several spiritual—what might be called mystical—phenomena. Wikipedia+1

These experiences strengthened his conviction that the reform of Indian Muslim society required integrating both external knowledge (Islamic sciences) and internal spiritual renewal. His later works reflect a refined synthesis of jurisprudence, theology, spiritual psychology and practical ethics.

Impact and Legacy

Shah Waliullah’s influence extends far beyond his own lifetime and locality. Some of his key legacies include:

• His students and his school of thought (often referred to in scholarly literature as tariqah al-Dihlawi) became foundational for later reform movements in South Asia. University of Malaya Journal

• His emphasis on purifying Muslim practice from non-Islamic accretions, reinforcing Sunnah-based Sufism, and re-anchoring Muslim identity in changing colonial conditions inspired later scholars such as Sir Syed Ahmad Khan, Muhammad Iqbal and Abul Aʿla Mawdudi. University of Malaya Journal+1

• His works continue to be studied in Islamic seminaries (madrasas) across the Indian subcontinent and beyond, influencing both traditional and reformist currents.

• In academic history of Islam in South Asia, he is regarded as a mujad­did (renewal-figure) of the 18th century — someone who endeavoured to “revive” Islam in a time of decline and degeneration. Wikipedia

Context: The Muslim World of His Time

Shah Waliullah lived in a period of significant transition for South Asian Muslims: the decline of the Mughal Empire, the rise of regional powers, increasing European colonial influence, and socio-religious crises within Muslim society. tariqshahwaliullah.blogspot.com

He witnessed internal fragmentation among Muslims, moral decline, neglect of knowledge and spirituality, and the intrusion of un-Islamic customs and Hindu influence in some areas. Against this backdrop, he felt the urgency of reform — not merely theological annotation but a comprehensive revival of Muslim community life. His writings often address not just theological issues but also governance, economy, taxation, caliphate, and the relationship between Muslims and non-Muslims in multi-faith context.

Criticisms and Complexities

As with any major reformer, Shah Waliullah’s legacy is complex and sometimes contested. Some scholars note that while he called for reform of Sufism, he did not reject Sufism altogether; others argue he remained within the Hanafi-Maturidi tradition and did not advocate radical theological shifts. His views on politics and jihad have also been subject to critical scrutiny. For example, one quote attributed to him (as found in an online quote-archive) states:

“It has become clear to my mind that the kingdom of heaven has predestined that kafirs should be reduced to a state of humiliation and treated with utter contempt…” Quote.org

This and similar statements, though contested in authenticity and context, have caused modern scholars to reflect on his views from a historical-critical lens. Moreover, given the diversity of Muslim thought in South Asia (Sunnis, Shias, Sufis, Ahl-Hadith, Deobandis, Barelvis), his eclectic approach means different groups interpret his teachings in different ways (sometimes as a reformer, sometimes as traditionalist, sometimes as bridging figure).

Why He Matters Today

• In today’s global Muslim community, issues of reform, authenticity of practice, intellectual renewal, and response to colonial/post-colonial conditions remain relevant. Shah Waliullah’s methodology — combining rigorous scholarship, spiritual depth, social analysis and practical reform — offers a model for tackling contemporary challenges.

• For South Asian Muslims in particular, his legacy provides a historical framework for understanding how Islamic thought engaged with colonial decline, internal degeneration and external threats.

• Educationally, his works encourage a balance between ilm (knowledge) and amal (action), between textual learning and spiritual interiority — something many modern Islamic educators strive for.

• Inter-faith and multi-cultural societies can also learn from his attempt to contextualise Islamic teachings without abandoning their principled core: he engaged with the realities of his time (Indian plural society) rather than retreating into isolation.

Conclusion

Shah Waliullah ad-Dehlawi was more than a scholar; he was a reformer, spiritual guide, philosopher, jurist and educator. In a time when the Muslim world of South Asia faced enormous challenges, he offered a vision: of returning to the Qur’an and Sunnah, of learning and spiritual growth, of social justice and collective renewal. His life and works remain a testament to the possibility of thoughtful, rooted reform — reform grounded in tradition yet responsive to the needs of changing times.

While modern readers must critically assess his views (including those coloured by his context), his legacy remains rich: as a bridge between classical Islamic sciences and modern challenges, as a voice for revival, and as a model of scholar-reformer engaged deeply with both the world of ideas and the realities of his society.

Kitab At‑Tasawwuf in Majmu‘ al‑Fatawa of Ibn Taymiyyah

Introduction

Ibn Taymiyyah (Taqī al‐Dīn Aḥmad ibn ʿAbd al‐Ḥalīm, died 728 AH / 1328 CE) is one of the most influential scholars of classical Islam, particularly noted in Hanbali jurisprudence, theology (aqīdah), prophetic tradition (ḥadīth), and also in his critiques and appreciation of certain aspects of taṣawwuf (often translated "Sufism" or mystical Islam). One of his major works is Majmuʿ al‑Fatāwā (“Collection of His Fatwas / Verdicts”), a comprehensive compendium of his legal, theological, and spiritual rulings, answers, and treatises. Within Majmuʿ al‑Fatawa there is a section or volume dealing with At‑Tasawwuf, “Sufism,” where Ibn Taymiyyah expresses measured judgments—acceptance of some aspects, criticism of others—and provides guidance on the proper path of spiritual conduct in light of the Sharīʿah (law) and the Qurʾān & Sunnah.

This article explores that section: what Ibn Taymiyyah means by taṣawwuf, his categories of Sufis, his criticisms, and what he affirms; and finally, why his treatment remains relevant.

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What is Taṣawwuf according to Ibn Taymiyyah

First, it is important to clarify that for Ibn Taymiyyah taṣawwuf is not a monolith. It is a broad term that can include a wide range of spiritual practices, inner states, terminologies, and group affiliations. Some of these are entirely consonant with the Sharīʿah; others are innovations (bidʿah) or even deviations that lead away from proper belief or practice.

In Majmuʿ al‑Fatawa, Ibn Taymiyyah often treats taṣawwuf and spiritual wayfaring (sulūk) as related but not identical. While some mystical or spiritual practices can help purify the heart, practice remembrance (dhikr), repentance (tawbah), asceticism (zuhd), etc., these must always be in conformity with revealed sources.

He is especially critical towards practices or beliefs among some Sufi groups which, in his view, contravene the Qurʾān or Sunnah: for example hyperbole in utterances (intoxication language), pantheistic ideas, or innovations in ritual or belief without basis.

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Ibn Taymiyyah’s Categories of Sufis

In Majmuʿ al‑Fatawa, Ibn Taymiyyah divides Sufis into (at least) three categories, according to how closely their spirituality aligns with Sharīʿah and sound belief. Sunnah Muakada

1. Sufis who are “masha’ikh al‑Islām, followers of Kitāb and Sunnah, Imams of Guidance
   These are early Sufi figures whom Ibn Taymiyyah praises. Examples: Fudayl ibn Iyād, Ibrahim ibn Adham, Sahl al‑Tustarī, Abu Sulaymān al‑Dārānī, Sari al‐Saqaṭī, al‑Junayd al‑Baghdādī, Bishr al‑Ḥāfī, etc. He commends them because they preserved discriminative judgment (ḥaṣb al‑ḥadīd), did not abandon the Sharīʿah even in mystical states, didn’t indulge in practices he judged to be excessive, etc. Sunnah Muakada

2. Sufis whose mystical states (like fanāʾ, sukr, intoxication, etc.) sometimes led them into loss of discrimination
   In these cases, the individuals may have uttered things or done things under mystical experiences that were later regretted or corrected. Their experiences are not wholly rejected, but Ibn Taymiyyah insists on caution: spiritual states must not contradict belief, must not lead to shirk or excess, and must remain under the discipline of the Sharīʿah. Sunnah Muakada

3. Sufis whose practices or beliefs have drifted into innovations or error
   These are the Sufis or spiritual groups whose practices, terminologies, or claims Ibn Taymiyyah finds problematic, especially when they involve beliefs not supported by the Qurʾān, or claims of union with God (wḥdat al‐wujūd), excessive veneration of saints, etc. He is strict about rejecting practices which, in his view, cross the line into what the Sharīʿah prohibits.

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What Ibn Taymiyyah Affirms

While critical in many respects, Ibn Taymiyyah does not reject spirituality outright. Here are what he affirms and recommends, as drawn from the At‑Taṣawwuf section in Majmuʿ al‑Fatawa:

• Purification of heart: sincerity (ikhlāṣ), discipline of the inner self (nafs), combating pride, envy, hypocrisy.

• Acts of remembrance (dhikr), supplication (duʿāʾ), repentance (tawbah), patience (ṣabr), trust in God (tawakkul). These are essential and are praised when done according to the Qurʾān & Sunnah.

• Ascetic elements: detachment from worldly vanities if they distract from obedience; simplicity of lifestyle; focusing on the Hereafter.

• Guidance of people of knowledge (ulamāʾ) and following them, provided they adhere to correct belief and practice.

These he sees not as optional luxuries, but as parts of what it means to be a believer — though the forms, expressions, and limits differ among individuals.

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What Ibn Taymiyyah Criticizes

In Majmuʿ al‑Fatawa Ibn Taymiyyah is quite direct about what he deems problematic among some Sufi practices:

• Innovative rituals or customs that have no grounding in scriptural texts.

• Ambiguous or extravagant statements made during spiritual states which may suggest something contrary to belief (like incarnation, union in ways that compromise Tawḥīd).

• Language of intoxication (sukr) when taken literally or improperly—he critiques those who boast of being spiritually “drunk” to the point of losing proper speech or judgment.

• Over‑veneration of saints, excessive visitation of tombs, or seeking intercession in ways he judged to be beyond what was permissible, especially if inflating the status of saints in a way that diminishes the direct servitude owed to God alone.

• Separation from Sharīʿah in spiritual practice: if spiritual claims lead someone to abandon or neglect the outward obligations, or justify disobedience, this is unacceptable.

Ibn Taymiyyah’s overall standard is always: beliefs or practices must not conflict with Qurʾān and Sunnah; spiritual states do not excuse violation of sharīʿah.

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Methodology and Epistemology

How does Ibn Taymiyyah arrive at his judgments in Majmuʿ al‑Fatawa (including on tasawwuf)? Some features:

• Use of nas (scriptural texts)—Qurʾān and authentic ḥadīth as foundational. He repeatedly refers back to texts to judge beliefs or practices.

• Historical analysis: examining how earlier Sufis lived, what they said, how their disciples received them, whether there was consensus or controversy.

• Reason and analogy: when scriptural text is silent or ambiguous, he uses reasoning (qiyās), analogy, and the principle of public welfare (maḍāriʿ) in fatwas.

• Empirical / practical orientation: Ibn Taymiyyah often notices how ideas play out in practice: whether they help people, whether they lead to confusion, deviation, or benefit. His criticism is not purely theoretical.

Scholars who study Majmuʿ al‑Fatawa note that in his fatwas on tasawwuf, Ibn Taymiyyah shows awareness both of the value of spiritual striving and also the dangers of its excesses. Repositori UIN Alauddin Makassar+2Sunnah Muakada+2

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Significance and Impact

Why is Ibn Taymiyyah’s treatment of taṣawwuf in Majmuʿ al‑Fatawa significant?

1. Provides a balanced critique
   In an era when many debates about mysticism, saint veneration, or mystical philosophies are polarized, Ibn Taymiyyah’s work is often cited by those on both sides: those defending orthodox mystical practice (within limits), and those who argue against what they see as excesses or innovations.

2. Influence on later scholars
   His fatwas, especially about proper spiritual conduct, intercession, saint veneration, and purifying the heart, have shaped much of later Salafi and reformist thought. Many modern writers refer to his Majmuʿ al‑Fatawa when discussing what is valid or invalid in mystical/spiritual path.

3. Guidance for practitioners
   For Muslims interested in spirituality, Majmuʿ al‑Fatawa offers concrete criteria: which states or practices to embrace, which to avoid; emphasizing that spiritual striving is not separate from correct belief and practice.

4. Defending Tawḥīd and Sunnah
   Ibn Taymiyyah emphasizes that in all spiritual states and experiences, the foundational obligations—belief in one God, following the Prophet’s Sunnah, upholding the rights of scholars, etc.—must not be compromised. The tasawwuf that ignores that is, in his view, spiritually dangerous.

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Criticisms and Tensions

While many find Ibn Taymiyyah’s approach clarifying, there are also critiques and challenges:

• Some argue that his rejection of certain mystical expressions overlooks or undervalues their symbolic or metaphorical nature in classical Sufi literature.

• Others believe that his categorization sometimes oversimplifies spiritual diversity, especially among non‑Sufi movements or local Sufi orders.

• Tension exists regarding what counts as “innovation”—since community practice and historical developments can blur lines, what is deemed bidʿah by Ibn Taymiyyah may be defended by others as legitimate variation.

These tensions underscore that Majmuʿ al‑Fatawa is itself part of ongoing debate: how to maintain orthodoxy without stifling spiritual depth.

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Conclusion

Kitab At‑Tasawwuf inside Majmuʿ al‑Fatawa is not a separate standalone book by Ibn Taymiyyah, but a volume or section in the larger compendium where he discusses taṣawwuf, its proper place, its good elements, and its pitfalls.

Ibn Taymiyyah’s perspective is neither wholesale condemnation nor uncritical acceptance. Rather, he draws a boundary: tasawwuf is praiseworthy when aligned with Qurʾān, Sunnah, correct belief, and shariah; but those aspects of mystical practice that veer into excess, depart from the texts, or result in misguidance must be rejected.

For those seeking spiritual enrichment, Ibn Taymiyyah’s At‑Tasawwuf in Majmuʿ al‑Fatawa offers criteria, guidance, and a methodology: one grounded in revelation, informed by history, aware of human psychology, and attentive to both heart and external law.

Books by Ibn Taymiyyah on Islamic Creed (‘Aqeedah): Foundations of Faith in Classical Islam

Introduction

Few scholars in Islamic history have had as profound and lasting an impact on Islamic theology (‘aqeedah) as Shaykh al-Islam Ibn Taymiyyah (1263–1328 CE). A leading jurist, theologian, and reformer of the late medieval period, Ibn Taymiyyah was known for his sharp intellect, deep knowledge of the Qur’an and Sunnah, and his unrelenting defense of what he considered the pure creed of early Islam—untainted by innovation (bid‘ah), philosophy, or speculative theology.

While he wrote extensively on jurisprudence (fiqh), politics, and ethics, his most significant and enduring legacy lies in his works on Islamic creed. These writings not only clarified the core beliefs of Islam as he understood them, but also became foundational texts for later theological movements, including the Salafi school.

This article explores key books authored by Ibn Taymiyyah on ‘aqeedah, their themes, and their significance within Islamic thought.

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1. Al-‘Aqeedah al-Waasitiyyah (العقيدة الواسطية)

Overview:

This is perhaps Ibn Taymiyyah’s most famous and widely studied creed. It was written in response to a request from a judge in the city of Waasit (hence the name), who asked Ibn Taymiyyah to summarize the Islamic creed in a concise yet comprehensive way.

Themes:

• Tawheed (Oneness of Allah): Emphasizes Tawheed al-Ruboobiyyah (Lordship), Tawheed al-Uloohiyyah (Worship), and Tawheed al-Asmaa wa’l-Sifaat (Names and Attributes).

• Affirmation of Allah’s Names and Attributes without ta’teel (negation), tashbeeh (likening to creation), tamtheel (anthropomorphism), or ta’weel (allegorical interpretation).

• Opposition to Philosophical Theology (kalaam) and the interpretations of groups like the Mu’tazilah and Ash’ariyyah.

• Belief in the Qur’an as the literal word of Allah.

• Belief in the Day of Judgment, intercession (shafaa‘ah), punishment in the grave, and signs of the Hour.

• Respect for the Sahabah (Companions) and the prohibition of speaking ill of them.

Significance:

Al-‘Aqeedah al-Waasitiyyah is considered a primary reference for Sunni theology, especially among Hanbali and Salafi scholars. It is widely taught in Islamic universities and traditional madrasas across the Muslim world.

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2. Al-‘Aqeedah al-Hamawiyyah al-Kubraa (العقيدة الحموية الكبرى)

Overview:

Written in response to a request from scholars in Hama, Syria, this is a more detailed exposition of Islamic creed, particularly focusing on the Names and Attributes of Allah. It is significantly longer and more in-depth than Al-Waasitiyyah.

Themes:

• Extensive refutation of ta’weel (allegorical interpretation) used by some theologians to explain divine attributes.

• A systematic dismantling of the Ash‘ari and Mu‘tazili approaches to theology.

• Affirmation of Allah’s Istiwaa (rising above the Throne), Hand, Face, Love, Anger, and other attributes—without tashbeeh or ta’weel.

• Discusses the limitations of human reason in understanding the unseen (ghayb) and divine realities.

• Stresses the importance of adhering strictly to the texts of the Qur’an and authentic Hadith.

Significance:

Hamawiyyah represents Ibn Taymiyyah’s deep engagement with classical theological debates. It serves as an intellectual defense of the Athari (textualist) creed, emphasizing literal affirmation of Allah’s attributes in the way of the early generations (Salaf).

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3. Al-‘Aqeedah al-Tadmuriyyah (العقيدة التدمرية)

Overview:

Written at the request of people from Tadmur (Palmyra), this treatise addresses the principles of affirming Allah’s attributes while avoiding anthropomorphism and denial.

Themes:

• A central concern of Tadmuriyyah is how to balance affirmation of Allah’s attributes with complete dissimilarity to creation.

• Discusses the concepts of “Tamtheel” (likening Allah to creation) and “Ta‘teel” (denial of His attributes)—rejecting both.

• Clarifies principles like "لَيْسَ كَمِثْلِهِ شَيْءٌ" ("There is nothing like unto Him") while affirming Allah's qualities as revealed.

• Explores the difference between existential reality and linguistic description to explain how similar terms (e.g., “hand”) can be used without implying likeness.

Significance:

This work is particularly appreciated for its philosophical depth and methodological clarity. It has been studied as a manual for dealing with theological ambiguity, especially when addressing critics who claim literal affirmation leads to anthropomorphism.

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4. Minhaj al-Sunnah an-Nabawiyyah (منهاج السنة النبوية)

Overview:

Though not strictly a book of ‘aqeedah, this multi-volume refutation of the Shi‘a theologian al-‘Allamah al-Hilli contains significant content on creed, especially concerning the Sahabah, Imamah (leadership), and divine justice.

Themes:

• Defense of the Companions of the Prophet (ﷺ), especially Abu Bakr, ‘Umar, and ‘Uthman.

• Rejection of the Shia concept of Imamate as divinely mandated leadership passed through ‘Ali’s lineage.

• Affirms the Sunni position on the caliphate, divine decree (qadr), and other theological matters.

• Critiques philosophical theology and reliance on reason over revelation.

Significance:

Minhaj al-Sunnah is a cornerstone of Sunni polemics against Shi'ism, widely referenced in debates on political theology and historical narratives surrounding early Islam.

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5. Dar’ Ta‘aarud al-‘Aql wa’l-Naql (درء تعارض العقل والنقل)

(Averting the Conflict Between Reason and Revelation)

Overview:

This massive philosophical work, written as a refutation of the famed philosopher-theologian Ibn Sina (Avicenna) and his followers, argues against the idea that human reason can override revelation.

Themes:

• Critiques the idea that rational proofs can negate what the Qur’an and Sunnah establish.

• Refutes Greek logic and metaphysics where they contradict Islamic teachings.

• Upholds the principle that true reason and authentic revelation never conflict.

Significance:

Though technical and complex, this book demonstrates Ibn Taymiyyah’s deep knowledge of philosophy and his insistence on revelation (naql) as the highest authority in matters of belief.

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6. Kitab al-Iman (كتاب الإيمان)

(The Book of Faith)

Overview:

A focused study on the concept of Iman (faith), examining the relationship between belief, actions, and intention.

Themes:

• Faith consists of belief in the heart, statements of the tongue, and actions of the limbs.

• Faith increases and decreases based on one's obedience or disobedience.

• Refutes the Murji’ah, who claim that faith is merely belief without actions.

• Addresses takfir (excommunication) and its dangers when misapplied.

Significance:

Kitab al-Iman is foundational for understanding Sunni views on faith. It is especially influential among those who seek clarity on the relationship between belief and practice in Islam.

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Legacy and Influence

Ibn Taymiyyah’s works on ‘aqeedah have profoundly shaped Islamic thought for over 700 years. His rejection of speculative theology, his defense of the early generations (Salaf), and his emphasis on a return to the Qur’an and Sunnah made him both a revivalist and a reformer.

His writings laid the intellectual groundwork for scholars like Ibn al-Qayyim, Muhammad ibn ‘Abdul-Wahhab, and many contemporary Salafi scholars. Institutions around the Muslim world, from Saudi Arabia to North Africa to Southeast Asia, continue to teach his works as part of Islamic curriculum.

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Conclusion

The books of Ibn Taymiyyah on Islamic creed are not only deeply rooted in the sources of Islam but also marked by intellectual rigor and spiritual sincerity. Whether in Al-Waasitiyyah’s accessible clarity or Dar’ Ta‘aarud’s philosophical depth, his works continue to guide generations seeking a creed based on revelation, reasoned faith, and unwavering adherence to the Quran and the Sunnah.

Kitab al-Iman by Ibn Taymiyyah: Reconstructing Faith in Islamic Thought

Introduction

Among the towering figures in Islamic scholarship, Ahmad ibn Taymiyyah (1263–1328 CE) stands out as a controversial yet profoundly influential thinker. Living during a time of immense political and spiritual turmoil — the Mongol invasions, Crusades, and internal Muslim disunity — Ibn Taymiyyah dedicated his life to defending what he believed to be the pure, unadulterated teachings of Islam.

One of his most significant contributions is the seminal work "Kitab al-Iman" (The Book of Faith), in which he tackles one of the most critical theological questions in Islam: What is faith (iman)? This question, while seemingly simple, had become a deeply divisive issue among Muslim theologians for centuries, particularly among groups like the Murji’ah, Khawarij, Mu’tazilah, and Ash’ariyah.

In Kitab al-Iman, Ibn Taymiyyah attempts to return the understanding of iman to its Quranic and Prophetic foundations. His work is not just a defense of doctrine; it is also a critique of centuries of theological debate, and a call to re-anchor Islamic thought in the Qur'an and Sunnah.

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Context: The Theological Climate of Ibn Taymiyyah's Time

To appreciate Kitab al-Iman, it's essential to understand the context in which it was written. Islamic theology in the centuries preceding Ibn Taymiyyah had become highly speculative. Theological groups debated abstract concepts of God's nature, free will, and the role of actions in faith. Among the most heated topics was the definition of faith and whether it included actions (a‘mal), or was purely internal belief (i‘tiqad).

• The Murji’ah held that faith was belief alone, and that actions did not affect one’s status as a believer.

• The Khawarij took the extreme opposite view, declaring that committing a major sin expelled a person from Islam.

• The Mu‘tazilah placed the sinner in an intermediate state — neither a believer nor a disbeliever.

• The Ash‘arites maintained that faith consisted of internal belief and verbal testimony, but often viewed deeds as separate from iman itself.

These disagreements were not merely academic; they had real-world implications for takfir (declaring someone an unbeliever), governance, legal rulings, and sectarianism.

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Ibn Taymiyyah’s Purpose in Kitab al-Iman

Ibn Taymiyyah wrote Kitab al-Iman as a refutation of the Murji’ah, who had defined iman narrowly as belief in the heart and verbal testimony, excluding righteous actions and obedience. In response, he argues that this view departs from the understanding of the Prophet Muhammad ﷺ, his Companions (Sahaba), and the early generations (Salaf).

His core thesis is simple but profound: Faith is composed of belief in the heart, speech of the tongue, and actions of the limbs. Moreover, faith increases with good deeds and decreases with sin, a principle with vast theological and practical implications.

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Key Themes of Kitab al-Iman

1. Faith is More Than Belief Alone

Ibn Taymiyyah strongly rejects the reduction of faith to belief (tasdiq) alone. He cites numerous verses from the Qur’an and hadiths to demonstrate that actions are essential to faith, not separate from it. For example:

“Indeed, the believers are those who, when Allah is mentioned, their hearts tremble, and when His verses are recited to them, it increases them in faith...” (Qur’an 8:2)

This verse, among others, supports the view that faith is subject to increase and decrease — something the Murji’ah denied.

2. Faith Includes Speech and Deeds

Ibn Taymiyyah presents iman as a holistic concept: it includes what one believes, says, and does. He quotes the Prophet ﷺ, who said:

“Faith has over seventy branches; the highest of them is saying 'La ilaha illa Allah,' and the lowest is removing something harmful from the road.” (Sahih Muslim)

Such narrations show that faith manifests externally through actions as well as internally through belief and intention.

3. Faith Increases and Decreases

A major point of contention in classical theology was whether faith is static or dynamic. Ibn Taymiyyah defends the idea — widely accepted by the Salaf — that faith grows with obedience and diminishes with sin.

This dynamic view of iman has practical consequences. It implies that spiritual progress is possible, and that Muslims should constantly strive to increase their faith through worship, ethics, and reflection.

4. Refutation of Extremism in Takfir

While Ibn Taymiyyah criticized theological deviations, he also cautioned against the extreme practice of takfir — declaring Muslims to be nonbelievers due to sins or minor theological mistakes.

His balanced stance can be summarized as:

• Major sins do not automatically expel someone from Islam.

• Faith includes actions, but not every sin or omission makes one a disbeliever.

• Only when denial of a known and essential tenet of Islam occurs does takfir become appropriate.

This nuanced view was directed both at the Murji’ah, who ignored the role of actions, and the Khawarij, who excommunicated sinners.

5. Returning to the Way of the Salaf

A consistent theme in Kitab al-Iman is Ibn Taymiyyah’s reverence for the understanding of the early generations — the Prophet ﷺ, his Companions, and their immediate followers.

He argues that many theological confusions arose because later theologians abandoned the simple, clear, and lived understanding of the early Muslims, replacing it with Greek philosophy, speculative reasoning, and abstract categories alien to the Qur’an and Sunnah.

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Legacy and Influence

Kitab al-Iman became a cornerstone of Sunni theology, especially among later scholars in the Hanbali tradition and the Salafi movement, which claims intellectual descent from Ibn Taymiyyah. His approach to iman continues to shape contemporary discussions around:

• What defines a Muslim

• The relationship between belief and practice

• Extremism and the misuse of takfir

• Revivalist calls for returning to scriptural sources

Modern thinkers like Muhammad ibn ‘Abd al-Wahhab, Abu Hamid al-Ahmar, and even 20th-century reformers have drawn upon Ibn Taymiyyah’s theological model, particularly his emphasis on textual evidence over philosophical speculation.

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Criticism and Controversy

Despite its influence, Kitab al-Iman has also faced criticism. Scholars from the Ash‘ari and Maturidi traditions — the dominant theological schools in Sunni Islam — have challenged his strict interpretations, particularly his rejection of metaphorical interpretation (ta’wil) and his critique of established kalam (Islamic theology).

Some view Ibn Taymiyyah’s approach as rigid or even dangerous, arguing it can lead to exclusivism if not tempered with spiritual and legal nuance. Nonetheless, few can deny the intellectual force and scriptural depth of his work.

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Conclusion

Kitab al-Iman by Ibn Taymiyyah is far more than a theological treatise — it is a manifesto for spiritual and doctrinal clarity. By redefining faith not as an abstract concept, but as a living reality encompassing belief, speech, and action, Ibn Taymiyyah returned iman to its Qur’anic roots and laid the foundation for centuries of Islamic thought.

In an age where Muslims continue to debate identity, orthodoxy, and extremism, Kitab al-Iman offers both a challenge and a solution: return to the sources, examine your actions, and realize that true faith is not merely professed — it is lived.