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.
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.
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
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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 -
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 -
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.
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:
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Purification of heart: sincerity (ikhlāṣ), discipline of the inner self (nafs), combating pride, envy, hypocrisy.
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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.
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Ascetic elements: detachment from worldly vanities if they distract from obedience; simplicity of lifestyle; focusing on the Hereafter.
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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.
What Ibn Taymiyyah Criticizes
In Majmuʿ al‑Fatawa Ibn Taymiyyah is quite direct about what he deems problematic among some Sufi practices:
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Innovative rituals or customs that have no grounding in scriptural texts.
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Ambiguous or extravagant statements made during spiritual states which may suggest something contrary to belief (like incarnation, union in ways that compromise Tawḥīd).
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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.
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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.
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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.
Methodology and Epistemology
How does Ibn Taymiyyah arrive at his judgments in Majmuʿ al‑Fatawa (including on tasawwuf)? Some features:
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Use of nas (scriptural texts)—Qurʾān and authentic ḥadīth as foundational. He repeatedly refers back to texts to judge beliefs or practices.
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Historical analysis: examining how earlier Sufis lived, what they said, how their disciples received them, whether there was consensus or controversy.
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Reason and analogy: when scriptural text is silent or ambiguous, he uses reasoning (qiyās), analogy, and the principle of public welfare (maḍāriʿ) in fatwas.
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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
Significance and Impact
Why is Ibn Taymiyyah’s treatment of taṣawwuf in Majmuʿ al‑Fatawa significant?
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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. -
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. -
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. -
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.
Criticisms and Tensions
While many find Ibn Taymiyyah’s approach clarifying, there are also critiques and challenges:
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Some argue that his rejection of certain mystical expressions overlooks or undervalues their symbolic or metaphorical nature in classical Sufi literature.
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Others believe that his categorization sometimes oversimplifies spiritual diversity, especially among non‑Sufi movements or local Sufi orders.
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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.
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.
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