notes on epistemological framework of ibn Taymiyyah

‘The core knowledge of the Divine is both natural and necessary. It is more firmly established in the souls than the fundamentals of mathematics such as “One is half of two”, or the fundamentals of natural knowledge such as “A body cannot simultaneously exist in two places”. This is because such items of knowledge are expressions that the innate predispositions of most people can disregard. As for the knowledge of the Divine, it is unimaginable that any natural predisposition is able to disregard it.’
Majmūʿ al-Fatāwā, 2/15 — Shaykhul Islam ibn Taymiyyah.

‘This knowledge clings onto their souls. It cannot be separated from it any more than the instinctive knowledge of tangibles and natural matters, such as “One is a third of three”, and “A body cannot simultaneously exist in two places”.
This is because the latter is knowledge that they simply do not need; in fact, it may never even occur to a person. As for the knowledge of the highness of Allah, I would say that – in addition to people needing it – people are also in need of what it necessitates and means, which is supplication, asking, self-effacement, and humility unto the Divine – the One Above Who is being invoked.’
Bayān Talbīs al-Jahmiyyah, 4/561 — Shaykhul Islam ibn Taymiyyah.

‘As for knowing the Divine, it is far greater and more honourable, as it is necessary for the children of Adam in terms of both knowledge and intent to turn to Him.
They were predisposed for this. The innate existence of this instinctive knowledge and intent is far more entrenched than the existence of other information.’
Bayān Talbīs al-Jahmiyyah, 4/562 — Shaykhul Islam ibn Taymiyyah.

‘It is known that the strength of attraction to disputed knowledge is unlike that attraction to unopposed knowledge. The attraction to knowledge of concepts like calculus or nature – such as “One is half of two”, “A body cannot simultaneously be in two places”, and so on – is not as entrenched in the hearts, nor is there any strong opposition to it.’
Bayān Talbīs al-Jahmiyyah, 4/562 — Shaykhul Islam ibn Taymiyyah.

‘Allah, Glory to Him, predisposed His servants to two things: that their hearts affirm Him in terms of knowledge, and that they love Him and are humble in front of Him in terms of practice, worship, and seeking assistance. They are thus predisposed to having knowledge of Him and acting for His sake.
Bayān Talbīs al-Jahmiyyah, 4/585 — Shaykhul Islam ibn Taymiyyah.

‘“How can you demand proof for someone who Himself is proof for everything?”
...
“Nothing can be correct in the minds if the day requires proof.”’

reported by his student Imam ibnul Qayyim inMadārij al-Sālikīn (Dār al-ʿĀṣimah print), 1/298 — Shaykhul Islam ibn Taymiyyah

“Knowledge that is acquired by analysing proof must refer back to intuitive propositions. Any piece of knowledge that is not intuitive must refer back to intuitive knowledge.
If theoretical propositions are constantly proven by their like, circular reasoning or infinite regress of causality would ensue. By necessity and the agreement of logicians, both are improper from a number of angles.
Acquired theoretical knowledge is that which is gained from known propositions that do not require analysis. Had those propositions been theoretical as well, they would have in turn been contingent on other propositions, leading to an infinity of theoretical propositions inside man. Man is temporal – he came into existence after having been non-existent. The knowledge in his heart is temporal. If the knowledge in his heart was not acquired without knowledge prior to it, it would mean that his heart would be without knowledge right from the start. Therefore, it is necessary that there are basic self-evident pieces of information that Allah places within a person’s heart. The aim of any proof is to refer back to this type of self-evident information. Furthermore, self-evident information is sometimes subject to doubts and whispers, like the doubts of sophists who cast aspersions on tangible and self-evident information.”
Dar’ Taʿāruḍ al-ʿAql wa al-Naql, 3/309 —Shaykhul Islam ibn Taymiyyah

“A lot of information is necessary and instinctive. If a person wants to force himself to offer reasoning for that, it would be difficult for him. He would land himself into doubt, whether because it would lead to lengthy propositions, because they are difficult to unlock, or both.”
Dar’ Taʿāruḍ al-ʿAql wa al-Naql, 3/319—Shaykhul Islam ibn Taymiyyah

“So when he sees the signs that necessitate His existence, they would be an eye-opener from that spectrum, just as He (may His Majesty be glorified) said, ‘[7:201] Indeed,  when Satan whispers to those mindful of Allah, they remember their Lord then they start to see things clearly.’
It would also be a reminder to remember Allah when forgetfulness and heedlessness overcome. Therefore, it is an eye-opener to dispel the ignorance one may experience, and a reminder to remove one’s heedlessness. This is despite the fact that the core recognition of Allah’s existence is instinctively found in the soul without any external means whatsoever.”
Dar’ Taʿāruḍ al-ʿAql wa al-Naql, 8/531 — Shaykhul Islam ibn Taymiyyah


‘Whatever that can be acquired immediately through logic or the senses is not in need of evidence at all. Rather, it is these types of facts that everyone ought to use as evidence and refutation, after which his theoretical reasoning can be deemed to be correct or incorrect.’
Al-Faṣl fī al-Milal wa al-Ahwā’ wa al-Niḥal, 5/242; see also 1/40 — Ibn Ḥazm


“Knowing Him (Allah) is the highest of all knowledge. It is the goal, the end, the culmination, and the root of all knowledge, even though knowledge of other than Him might come first, or might be a precursor to, knowing Him. Knowing Him – in addition to being loftier, more wholesome, and more beneficial – is a necessary need. A servant cannot achieve righteousness without Him. There is no felicity without Him. He is the root to the realisation of all knowledge that – through Him – deserves to be labelled as such.”
Sharḥ al-ʿAqīdah al-Aṣbahāniyyah, p. 110 — Shaykhul Islam ibn Taymiyyah

“Ponder over the whole world, in all its parts across its higher and lower dominions. You will find it to be a testament to the Maker, the Creator, and the King.
Denying its Maker and rejecting Him in the minds and the innate predispositions is tantamount to denial and rejection of knowledge itself. There is no difference between the two.
According to pure, enlightened, and lofty minds and the sound fiṭrah, the indication of the Creator to the creation, the Doer to the action, and the Designer to the fashioned is more obvious than the opposite view.
Those with knowledge and foresight use Allah as evidence for His actions and design, whereas common people use His design and actions to point to Him. No doubt, both are correct methods and each is true. The Qur’an comprises of both.
As for the evidence from design, it is plentiful.
As for the evidence from the Maker, that has a case in point as well.
It is what the Messengers pointed to when they told their nations, “[14:9-10] Is there any doubt about Allah...?”, i.e., should we doubt in Allah until evidence for His existence is presented?
Which evidence is more proper and apparent than this itself? How can something that is more obscure be used in evidence to prove something that is more obvious?
Then the Messengers alerted people to the evidence by adding: “[14:9-10] ...the Originator of the heavens and the Earth?”
I heard Shaykh al-Islām Taqī al-Dīn Ibn Taymiyyah (may Allah have mercy upon him) say,
‘How can you demand proof for something that in itself is proof for everything?’
He also used to say the following couplet as an example: ‘Nothing can be deemed to be correct in the minds when day requires evidence.’ It is known that the existence of the Lord (may His Majesty be glorified) is more apparent to the minds and the fiṭrah than the existence of day. Whosoever cannot see this in his mind and fiṭrah should view them with suspicion.”
Madārij al-Sālikīn, Dār al-ʿĀṣimah print, 1/297 — Imam ibnul Qayyim