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1 of 1 people found the following review helpful:
5.0 out of 5 stars
An in-depth study of how love is understood in classical Islam,
By Gogol (England) - See all my reviews
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This review is from: Love Theory in Later Hanbalite Islam (Studies in Islamic philosophy and science) (Hardcover)
The book has been written with a curious intent, that being to study how love is understood according to what some would assume the most rigid of interpretations of Islam Hanbali Islam. One of the four orthodox schools of thought of Sunni Muslim Islam. In this respect the author primarily studies the works of probably the two most famous scholars of that school of thought ibn Taymiyyah and his student ibn al-Qayyum.The main subject matter of the book is of course religious love, i.e. love of God and how it is to be understood. ibn Taymiyyah and ibn al-Qayyum are better known for being amongst the most outspoken opponents of Sufism a form of Islam that takes love of God as its central theme so the author attempts to compare the opinions of these 2 Hanbali Scholars with those of some of the most outstanding Sufi scholars such as al-Ghazali and Abdullah Ansari (Himself a Hanbali ironically) The book does discuss a number of complex issues and it may be recommended that someone read up a fair amount on both Sufism and on Hanbali Islam before they think of picking up this book and also read up on the controversies surrounding Sufism both by its supporters and its opponents. I would recommend the book "Sufism and Sharia" Which is a study of a Sufi reformer Shaikh Ahmed Sirihindi as a good start. Amongst the books the author looks at are 2 of ibn al-Qayyums main books on Sufism one of which is a commentary on a book written by Abdullah Ansari. From the book it appears that while ibn Taymiyyah and ibn al-Qayyum are opposed to many points of Sufism they are not opposed to Sufism in its entirety. They have clearly studied Sufi text and have had Sufi teachers. Amongst the authors they have studied are Abdullah Ansari and ibn al-Athir the Andalusian Sufi. While they have to accept certain Sufi terminology (Such as Fana) They are opposed to certain interpretations of it. Rather than seeing the goal of a Muslim being to extinguish the ego and become one with the absolute (Allah) and therefore ridding themselves of the last form of duality and therefore a possible association of a partner to God they see the goal of the Muslim being to know God through his names and attributes only. Where Sufis can loose all senses in the wonder of God for ibn al-Qayyum this is a lower stage to having full retention of the senses and knowing and recognising God. Both he and his teacher see love of God as to love a benefactor, in another words it is human nature to love something that has given it life, support etc. For the Sufi love should be a love that does not accept reward or expect one but a love of self sacrifice. It would appear from the book that far from ibn Taymiyyah and ibn al-Qayyum seeking to do away with Sufism they were seeking a new interpretation of it. It is on this basis that it appears to make more sense that later Sufis such as ibn Idris and Ahmad Sanusi and his order saw at least some sympathy with the Wahhabi movement even some of them settling in Wahabi controlled territory. It also makes you wonder if modern day followers of the Wahhabi creed are aware of how close some of their leading figures are to Sufism?
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