Ibn Qayyim Al-Jawziyya and the Divine Attributes : Rationalized Traditionalistic Theology

In Ibn Qayyim al-Jawziyya and the Divine Attributes Miriam Ovadia offers a thorough discussion on the hermeneutical methodology applied in the theology of the Ḥanbalite traditionalistic scholar Ibn Qayyim al-Jawziyya (d. 1350), the most prominent disciple of the renowned Ibn Taymiyya (d. 1328). Focusing on Ibn al-Qayyim's voluminous - yet so far understudied - work on anthropomorphism, al-Ṣawāʿiq al-Mursala , Ovadia explores his modus operandi in his attack on four fundamental rationalistic convictions, while demonstrating Ibn al-Qayyim's systemization of the Taymiyyan theological doctrine and theoretical discourse. Contextualizing al-Ṣawāʿiq with relevant writings of thinkers who preceded Ibn al-Qayyim, Ovadia unfolds his employment of Kalām ic terminology and argumentations; thus, his rationalized-traditionalistic authoring of a theological manifesto directed against his contemporary Ashʿarite elite of Mamluk Damascus. ‎Contents ‎Acknowledgments ‎Note on Transliteration and Translation ‎Introduction. Ibn al-Qayyim’s al-Ṣawāʿiq: A Hostile Response to Rationalism ‎Islamic Traditionalistic Theology ‎Ibn Qayyim al-Jawziyya as (an) a (In)dependent Scholar ‎Methodological Lines of the Textual Inquiry ‎Chapter 1. The Scholarly Setting of Mamluk Damascus: al-Ṣawāʿiq’s Birthplace ‎1.1. A Stormy Approach: Ibn Taymiyya on the Issue of Divine Attributes ‎1.2. Ibn Taymiyya’s View on taʾwīl in Bayān talbīs al-jahmiyya ‎Chapter 2. A Stroke of Lightning: al-Ṣawāʿiq in Ibn al-Qayyim’s Theological Writing ‎2.1. Scope of al-Ṣawāʿiq: The Text and Related Writings ‎2.2. Al-Ṣawāʿiq within Mamluk Intellectual Literature ‎2.3. Appropriating the Taymiyyan Discourse in al-Ṣawāʿiq: Ibn al-Qayyim’s Systemization ‎2.4. Al-Ṣawāʿiq as a Kalām Manual: Ibn al-Qayyim’s Rationalization ‎2.5. Against taʾwīl: al-Ṣawāʿiq’s Main Argument ‎Chapter 3. First ṭāghūt Refutation: The Islamic Scriptures Produce Certain Knowledge ‎3.1. Ibn al-Qayyim’s Rationalized-Traditionalistic Arguments on Epistemology in al-Ṣawāʿiq I ‎3.2. Fakhr al-Dīn al-Rāzī on Certain Knowledge: Skepticism ‎3.3. Ibn Taymiyya’s Initial Critique against al-Rāzī ‎3.4. Ibn al-Qayyim’s Development: Restoring Optimism ‎Chapter 4. Second ṭāghūt Refutation: Revelation is the Provenance of Knowledge ‎4.1. Ibn al-Qayyim’s Rationalized-Traditionalistic Arguments on Epistemology in al-Ṣawāʿiq II ‎4.2. Ibn Taymiyya’s Initial Critique against al-Ghazālī (From the View of Ibn al-Qayyim) ‎4.3. Ibn al-Qayyim on the Epistemological Value of Revelation ‎Chapter 5. Third ṭāghūt Refutation: Undermining the Theoretical Basis of majāz ‎5.1. Prefatory Remarks: The ḥaqīqa/majāz Dichotomy and the Origin of Language ‎5.2. Ibn Taymiyya’s Critique against majāz ‎5.3. Ibn al-Qayyim’s Rationalized Hermeneutics ‎5.4. Attacking the Muʿtazilite Heritage ‎5.5. Ibn al-Qayyim’s Rational-Traditionalistic Inspiration ‎5.6. Ibn al-Qayyim’s Recruitment of Ibn Rushd against taʾwīl ‎Chapter 6. Fourth ṭāghūt Refutation: Hadith Literature Produces Certainty ‎6.1. Ibn Taymiyya on the Validity of ḥadīth al-āḥād ‎6.2. Ibn al-Qayyim’s Ten Arguments on the Value of ḥadīth al-āḥād ‎6.3. Structural Aspects of Ibn al-Qayyim’s Rationalization: al-Ṣawāʿiq’s Literary Symmetry ‎Conclusions ‎Bibliography ‎Primary Sources ‎Translation of the Quran ‎Secondary Literature ‎Index of Names ‎General Index Miriam Ovadia offers a thorough discussion on the hermeneutical methodology applied in the theology of the Hanbalite traditionalistic scholar Ibn Qayyim al-Jawziyya (d. 1350), the most prominent disciple of the renowned Ibn Taymiyya (d. 1328). Focusing on Ibn al-Qayyim's voluminous - yet so far understudied - work on anthropomorphism, 'al-Sawa'iq al-Mursala', Ovadia explores his modus operandi in his attack on four fundamental rationalistic convictions, while demonstrating Ibn al-Qayyim's systemization of the Taymiyyan theological doctrine and theoretical discourse. Contextualizing al-Sawa'iq with relevant writings of thinkers who preceded Ibn al-Qayyim, Ovadia unfolds his employment of Kalamic terminology and argumentations; thus, his rationalized-traditionalistic authoring of a theological manifesto directed against his contemporary Ash'arite elite of Mamluk Damascus.