The Institution of the Hisba
By Ibn Taymiya
Translated by Muhtar Holland
Pages: 160. Paperback
Published by The Islamic Foundation, Leicester UK
An exposition of the theory of Hisba in the wider context of a just society and an efficient market economy.
Al-Haisba is a moral as well as a socio-economic institution in Islam through which public life is regulated in such a way that a high degree of public morality is attained and the society is protected from bad workmanship , fraud , extortion and exploitation
In Part II - Toward a Just Society, Ibn Taymiya spells out the different stipulations of the Quranic command of amr bi’lma’Rif wa-n-nahi 'anil-munkar.
Part II is a Must for all Muslims involved in Dawah during these current Testing times facing theMuslim Ummah
Commanding Good and Forbidding Evil
Strategy for Reform
Men and Movements
Society and Leadership
Summing up on Knowledge, Justice and the Duties of the Rulers and the Ruled.
About Ibn Taymiyah
Shaykh al-Islam Taqi ud-Din Abu'l-Abbas Ahmad Ibn al-Halim ibn Abd al-Salam Ibn Taymiyah al-Hanbali was born in , 661 AH (1263 AC) in Haran, which is now in Eastern Turkey, near the border of northern Iraq..
His family had long been renowned for its learning , among his teachers, was Shams ud-Din Al-Maqdisi, first Hanbali Chief Justice of Syria following the reform of the judiciary by Baibars. The number of Ibn Taimiyah's teachers exceeds two hundred. Ibn Taimiyah was barely seventeen, when Qadi Al-Maqdisi authorized him to issue Fatwa (legal verdict). Qadi remembered with pride that it was he who had first permitted an intelligent and learned man like Ibn Taimiyah to give Fatwa. At the same age, he started delivering lectures. When he was thirty, he was offered the office of Chief Justice, but refused, as he could not persuade himself to follow the limitations imposed by the authorities.
Imam Ibn Taimiyah's education was essentially that of a Hanbali theologian and jurisconsult. But to his knowledge of early and classical Hanbalism, he added not only that of the other schools of jurisprudence but also that of other literature.
He had an extensive knowledge of Quran, Sunnah, Greek philosophy, Islamic history, and religious books of others, as is evident from the variety of the books he wrote.
About the translator
Muhtar Hollandwas born in 1935, in the ancient city of Durham in the North East of England. This statement may be considered anachronistic, however, since he did not bear the name Muhtar until 1969, when he was moved-by powerful experiences in the latihan kejiwaan of Subud-to embrace the religion of Islam.
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