Ibn Taimiyya, Ibn Qayyim, Salafi

Soğuk savaşın ürünü olarak ortaya çıkan internet, her şey hakkında bilgi sunan ve sayıları gün geçtikçe artan web sitelerine anında ulaşım sağlayan dünya çapındaki bilgisayar ağı olmakla beraber yirminci yüzyılın en önemli teknolojik gelişmeleri arasında yer almaktadır. Bu yeni gelişmenin etkisi her geçen gün artmaktadır. Bu etkinin nedeni internetin fonksiyonu ile ilişkilidir. İnternet sayesinde gündemden haberdar olma, bilgi alma ve görüş paylaşma, zamanın ve mekânın sınırlarını aşarak hızlı bir biçimde yapılmaktadır. Böylesi fonksiyonlara sahip olan internet, artık hayatımızın en önemli parçası olmuştur. Dahası internetin kaynaklık etmiş olduğu yeni iletişim sistemleri, insan yaşamının temel boyutlarını, zamanı ve mekânı kökten dönüştürmeye başlamıştır. Zaman ve mekân arasındaki sınır belirsizleşmiş, kültürel, tarihsel, coğrafi anlamlar değişmeye başlamış ve internet, değişimin ana manivelası haline gelmiştir.
İnternetin bir diğer özelliği de günümüzde dini veya seküler grupların kurumsal kimliklerini gözler önüne serdiği sanal mekân olmasıdır. İnternetin sunduğu tüm araçları bir araya getirme imkanıyla dini gruplar, ideoloji ve söylemlerini takipçilerine ve grubun dışındaki sempatizanlara tanıtmakta; dini grubun vizyonunu, misyonunu veya hedeflerini kamuoyu ile paylaşmaktadır. Ancak dijital ortamda varlık gösteren gruplar, bu mecraların sunduğu interaktif iletişimden ziyade geleneksel tek yönlü iletişim türünü sürdürmeyi tercih etmektedir. Son dönemde dini gruplar da interneti etkin bir biçimde kullanmaya başlamıştır. Dini gruplar; kendilerini tanıtmak, gruplarına katılımı arttırmak ve mensuplarının da kendi iç dinamiklerini pekiştirmek çerçevesinde bütün kitle iletişim araçlarını kullanmaktadırlar. Bu sayede dini grupların ideoloji ve eylemleri hem kamuoyu ile paylaşılmakta hem de dini grubun kendini konsolide etmesi sağlanmaktadır.

Selefîlik tam anlamıyla bir mezhep olamayacağı halde, birçok çalışmada bir mezhep gibi algılanarak sistematik kurucusunun İbn Teymiyye olduğu söylenmektedir. Halbuki “Halefiyyûn” kavramının zıddı olan “Selefiyye” teriminden farklı olarak “Selefî/Selefîlik” nitelemesinin, ilk defa modern dönem ıslahat hareketleri ile ortaya çıktığı görülmektedir. Bu bağlamda, tezimizde Selefîlik kavramının zemini araştırılarak ıslahat hareketleri ile ilişkisi ele alınmıştır. Selefîliğin bir mezhepten ziyade bir zihniyet olduğuna dikkat çekilmiş; İbn Teymiyye’yi sistematik kurucu şeklinde görmek yerine, ıslahatçıların ve Vehhâbi eğilimlerin ilham kaynağı olarak görmenin daha sağlıklı olacağına kanaat getirilmiştir.

Atalay, Hakan, Islahat Hareketleri ve Selefîlik, Yüksek Lisans Tezi, Tez Danışmanı: Prof. Dr. Hasan Onat, 119 s.

ABSTRACT

However salafism, in strict sense, can not be considered as a religious sect (madhab), in many studies its perceived as a sect, withal being said that Ibn Taymiya is the sistematic founder. Nevertheless, apart from the term “salafiyyun” which is the antonym of “khalafiyyun”, it can be seen that the attribute “salafi” for the first time emerges with the modern epoch reformist movements. In this sense, our thesis studies the sole of the term “salafism” and dicusses its relation with reformist movements. Moreover, it seems to be a healthier conviction to consider salafism as a mindset/mentality rather than a sect, while conceding Ibn Taymiyah not as the sistematic founder, but a source of inspiration for reformist and wahabi movements.

Atalay, Hakan, Reform Movements and Salafism, Master Degree Thesis, Thesis Advisor: Prof. Dr. Hasan Onat, 119 p.

This book was originally a section of Ibn Al-Qayyim's book Miftaahu Daar is-Sa'aadah (Key to the Abode of Happiness). This section was extracted from it due to its discussion of some of the Signs of Allah in the human beings and the universe. Also, Ibn Al-Qayyim's book was chosen due to its perceptive and meaningful wisdom. Another outstanding characteristic of this book is that Ibn-Al-Qayyim calls for the use of the intellect and self-introspection. He encourages the reader to deeply think about the creation of Allah, the Most High -- in the human being, existence, animals and nature. The complier, Capt. Anas Abdul-Hameed Al-Qoz, supports the writing of Ibn Al-Qayyim (Qayyem/Qayim/Qayem/Qayum/Qayyum) by mentioning modern scientific discoveries, useful notes and beneficial pictures that help achieve the objective. Thus, this book is a continuous and active call to all of mankind to look and reflect upon the Signs of Allah if they want the truth and sincerely wish to follow it.

We will show them Our Signs in the universe and in themselves until it becomes clear to them that it is the truth.

Book Review by: Al-Jumuah Magazine (Safar, 1425 H). 

This book is a translation of an Arabic work based on selections from Imam Ibnul Qayyim's "Miftah Daar is-Sa'aadah" (Key to the Abode of Happiness). Divided into four chapters; man, universe, animals, and nature, it contains sections on various natural phenomena, particularly those related to biology of humans and animals, with reflections on the great meticulous creation and watchful sustenance by Allah. The author often supplements Ibnul Qayyim's insights with accounts of modern scientific discoveries, figures and tables.

Compiled with the verse, "We will show them Our signs in the universe and in themselves until it becomes clear to them that it is the truth," in mind, this book engages the reader to deeply contemplate his own creation as well as the everything else in this vast universe. The author says that he chose this book because in it Ibnul Qayyim, "present the art and technique of thinking and reflection, and propounds the ways that should be followed to secure the desired outcome of reflection on Allah's signs in nature and un the human sphere."

Reading Ibnul Qayim's views on nature, who died in 751 AH (1350 CE), would be interesting both as a way to understand wisdom of various natural phenomena and as a window into the attitude of an eminent eight century religious scholar towards science and nature.

The first purpose is well-served by this book, the second unfortunately is not. The author fails to give an account of the tremendous gap in scientific knowledge between our age and that of Ibnul Qayyim, and how it bore on his views of nature. Background information on the dominant views of other scholars and philosophers on nature and science would add much to the value of this book. A more serious drawback in the book is lack of clear demarcation between the present author's remarks and Ibnul Qayyim's words. Credits for figures and references for modern scientific facts are also missing, which gives an unsettling sense of lack of competence.

The book nevertheless does have many positive points. The faith-inspiring discussions of Allah's wisdom in a variety of natural phenomena offer an uncommon perspective. Various verses of the Qur'an as well as ahadeeth on the subject of nature are quoted in Arabic and explained with illustrations. Nice glossy finish and elegant hard cover give it a good look. For a reader willing to overlook some of the shortcomings, the book can make a great and rewarding read. - Al-Jumuah Vol 16, Issue 2.

Ibn Taymiyya is one of the previous scholars who denied
Aristotelian Logic in Islamic World. He criticized thic logic from
different points in his book that is named “al-Radd ale’l-mantiqiyyîn
[The objection against to the logicians]”. He refused the opinion that
the analogical reasoning which is used in the Aristotelian logic is
better than the one used by Islamic Jurists. He tried to prove his idea
by examples. We tried to show the differences between the analogical
reasining in both Aristotelian logic and Islamic Jurisprudence. And
also we tried to systematize the thoughts of Ibn Taymiyya about this
subject.

This dissertation aims to analyze the role of political Salafism in the formation of early Saudi emirates, today’s Saudi Kingdom and the Taliban regime (1996-2001) in Afghanistan. The study examines the formation of the Salafi creed in the Medieval Age first and then focuses on the formation of political Salafism with regard to the political developments and conflicts during the Abbasid era. Then, then it focuses on the rise of political Salafism in the 14th century with ibn Taymiyyah’s struggle against the Mongol rule that destroyed the Abbasids. The intellectual heritage of Ahmad ibn Hanbal and ibn Taymiyyah formed the political Salafi tradition in Islamic history. Political Salafism emerged as a result of perception of threats in the Medieval Age. Salafi scholars regarded Shi’ites, Iranians, Kharijites, Sufis, Shu’ubiyyah and any foreign elements as threats and developed a defensive attitude and rhetoric against them. I argue that political Salafism created three instruments like perception of threat, mobilization, and unification. Ibn Abd al Wahhab
v
reformulated political Salafism in Arabia in the 18th century through these three instruments. The rise of political Salafism in Arabia led to the formation of the Saudi emirates and Saudi Arabia. Political Salafi ideas later spread to the Indian Muslim society and political Salafism led to a revolt against the British rule in India. The same heritage of political Salafism resulted in the rise of the Taliban in the late 20th century. Political Salafism played a key role in the formation of both Saudi Arabia and the short termed Taliban regime.

İSAV tarafından 08-10 Kasım 2013 tarihleri arasında İstanbul'da düzenlenen uluslararası "Tarihte ve Günümüzde Selefilik Sempozyumu" 22+1 ek tebliğ ve açılış-kapanış konuşmaları ile birlikte Ensar Neşriyat tarafından basılmış ve ilim dünyasına kazandırılmıştır.

and rituals of worship associated with them. Because of the contentious nature of the subject, this was sorely needed and the authors have generally done a very good job at filling this gap. The book is divided into an introduction, four chronologically ordered chapters, each dealing with an important period of Islamic thought with regard to the issue of graves, and a conclusion. In the introduction, the authors point out that in medieval times the issue of visiting graves (ziyāra) was mostly confined to scholarly discussions that barely had an impact on ordinary believers, unlike in modern times, when mass media, urbanisation and the spread of education had an adverse effect on the traditional forms of religion that valued graves as shrines (p. 4).