Ismail ibn Kathir (Arabic: ابن كثير‎) (1301–1373) was a Muslim muhaddith, faqīh, mufassir, historian, and commentator.

Biography[link]

His full name was Abu Al-Fida, 'Imad Ad-Din, Isma'il bin 'Umar bin Kathir, Al-Qurashi, Al-Busrawi. He was born in 1301 in Busra, Syria (hence Al-Busrawi) and was taught by Ibn Taymiyya, Al-Mizzi, Ibn Al Firkah,‘Isa bin Al-Mutim, Ahmed bin Abi-Talib, Ibn Al-Hajjar, Baha Ad-Din Al-Qasim bin Muzaffar bin ‘Asakir, Ibn Ash-Shirazi, Ishaq bin Yahya Al-Ammuddi, Zahriyyah Shaykh, and Muhammad bin Zarrad.

Official positions[link]

Upon completion of his studies he obtained his first official appointment in 1341, when he joined an inquisitorial commission formed to determine certain questions of heresy. Thereafter he received various semi-official appointments, culminating in June/July 1366 with a professorial position at the Great Mosque of Damascus.^[1]

Scholastic achievements[link]

Ibn Kathir wrote a famous commentary on the Qur'an named Tafsir al-Qur'an al-'Adhim which linked certain Hadith, or sayings of Muhammad, and sayings of the sahaba to verses of the Qur'an, in explanation. Tafsir ibn Kathir is famous all over the Muslim world, and among Muslims in the Western world is one of the most widely used explanations of the Qu'ran today.

Ibn Kathir was renowned for his great memory regarding the sayings of Muhammad and the entire Qur'an. Ibn Kathir is known as a qadi, a master scholar of history, also a muhaddith and a mufassir (Qur'an commentator). Ibn Kathir saw himself as a Shafi'i scholar. This is indicated by two of his books, one of which was Tabaqaat ah-Shafa'iah, or The Categories of the Followers of Imam Shafi.

Later life and death[link]

In later life, he became blind.^[1] He attributes his blindness to working late at night on the Musnad of Ahmad Ibn Hanbal in an attempt to rearrange it topically rather than by narrator.

Ibn Kathir died in 774 AH / February 1373 in Damascus.

Works[link]

• Tafsir ibn Kathir
• Stories of the Qur'an
• The Beginning and the End (Arabic: Al Bidayah wa-Nihayah or Tarikh ibn Kathir). Available on wikisource
• Al-Sira Al-Nabawiyya (Ibn Kathir)
• al-Baa'ith al-Hatheeth: an abridgement of the Muqaddimah by Ibn al-Salah in Hadith terminology
• Tabaqaat ah-Shafi'iah
• Talkhis al-Istighatha
• Signs Before the Day of Judgement
• Sins and their Punishments
• Stories of the Prophets

Notes[link]

Kathir is a very popular Tamil filmmaker. Composer A. R. Rahman had composed music for most of his films; and hence many of them were dubbed into Hindi and musically successful.

Producer[link]

Kadhal Virus - 2001-02Written and Produced and Directed by KathirThe movie was produced by Kathir;s own production house SOUND & LIGHT STUDIOS. A heart wrenching film portrays a filmmaker’s sacred and eternal love. The film’s intense and passionate music was composed by A.R.Rahman. The astounding real computer graphics used in the song “Sonnalum keatpathilai Kanni manathu” got Kathir raving reviews. Through this film, which starred Vivek (comedian) and Abbas, Kathir introduced the lead actors, Sridevi and Richard and also a new cinematographer Arjun. The film received the State award for best photography.

Biography[link]

Kathir was born in Kalkarai, a small village in the district of Thirunelveli, state of Tamil Nadu, India.

Kathir grew up in a middle class family as the only son along with his three sisters. His father Subbiah was a farmer and mother Isakiammal assisted him in his farming. Kathir had his elementary schooling in Kalkarai Chiristian elementary school. He finished his 5th standard there and joined Nehru middle school, Vadakangulam. After completing his 8th standard there he attended the Concordia high school, Vadakangulam for just one year to study 9th standard. Then he went to St. Teresa’s, Vadakangulam. He completed his school studies here.

During his school days he was interested in arts and spent his leisure time painting. The walls in his house became the canvas and charcoals got the jobs as brushes. His father seeing this craze was inspired to send him to a drawing school. It was decided then to send to a fine arts college.

Kathir got into to the renowned College of Fine arts and Crafts, Chennai. He did a five year course in Fine arts and graduated with a Diploma in Fine Arts. He continued to study there by opting for a two year Post Graduate degree and got one too.

During his college days to meet his educational expenses he started to designing banners, visiting cards. But his designing work often conflicted with his study hours. He had to endure added hardships in managing them both. By his third year, he became very good in painting. So he chose commercial arts as the core subject and textile design as the ancillary subject. But his personal interest was in Portrait painting.

Kathir while in college once did a portrait of movie actor and director Bhagyaraj. A friend of Bhayaraj saw it and took him to the director. Bhagyaraj was so impressed by it and immediately gave him a chance as a publicity and title designer in movie “Antha Eazhu Natkal”. The film was produced by Sathya Jyothi Films. His first break in the movies came through the chance as a title designer. Kathir was ecstatic about working in that movie alongside with cine legends like M.S. Viswanathan, Kannadasan and was thrilled to see them at a young age.

He continued while still studying in college, to work as the publicity and title designer in Bhagyaraj’s “Darling Darling Darling”, “Vanga Machan Vanga”, Balu Mahendra’s “Moonram Pirai”, Mani Ratnam’s debut film in tamil “Pagal Nilavu”, Durai’s “Pasi” and Sathya Jyothi Film’s “Kilakku Vasal” directed by R.V. Uthaya Kumar.

During the final years in college he started write poems and began to exploit his talent for writing. Only at this stage he developed his favor for becoming a movie director. Passing out of his college he was already established as a famous Publicity and Title designer who has worked in bigger films.

Upon finishing his college he had the dilemma whether to continue his career as a designer or to pursue another career as a movie director. He had his inspiration to become a movie director from Alfred Hitchcock and James Cameroon as they were painters themselves first. So he decided in pursuing direction.

Even knowing some of the big directors in the movie business, because of this switchover from one career to another Kathir found it very tough to get a chance as an Assistant Director as they know him as a designer but doubted his as an assistant director. He wandered over four years and waited with many directors for a chance to be an Assistant in direction.

After a long wait he got a part time A.D job in Pandiarajan’s “Kanni Raasi” through the film’s writer G.M. Kumar and the cinematographer Velu Prabhakar. Being cinematographer Velu Prabhakar’s room mate he learned a lot about movie biz. He then worked in a small budget film “Vilangu Meen” directed by Jeyadevi.

Writer G.M. Kumar then directed a movie “Aruvadai Naal” he used Kathir as his assistant. He became to write his first screenplay based on his college day experiences.

He tried to narrate the story to Sathya Jyothi Films, the same company who gave him his first chance in the movies as a publicity designer. But chances kind of evaded him for a while. After regular attempts for more than a year the producer R. Thyagarajan finally agreed to meet him. The producer was so impressed by the story he agreed to produce it.

Even after getting a producer the film remained a non starter because none of the major heroes was willing to be cast in this film as it had no commercial aspects like fights or duets that accord their hero image. It finally went Murali, an upcoming hero then and he liked it and accepted it. It can also be said from this experience he developed a knack to introduce newer artists and technicians.

The film was inaugurated on 22nd November, 1990 by Mani Ratnam, Illayaraja, Bharathi Raja and Bala Chander. On September 5th, 1991 the film was released and became the biggest blockbuster and turned into a milestone for love themes. Kathir got an unforgettable place in the minds of youth and other audiences alike.

He then directed movies like Uzhavan, Kadhal Desam, Kadhalar Dhinam. He showed advanced and futuristic lifestyles of youth beforehand in his movies Kadhal Desam and Kadhalar Dinam.

In 2001, he founded his own production studio Sound Light Studio through which he produced Kadhal Virus. He also distributed the film all over Tamil Nadu.

Filmography[link]

References[link]

External links[link]

• Kathir at the Internet Movie Database

Taqi ad-Din Ahmad ibn Taymiyyah (January 22, 1263–1328 CE), full name: Taqī ad-Dīn Abu 'l-ʿAbbās Aḥmad ibn ʿAbd al-Ḥalīm ibn ʿAbd as-Salām Ibn Taymiya al-Ḥarrānī (Arabic: تقي الدين أبو العباس أحمد بن عبد السلام بن عبد الله ابن تيمية الحراني‎), was an Islamic scholar (alim), theologian and logician born in Harran, located in what is now Turkey, close to the Syrian border. He lived during the troubled times of the Mongol invasions. He was considered by his followers to be a member of the school founded by Ahmad ibn Hanbal and sought the return of Islam to what he viewed as earlier interpretations of the Qur'an and the Sunnah.

Biography[link]

Image of Ghazan Khan, a historical figure harshly rebuked by Ibn Taymiyyah, mainly due to his constant state of hostility towards the Mamluks of Egypt.

Ibn Taymiyyah witnessed conversions to Islam as a growing trend among many Mongols.

Ibn Taymiyya was born in 1263 at Harran into a well-known family of theologians and died in Damascus, Syria, outside of the Muslim cemetery. His grandfather, Abu al-Barkat Majd ad-deen ibn Taymiyyah al-Hanbali (d. 1255) was a reputable teacher of the Hanbali school of law. Likewise, the scholarly achievements of ibn Taymiyyah's father, Shihab al-deen 'Abd al-Haleem ibn Taymiyyah (d. 1284) were well known. Because of the Mongol invasion, ibn Taymiyyah's family moved to Damascus in 1268, which was then ruled by the Mamluks of Egypt. It was here that his father delivered sermons from the pulpit of the Umayyad Mosque, and ibn Taymiyyah followed in his footsteps by studying with the scholars of his time. Although some claim that he was of Kurdish origin there seems to be no evidence indicating such claim.^{[citation needed]}

Ibn Taymiyyah acquainted himself with the secular and religious sciences of his time. He devoted attention to Arabic literature and lexicography as well as studying mathematics and calligraphy.

As for the religious sciences, he studied jurisprudence from his father and became a representative of the Hanbali school of thought. Though he remained faithful throughout his life to that school, whose doctrines he had mastered, he also acquired a knowledge of the Islamic disciplines of the Qur'an and the Hadith. He also studied theology (kalam), philosophy, and Sufism.^[5] He was known for his refutations of the excesses of many Sufis, the Shia and the Christians. His student Ibn Qayyim Al-Jawziyya wrote the famous poem "O Christ-Worshipper" which examined the dogma of the Trinity propounded by many Christian sects.

His troubles with government began when he went with a delegation of ulama to talk to Ghazan Khan, the Khan of the Mongol Ilkhans in Iran, to stop his attack on the Muslims. It is reported that none of the ulama dared to say anything to the Khan except Ibn Taymiyyah who said:

"You claim that you are Muslim and you have with you Mu'adhdhins, Muftis, Imams and Shaykhs but you invaded us and reached our country for what? While your father and your grandfather, Hulagu were non-believers, they did not attack and they kept their promise. But you promised and broke your promise."^[6]

Ibn Taymiya was imprisoned several times for conflicting with the ijma of jurists and theologians of his day. He spent his last fifteen years in Damascus. The most famous of his students, Ibn Qayyim, was to share in Ibn Taymiyyah's renewed persecutions. From August 1320 to February 1321 Ibn Taymiyyah was imprisoned on orders from Cairo in the citadel of Damascus for supporting a doctrine that would curtail the ease with which a Muslim man could divorce his wife.

Death[link]

When he was ultimately banned from having any books, papers and pens during the latter stage of his final imprisonment, Ibn Taymiyyah devoted all of his time to worship and reciting the Qur'an.^[7] Ibn Taymiyyah died in prison on 22 Dhu al-Qi'dah, 728 AH (27 September 1328). Al-Bazzar says, 'Once the people had heard of his death, not a single person in Damascus who was able to attend the prayer and wanted to, remained until he appeared and took time out for it. As a result, the markets in Damascus were closed and all transactions of livelihood were stopped. Governors, heads, scholars, jurists came out. They say that none of the majority of the people failed to turn up, according to my knowledge - except three individuals; they were well known for their enmity for Ibn Taymiyyah and thus, hid away from the people out of fear for their lives."

Views[link]

God's attributes[link]

Ibn Taymiyyah rejected the recourse to kalam towards understanding the Asma Wa Sifat (Divine Names and Attributes of God) as that was not the precedence established by the salaf. He argued that the companions and the early generations didn't resort to philosophical explanations towards understanding the Divine Names and Attributes. He further argued that had salaf found any benefit in resorting to kalam they would have done it and encouraged it. Therefore, Ibn Taymiyyah was accused by his opponents that he was anthropomorphic in his stance towards Names and Attributes of God.

In fact, in his book Kitabul Wasitiyyah, Ibn Taymiyyah refutes the stance of the Mushabbihah (those who liken the creation with God: anthropomorphism) and those who deny, negate, and resort to allegorical/metaphorical interpretations of the Divine Names and Attributes. He contends that the methodology of the salaf is to take the middle path between the extremes of anthropomorphism and negation/distortion. He further states that salaf affirmed all the Names and Attributes of God without tashbih (establishing likeness), takyeef (speculating as to "how" they are manifested in the divine), ta'teel (negating/denying their apparent meaning) and without ta'weel (giving it secondary/symbolic meaning which is different from the apparent meaning).

Mongol invasion and other struggles[link]

What has been called Ibn Taymiyyah's "most famous" fatwā^[8] was issued against the Mongols (or Tatars), in the Mamluk's war. Ibn Taymiyyah declared that jihad upon the Mongols was not only permissible, but obligatory. He based this ruling his argument that the Mongols could not, in his opinion, be true Muslims despite the fact that they had converted to Sunni Islam because they ruled using what he considered 'man-made laws' (their traditional Yassa code) rather than Islamic law or Sharia. Because of this, he reasoned they were living in a state of jahiliyyah, or pre-Islamic pagan ignorance.^[9][10]

Apart from that, he led the resistance of the Mongol invasion of Damascus in 1300. In the years that followed, Ibn Taymiyyah was engaged in intensive polemic activity against:

1. the Kasrawan Shi'a in Lebanon,
2. the Rifa'i Sufi order,
3. the ittihadiyah school, a school that grew out of the teaching of Ibn Arabi, whose views were widely denounced as heretical^{[citation needed]}.

In 1306 Ibn Taymiyyah was imprisoned in the citadel of Cairo for eighteen months on the charge of anthropomorphism. He was incarcerated again in 1308 for several months.

In 2010 a group of Islamic Scholars in Mardin argued that Ibn Taymiyya's fatwa was misprinted into an order to "fight" the ruler who is not applying Islamic law, but rather it means to "treat".^[11] They have based their understanding on the original manuscript in the Zaheer Library, and the transmission by Ibn Taymiyya's student Ibn Muflih.^[12]

Madh'hab[link]

Ibn Taymiyyah censured the scholars for blindly conforming to the precedence of early jurists without any resort to the Qur'an and Sunnah. He contended that although juridical precedence has its place, blindly giving it authority without contextualization, sensitivity to societal changes, and evaluative mindset in light of the Qur'an and Sunnah can lead to ignorance and stagnancy in Islamic Law. Ibn Taymiyyah likened the extremism of Taqlid (blind conformity to juridical precedence or school of thought) to the practice of Jews and Christians who took their rabbis and ecclesiastic as gods besides God.

Ibn Taymiyyah held that much of the Islamic scholarship of his time had declined into modes that were inherently against the proper understanding of the Qur'an and the Sunnah. He strove to:

1. revive the Islamic faith's understanding of true adherence to Tawhid,
2. eradicate beliefs and customs that he held to be foreign to Islam, and
3. to rejuvenate correct Islamic thought and its related sciences.

Ibn Taymiyyah believed that the first three generations of Islam (Arabic: Salaf) – Muhammad, his companions, and the followers of the companions from the earliest generations of Muslims – were the best role models for Islamic life. Their practice, together with the Qur'an, constituted a seemingly infallible guide to life. Any deviation from their practice was viewed as bid‘ah, or innovation, and to be forbidden. He also praised and wrote a commentary on some of the speeches of Abdul-Qadir Gilani.^[13] He criticized the views and actions of the Rafaiyah.

Non-Muslims[link]

Ibn Taymiyyah strongly opposed borrowing from Christianity or other non-Muslim religions. In his text On the Necessity of the Straight Path (kitab iqtida al-sirat al-mustaqim) he preached that the beginning of Muslim life was the point at which "a perfect dissimilarity with the non-Muslims has been achieved." To this end he opposed the celebration of the observance of the birthday of the Islamic prophet Muhammad or the construction of mosques around the tombs of Sufi saints saying: "Many of them [the Muslims] do not even know of the Christian origins of these practices. Accursed be Christianity and its adherents!"^[14]

Intercession[link]

Opponents and critics of Ibn Taymiyyah claim that he rejected intercession completely as proved in Qur'an and Sunnah. However, his proponents argue citing evidence from his writings that the type of intercession Ibn Taymiyyah rejected was the type not sanctioned by the Qur'an or Sunnah and neither by the conduct of Salaf. In fact, Ibn Taymiya upheld that anyone who rejected the Intercession of Muhammad on the Day of Judgement had indeed disbelieved.^{[citation needed]} He also affirmed that God will allow the martyrs, scholars, memorizers of Qur'an, and angels to intercede on behalf of the believers on the Day of Judgement. However, what he condemned was asking them while they are no longer alive for their intercession since two conditions of Intercession are that God chooses the intercessor, and chooses the people on whose behalf intercession is possible. Therefore, God should be asked when intercession is sought.

Furthermore, Ibn Taymiyyah states that types of intercession that are legal are:

1. Intercession through the Names and Attributes of God,
2. Intercession through one's good deed,
3. Intercession through requesting the righteous people who are alive for dua. He further explains that on the day of Judgement, Muhammad and everyone else will be alive and therefore, their intercession can be sought just like in this world, people ask others to make a supplication for them. Ibn Taymiyyah rejected the notion that saints and prophets should be invoked for intercession while they have departed from this world.

Shrines[link]

Ibn Taymiyyah opposed giving any undue religious honors to shrines (even that of Jerusalem, the Al-Aqsa Mosque), to approach or rival in any way the Islamic sanctity of the two most holy mosques within Islam, Mecca (Masjid al-Haram) and Medina (Al-Masjid al-Nabawi).^[15]

Ibn Taymiyyah duly eulogized the Ghaznavid ruler, stating that:

He commanded that Ahlul Bidah be publicly cursed on the minbars, and as a result the Jahmiyyah, Rafida, Hulooliyah, Mu'tazilah, and Qadariyah were all publicly cursed, along with the Asharites.^[16]

Ibahah[link]

Muslim jurists have long held that the legal tradition initiated by the Qur'an includes a principle of permissibility, or Ibahah (Arabic إباحة), especially as applied to commercial transaction. "Nothing in them [voluntary transactions] is forbidden," said Ibn Taymiyyah, "unless God and His Messenger have decreed them to be forbidden." The idea is founded upon two verses in the Qur'an, 4:29 and 5:1.

Analogical reasoning[link]

Later, Ibn Taymiyyah argued against the certainty of syllogistic arguments and in favour of analogy (Qiyas). His argument is that concepts founded on induction are themselves not certain but only probable, and thus a syllogism based on such concepts is no more certain than an argument based on analogy. He further claimed that induction itself is founded on a process of analogy. His model of analogical reasoning was based on that of juridical arguments.^[17][18] This model of analogy has been used in the recent work of John F. Sowa.^[18]

Ibn Arabi[link]

Ibn Taymiyyah's views on Ibn Arabi, who (though a controversial figure) is often cited as the greatest master of the Islamic gnostic tradition and one of the most influential Islamic thinkers ever, are well-documented. In his book Friends of God and Friends of the Devil, Ibn Taymiyyah brands Ibn Arabi an unbeliever, citing passages from Ibn Arabi's Fusus al-Hikam (Bezels of Wisdom), claiming that they show that Ibn Arabi was a supporter of Pharaoh. In fact, the aforementioned passages are often misinterpreted or misunderstood, and Ibn Arabi makes abundantly clear in numerous works (amongst them, his Book of the Fabulous Gryphon of the West) that he considered Pharaoh a tyrant and an unbeliever. Ibn Taymiyyah's attacks on Ibn Arabi drew the ire of many Sufis and even led the famous Sufi and Islamic scholar Ibn 'Ata Allah al-Iskandari to devote a significant portion of the last years of his life writing refutations of Ibn Taymiyyah's attacks on Ibn Arabi.

Economic views[link]

He elaborated a circumstantial analysis of the market mechanism, with a theoretical insight unusual in his time. His discourses on the welfare advantages and disadvantages of market regulation and deregulation, have an almost contemporary ring to them.^[19]

Ibn Taymiyyah commenting on the power of supply and demand:

"If desire for goods increases while its availability decreases, its price rises. On the other hand, if availability of the good increases and the desire for it decreases, the price comes down."^[20]

Works[link]

Ibn Taymiyyah left a considerable body of work (350 works listed by his student Ibn Qayyim Al-Jawziyya^[21] and 500 by his student al-Dhahabi^[22]) that has been republished extensively in Syria, Egypt, Arabia, and India. Extant books and essays written by ibn Taymiyyah include:

• A Great Compilation of Fatwa—(Majmu al-Fatwa al-Kubra) This was collected centuries after his death, and contains several of the works mentioned below.
• Minhaj as-Sunnah an-Nabawiyyah—(The Pathway of as-Sunnah an-Nabawiyyah)—Volumes 1–4
• Al-Aqidah Al-Waasitiyyah—(The Creed to the People of Wāsiṭ, Iraq)
• Darʾ taʿāruḍ al-ʿaql wa al-naql (The rejection of the conflict between reason and revelation)—10 Volumes. Also called Al-Muwāfaqa ("harmony").
• Majmoo' al-Fatawa—(Compilation of Fatawa) Volumes 1–36
• al-Aqeedah Al-Hamawiyyah—(The Creed to the People of Hama, Syria)
• al-Asma wa's-Sifaat—(Allah's Names and Attributes) Volumes 1–2
• 'al-Iman—(Faith)
• al-Jawab as Sahih li man Baddala Din al-Masih (Literally, "The Correct Response to those who have Corrupted the Deen (Religion) of the Messiah"; A Muslim theologian's response to Christianity)—seven volumes, over a thousand pages.
• as-Sarim al-Maslul ‘ala Shatim ar-Rasul—The Drawn Sword against those who insult the Messenger. Written in response to an incident in which Ibn Taymiyyah heard a Christian insulting Muhammad. The book is well-known because he wrote it entirely by memory, while in jail, and quoting more than hundreds of references.^[23]
• Fatawa al-Kubra
• Fatawa al-Misriyyah
• ar-Radd 'ala al-Mantiqiyyin (Refutation of Greek Logicians)
• Naqd at-Ta'sis
• al-Uboodiyyah—(Subjection to God)
• Iqtida' as-Sirat al-Mustaqim'—(Following The Straight Path)
• al-Siyasa al-shar'iyya
• at-Tawassul wal-Waseela
• Sharh Futuh al-Ghayb—(Commentary on Revelations of the Unseen by Abdul-Qadir Gilani)

Some of his other works have been translated to English. They include:

• The Friends of Allah and the Friends of Shaytan
• Kitab al Iman: The Book of Faith
• Diseases of the Hearts and their Cures
• The Relief from Distress
• Fundamentals of Enjoining Good & Forbidding Evil
• The Concise Legacy
• The Goodly Word
• The Madinan Way
• Ibn Taymiyya against the Greek logicians
• Muslims Under Non-Muslim Rule

References[link]

Also:

• Kepel, Gilles – Muslim extremism in Egypt: The Prophet and pharaoh. With a new preface for 2003. Translated from French by Jon Rothschild. Berkeley & Los Angeles: University of California Press, 2003. See p. 194–199.
• Little, Donald P. – "Did Ibn Taymiyya have a screw loose?", Studia Islamica, 1975, Number 41, pp. 93–111.
• Makdisi, G. – "Ibn Taymiyya: A Sufi of the Qadiriya Order", American Journal of Arabic Studies, 1973
• Sivan, Emmanuel – Radical Islam: Medieval theology and modern politics. Enlarged edition. New Haven & London: Yale University Press, 1990. See p. 94–107.
• Michot, Yahya – Ibn Taymiyya: Muslims under non-Muslim Rule. Texts translated, annotated and presented in relation to six modern readings of the Mardin fatwa. Foreword by James Piscatori. Oxford & London: Interface Publications, 2006. ISBN 0-9554545-2-2.

External links[link]

	Islam portal
	Biography portal

Wikisource has original text related to this article: Author:Ibn Taymiyyah

Arabic Wikisource has original text related to this article: Ibn Taymiyyah

• French website devoted to Ibn Taymiyya (His life and his works)
• Britannica Concise Encyclopedia
• Collection of internet articles/resources
• The Life, Struggles, Works and Impact of Shaikh ul-Islam Ibn Taymiyyah
• Refutation of Accusation Against Ibn Taymiyya by Abu Rumaysah
• Shaykh ul-Islam Ibn Taymiyyah's letters from prison
• Between Shaykul-Islaam Ibn Taymiyyah and Contemporary Takfiris On The Issue of Rebellion Against Tyranny and Injustice
• Diagram of teachers and students of Ibn Taymiyah
• Shia treatment on Ibn Taymiyyah