<p class="06IsiAbstrak">Aḥmad ibn ‘Abd al-Ḥalīm ibn ‘Abd al-Salām ibn Taimiyyah (d. 728/1328) was a medieval scholar who is still discussed today; He was called the spiritual father of radicalism, the father of the Islamic revolution, to him the door of ijtihād is always open. There is almost no main theme in Islamic studies that is not discussed by him, Tasawuf as one of the treasures of Islam is also part of his discussion. Because of his sharp criticism of tasawuf and Sūfī, many say that he was the sworn enemy of tasawuf and anti-Sūfi, However, if we look at his works, he showed a good sympathy towards tasawuf and the Sūfī, for example his praise and respect for ‘Abd al-Qādir al-Jīlānī. He also gave commentary (syarḥ) on al-Jīlānī’s Futūḥ al-Ghaib. So it is not surprising when Makdisi concluded that Ibn Taimiyyah was a follower of the Qādiriyyah order. This article is intended to answer the questions: What is the correct concept of tasawuf and why does tasawuf need to be reconstructed according to Ibn Taimiyyah. This article uses literature data and theological-historical approach which is strengthened by sociological-anthropological review. This study finds that: (1) Ibn Taimiyyah in his critique of tasawuf does not only refer to the authoritative Sūfī texts, but also to his experiences in active interactions, discussions, and practices of the Sūfīs of his time. (2) The teachings and practices of tasawuf in his time, there were many distortions and infiltrations of thought and practices outside Islam that made tasawuf away from the concept of the early Sūfī. Ibn Taimiyyah was never hostile to tasawuf, he only wanted to put tasawuf and its practice back into the syarī‘ah.</p>

<p><span lang="EN-US">This article discusses how the Modern Jihadists used Mardin Fatwa of Ibn Taymiyyah as the basis of their ideology and actions. So this research presents its novelty with an explanation of how modern radicalism develops, Ibn Taymiyya’s fatwas which are used as the theological foundations of the radicals, and how Jihadists read Ibn Taymiyyah’s Mardin Fatwa to legitimate their actions. This qualitative research used the primary sources of Ibn Taymiyyah’s works and secondary sources from his students and the Taymiyyan studies as well to enrich the argument of the researcher to result in the conclusion that several statements are quoted and used by the Jihadists to legitimate their radical actions; Anti-Mongol Fatwas I, II, and III, as well as Mardin fatwa with erroneous interpretations and not in accordance with the context behind the issuance of the fatwa. Like Mardin fatwa, for example how radicals read peace and war zones by correlating Islamic government with <em>d</em></span><em><span lang="IN">a</span><span lang="EN-US">r al-silm</span></em><span lang="EN-US"> and conventional government that is not based on Islamic law with <em>d</em></span><em><span lang="IN">a</span><span lang="EN-US">r al-ḥarb </span></em><span lang="EN-US">then consequently it must be fought as the radicalist did against Egyptian President Anwar Sadat. This is where the importance of understanding Ibn Taymiyyah’s text holistically, intertextually not partially so that it will obtain an understanding that is in accordance with -at least approaching - the original substance of the author.</span></p>

This article aims to look at Shaikh Nawawī al-Bantanī's view in his tafsīr Marāḥ Labīd as a form of his magnum opus among his other works. This article uses a literature review with a content analytical approach to Tafsīr Marāḥ Labīd and other suitable secondary sources to obtain views and facts as well as an analysis of its contents. This article finds that Nawawī al-Bantanī's interpretation of Tafsir Marāḥ Labīd in the socio-historical-political context during the Dutch colonial period made al-Bantanī pay full attention to the problems of the community and nationality. The context of writing Marāḥ Labīd's tafsīr still has quite a strong relevance to the present day, especially in the transformation of values ​​and methods. This article also finds that Marāḥ Labīd's interpretation has the characteristics of language interpretation (linguistics), socio-historical (asbāb al-nuzūl), fiqh, culture, and logical interpretation. It is marked by a holistic-interdisciplinary interpretation of Surah Al-Fatihah which contains three central religious teachings, which include faith, Sufism/morals, and Shari'a. Although Marāḥ Labīd cites many references to classical interpretations, he also provides contextual analysis that relates to his era. From Marāḥ Labīd it was also concluded that al-Bantanī's struggle was not limited to the physical but also through academic transmission.

Since the 1980s until today, Aḥmad ibn Taimiyyah (d. 1328) has been one of the most quoted medieval scholars by jihadists. From ‘Abd al-Salām Faraj (d. 1981) to Osama bin Laden and his al-Qaeda. Ibn Taimiyyah is frequently cited to justify their doctrine. Ibn Taimiyyah’s fatwa is used to declare a legitimate leader of a country an apostate for not fully implementing the shari’ah and obligating every Muslim to jihād against him, classifying war zones (dār al-ḥarb) and requiring emigration (hijrah) from them, and permitting suicide bombings in the name of jihād. This article examines jihadists’ understanding of jihād as well as Ibn Taimiyyah’s jihād fatwas, specifically the three anti-Mongol fatwas and the Mardin fatwa, which are frequently cited by jihadists. This article addresses two major issues: first, it discusses Ibn Taimiyyah’s three anti-Mongol fatwas, as well as their citation and interpretation in jihadist fatwas; second, it examines the Mardin fatwa, which is always used as justification for jihad against the legitimate government. The article finds that some of the radicalists’ jihād doctrines quote directly from Ibn Taimiyyah’s jihād fatwas, particularly the three anti-Mongol fatwas and the Mardin fatwa, but most of the fatwas cannot be associated with Ibn Taimiyyah when approached holistically. The article also notes that Ibn Taimiyyah’s jihād doctrine is only partially quoted and ignores the majority of fatwas that are closely related to the theme of jihād, such as the concepts of hijrah and critical loyalty to the government. This article also identifies Ibn Taimiyyah’s jihād fatwas as being more frequently cited to legalize the interests of jihadist groups in justifying their acts of terror while ignoring the historical and political contexts that surround them.