texts:
 from God and to state otherwise is to say that the Prophet neglected an important aspect of Islam. <mask>h says that the usul al-din of the mutakallimun, deserve to be named usul din al-shaytan (principles of Satanic religion). <mask>h's attempts to focus attention onto Qur'anic rationality was taken up by his student <mask>, to the exception of his other followers. This focus on traditionlist rationlism was also taken up by Musa Bigiev. Despite his critical stance, one of <mask>h's last direct students, <mask> al-Jabal (d. 1370), says that "<mask> used to praise the expansiveness of al-Ash'ari’s knowledge and would quote the latter’s works by memory in public lessons (al-majalis al-a'mma), in particular al-Iba'na", that he talked highly of later Ash'ari scholars like Al-Baqillani and Al-Juwayni and as for Al-Ghazali, having studied his books with <mask>h, he says that "<mask>h told those present how impressed he was by al-Ghazali’s eloquence and the extent of his knowledge." Sufism
Some scholars argue that <mask>h belonged to the Qadiriyya tariqa (order) of Sufism and claimed to inherit the khirqa (spiritual mantle) of the founder of the Qadiriyya order 'Abd al-Qadir al-Jilani. Among his explicit positive references to Sufism and the Qadiriyya tariqa in particular,

masks:
Ibn Taymiyya
Ibn Taymiyya
Ibn Qayyim
Ibn Taymiyya
Ibn Qadi
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya


type: original

texts: Ibn Taymiyyah referred to Jilani as "Shaykhuna" (our Shaykh) and "Sayyidi" (my master).He spoke highly of a great many other Sufi Shaykhs also such as Abu Yazid al-Bistami and al-Junayd, and went to great lengths to state that Sufism is not a heretical innovation (bid'ah). However, authors like Fritz Meier and Thomas Michel contend that such reports and traditions attributed to <mask> does not prove that he was a member formally affiliated to any Sufi Tariqa. Gibril Haddad, a contemporary Sunni scholar who's often critical of <mask>h's doctrinal positions, notes, after cementing his affiliation with the Qadiri order, that "insofar as the goal of tasawwuf is the purification of the heart by progress through states (ahwal) and stations (maqamat), <mask> in al-Tuhfat al-'Iraqiyya (al-Zarqa’ Jordan 1978, p. 18) imitated Imam al-Ghazali's fatwa in al-Munqidh min al-Dalal in considering tasawwuf obligatory upon every Muslim, naming it a'mal al-qulub." Scholar Arjan Post, in the introduction to the edition and English translation of Risālat al-sulūk (Epistle on the Spiritual Way) by al-Baʿlabakkī (d. 734/1333), a Lebanon-born Hanbali Sufi and direct student of <mask>h, talks of a "Sufi circle" among his students, notably through ʿImād al-Dīn Aḥmad al-Wāsiṭī, who "fulfilled

masks:
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya


texts: the role of Sufi shaykh in the Taymiyyan circle until he passed away in 711/1311", and who was appreciated by other famous direct or indirect students of Ibn Taymiyyah who became famous scholars, notably Ibn Qayyim Al-Jawziyya, Ibn Rajab and Al-Dhahabi. Although Ibn Taymiyyah was critical of some of the developments within Sufism, he never rejected the practice outright, and actually enumerated a list of early Sufis whom he considered to be among the greatest Islamic saints. In this list, he included Bayazid Bastami, Junayd of Baghdad, Abdul-Qadir Gilani, Hasan of Basra, Ibrahim ibn Adham, Maruf Karkhi, Sirri Saqti, and several other venerable personages who have always been venerated in mainstream Sunni Islam as being among the greatest saints of all. An alternate view shared by many scholars and critics assert that Ibn Taymiyyah totally rejected Sufism, both exclusively, as well as the general concept of Sufism.Scholars and researchers who propound this view argue that the notion of <mask>h's alleged support towards Sufism were based on misinterpretations of his Fatwas (legal verdicts). The words of <mask>h in praise of 'Abd al-Qadir Gilani were simply respect of the latter in the scope of scholarly position, not the mystical cult of personality or saint-veneration

masks:
Ibn Taymiyya
Ibn Taymiyya


texts: towards Gilani practiced by the Qadiryya order, which in effect also includes the view of <mask>yim al-Jawziyya's hostile view towards Tariqa orders. This view of <mask>h's total rejection of Sufism and Tariqa concept of Mysticism were also supported by the Puritans during the era of Ottoman Empire. According to Hamud at Tuwaijir, a Hadith scholar, this view alone caused <mask>h, and by extension, <mask> Qayyim, and his spiritual successor, Muhammad ibn 'Abd al-Wahhab, being reviled so much by some of the communities that supported Sufism, such as Tablighi Jamaat. In particular, <mask>h rejected two views associated with some extreme Sufis. He rejected the veneration of saints who promulgated <mask>'s doctrines of wahdat al-wajud. Firstly, he rejected monism which he believed was similar to the pantheistic belief that God "encompasses all things".Secondly, he asserted that the view that spiritual enlightenment is of a greater importance than obeying the sharia was a failure to properly follow the example of Muhammad. On <mask>Arabi, and Sufism in general, Henri Laoust says that <mask>h never condemned Sufism in and of itself, but only that which he considered to be inadmissible deviations in doctrine, ritual or morals, such as monism, antinomianism or esotericism.

masks:
Ibn Qay
Ibn Taymiyya
Ibn Taymiyya
Ibn al
Ibn Taymiyya
Ibn Arabi
Ibn '
Ibn Taymiyya


texts: However, scholar Jamileh Kadivar has reported that <mask>h issued blatant takfir (excommunication from Islam) on <mask>Arabi. This view was also supported by the official scholars committee from Imam Mohammad Ibn Saud Islamic University, who issued a formal Fatwa (legal verdict) maintaining that <mask>h rejected any form of Sufism, whether they are structural, such as Tariqa order, or non-structural, individual practice of Sufism. The fatwa also covered the speculation of him belonging to the Qadiriyya order; stating that it was a fabrication. Furthermore, there had also been numerous incidents wherein <mask> physically confronted Sufis. In 1301, <mask> had accompanied the Mamluk army in its campaigns against the Shia inhabitants of Kasrawan town.After expelling the non-Sunni inhabitants of the town, <mask> returned to Syria to attack the Sufi Ahmadiyya Rifawiyyan order of Damascus; accusing them of "Mongol sympathies". After 1305, there would be a dramatic escalation in confrontations between <mask> and popular folk expressions of religion associated with Sufism. In one such incident, Taymmiyyah would personally lead stonemasons and demolish a structure in the Naranja Mosque to physically prevent Sufi veneration of a popular religious site. <mask> also waged strong

masks:
Ibn Taymiyya
Ibn '
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya


texts:
 polemics against the theosophical mysticism of the Sufi master Muhyiddun <mask>Arabī (d. 1240), and his doctrine of ‘unity of being’ (waḥdat al-wujūd) propounded by supporters like Al-Qunawi and <mask>'in. Condemning <mask>Arabi and his followers as a greater threat to Islam than the Mongol invasions itself, <mask> writes:"Opposing (by word or deed) these (proponents of waḥdat al-wujūd) is the greatest of religious obligations, for they have corrupted intellects and creeds of the people, including Shaykhs, scholars and rulers…their harm is greater in religion than harm of the one who corrupts the worldly affairs of the Muslims but leaves their religion untouched, such as the bandit of the Mongols who take away people’s wealth but leave alone their religion." Shi'a Islam

<mask>h was a proponent of the doctrine of Takfir (excommunication) on many Muslims across various Islamic sects such as the Mu'tazilites, the Shi'i Muslims, Sufi mystics like Ibn 'Arabi, etc. ; declaring them as apostates based on his religious interpretations.In particular, <mask>h was extremely critical of Shi'ism and considered its adherents to be religiously bankrupt, among the most morally depraved people and the root cause of many Islamic ills. His severe critique of Twelver Shia in his book,

masks:
Ibn ‘
Ibn Sab
Ibn '
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya


texts:
 Minhaj as-Sunnah an-Nabawiyyah, was written in response to the book Minhaj al-karama fi ma'rifat al-imama, by the Shia theologian Al-Hilli. He focused his criticisms to the similarity between Shia, Christians and Jews. Among other things he accused Shia (who he often referred to as rafidha or rejectionists) of helping non-Muslim enemies against Muslims
Many of the rafidha (rejectionists) would favor the infidels within his heart more than he would favor the Muslims. That is why when the infidel Turks emerged from the east and fought the Muslims and spilled their blood, in the lands of Khurasan and in Iraq and Sham and in the Peninsula and elsewhere, the rafidha were there to aid them in killing Muslims. And the Baghdad vizier known as Al-’Alqami; it was he and others like him who greatly aided them against the Muslims, as well as those who were in Al-Sham’s Aleppo and other rafidha who were the fiercest collaborators in fighting Muslims. The same goes for the Christians (the Crusaders) in Al-Sham where the rafidha were their greatest helpers.And should the Jews get a state in Iraq or elsewhere, the rafidha will be their greatest helpers, for they are always supportive of the infidels whether they are idolaters or Jews or Christians... Regarding the Shia mourning for


texts:
 Husayn on Ashura, <mask>h considered Husayn's martyrdom as a divinely bestowed honour—not a major tragedy. He also argued that such mourning was never instructed by Muhammad and that the Islamic response to recent (let alone ancient) loss is not extravagant mourning but to endure the loss with patience and trust in God. However, he also believed those who celebrated on Ashura were anti-Shia zealots ("an-Nāṣibiyyah") or ignorant people. Fathi Shaqaqi, the Sunni Islamist inspired by the Islamic revolution of Iran who founded the Islamic Jihad Movement in Palestine, said that <mask>h didn't consider Twelver Shi'as, that is the majority of the Shi'as, to be heretics, but mainly sects like the Ismailis, also precising that the geopolitical context of the day played a role in his thinking, and that, among Sunni scholars, "fatwas such as his were not disseminated, despite the fact that the Shi‘a had by then been in existence for some 600 years." Abu Muhammad al-Maqdisi, one of the most influential modern jihadi ideologues, bases himself on <mask>h to say that the laypeople among the Shi'as are not to be considered disbelievers. Christianity

<mask>h wrote polemics against Christians.His work Al-Jawāb al-Ṣaḥīḥ li-man baddala dīn al-Masīh is a detailed refutation of Christian


texts: doctrine. He also held extreme anti-Christian views and enmity. He also discounts the Christians' role in early Islamic history and views interfaith commonality as a luxury, giving an ideological justification to declare unrestricted war on Christians and Jews. Meanwhile, in what a number of modern scholars have seen as the golden age of Christian Arabic literature, Arab speaking Christian scholars wrote extensive theological treaties in Arabic language in which they not only responded to the polemics of their Muslim advertiser but they also provided systematic, summary discussions of Christian faith and practice. <mask>h issued a fatwa prohibited Muslims to participate and greeting Christians on their religious events and celebrations or to imitate them, he said in Majmoo‘ al-Fataawa (2/488): "It is not permissible for the Muslims to imitate them [ Christians ] in any way that is unique to their festivals, whether it be food, clothes, bathing, lighting fires or refraining from usual work or worship, and so on. And it is not permissible to give a feast or to exchange gifts or to sell things that help them to celebrate their festivals, or to let children and others play the games that are played on their festivals, or to adorn oneself or put up decorations". An example


texts:
 of <mask>h use of his interpretation was in defense of the (temporary) closing of all Christian churches in 1299 in the Mamluk Sultanate.The closing was in violation of a 600-year-old covenant with Christian dhimmis known as the Pact of Umar. But as <mask>h pointed out, while venerable, the pact was written 60 years or so after the time of the companions and so had no legal effect. <mask>h also suggested that Jews and Christians should be confined to their own specific regions. Druze
<mask> dismissed the Druze as non-Muslims, and his fatwa cited that Druzes: "Are not at the level of ′Ahl al-Kitāb (People of the Book) nor mushrikin (polytheists). Rather, they are from the most deviant kuffār (Infidel) ... Their women can be taken as slaves and their property can be seized ... they are to be killed whenever they are found and cursed as they described ... It is obligatory to kill their scholars and religious figures so that they do not misguide others", which in that setting would have legitimized violence against them as apostates. <mask>h believed that Druze have a high level of infidelity, besides being apostates.Thus, they are not trustworthy and should not be forgiven. He teaches also that Muslims cannot accept Druze penitence nor keep them alive, and Druze

masks:
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya


texts:
 property should be confiscated, and their women enslaved. Mamluk and Ottoman sultans have often relied on <mask> religious ruling to justify their persecution of Druze, and  calling for jihad against the Druze. Alawites
<mask>ites "are more infidel than Jews or Christians, even more infidel than many polytheists. They have done greater harm to the community of Muhammad than have the warring infidels such as the Franks, the Turks, and others. To ignorant Muslims they pretend to be Shi’is, though in reality they do not believe in God or His prophet or His book…Whenever possible, they spill the blood of Muslims…They are always the worst enemies of the Muslims…war and punishment in accordance with Islamic law against them are among the greatest of pious deeds and the most important obligations". Non-Muslims
<mask>h 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 Muslim

masks:
Ibn Taymiyya
Ibn Taymiyyaaw
Ibn Taymiyya


texts:
 saints saying: "Many of them (the Muslims) do not even know of the Christian origins of these practices." Economic views
He elaborated a circumstantial analysis of market mechanism, with a theoretical insight unusual in his time. Regarding the power of supply and demand, <mask>h said, "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." His discourses on the welfare advantages and disadvantages of market regulation and deregulation, have an almost contemporary ring to them. However, he also advocated a policy of "fair prices" and "fair profits", with the implication that anything higher would be impious.Such forms of price fixing was detrimental to entrepreneurship. Eternity of Species
He argued that there was an alternate view to the view held by philosophers, like <mask>, who claimed the universe was eternal in its entirety, and Islamic scholars, like Fakhr al-Din al-Razi, who claimed that the universe was created from nothing by God. In his Sharh Hadith Imran ibn Hasan, <mask> distinguishes between species and elements, asserting that the former are eternal with God. He states: "If it is supposed that the species [of things

masks:
Ibn Taymiyya
Ibn Sina
Ibn Taymiyya


texts:
 done] has been with Him from eternity, neither revelation nor reason denies this 'withness' (ma^iyya). On the contrary, it is part of His perfection." In fact, <mask> draws this assertion from his belief that God perpetually creates, i.e. in preeternity.John Hoover, in his Perpetual Creativity In The Perfection Of God: <mask>'s Hadith Commentary On God's Creation Of This World, elaborates, "Following in the footsteps of <mask> and <mask>, <mask> then roots God's perpetual creativity in a Neoplatonic concept of God's perfection. Power and creativity are necessary concomitants of God's perfection. If God's creativity were not perpetual, God would have been devoid of His creativity, as well as other attributes of perfection, in pre-eternity." Assessment

Salafism
<mask>iyya reform movement that differ from other Sunnis who adhere to the four legal schools of Fiqh (jurisprudence). These include the 17th century Kadizadeli movement, 18th century Wahhabi movement as well as the Islamic reformist movement of <mask>-Amīr Al-San’ani (d. 1768) and Muḥammad al-Shawkānī (d. 1834) in Yemen. In the nineteenth century, Taymiyyan tradition would expand across the Islamic World; influencing the Ahl-i Hadith movement in South Asia and the Salafiyya movement in Iraq, Syria and Egypt.

masks:
Ibn Taymiyya
Ibn Taymiyya
Ibn Sina
Ibn Rushd
Ibn Taymiyya
Ibn Taymiyyaaf
Ibn al


texts:
 <mask> adamantly insisted that his theological doctrines constituted the original creed of the Salaf, as well as that of Abul Hasan al-Ash'ari; the eponym of the Ash'arite school.He also believed that Sharia (Islamic law) was best preserved through the teachings and practices of the Salaf, the earliest three generations of Muslims. Modern Islamic revivalist movements salute <mask> as "the architect of Salafism", which symbolises the concept of reviving the traditions and values of the Golden Age of the Prophet. For Salafiyya movements across the Islamic World, <mask> is their exemplar scholar who revived the methodology of the Salaf, and also a social reformer who defiantly stood against foreign occupation. Today, Salafi Muslims constitute the most avid readers and promoters of the works of <mask>. Modern Islamism

Various concepts within modern Islamist movements can be attributed to <mask>h. <mask> is highly revered in contemporary militant Islamist and Jihadist circles for his 1303 Fatwa of Takfir (excommunication) against Mongol Ilkhanate rulers (who were recent converts to Islam) and his assertion that it became obligatory for "true Muslims" to wage Jihad against the apostate Mongol leaders and Muslim citizens who accepted the Yassa code. Influenced by <mask>,

masks:
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya


texts: Sayyid Qutb would take up <mask>'s anti-Mongol fatwa and apply it on contemporary regimes across the Islamic World.<mask>’s other major theological mission was to re-assert the primacy of armed jihad in Islamic faith, which played a major role in shaping future militant interpretations of Islam. Along with total, literal adherence to Sharia, he held that waging martial jihad was an Islamic religious obligation for all Muslims, when under foreign invasion. These ideas would be readily embraced in the 20th century by various militant Islamist movements and underpinned the theological justification for militancy of groups like Al-Qaeda, ISIS, etc. Scholars like Yahya Michot have noted that <mask>h "has thus become a sort of forefather of al-Qaeda." One of main arguments put forth by <mask> was his categorising the world into distinct territories: the domain of Islam (dar al-Islam), where the rule is of Islam and sharia law is enforced; the domain of unbelief (dar-al-kufr) ruled by unbelievers; and the domain of war (dar al-harb) which is territory under the rule of unbelievers who are involved in an active or potential conflict with the domain of Islam. (<mask>h included a fourth. When the Mongols, whom he considered unbelievers, took control of the city of Mardin the


texts: population included many Muslims.Believing Mardin was neither the domain of Islam, as Islam was not legally applied with an armed forces consisting of Muslims, nor the domain of war because the inhabitants were Muslim, <mask>h created a new "composite" category, known as dar al-`ahd.) A second concept is making a declaration of apostasy (takfir) against a Muslim who does not obey Islam. But at the same time <mask>h maintained that no one can question anothers faith and curse them as based on one's own desire, because faith is defined by God and the Prophet. He said, rather than cursing or condemning them, an approach should be taken where they are educated about the religion. A further concept attributed to <mask>h is, "the duty to oppose and kill Muslim rulers who do not implement the revealed law (shari'a). <mask>h's fatwa on Alawites as "more infidel than Christians and Jews" has been recited by Muslim Brotherhood affiliated scholar Yusuf al-Qaradawi. <mask>h's role in the Islamist movements of the twentieth and twenty first century have also been noted by the previous Coordinator for Counterterrorism at the United States Department of State, Daniel Benjamin, who labels the chapter on the history of modern Islamic movements in his book The Age of Sacred Terror, as


texts:
 "<mask>yya and His children".Yossef Rapoport, a reader in Islamic history at Queen Mary, however, says this is not a probable narrative. <mask>'s intellectual tradition and ideas such as his emphasis on the revival of pristine ideals and practices of early generations also made an intense impact on the leading ideologue of revolutionary Islamism in South Asia, Sayyid Abul A'la Maududi (1903-1979 C.E/ 1321-1399 A.H). Mardin fatwa and the Mardin Conference
One of <mask>h's most famous fatwas is regarding the Mongols who had conquered and destroyed the Abbasid caliphate in 1258 and had then converted to Islam. Once they were in control of Mardin, they behaved unjustly with their subjects so the people of Mardin asked <mask>h for a legal verdict regarding the classification of the territory under which they live. He categorized the territory as dar al-`ahd which in some ways is similar to dar al-kufr (domain of unbelievers). Included in his verdict was declaring the Mongol ruler Ghazan and other Mongols who did not accept shari'a in full, as unbelievers. According to Nettler and Kéchichian, <mask>h affirmed that Jihad against the Mongols, "was not only permissible but obligatory because the latter ruled not according to Sharīʿah but through their traditional, and

masks:
Ibn Taymi
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya


texts: therefore manmade, Yassa code.This essentially meant that Mongols were living in a state of jāhilīyah (ignorance)." The authors further state that his two famous students, <mask> and <mask>, agreed with this ruling. He called for a defensive jihad to mobilise the people to kill the Mongol rulers and any one who supported them, Muslim or non-Muslim. <mask>h when talking about those who support the Mongols said, "Everyone who is with them (Mongols) in the state over which they rule has to be regarded as belonging to the most evil class of men. He is either an atheist (zindīq) or a hypocrite who does not believe in the essence of the religion of Islam. This means that he (only) outwardly pretends to be Muslim or he belongs to the worst class of all people who are the people of the bida` (heretical innovations)." Yahya Mochet says that, <mask>h's call to war was not simply to cause a "rebellion against the political power in place" but to repel an "external enemy".In 2010, a group of Islamic Scholars at the Mardin conference argued that <mask>h's famous fatwa about the residents of Mardin when it was under the control of the Mongols was misprinted into an order to "fight" the people living under their territory, whereas the actual statement is, "The Muslims living therein

masks:
Ibn Qayyim
Ibn Kathir
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya


texts:
 should be treated according to their rights as Muslims, while the non-Muslims living there outside of the authority of Islamic Law should be treated according to their rights." They have based their understanding on the original manuscript in the Al-Zahiriyah Library, and the transmission by <mask>h's student <mask>lih. The participants of the Mardin conference also rejected the categorization of the world into different domains of war and peace, stating that the division was a result of the circumstances at the time. The participants further stated that the division has become irrelevant with the existence of nation states. Reevaluation
However, some recent scholarship has argued that portrayals by Salafi-Jihadists casting <mask>h as a direct classical precursor to their own beliefs are flawed inasmuch as they are often borne, according to these same scholars, of a limited reading of the theologian's substantial corpus of works, many of which have not yet been translated from the original Arabic. James Pavlin, for example, has argued: "<mask> remains one of the most controversial Islamic thinkers today because of his supposed influence on many fundamentalist movements. The common understanding of his ideas have been filtered through the bits and pieces of his

masks:
Ibn Taymiyya
Ibn Muf
Ibn Taymiyya
Ibn Taymiyya


texts:
 statements that have been misappropriated by ... [his] alleged supporters."According to Abdul Haq Ansari, the ubiquitous notion that <mask>h rejected Sufism outright is erroneous, for while "the popular image of <mask>h [is] ... that he [criticized] Sufism indiscriminately ... [was] deadly against the Sufis, and ... [saw] no place for Sufism in Islam," it is historically known, according to the same scholar, that <mask>h actually considered Tasawwuf to be an essential part of Islam, being on the whole "sympathetic" towards what everyone at the time considered an integral part of Islamic life. Indeed, "far from saying [Sufism] has no place in Islam", <mask>h, according to the author, wanted to reform the practice of medieval Sufism as part of his wider aim to reform Sunni Islam (of which Sufism was a major aspect at the time) by divesting both these traditions of what he perceived as heretical innovations within them. Moreover, these scholars also contend that <mask>h had a deep reverence and appreciation for the works of such major Sufi Awliyaa (saints) such as Junayd, Sahl al-Tustari, Abu Talib al-Makki, Bayazid Bastami, etc. , and was part of the Qadiriyya Sufi order himself. Works
<mask>h left a considerable body of work, ranging from 350 according to his student

masks:
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya


texts:
 <mask> Al-Jawziyya to 500 according to his student al-Dhahabi. Oliver Leaman says that <mask>h produced some 700 works in the field of Islamic sciences. His scholarly output has been described as immense with a wide scope and its contents "bear the marks of brilliant insights hastily jotted down".It is the case however, that his works are not yet fully understood but efforts are being made, at least in the western languages to gain an adequate understanding of his writings. In his early life, his work was mostly based on theology and the use of reason in interpretation of scriptural evidences, with later works focusing on; refutation of Greek logic, questioning the prevalent practices of the time, and anti-Christian and anti-Shi'i polemics. <mask>h's total works have not all survived and his extant works of thirty five volumes, are incomplete. Extant books and essays written by ibn Taymiyyah include:
A Great Compilation of Fatwa (Majmu al-Fatawa al-Kubra or simply Majmu al-Fatawa) This was collected centuries after his death, and contains several of the works mentioned below – Thirty six volumes. Minhaj as-Sunnah an-Nabawiyyah (The way of the Prophet's Sunna) – Four volumes. In modern critical editions it amounts to more than 2000 pages. al-Aqidah al-Waasitiyyah (The

masks:
Ibn Qayyim
Ibn Taymiyya
Ibn Taymiyya


texts:
 Creed to the People of Wāsiṭ)
Al-Jawāb al-Ṣaḥīḥ li-man baddala dīn al-Masīh (Literally,"The Correct Response to those who have Corrupted the Deen (Religion) of the Messiah"; A Muslim theologian's response to Christianity) – Seven volumes.In modern critical editions it amounts to more than 2000 pages. Darʾ taʿāruḍ al-ʿaql wa al-naql ("Averting the Conflict between Reason and [religious] Tradition"). Also, called Al-Muwāfaqa (Harmony) – Eleven volumes. In modern critical editions it amounts to some 4000 pages. al-Aqeedah Al-Hamawiyyah (The Creed to the People of Hama, Syria)
al-Asma wa's-Sifaat(Allah's Names and Attributes) – Two volumes
Kitab al Iman (Book of the Tenents of Faith)
Kitāb al-ṣafadiyyah- This book is a refutation of the Philosophers on their claim that the miracles of the Prophet are merely manifestations of the strength of inherent faculties and the claim that the universe is eternal. 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 <mask>h heard a Christian insulting Muhammad.Fatawa al-Kubra
Fatawa al-Misriyyah
ar-Radd 'ala al-Mantiqiyyin (The refutation of the Logicians)
Naqd at-Ta'sis (Criticism of incorporation)
al-Uboodiyyah (The Singling of God in Worship)


texts:
Iqtida' as-Sirat al-Mustaqim' (Following The Straight Path)
al-Siyasa al-shar'iyya(The book of governance according to the shari'a)
Risalah Fil-Ruh wal-Aql
at-Tawassul wal-Waseela
Sharh Futuh al-Ghayb (Commentary on Revelations of the Unseen by Abdul-Qadir Gilani)
al-Hisba fi al-Islam (The Hisba in Islam) – A book on economics

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
<mask>yya against the Greek logicians
Muslims Under Non-Muslim Rule

Lost works
Many of <mask>h's books are thought to be lost. Their existence is known through various reports written by scholars throughout history as well as some treatises written by <mask>h. Some of his notable lost works include:
 al-Bahr al-Muhit – Forty volumes tafsir of the Qur'an (written in the prison of Damascus) – <mask> al`Asqalani mentions the existence of this work in his book, al-Durar al-Kamina. See also

 Islam and Antinomianism

Bibliography
 Rapoport, Yossef (9 April 2010). Ibn Taymiyya and His Times. OUP Pakistan. .
 Hoover, Jon (28 May

masks:
Ibn Taymi
Ibn Taymiyya
Ibn Taymiyya
Ibn Hajar


texts:
 2007).<mask>'s Theodicy of Perpetual Optimism. Brill. .

Encyclopaedias

References

Further reading
 Dar, Irfan Jameel. "The life and thought of <mask>h, the reviver of Historical Salafi Thought" https://www.academia.edu/19877780/The_thought_of_<mask>h. 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 pp. 194–199. Little, Donald P. "Did <mask>yya have a screw loose? ", Studia Islamica, 1975, Number 41, pp. 93–111. Makdisi, G. "<mask>yya: 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 pp. 94–107. Michot, Yahya. <mask>yya: Against Extremisms.Texts translated, annotated and introduced. With a foreword by Bruce B. LAWRENCE. Beirut & Paris: Albouraq, 2012, xxxii & 334 p. — . Michot, Yahya. <mask>yya: 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. .
 Michot, Yahya. "<mask>'s 'New Mardin Fatwa'. Is

masks:
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymi
Ibn Taymi
Ibn Taymi
Ibn Taymi
Ibn Taymiyya


texts: genetically modified Islam (GMI) carcinogenic?" in The Muslim World, 101/2, April 2011, pp. 130–181. Michot, Yahya. "From al-Ma'mūn to <mask>'īn, via Avicenna: <mask>'s Historiography of Falsafa", in F. OPWIS & D. REISMAN (eds.), Islamic Philosophy, Science, Culture, and Religion. Studies in Honor of Dimitri Gutas (Leiden – Boston: Brill, 2012), pp. 453–475. Michot, Yahya. "Between Entertainment and Religion: <mask>'s Views on Superstition", in The Muslim World, 99/1, January 2009, pp. 1–20. Michot, Yahya."Misled and Misleading… Yet Central in their Influence: <mask>'s Views on the Ikhwān al-Safā, in The Ikhwān al-Safā' and their Rasā'il. An Introduction. Edited by Nader EL-BIZRI. Foreword by Farhad DAFTARY (Oxford: Oxford University Press, in association with the Institute of Ismaili Studies, Epistles of the Brethren of Purity), 2008, pp. 139–179. Michot, Yahya. "<mask>'s Commentary on the Creed of al-Hallâj", in A. SHIHADEH (ed.), Sufism and Theology (Edinburgh, Edinburgh University Press, 2007), pp. 123–136. Michot, Yahya. "A Mamlûk Theologian's Commentary on Avicenna's Risāla Aḍḥawiyya. Being a Translation of a Part of the Dar' al-Ta'āruḍ of <mask>yya, with Introduction, Annotation, and Appendices, Part I", in Journal of Islamic Studies, 14:2, Oxford, 2003, pp.

masks:
Ibn Sab
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymi


texts:
 149–203. Michot, Yahya."A Mamlûk Theologian's Commentary on Avicenna's Risāla Aḍḥawiyya. Being a Translation of a Part of the Dar' al-Ta'āruḍ of <mask>yya, with Introduction, Annotation, and Appendices, Part II", in Journal of Islamic Studies, 14:3, Oxford, 2003, pp. 309–363. Michot, Yahya. "<mask>yya on Astrology. Annotated Translation of Three Fatwas", in Journal of Islamic Studies, 11/2, Oxford, May 2000, pp. 147–208.Michot, Yahya. "<mask>'s Critique of Shī'ī Imāmology. Translation of Three Sections of his Minhāj al-Sunna", in The Muslim World, 104/1–2, Hartford, Jan–April 2014, pp. 109–149. Michot, Yahya. "An Important Reader of al-Ghazālī: <mask>", in The Muslim World, 103/1, Hartford, January 2013, pp. 131–160.External links

 al-Aqidah <mask>yyah Kindle Edition
 Biodata at MuslimScholars.info
 Why Study...<mask>, with Jon Hoover, University of Nottingham (YouTube video)
 Britannica Concise Encyclopedia
 Fatwa of Mardin by <mask> Taymiyya
 Books by <mask>h

1263 births
1328 deaths
13th-century Arabs
14th-century Arabs
14th-century Muslim theologians
13th-century Muslim theologians
Atharis
Critics of Shia Islam
Critics of atheism
Critics of Christianity
Hanbalis
Shaykh al-Islāms
Offensive jihad
People who died in prison custody
Preclassical

masks:
Ibn Taymi
Ibn Taymi
Ibn Taymiyya
Ibn Taymiyya
Ibn Taymi
Ibn Taymiyya
Ibn
Ibn Taymiyya


texts: <mask> (born 1941) is a vowed Anglican solitary (or anchorite), with Rowan Williams, the former Archbishop of Canterbury, as bishop-protector. A graduate of the Madeira School (Class of 1959), she is also a Stanford-educated professor of theology who has written numerous articles and books under the name "Maggie Ross" as well as translated a number of Carthusian Novice Conferences. <mask>, at one time Desmond Tutu's spiritual director, was Bell Distinguished Professor in Anglican and Ecumenical Studies appointed to the Department of Philosophy and Religion, Kendall College of Arts and Sciences, The University of Tulsa. In 1995, "A Rite for Contemplative Eucharist" emerged while being a theologian-in-residence in an Episcopal church in the Diocese of Southern Ohio. In March 2008, she donated 'silence' to the Museum of Curiosity.. Ross as an interviewee also shared about silence in the 2015 documentary In Pursuit of Silence directed by Patrick Shen. In October 2016, she gave the lecture "Healing Silence' at Durham University for its "Spirituality, Theology, and Health Seminar Series." The Hay Festival has been an event for presenting about the 'work of silence' under the topic title "Maggie Ross Talks to Rachael Kerr".She was an attendee of the 2018 Epiphany Conference on science and religion, a collaborative initiative between the Cambridge Epiphany Philosophers and the Oxford Monastic Institute. The 'work of silence' has touched grounds for many years now through the ravenwilderness blogspot, and an index of posts from 2006 to 2013 can be viewed from here and the entries from

masks:
Martha Reeves
Reeves


texts: 2013 to 2020 here. The British & Irish Association for Practical Theology (BIAPT) had a planned inaugural event for its Spirituality Interest Special Group in 2020, with Ross as keynote speaker but was postponed. The keynote address "Silent Ways of Knowing" had been shared in four parts in Ross's blog. <mask> lives in Oxford, the United Kingdom, where a number of sermons and talks had been shared through the years in churches and academia around the area. Review of The Syriac Fathers on Prayer and the Spiritual Life by S. Brock; Harlots of the Desert: A Study of Repentance in Early Monastic Sources by B. Ward.The Journal of Roman Studies, Vol. 80 (1990), p. 259. _"The Human Experience of God at Turning Points: A Theological Exposé of Spiritual Counterfeits," Vox Benedictina Vol. 7, Iss. 4,  (Oct 1990): 393. _"The Apophatic Ordinary," Anglican Theological Review, Volume: 74, Issue: 4, 1992) Pages: 456-464. _and Gillespie, Vincent, "The Apophatic Image: The Poetics of Effacement in Julian of Norwich," Medieval Mystical Tradition in England: Exeter Symposium 5,  ( 1992): Pages 53 – 77."Apophatic Prayer as a Theological Model: Seeking Coordinates in the Ineffable, Notes for a Quantum Theology," Literature and Theology, Vol 7 Issue 4, December 1993. "Sexuality, Otherness and the Truth of the Self," Vox Benedictina, Vol. 10, Iss. 2,  (Winter 1993): 334. "The Seven Devils of Women's Ordination." Crossing the Boundary: What Will Women Priests Mean? Sue Walrond Skinner, ed.London: Mowbray, 1994, pp. 93-131. "Socrates and the Cheshire Cat, or, Abhorring Horror Vacui," The Bell Lecture,


texts:
 University of Tulsa, 2000. & Gillespie, Vincent, ""With Mekeness Aske Perseverantly": On Reading Julian of Norwich," Mystics Quarterly, Vol. 30, No. 3/4 (September/December 2004), pp. 126-141."Simone Weil: Force, Fragility and the Art of Kenosis,” Colloquy XXIV, American Weil Society, The Center for Theological Inquiry, Princeton, NJ, April 2004. "Jesus in the Balance: Interpretation in the Twenty-First Century," Word & World, Vol. 29 No. 2 Spring 2009. "Behold Not the Cloud of Experience," in E.A. Jones, ed., The Medieval Mystical Tradition in England: Exeter Symposium. D.S.Brewer, Cambridge, 2013.
Review of the Soul recreation. The contemplative-mystical piety of Puritanism by Tom Schwanda. The Journal of Ecclesiastical History; Cambridge Vol. 64, Iss. 2,  (Apr 2013): 423-424. "Silent witness," (Reform Interview) Reform Magazine, June 2015. "Maggie Ross, solitary and theologian."Interview by Terence Handley MacMath. Church Times, January 16, 2015. "The Costliness of Commemoration," in On Commemoration: Global Reflections upon Remembering War,  Catherine Gilbert, Kate McLoughlin & Niall Munro, eds. Peter Lang Ltd, International Academic Publishers; 1st edition (August 11, 2020). Review, A History of Silence: From the Renaissance to the Present Day by Alain Corbin. Common Knowledge, Duke University Press, Volume 27 Issue 1, January 2021. p.126. Published reviews on Ross's books

 Wentz, Richard E. The Fountain and the Furnace: The Way of Tears and Fire.The Christian Century, 1987-08-26, Vol.104 (24), p.728. McEntire, Sandra. The Fountain and the Furnace: The Way of Tears and


texts:
 Fire. Mystics Quarterly, Vol. 14, No. 4 (December 1988), pp. 213-214.Cameron, Helen. Pillars of Flame. Scottish Journal of Theology, Volume 42, Issue 04, November 1989, pp 621 - 622 DOI: 10.1017/S0036930600040448, Published online: 02 February 2009. Bishop, Barbara. The Fire of Your Life: A Solitude Shared. Mystics Quarterly, Vol. 16, No.2 (June 1990), pp. 109-110. Crosswhite, James. Seasons of Death and Life: A Wilderness Memoir. Western American Literature, Volume 28, Number 2, Summer 1993, pp. 155-156 10.1353/wal.1993.0056
 Hess, Lisa M. Writing the Icon of the Heart: In Silence Beholding. Spiritus: A Journal of Christian Spirituality, Volume 14, Number 1, Spring  2014, pp.128–130. Leslie, Gillian. Silence: A User's Guide. Volume I: Process. Theology 118(4). Weil, Louis. Silence: A User's Guide.Volume I: Process. Anglican Theological Review; Evanston Vol. 98, Iss. 1,  (Winter 2016): 215-216. Wilbourne, David. Silence: A User's Guide. Volume II: Application.Church Times 20 APRIL 2018. Nessan, Craig L. Silence: A User's Guide. Volume II: Application. Currents in Theology and Mission: The Theological Journal of the Lutheran School of Theology at Chicago and Wartburg Theological Seminary, October 2018. Citations on Maggie Ross's 'work of silence'
Note: On Julian of Norwich studies, the most cited article is Gillespie & Ross's "The Apophatic Image: The Poetics of Effacement in Julian of Norwich." Panicker, Geevarghese, "Prayer With Tears: A Great Feast of Repentance," The Harp, Vol. IV No.1,2,3,July 1991, pp. 111–133. Harigan, Emily Fowler, "THE POWER OF LANGUAGE BEYOND WORDS:


texts: LAW AS INVITATION," Harvard Civil Rights-Civil Liberties Law Review 67 (1991). Masson, Margaret Cynthea, "Crossing the Chasm: The Rhetoric of the Ineffable in Margery Kempe and Julian of Norwich," Ph.D. Diss., School of Graduate Studies, McMaster University (1995). Dreyer, Elizabeth, "NARRATIVES OF THE SPIRIT: RECOVERING A MEDIEVAL RESOURCE," CTSA PROCEEDINGS 51 (1996): 45-90. Brady, Veronica, "Aboriginal Spirituality," Literature & Theology, Vol.10, No. 3, Special Issue: Religion, Literature and the Arts in Australia (September 1996), pp. 242–251. Abbott, Christopher, "Piety and Egoism in Julian of Norwich: A Reading of Long Text Chapters 2 and 3," The Downside Review, October 1996. Hilles, Carol, "The sacred image and the healing touch: The Veronica in Julian of Norwich's Revelation of Love," Journal of Medieval and Early Modern Studies, Vol. 28, Iss. 3, (Fall 1998): 553-580.Biollo, Elaine Marie, "A GOD WITH MANY NAMES: AN EXPLORATION OF THE NAMING OF GOD IN SHOWINGS BY JULIAN OF NORWICH," D.Th Diss., Regis College and The University of Toronto (Sept 1999). Longenecker-Inge, Denise Louise, "Re-examining the "Poet of Felicity": Desire and Redemption in the Theology of Thomas Traherne," Ph.D Thesis, Department of Theology and Religious Studies, King's College (2001). Volf, Miroslav & Katerberg, William Henry. The Future of Hope: Christian Tradition Amid Modernity and Postmodernity. Wm. B. Eerdmans Publishing, (2004). Castricum, Sarah B., "“IN COMFORT OF US ALLE: ” READING JULIAN OF NORWICH’S SHOWINGS IN THEIR LATE MEDIEVAL ENGLISH CONTEXT," Ph.D.Diss., Graduate School of Arts &


texts: Sciences, Boston College, April 2005. Ford, Michael. Song of the Nightingale: A Modern Spiritual Canticle. Paulist Press (2005). Laird, Martin. Into the Silent Land: A Guide to the Practice of Christian Contemplation. Oxford University Press (2006).Bauerschmidt, F.C., "Julian of Norwich - Incorporated," Modern Theology, Vol 13 No 1 (June 2008), pp 75–100. Davis, Carmel Bendon. Mysticism and Space: Space and Spatiality in the Works of Richard Rolle, The Cloud of Unknowing Author, and Julian of Norwich. Catholic University of America Press (2008). Zimmermann, Elizabeth Farrell, "GOD’S TEACHERS: WOMEN WRITERS, DIDACTICISM, AND VERNACULAR RELIGIOUS TEXTS IN THE LATER MIDDLE AGES," Ph.D Diss., Graduate School, The Ohio State University (2009). McEntire, Sandra J., Ed. Julian of Norwich: A Book of Essays.Routledge (2013). Nelstrop, Louise, "Julian of Norwich’s Logophatic Discourse," in Christian Mysticism and Incarnational Theology: Between Transcendence and Immanence, Louise Nelstrop and Simon D. Podmore, eds., Ashgate Publishing 2013, pp. 191–216. Hunt, Hannah, "The Monk as Mourner: Gendered Eastern Christian Self-Identity in the Seventh Century," Journal of Medieval Monastic Studies (2013). Cervone, Cristina Maria. Poetics of the Incarnation: Middle English Writing and the Leap of Love. University of Pennsylvania (2013).Young, Glenn, "MYSTICAL ENCOUNTER AS HOMELY OTHERNESS IN JULIAN OF NORWICH'S A REVELATION OF LOVE," Magistra, Vol. 20, Iss. 2,  (Winter 2014): 22-37. Willits, Catherine, "The Obfuscation of Bodily Sight in the Showings of Julian of Norwich," Journal of Literary &


texts: Cultural Disability Studies, Vol. 8, Iss. 1,  (2014): 81-96,126. Raby, Michael, "The Phenomenology of Attention in Julian of Norwich’s A Revelation of Love," Medieval, Early Modern, Theory, Volume 26, 2014 - Issue 4, pp.347-367. Lewin, David, "Behold: Silence and Attention in Education," Journal of Philosophy of Education, Vol. 48, N0. 3, 2014. Williams, Rowan. The Edge of Words: God and the Habits of Language. Bloomsbury Continuum (2014).Woolley, Alison Rebecca, "Women Choosing Silence: Transformational Practices and Relational Perspectives," Ph.D. Diss., Department of Theology and Religion, University of Birmingham, May 2015, pp. 37-38. Gosselin, Janna, "Blind Seeing: The Limits of Vision in the Texts of Julian of Norwich," Ph.D Diss., Department of English, University of Southern California, May 2015. Nelstrop, Louise, "Nakedness and Anthropology in Julian of Norwich and Maurice Merleau-Ponty: Conversation Partners or Dangerous Liaisons?" Medieval & Mystical Theology, Volume 25, 2016 - Issue 1, pp. 69–85.Wolf, Johannes, "The Art of Arts: Theorising Pastoral Power in the English Middle Ages," Ph.D Diss., King's College, University of Cambridge (Jan 2017). Byland, Hannah Marie, "NECESSARY FICTIONS: READING AND VISIONARY LITERATURE IN PEARL, PIERS PLOWMAN, A REVELATION OF DIVINE LOVE, AND THE BOOK OF MARGERY KEMPE," Ph.D Diss., Graduate School, Cornell University (Dec 2017). Maxwell, Paul C., "Betrayal Trauma and Covenant: Theologically Understanding Abuse Trauma and Traumatically Reforming Theological Understanding,"  JOURNAL OF SPIRITUALITY IN MENTAL HEALTH, Volume 19 2017,


texts: Issue 4, pp. 241–267. Hess, Mary E., "White Religious Educators Resisting White Fragility: Lessons From Mystics," Religious Education, Vol. 112, 2017, Issue 1: Race, Racism, Anti-Racism, and Religious Education. Runcorn, David.The Language of Tears: Their gift, mystery and meaning. Canterbury Press (2018). Bose, Mishtooni, "Piers Plowman and God's Thought Experiment," in Medieval Thought Experiments: Poetry, Hypothesis, and Experience in the European Middle Ages, ed. by Philip Knox, Jonathan Morton, and Daniel Reeve. Turnhout: BREPOLS (2018). Mozol, Alvenio Jr., "Noise of violent human speech and the restraint of contemplative silence," MST (Maryhill School of Theology) Review, Vol. 9, No.2 (2018). Book: Engaging Silence, Climbing Mt. Tabor: Faith-Life Meditations. Great Books Trading (2015). Stanton, Helen, "A Theological Method and Models for Ministry: Reflections on Practice," British Journal of Theological Education, Volume 7 1995 - Issue 3, published online Feb 2016. Crichton, Kieran, "Liminality of the body: a theological reflection on singing and kenosis," Practical Theology, Volume 12, 2019 - Issue 3: Special themed edition - Embodied Spiritual Practice(s). Cirlot, Victoria, "LAS VISIONES DE JULIANA DE NORWICH ENTRE EL ESTILO GÓTICO Y LA ABSTRACCIÓN," REVISTA CHILENA DE LITERATURA, Abril 2019, Número 99, 35-59.Dresvina, Juliana, "What Julian Saw: The Embodied Showings and the Items for Private Devotion," Religions (Apr 2019). Skilton, Andrew, Kyaw Phyo Pyi, and Krosby, Kate, "AFTERWORD - WAYS FORWARD," CONTEMPORARY BUDDHISM 2019, VOL. 20, NOS. 1–2, 372–377. Jasper,


texts:
 David. Truth and the Church in a Secular Age. SCM Press (2019).Ho-Huan, Jenni. Be Still and Know. Wipf & Stock Publishers (2019). Kidd, Richard L., "The Art of Seeing," Journal of European Baptist Studies 19:2 (2019). Wiebe, Ben. Jesus and Christian Origins: Directions toward a New Paradigm. Wipf & Stock Publishers (2019).Nelstrop, Louise. On Deification and Sacred Eloquence: Richard Rolle and Julian of Norwich. Routledge, (2019). Pattison, George. A Rhetorics of the Word: A Philosophy of Christian Life, Part II. Oxford University Press (2019). Williams, Rowan, "Hush now: An aphoristic and allusive account of quietness," TLS.Times Literary Supplement(Issue 6050), March 15, 2019. Noll, Sonja. The Semantics of Silence in Biblical Hebrew. BRILL (2020), p. 5. Greenway-Clarke, Kirsty, "Written on the body: corporeality, desire, and the erotic in medieval women’s mystical writing," Theology & Sexuality, Vol 27 Issue 1, Dec 2020, pp. 62–86. Barr, Jessica.Intimate Reading: Textual Encounters in Medieval Women’s Visions and Vitae. University of Michigan Press, (2020). Salih, Sarah, "Julian of Norwich, the Carrow Psalter and Embodied Cinema," in Visions and Voice-Hearing in Medieval and Early Modern Contexts. PALGRAVE, 2020, pp. 147–174. References

External links
Voice in the Wilderness: a blog by <mask> as Maggie Ross. 20th-century American women writers
20th-century American non-fiction writers
American spiritual writers
Ascetics
1941 births
Living people
Madeira School alumni
Pseudonymous women writers
American women non-fiction writers
20th-century pseudonymous writers
21st-century


texts:
<mask> (August 2, 1835 – January 21, 1901) was an American electrical engineer who co-founded the Western Electric Manufacturing Company. <mask> is best known for his development of a telephone prototype in 1876 in Highland Park, Illinois. Some recent authors have argued that <mask> should be considered the true inventor of the telephone because Alexander Graham Bell allegedly stole the idea of the liquid transmitter from him. Although <mask> had been using liquid transmitters in his telephone experiments for more than two years previously, Bell's telephone patent was upheld in numerous court decisions. <mask> is also considered to be the father of the modern music synthesizer,  and was granted over 70 patents for his inventions. He was one of the founders of Graybar, purchasing a controlling interest in the company shortly after its inception. Biography and early inventions
<mask> was born in Barnesville, Ohio, the son of Christiana (Edgerton) and <mask>.His family were Quakers. He was brought up on a farm. He spent several years at Oberlin College where he experimented with electrical devices. Although <mask> did not graduate, he taught electricity and science there and built laboratory equipment for its science departments. In 1862 while at Oberlin, <mask> met and married Delia Minerva Shepard. In 1865 <mask> invented a self-adjusting telegraph relay that automatically adapted to varying insulation of the telegraph line. In 1867 <mask> received a patent for the invention, the first of more than seventy.In 1869, <mask> <mask> and his partner Enos M. Barton founded Gray & Barton Co. in Cleveland, Ohio to supply telegraph equipment to the giant Western Union Telegraph Company. The electrical distribution business was later spun off and organized into a separate company, Graybar Electric Company, Inc. Barton was employed by Western Union to examine and test new products. In 1870 financing for Gray & Barton Co. was arranged by General Anson Stager, a superintendent of the Western Union Telegraph Company. Stager became an active partner in Gray & Barton Co. and remained on the board of directors. The company moved to

masks:
Elisha Gray
Gray
Gray
Gray
Gray
Gray
David Gray
Gray
Gray
Gray
Gray
Elisha
Gray


texts: Chicago near Highland Park. <mask> later gave up his administrative position as chief engineer to focus on inventions that could benefit the telegraph industry. <mask>'s inventions and patent costs were financed by a dentist, Dr. Samuel S. White of Philadelphia, who had made a fortune producing porcelain teeth.White wanted <mask> to focus on the acoustic telegraph which promised huge profits instead of what appeared to be unpromising competing inventions such as the telephone. White made the decision in 1876 to redirect <mask>'s interest in the telephone. In 1870, <mask> developed a needle annunciator for hotels and another for elevators. He also developed a microphone printer which had a typewriter keyboard and printed messages on paper tape. In 1872 Western Union, then financed by the Vanderbilts and J. P. Morgan, bought one-third of Gray and Barton Co. and changed the name to Western Electric Manufacturing Company of Chicago. <mask> continued to invent for Western Electric. In 1874, <mask> retired to do independent research and development.<mask> applied for a patent on a harmonic telegraph which consisted of multi-tone transmitters, that controlled each tone with a separate telegraph key. <mask> gave several private demonstrations of this invention in New York and Washington, D.C. in May and June 1874. <mask> was a charter member of the Presbyterian Church in Highland Park, Illinois. At the church, on December 29, 1874, <mask> gave the first public demonstration of his invention for transmitting musical tones and transmitted "familiar melodies through telegraph wire" according to a newspaper announcement. This was one of the earliest electric musical instruments using vibrating electromagnetic circuits that were single-note oscillators operated by a two-octave piano keyboard. The "Musical Telegraph" used steel reeds whose oscillations were created by electromagnets and transmitted over a telegraph wire. <mask> also built a simple loudspeaker in later models consisting of a vibrating diaphragm in a magnetic field to make the oscillator tones audible and louder at the receiving end.In 1900 <mask> worked on an

masks: Gray Gray Gray Gray Gray Gray Gray Gray Gray Gray Gray Gray Gray


texts:
 underwater signaling device. After his death in 1901 officials gave the invention to Oberlin College. A few years later he was recognized as the inventor of the underwater signaling device. On July 27, 1875, <mask> was granted  for "Electric Telegraph for Transmitting Musical Tones" (acoustic telegraphy). He was elected as a member to the American Philosophical Society in 1878. Telephone

Because of Samuel White's opposition to <mask> working on the telephone, <mask> did not tell anybody about his invention for transmitting voice sounds until February 11, 1876 (Friday). <mask> requested that his patent lawyer William D. Baldwin prepare a "caveat" for filing at the US Patent Office.A caveat was like a provisional patent application with drawings and description but without a request for examination. On Monday morning February 14, 1876, <mask> signed and had notarized the caveat that described a telephone that used a liquid transmitter. Baldwin then submitted the caveat to the US Patent Office. That same morning a lawyer for Alexander Graham Bell submitted Bell's patent application. Which application arrived first is hotly disputed, although <mask> believed that his caveat arrived a few hours before Bell's application. Bell's lawyers in Washington, DC, had been waiting with Bell's patent application for months, under instructions not to file it in the USA until it had been filed in Britain first. (At the time, Britain would only issue patents on discoveries not previously patented elsewhere.)According to Evenson, during the weekend of February 12–14, 1876, before either caveat or application had been filed in the patent office, Bell's lawyer learned about the liquid transmitter idea in <mask>'s caveat that would be filed early Monday morning February 14. Bell's lawyer then added seven sentences describing the liquid transmitter and a variable resistance claim to Bell's draft application. After the lawyer's clerk recopied the draft as a finished patent application, Bell's lawyer hand-delivered the finished application to the patent office just before noon Monday, a few hours after <mask>'s caveat was delivered by

masks: Gray Gray Gray Gray Gray Gray Gray Gray


texts: <mask>'s lawyer. Bell's lawyer requested that Bell's application be immediately recorded and hand-delivered to the examiner on Monday so that later Bell could claim it had arrived first. Bell was in Boston at this time and was not aware that his application had been filed. Five days later, on February 19, Zenas Fisk Wilber, the patent examiner for both Bell's application and <mask>'s caveat, noticed that Bell's application claimed the same variable resistance feature described in <mask>'s caveat. Wilber suspended Bell's application for 90 days to give <mask> time to submit a competing patent application.The suspension also gave Bell time to amend his claims to avoid an interference with an earlier patent application of <mask>'s that mentioned changing the intensity of the electric current without breaking the circuit, which seemed to the examiner to be an "undulatory current" that Bell was claiming. Such an interference would delay Bell's application until Bell submitted proof, under the first to invent rules, that Bell had invented that feature before <mask>. Bell's lawyer telegraphed Bell, who was still in Boston, to come to Washington, DC. When Bell arrived on February 26, Bell visited his lawyers and then visited examiner Wilber who told Bell that <mask>'s caveat showed a liquid transmitter and asked Bell for proof that the liquid transmitter idea (described in Bell's patent application as using mercury as the liquid) was invented by Bell. Bell pointed to an application of Bell's filed a year earlier where mercury was used in a circuit breaker. The examiner accepted this argument, although mercury would not have worked in a telephone transmitter. On February 29, Bell's lawyer submitted an amendment to Bell's claims that distinguished them from <mask>'s caveat and <mask>'s earlier application.On March 3, Wilber approved Bell's application and on March 7, 1876, 174,465 was published by the U.S. Patent Office. Bell returned to Boston and resumed work on March 9, drawing a diagram in his lab notebook of a water transmitter being used face down, very similar to that shown in <mask>'s caveat. Bell and Watson built and

masks: Gray Gray Gray Gray Gray Gray Gray Gray Gray Gray


texts: tested a liquid transmitter design on March 10 and successfully transmitted clear speech saying "Mr. Watson – come here – I want to see you." Bell's notebooks became public when they were donated to the Library of Congress in 1976. Although Bell has been accused of stealing the telephone from <mask> because his liquid transmitter design resembled <mask>'s, documents in the Library of Congress indicate that Bell had been using liquid transmitters extensively for three years in his multiple telegraph and other experiments. In April, 1875, ten months before the alleged theft of <mask>'s design, the U.S. Patent Office granted 161,739 to Bell for a primitive fax machine, which he called the "autograph telegraph." The patent drawing includes liquid transmitters.After March 1876, Bell and Watson focused on improving the electromagnetic telephone and never used <mask>'s liquid transmitter in public demonstrations or commercial use. Although <mask> had abandoned his caveat, <mask> applied for a patent for the same invention in late 1877. This put him in a second interference with Bell's patents. The Patent Office determined, "while <mask> was undoubtedly the first to conceive of and disclose the [variable resistance] invention, as in his caveat of February 14, 1876, his failure to take any action amounting to completion until others had demonstrated the utility of the invention deprives him of the right to have it considered." <mask> challenged Bell's patent anyway, and after two years of litigation, Bell was awarded rights to the invention, and as a result, Bell is credited as the inventor. In 1886, Wilber stated in an affidavit that he was an alcoholic and deeply in debt to Bell's lawyer Marcellus Bailey with whom Wilber had served in the Civil War. Wilber stated that, contrary to Patent Office rules, he showed Bailey the caveat <mask> had filed.He also stated that he showed the caveat to Bell and Bell gave him $100. Bell testified that they only discussed the patent in general terms, although in a letter to <mask>, Bell admitted that he learned some of the technical details. Wilbur's affidavit contradicted his earlier


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 testimony, and historians have pointed out that his last affidavit was drafted for him by the attorneys for the Pan-Electric Company which was attempting to steal the Bell patents and was later discovered to have bribed the U.S. Attorney General Augustus Garland and several Congressmen. Bell's patent was disputed in 1888 by attorney Lysander Hill who accused Wilber of allowing Bell or his lawyer Pollok to add a handwritten margin note of seven sentences to Bell's application that describe an alternate design similar to <mask>'s liquid microphone design. However, the marginal note was added only to Bell's earlier draft, not to his patent application that shows the seven sentences already present in a paragraph. Bell testified that he added those seven sentences in the margin of an earlier draft of his application "almost at the last moment before sending it off to Washington" to his lawyers. Bell or his lawyer could not have added the seven sentences to the application after it was filed in the Patent Office, because then the application would not have been suspended.Further inventions
In 1887 <mask> invented the telautograph, a device that could remotely transmit handwriting through telegraph systems. <mask> was granted several patents for these pioneer fax machines, and the Gray National Telautograph Company was chartered in 1888 and continued in business as The Telautograph Corporation for many years; after a series of mergers it was finally absorbed by Xerox in the 1990s. <mask>'s telautograph machines were used by banks for signing documents at a distance and by the military for sending written commands during gun tests when the deafening noise from the guns made spoken orders on the telephone impractical. The machines were also used at train stations for schedule changes. <mask> displayed his telautograph invention in 1893 at the 1893 Columbian Exposition and sold his share in the telautograph shortly after that. <mask> was also chairman of the International Congress of Electricians at the World's Columbian Exposition of 1893. <mask> conceived of a primitive closed-circuit television system that he called the

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 "telephone".Pictures would be focused on an array of selenium cells and signals from the selenium cells would be transmitted to a distant station on separate wires. At the receiving end, each wire would open or close a shutter to recreate the image. In 1899 <mask> moved to Boston where he continued inventing. One of his projects was to develop an underwater signaling device to transmit messages to ships. One such signaling device was tested on December 31, 1900. Three weeks later, on January 21, 1901, <mask> died from a heart attack in Newtonville, Massachusetts. Some modern authors incorrectly attribute the <mask> code to <mask> <mask>, whereas it  was actually named after <mask>.Publications
<mask> wrote several books including:
Experimental Researches in Electro-Harmonic Telegraphy and Telephony, 1867–1876 (Appleton, 1878)
Telegraphy and Telephony (1878)
Electricity and Magnetism (1900) and
Nature's Miracles (1900) a nontechnical discussion of science and technology for the general public. See also
 Invention of the telephone
 Timeline of the telephone
 The Telephone Cases
 Water microphone

References

Further reading

 Dr. Lloyd W. Taylor, an Oberlin physics department head, began writing a <mask> biography, but the book was never finished because of Taylor's accidental death in July 1948. Dr Taylor's unfinished manuscript is in the College Archives at Oberlin College. External links

 Gray's telephone caveat filed on February 14, 1876 same day as Bell's application
 Gray's telephone caveat with drawings, filed on February 14, 1876
 Gray's "Musical Telegraph" of 1876
 Gray's "Harmonic Multiple Telegraph"
  over the harmonic telegraph
 "Telautograph" description
 Grave of Elish <mask> in Rosehill Cemetery, Chicago
 The Musical Telegraph Elisha Grey's The Musical Telegraph on '120 Years of Electronic Music'

1835 births
1901 deaths
19th-century American inventors
American Quakers
Burials at Rosehill Cemetery
Discovery and invention controversies
Oberlin College alumni
Oberlin College faculty
People from Barnesville, Ohio
Businesspeople from Boston
People from Highland Park,

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<mask>-Krier (born May 9, 1979), known professionally as <mask>.K., is an American rock singer, multi-instrumentalist, record producer and actor. Raised in Michigan, Wilkes-Krier began his musical career in the mid-1990s. He performed in a number of local bands before eventually moving to New York, where he produced his first recordings under the <mask>. moniker. After gaining initial attention with the 2000 EP Girls Own Juice, Wilkes-Krier rose to prominence with the release of his debut studio album I Get Wet in November 2001, as well as its singles "Party Hard" and "We Want Fun". In the years following its release, Wilkes-Krier has undertaken a number of other musical and non-musical ventures including television and radio work, motivational speaking, and writing. Early life
<mask>-Krier was born in Stanford, California, and grew up in Ann Arbor, Michigan.His father is Professor James E. Krier, a legal scholar at the University of Michigan Law School and co-author of the widely used Dukeminier & Krier Property casebook. His mother is Wendy Wilkes. His younger brother, Patrick, was a golf pro and is now a golf coach in Michigan. At the age of 4, Wilkes-Krier began learning piano at the University of Michigan School of Music. He has recalled early family trips to Midnight Mass as having had an enormous impact on his love for music. He was dubbed <mask>.K. by an elementary school teacher to differentiate him from his classmates <mask> and <mask>.He later attended the private college preparatory Greenhills School for middle school before attending the

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 alternative Community High School from 1993 to 1997, where he continued to study piano and keyboard. Music career

1993–1999: Early career
In 1993, at the age of 14, he joined the band Slam, later to be called Reverse Polarity. In 1996, a song recorded by W.K. entitled "Mr. Surprise" was included on Plant the Flower Seeds, a compilation by the Ypsilanti, Michigan-based record label Westside Audio Laboratories, marking his first publicly-released recording. Over the next five years, W.K. would play in a number of Detroit-based punk rock and heavy metal bands, including The Pterodactyls; Lab Lobotomy; Music Band; Mr. Velocity Hopkins; playing drums in grindcore metal band, Kathode; in addition to forming the noise rock project Ancient Art of Boar, later known as AAB, which served as an outlet for his early solo material.In 1998, W.K. moved from Michigan to New York City, where he worked as a bubblegum machine salesman, an opera ticket salesman, a fashion photographer, a window decorator at the Bergdorf Goodman department store, a milkshake maker and waiter for a Mexican restaurant and in the offices of avant-garde fashion company Comme des Garçons, among other short-lived jobs. He ended the AAB project and began recording new solo material under his full "<mask>-Krier" name; the year saw the release of a cassette-only single entitled Room to Breathe on Hanson Records. A follow-up release entitled You Are What You Eat was scrapped when the master recordings went missing. W.K. also recorded the soundtrack for an independent film named Poltergeist made


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 by Aaron Dilloway and himself, one track of which appeared on the Hanson Records compilation Labyrinths & Jokes. In 1999, he moved to Seffner, Florida, to start building his live band with drummer Donald "D.T."Tardy, of death metal band Obituary. 2000–2003: Solo breakthrough, I Get Wet and The Wolf
In March 2000, Wilkes-Krier released his first EP, Girls Own Juice, also abbreviated as AWKGOJ, on Bulb Records, which would be his first solo release under the moniker <mask>.K. (he had first been credited as "<mask>.K." for a remix entitled "Wolf Eyes Rules (What Kinda Band?)" for the noise rock band Wolf Eyes) and marked the beginnings of a hard rock-influenced musical style with elements of his more experimental tendencies, described as "Judas Priest mixed with Sparks" by Magas, a collaborator of W.K.'s. The release increased buzz for W.K., centered around his "hedonistic, so-dumb-it's-smart rawk." <mask>.K.continued to build his reputation by performing various solo gigs in the New York and other East Coast areas. Wilkes-Krier and his then manager, Matt Sweeney, later shopped out a number of <mask>.K. demo tapes, each accompanied by a handwritten letter. One tape reached alternative rock musician Dave Grohl; impressed, Grohl offered <mask>.K. a slot opening for his band Foo Fighters at a concert in San Francisco, which he accepted. Another tape reached The Island Def Jam Music Group executive Lewis Largent, who liked the demos enough to attend an <mask>.K. gig at the Mercury Lounge, where Largent was impressed by how W.K."won over every last person

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texts: in the audience." Wilkes-Krier reacted with surprise to Island's interest in him, and "despite his manager's advice that you classically don't go with the first offer, [he] 'wanted to get down to work as quickly as possible and not fuck around", as Sweeney recalls. Girls Own Juice was followed by another Bulb Records EP entitled Party Til You Puke in October 2000. Following the release of Party Til You Puke, <mask>.K. left Bulb Records amicably to sign with Island Records. W.K. 's major-label debut studio album, I Get Wet, was released on November 13, 2001, on Island Records.Continuing the sound established by his previous Bulb Records EPs, I Get Wet is characterized by its metal and punk rock influences and lyrical content revolving around partying. The album is known for its cover art: a photograph by Roe Ethridge of <mask>.K. with a stream of blood running from his nose onto his chin and neck, which generated minor controversy in Europe after it was seen to represent cocaine abuse; W.K. reportedly achieved the effect by striking himself in the face with a brick during the photo shoot, and subsequently supplementing his own blood with some of an animal obtained from a butcher's shop. I Get Wet earned positive press from publications such as NME and Kerrang! and featured two UK hit singles, "Party Hard" and "She Is Beautiful", also rising to the top spot on Billboards Top Heatseekers albums chart. At the same time, W.K.also developed a reputation for his highly energetic live shows. <mask>.K. joined Ozzy Osbourne's Ozzfest that summer, and a number

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 of I Get Wets tracks, such as "Party Hard", "It's Time to Party", and "Fun Night" were licensed for use in various video games, films, TV series, and commercials. In 2002, W.K., Gibson Goodness and Alec Rominger re-recorded his song "We Want Fun" from AWKGOJ for the soundtrack of Jackass: The Movie; an accompanying music video was also produced, filmed and directed by Jeff Tremaine with additional camera work by Spike Jonze. In late 2003, W.K. released his second studio album The Wolf. In contrast to I Get Wet, which was recorded by W.K.with his live band, The Wolf featured W.K. playing all instruments, with heavy use of overdubbing of these instrument sections in production. The album spawned the singles "Tear It Up" and "Never Let Down" in the United States, while the song "Long Live the Party" was a minor hit in Japan. The single "Tear It Up" was included as menu music in the video-game Nascar Thunder TM 2004. On tour for The Wolf, W.K. was injured on stage and broke his foot. After the concert, he signed autographs from the ambulance.Not wanting to let his fans down, he performed the remainder of the tour in a wheelchair. 2004–2008: Close Calls with Brick Walls

Though Close Calls with Brick Walls failed to see wide release in 2006, W.K. continued to be active, releasing a live concert DVD entitled Who Knows? in February that year and presenting five screenings of the film in New York and Hollywood. In March 2006, during an episode of Sex Pistols guitarist Steve Jones' radio show Jonesy's Jukebox, W.K. debuted a new song entitled "I'm a


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 Vagabond". On November 26, 2008, under Universal Music Group, he released his fourth studio album, The Japan Covers, which consists of cover versions of J-pop songs, as well as a compilation entitled The Very Best So Far.2009–2019: 55 Cadillac, You're Not Alone and other releases
In February 2009, Wilkes-Krier claimed to have found a loophole in his contractual constraints allowing him to form his own record label, Skyscraper Music Maker, based in London and Manhattan. The label released DAMN! The Mixtape Vol. 1 on May 25, 2009, a compilation of W.K. 's production work for Skyscraper Music Maker artists Bad Brilliance, Aleister X, and Cherie Lily, with music by New York producer, DJ B-Roc. Wilkes-Krier's fifth studio album 55 Cadillac served as the label's second release. Recorded entirely by Wilkes-Krier and consisting of his spontaneous solo piano improvisations, the album was released on September 7, 2009.In a piece written to accompany the release of the album, he explained that the last decade had "been so fraught with legal trouble" that he began to suffer hallucinations, which inspired him to produce the album, and that successful negotiations had allowed him to start a new label and release 55 Cadillac, which he described as "the sound of a piano being played by a free man – nothing more, nothing less." New negotiations were undertaken over the UK release of 55 Cadillac, as "certain people [who] weren't credited because they weren't involved with the recording... had to be given credit," owing to previous contracts. Wilkes-Krier and his


texts: management settled by renaming Skyscraper Music Maker as Steev Mike, which the parties involved saw as a reasonable compromise. All prior complaints were dropped and Wilkes-Krier was then allowed to release the album worldwide. On September 9, <mask>.K. released a Japan-only album entitled Gundam Rock, consisting of covered music from the Gundam anime television series to celebrate its 30th anniversary in Japan; he had been approached by Japanese animation studio Sunrise Inc. to record the album following the success of The Japan Covers. With all prior legal disputes over credit and naming settled, in March 2010 <mask>.K.and the newly named Steev Mike label presented its first official release: a repackaged two-disc version of Close Calls with Brick Walls with a bonus disc of rare and unreleased material entitled Mother of Mankind. To promote the set, <mask>.K. joined the 2010 Warped Tour as a headlining act for the entire tour. A music video for the single "I Want to See You Go Wild" from Close Calls with Brick Walls, directed by Peter Glantz, was released in June 2010. In March 2011, <mask>.K. released a new EP entitled The "Party All Goddamn Night" EP, which consists of five new tracks and two previously released singles. In September 2012, while attending a fan convention for My Little Pony: Friendship Is Magic, he expressed the possibility of recording a new album.In a Reddit "Ask Me Anything" thread in October 2014, Wilkes-Krier stated that while his other career ventures had kept him from releasing a new studio album, he was eager to record

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 one: "I've been stock-piling new songs for several years. I really want to make a new album as soon as possible." In September 2017, W.K. announced that a new studio album would be set for release on March 2, 2018, via Sony Music. In November, he announced its title, You're Not Alone, and shared its cover artwork. The album was released on March 2, 2018. In August 2018 he revealed to Riff Magazine that he had begun recording his next album.2020–present: Napalm Records, Babalon, and current ventures
In October 2020, <mask>.K. signed with Napalm Records and announced that he was working on a new album. The lead single "Babalon" was released on February 17, 2021. "Babalon" was announced via a Napalm Records press release and made available for limited pre-order on the Napalm Records and Andrew W.K. stores as a 7" vinyl with the instrumental B-Side "The Party Gods". The release, limited to 393 copies, marked a departure from <mask>.K. 's traditionally positive and uplifting themes, and features "swinging drums and a sinister guitar riff open[ing] the track's hellish gates."On May 6, 2021, <mask>.K. announced that his sixth studio album, God Is Partying, was to be released on September 10, 2021. Co-produced by long-time recording partner Ted Young, the nine-track album features W.K. performing all instruments. The announcement was accompanied by the release of a new single, "I'm in Heaven". On July 14, 2021, the video for "Everybody Sins" was released and features an appearance by Kat Dennings. In September 2021, the album God Is Partying was released


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 alongside the single "Stay True To Your Heart".A short time after the release of the album, W.K. delayed upcoming shows and deleted his website and social media pages with no explanation, with his label also remaining quiet on what was happening. Other ventures

Self-help and motivational performance
In 2005, <mask> announced that he would begin performing as a self-help, new age motivational speaker. He accepted invitations to speak at Yale University, New York University, the University of Wisconsin, Carnegie Mellon University, the Cooper Union, Missouri Western State University, and Northeastern University. During 2007, <mask> performed a series of unpredictable happenings as part of his "One Man Show" tour. Each event began with <mask> improvising on the piano alone on a stage before they frequently evolved into giant parties, with most of the audience dancing on stage with <mask>, themselves playing the piano and singing the lyrics. In March 2007, The New York Times put <mask> on the front page of its Arts section, in a feature article on <mask>'s lectures.In 2008, <mask>'s self-help work led to his second appearance as a sit-down guest on Late Night with Conan O'Brien. In November 2008, Time magazine called him "truly cute." In June 2012, W.K. announced that he would be appearing at the My Little Pony: Friendship Is Magic fan convention Canterlot Gardens. His appearance was announced as a motivational seminar on "How to Party like Pinkie Pie", based on one of the show's lead characters, Pinkie Pie. The appearance was featured in Rolling Stone,

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texts: and was co-hosted by musician and personality Klisk Midori. In June 2014, <mask> was announced to speak as a guest lecturer at the Oxford Union.W.K. 's keynote, titled <mask>.K. and The Philosophy of Partying, discussed his signature message of positive power and celebratory self-confidence. Regarding the lecture, Oxford's Nick Fowler said: "In my opinion, <mask> is one of Rock N' Roll's great philosophers." And the Oxford University Rock Society offered their own statement: "We've seen rock stars, we've seen brilliant public speakers, but rarely are they the same person, and rarely do they have as intriguing and broad a background as <mask>.K." In September 2014, <mask> gave a lecture on his philosophy of partying at Baltimore School for the Arts as part of The Contemporary museum's speaker series called "CoHosts." In the same month, he also brought his Village Voice advice column, "Ask <mask>.K.," to life in an intimate setting at New York City nightclub, Santos Party House.In July 2016, <mask> announced The Power of Partying tour, his first nationwide speaking tour, spanning the entire country with stops in all 50 U.S. states. Each evening will be an intimate celebration of discussion, a pep rally for the inner spirit, and an optimistic look at the overwhelming intensity of life. The tour sees <mask> continuing his eternal mission to defend and promote human joy, and the never-ending collective search to find truth through partying. In February 2018, <mask> was named the Person of the Year by the American Association Of Suicidology. The AAS

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 stated, "The inaugural Person of the Year Award will be presented to <mask>.K. due to his consistent and powerful use of positivity to improve the lives of those who hear his music." Written work
<mask> wrote a monthly column in FRONT Magazine in the UK.<mask> also wrote a monthly advice column in the Japanese magazine "Rockin' On", which ran for 10 years – from 2002 until 2012 – and resulted in a book of all the advice columns compiled, called "I Will Change Your Life." In September 2013, <mask> announced that his first book about partying, "The Party Bible," will be published by Simon & Schuster. The announcement, first broken on The A.V. Club, is accompanied by a video of the "Party Hard" rock icon's physical and mental preparation for the literary task. In January 2014, The Village Voice announced a new weekly advice column from <mask> called "Ask <mask>.K." The column appeared in the print edition of the paper, as well as Village Voice online. On September 28, 2016, Vice Media announced a new weekly column from <mask>.K.and published his first piece titled "<mask>.K. on Pressure." The column appeared on the Vice website with <mask> writing about a singular topic each week. Other work
Outside of his solo work, <mask> also performed with and produced music for the avant-garde ensemble To Live and Shave in L.A. He first appeared on the band's 2004 release God and Country Rally! He co-produced their 2006 studio album Noon and Eternity, and appears on the group's other 2006 release, the "chronological remix" project Horoscopo: Sanatorio de Molière.

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texts: In late 2006, <mask> re-worked his song "Fun Night" into a theme song for the Arizona Sundogs, a hockey team.The song was titled "Sundogs (It Just Got Hotter)". The song "Fun Night" also appeared in the film Old School during one of the party scenes. <mask> was also a judge for the 5th and 10th annual Independent Music Awards to support independent artists' careers. On July 7, 2007, at 7:07 pm, <mask> appeared as one of the 77 drummers in the 77 Boadrum concert held at the Empire-Fulton Ferry State Park in Brooklyn, New York which was organized by Japanese noise rock group Boredoms. In September 2007 <mask>'s piano playing was featured on a jazz fusion CD release "électricité" with Mike Pachelli on guitar, Rich Russo on drums, and Dennis Harding on bass for Los Angeles-based Fullblast Recordings (2007). <mask> has also performed and recorded electric bass guitar for the artist Baby Dee, whom he met while playing live as the bassist of Current 93. <mask> played bass and drums on Dee's Safe Inside the Day album, and performed with her group at a 2008 show Manhattan.He also produced and mixed Dee's 2011 album, Regifted Light. <mask> has performed bass guitar with Current 93 at the Donau Festival in Krems, Austria in April 2007, the UK All Tomorrow's Parties festival in May 2007, and their European tour in April 2008. On Friday, December 5, 2008, an <mask>.K. fan named Dominic Owen Mallary died after an accident while his band Last Lights performed at Boston University. Dominic had always said that he wanted to have <mask>.K. play during his funeral.

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texts: After several friends of Dominic emailed him, <mask> came to the wake, and played classical piano for the entire time after paying his respects.<mask> formed the group The Brill Sisters with guitarist Matt Sweeney and producer Don Fleming. They played their first show (without Fleming) at Santos Party House on April 2, 2009. The entire group performed together on April 21, 2009. <mask> has collaborated with Canada's Nardwuar the Human Serviette and his band The Evaporators to record the split 7-inch A Wild Pear, released in 2009. They worked together again on a pair of tracks for The Evaporators' 2012 album Busy Doing Nothing. In 2012, it was believed that the United States State Department had named W.K. the U.S.Cultural Ambassador to Bahrain. In reality, he had been merely asked to speak at the Embassy as part of a cultural speakers program, an invitation which, upon further reflection, was repealed "because it did not meet the standards of the State Department." <mask> set a world record for Longest Drum Session in a Retail Store at the MTV O Music Awards on Thursday, June 20, 2013, after drumming non-stop for 24 hours. On Thursday, June 12, 2014, <mask> co-hosted the Relentless Kerrang! Awards alongside Scott Ian of Anthrax. The event was held at East London's Troxy. <mask> also made an appearance as himself in the Cyanide and Happiness show.Most recently, he appeared as a fictional version of himself, "Intern <mask>.K.," in a live show for Welcome to Night Vale, entitled "The Librarian". <mask> is featured on Nekrogoblikon's album titled Heavy

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 Meta released on June 2, 2015. <mask> appeared on Ken Reid's TV Guidance Counselor podcast on December 11, 2015. <mask> played the role of the character known as "Redeye" in the game Fallout 4 in the Nuka-World DLC. TV and film appearances
<mask> has made multiple appearances on MTV, MTV2, and VH1, hosting shows such as The Most Outrageous Frontmen, with Johnny Knoxville and Backstage Pass at the Warped Tour. <mask> was the focus of a televised live performance at Cleveland's Rock 'N' Roll Hall of Fame, broadcast on MTV. He's also made appearances on the shows, I Love The 90's, I Love The New Millennium, Black to the Future, I Love The Holidays, The Great Debate, Best Week Ever and The Osbournes.<mask> was also featured on a popular MTV show called Crashing With <mask>.K., which documented <mask>'s visit to a girl's dorm at North Carolina Central University. In 2004, <mask> had a television show on MTV2 titled Your Friend, <mask>.K.. In the series, fans would write letters to <mask>, asking for his help. <mask> would pick certain letters and go to visit them. The series lasted for 11 episodes, each about 9 or 10 minutes in length. During the filming of the show, <mask> was in a car crash but sustained no serious injuries. <mask> has performed on TV shows such as Late Night with Conan O'Brien, Last Call with Carson Daly, Saturday Night Live, and the Spike TV Video Game Awards.His most recent performance was with Bonnie 'Prince' Billy on Late Night with Conan O'Brien. He had a cameo in the show Aqua Teen Hunger Force, singing "Party Party Party", a

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texts: song that combines elements of multiple previous Andrew W.K. songs. The song was released on Aqua Teen Hunger Force Colon Movie Film for Theaters the Soundtrack. <mask>'s only confirmed movie role is in Punk Rock Holocaust, playing himself. <mask> was also featured on the finale of the third season of Kathy Griffin: My Life on the D-List as Kathy's date in New York. The two attended one of <mask>'s performance art shows.Late Night with Conan O'Brien has twice featured <mask> as a sit-down interview guest—the first in 2003 to speak about the Your Friend, <mask>.K. show, and then again in 2007, to speak about his motivational performance tours. <mask> was a frequent guest on the Fox News late-night program, Red Eye w/ Greg Gutfeld. <mask> has also been a featured interviewer and guest on The Daily Show. In 2011, he appeared in A Day to Remember's video for "All I Want." <mask> also appears on the vocal-instructional DVD The Zen of Screaming. Cartoon Network also used <mask>.K.in a music video about the network's new live-action shows. The song and video, "Hearing What I Say" (adapted from <mask>'s 2006 song, "Not Going to Bed") aired extensively on Cartoon Network and was available on YouTube. Later the clip was replaced by another bumper. In 2011, <mask> was part of a pyrotechnic stunt with motocross superstar Robbie Maddison performing a backflip on his motorcycle while <mask> presented the event for Cartoon Network's Hall of Game Awards. <mask> presented Cartoon Network's live-action show Destroy Build Destroy. <mask> had a cameo on Cartoon

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 Network's Mad, in the episode "Kung Fu Blander / Destroy Bob the Builder Destroy," which spoofed only Bob the Builder In 2014, <mask> appeared on Fuse TV's Insane Clown Posse Theater with Insane Clown Posse. <mask> also starred in Lil BUB's Special Special on Animal Planet alongside Lil Bub herself and Amy Sedaris.The TV special premiered on Saturday, February 8 at 9:00 pm right after the Too Cute show. <mask>'s trip to a safari park is the subject of the documentary film, Party Safari (2014), by Nik Box & Chris Hines. In August 2014, <mask> hosted his own show on Kerrang! TV called <mask>.K. 's Party Hard 100 in which he counted down some of the most party videos on Earth. <mask> also guest co-hosted six episodes of Pivot's TakePart Live alongside Meghan McCain and Jacob Soboroff. <mask> appeared as a guest on The SDR Show with Ralph Sutton and Big Jay Oakerson.He has also made a comeback to Cartoon Network in late March on Pete Browngart's animated series Uncle Grandpa as himself hosting a party alongside Pizza Steve and Mr. Gus in the episode, "Shower Party." Producer
In addition to producing his own music on the albums I Get Wet, The Wolf, Close Calls with Brick Walls, and You're Not Alone, <mask> has produced and mixed music for other artists as well as working on special commercial music projects. These include the production of music exclusively for commercial use on television and radio. In 2008, <mask> gained new notoriety for recording a song called "The McLaughlin Groove", based on an exchange between Pat Buchanan and John McLaughlin on

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texts: the political television show The McLaughlin Group. The song was commissioned by the Public Radio International show Fair Game, on which <mask> has appeared for interviews. In 2004, <mask> recorded a television jingle for Kit Kat candy bars, and rewrote their trademark "Give Me A Break" slogan into a new song. The recording appeared in a variety of 30-second, 45-second, and 1 minute commercials, broadcast on television worldwide."I avoided working with other people for many years, partly out of paranoia, and partly out of an earnest desire to stand on my own. After a while, I got tired of thinking that way, and it just seemed natural to do the opposite of what I had done before. I like making music with other people. I can still make music by myself too.". <mask>'s earliest external production work was with the group Wolf Eyes, on their now out-of-print 12-inch EP Fortune Dove. The last track on that album, "What Kind of Band?" features <mask>.K.on vocals explaining why he enjoys listening to Wolf Eyes. Since then, he's chosen to work on a select and seemingly random set of projects, beginning with production and mixing on the album, Through The Panama, by Brooklyn, NY based three-piece art rock band, Sightings. The album was jointly released by Load Records and Thurston Moore's Ecstatic Peace! label in October 2007. At the end of 2007, <mask> accepted an invitation to produce a new album, Repentance, for veteran reggae artist Lee "Scratch" Perry. The two had met when <mask> interviewed Perry for DirecTV. "Repentance" was nominated for "Best Reggae

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texts:
 Album" in the 2009 Grammy Awards.On February 20, 2008, <mask> released an exclusive ringtone commissioned by Universal Music Japan for the Japanese mobile phone market. The song is called, "Sonna no Kankei Ne Rock", which celebrates a then popular catch-phrase by a TV Talent, "Sonna no Kankei Ne, Hai Oppappi!" This translates to, "I Don't Give A Damn, Yes Oppappi!" The ringtone was first announced on a Japanese national T.V. program called Music Station and had over 3,500 downloads that day. Cumulative sales of ringtone are over 20,000. <mask>'s song debuted at No.1 in Label Mobile's International daily ringtone chart.Label Mobile is the biggest mobile retailer in Japan. Live music venue
In the spring of 2008, <mask> and three partners opened a multi-level nightclub and live concert hall in downtown Manhattan, New York City. The venue was named Santos Party House, and featured  of dance floor and concert facilities, and over 150 loud-speakers. The space was designed for disco dancing and live music. It was one of the few new venues in New York City to be granted a liquor license and a cabaret license. The cabaret license means people can legally dance until 4 am. Santos Party House received numerous awards, including The People's Choice Award for Best Night Club, Best New Club, Best DJ Night (from Paper Magazine), Best New Dance Floor (from The Village Voice), and many more.In May 2009, Wilkes-Krier and his work with Santos was the subject of an extensive four-page article in New York Magazine. In 2010, the Zagat Survey rated Santos Party House the

masks: Andrew Andrew Andrew


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 "Top Dance Club" in all of New York City. Santos Party House's last night of operation was May 29, 2016. Radio
On April 28, 2015, W.K. announced a new radio show called America W.K. on TheBlaze Radio Network, the new show will be a two-hour Saturday program focusing on "what it is to be alive—meaning, motivation, mind set, and making dreams come true, all included in a celebration of life itself—and all with a positive and honest outlook". Ghostwriting allegations
In November 2004, W.K.'s official website was hacked with threats of blackmail from someone who claimed to have co-created <mask>.K. 's persona, and demanded to be included in the production of the third album, claiming to be "Steev Mike". W.K. responded stating, "Please don't believe Steev Mike. I used to call myself Steev Mike a long time ago and it's nothing now. Someone is trying to confuse you and make me look bad." In subsequent years, W.K.denied various theories accusing him of being a fake entity, declaring himself to be "a real person who thinks for himself" and "not the victim of anyone or group of people trying to influence my career or life". He clarified that "the nature of how we presented my initial offerings caused some confusion, even though I tried to make it as straightforward as possible... Different people I've worked with and different parts of my back story have gotten twisted and changed. But I made the music on my albums – I had a lot of help from incredible people, but not the kind of help that some people think." In September 2009, W.K. acknowledged legal


texts:
 disputes around his name: "At the end of 2004, an old friend of mine got in some business trouble and basically decided to take it out on me... they were able to turn my life and career upside down. I wasn't allowed to use my own name within certain areas...This made my life complicated and intense for a few years, but I kept working and doing whatever I could to keep moving forward." Physical appearance

W.K. is known for his long hair and wearing a usually dirty all white outfit, consisting of a white t-shirt, white jeans, black digital watch and sneakers. The album artwork for I Get Wet featured a photo of <mask> with a bloody nose and this image is used frequently in his merchandise and persona. W.K. has six tattoos, all of which are straight lines on his arms. In 2011, Kesha gave <mask> a line tattoo with a pen and a safety pin that resulted in an infection.Personal life
<mask>.K. previously lived in Midtown Manhattan but left in 2006 or 2007, "bouncing between short-term situations" in other locations outside New York. He married Cherie Lily on October 4, 2008, in a traditional Persian wedding ceremony at Santos Party House, a nightclub in Chinatown that W.K. co-owned. They met through their mutual heavy-metal voice instructor, and Lily performed with W.K. 's band as a vocalist and hypewoman from 2006 until 2018. W.K.has two children but keeps them out of the public eye. In May 2021, W.K. announced via a press release that he and his ex-wife Cherie had begun amicable divorce proceedings in late 2019. He also confirmed that he was dating

masks:
Andrew
Andrew
Andrew W


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 actress Kat Dennings, after the two met in Los Angeles in early 2021. A week later, on May 13, 2021, the couple announced their engagement on Instagram. Live band members

Current
 Erik Payne – guitars, backing vocals (1999–present)
 Gregg Roberts – bass, backing vocals (1999–present)
 Dave Pino – guitars, backing vocals (2012–present)
 Amanda Lepre – guitars, backing vocals (2016–present)
 Clark Kegley – drums (2016–present)

Former
 Donald Tardy – drums (1998–2003)
 Frank Werner – guitars, backing vocals (1999–2013)
 Jimmy Coup – guitars, backing vocals (1999–2004)
 Jeff Victor – keyboards (2001–2002)
 Rich Russo – drums (2003–2016)
 <mask> – guitars, backing vocals (2003–2011)
 Johnny "Beans" Sutton (2004–2005)
 Derek Weiland – keyboards (2006–2007)
 Cherie Lily – vocals (2006–2018)
 Justin Payne – guitars (2008–2013)
 Blake Canaris – bass, backing vocals (2010–2016)
 Erica E.T. Pino – keyboards, backing vocals (2018–2019)

Timeline

Discography

Studio albums
 I Get Wet (2001)
 The Wolf (2003)
 Close Calls with Brick Walls (2006)
 55 Cadillac (2009)
 You're Not Alone (2018)
 God is Partying (2021)

Filmography

Films

Television

Video games

References

Further reading

External links

The Crying Of Lot 55: The Unsolved Mysteries And Alternate Realities of <mask>.K.20th-century American pianists
20th-century American singers
20th-century American male singers
21st-century American pianists
21st-century American singers
21st-century American male singers
1979 births
American male pianists
American motivational speakers
American

masks:
Kenny Andrews
Andrew W


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 multi-instrumentalists
American rock pianists
American rock singers
American television hosts
Living people
Mercury Records artists
Musicians from Ann Arbor, Michigan
Musicians from Palo Alto, California
People from Seffner, Florida
People from Stanford, California
Record producers from California
Record producers from Michigan
Record producers from New York (state)
Singers from California
Singers from Michigan
Singers from New York