Ibn Qayyim Al-Jawziyya

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Not to be confused with the other Islamic scholar Ibn al-Jawzi.

Syrian scholar Medieval era
Name:	Ibn al-Qayyim
Birth:	691 AH (1292–1293) near Damascus [1]
Death:	751 AH (1349–1350) [1]
School/tradition:	Hanbali [2]
Influences:	Ibn Taymiya (teacher) [1]
Influenced:	Ibn Kathir Al-Dhahabi[citation needed] Ibn Rajab [3] Ibn Abdul-Haadee[citation needed]

Ibn al-Qayyim (1292-1350CE / 691 AH- 751 AH) was a famous Sunni Hanbali Islamic jurist and commentator to the Qur'an.

Contents 1 Name 2 Biography 2.1 Birth and education 2.2 Teachers and Shaykhs 2.3 Manners and worship 2.4 Disciple of Ibn Taymiyah 2.5 Following the Death of Ibn Taymiyah 2.6 Spiritual Life 2.7 Death 3 Views 3.1 Nikah Mut'ah 4 Legacy 4.1 Works 4.2 Students and intellectual heirs 4.3 Sunni view 4.3.1 Salafi View 5 References 6 External links

[edit] Name

Full name ^{[4] [1]}:

Title	Honorific	Father of	Son's name	His name	Son of	Father's name	Son of	Grandfather's name	Country	Madhhab
Imam	Shams-al-Din	Abu	Abd-Allah	Muhammad	ibn	Abi Bakr	ibn	Sa'd	al-Dimashqi	al-Hanbali	al-Zur'i	Ibn al-Qayyim	al-Jawziyya

In correct order: Arabic: شمس الدين محمد بن أبي بكر بن أيوب ،ابن القيم الجوزية ابن القيم‎

He is Muhammad Ibn Abi Bakr (محمد بن أبي بکر), son of Ayyoub, son of Sa'd al-Zar'i, al-Dimashqi (الدمشقي), patronymed as Abu Abdullah Shamsu-Deen (أبو عبد الله شمس الدین), and known as Ibn Qayyim al-Jawziyyah, named after his father who was an attendant (qayyim) at a local school named Al-Jawziyya.

[edit] Biography

[edit] Birth and education

He was born on the seventh of Safar in the year 691 AH (Feb. 4, 1292) in the village of Izra' in Hauran, near Damascus, Syria. From an early age he set about acquiring knowledge of the Islamic sciences from the scholars of his time. He studied under his father. Later on, he pursued his quest for knowledge at the hands of renowned masters and scholars of his epoch, as well as he studied the works and teachings of scholars known in his time. His schooling centered around Islamic jurisprudence, theology, and the science of prophetic traditions.

Describing his desire for knowledge, Al-Hafidh Ibn Rajab said in Dhayl Tabaqaatul-Hanaabilah (4/449): “He had an intense love for knowledge and for books, publications and writings.” Likewise, Ibn Kathir said in Al-Bidaayah wan-Nihaayah (14/235): “He acquired from such books what others could not acquire, and he developed a deep understanding of the books of the Salaf (pious predecessors) and of the khalaf (those who came after the Salaf).”

[edit] Teachers and Shaykhs

They include Shihaab an-Naablusee and Qaadee Taqiyyud-Deen Ibn Sulaymaan, from whom he studied hadith; Shaykh Safiyyud-Deen al-Hindee and Shaykh Ismaa’eel Ibn Muhammad al-Harraanee, from whom he studied fiqh and usool; and also his father; from whom he learnt faraa‘id (laws of inheritance). However, the most notable of his shaykhs was Shaykhul-lslaam Ibn Taymiyyah, whom he accompanied and studied under for sixteen years. Al-Haafidh Ibn Kathir said in Al-Bidaayah wan-Nihaayah (14/234): “He attained great proficiency in many branches of knowledge; particularly knowledge of tafseer, hadith, and usool. When Shaykh Taqiyyud-Deen Ibn Taymiyyah returned from Egypt in the year 712H (c. 1312), he stayed with the Shaykh until he died; learning a great deal of knowledge from him, along with the knowledge that he had already occupied himself in attaining. So he became a single Scholar in many branches of knowledge.”

[edit] Manners and worship

Many of his students and contemporaries have borne witness to his excellent character and his manners of worship. Al-Haafidh Ibn Rajab said about him in Dhayl Tabaqaatul- Hanaabilah (4/450): “He was constant in worship and performing tahajjud (the night Prayer), reaching the limits in lengthening his Salah (Prayer) and devotion. He was constantly in a state of dhikr (remembrance of Allah) and had an intense love for Allah. He also had a deep love for turning to Allah in repentance, humbling himself to Him with a deep sense of humility and helplessness. He would throw himself at the doors of Divine obedience and servitude. Indeed, I have not seen the likes of him with regards to such matters.”

Ibn Kathir said in Al-Bidaayah wan-Nihaayah (14/234): “He was constant in humbly entreating and calling upon his Lord. He recited well and had fine manners. He had a great deal of love and did not harbour any envy or malice towards anyone, nor did he seek to harm or find fault with them. I was one of those who most often kept company with him and was one of the most beloved of people to him. I do not know of anyone in the world in this time, who is a greater worshipper than him. His Salah used to be very lengthy, with prolonged rukoo (bowing) and sujood (prostrations). His colleagues would criticise him for this, yet he never retorted back, nor did he abandon this practice. May Allah bestow His Mercy upon him.”

[edit] Disciple of Ibn Taymiyah

He finally joined the study circle of the great Muslim scholar Sheikh ul-Islam Taqiyyu-Deen Ahmad Ibn Taymiyah, 661H - 728H (1263-1328), who kept him in his company as his closest student and disciple, who later on became his successor. Ibn Qayyim was fervent in his devotion to Islam, and he was an excellent student and disciple of Ibn Taymiyah. He defended his religious opinions and approaches, and he compiled and edited most of his works, and taught the same.

Because of their perception and opinions, both the teacher and the student were persecuted, tortured by unjust rulers at the time, and humiliated in public by the local authorities, and they were imprisoned in a single cell, while the other disciples were kept separate in the central prison of Damascus, still known to-date as al-Qala. Among the imprisoned scholars, students of Ibn Qayyim, included a young man by the name of Ibn Kathir, 701H - 774H (1302-1375 C.E.), who later on became a most renowned Muslim scholar and compiler of the most comprehensive Quranic commentaries.^[5]

[edit] Following the Death of Ibn Taymiyah

Upon the death of Ibn Taymiyah, his disciples were freed from prison, and Ibn Qayyim al-Jawziyyah furthered his studies, and held study circles and classes. Ibn Jawziyyah taught Islamic Jurisprudence at al-Sadriyya school in Damascus, before he held the position of the Imam of the Jawziyyah school for a long period. Most of his writings were compilations, although he authored several books himself, and manuscripts with his own handwriting are preserved in the central Library of Damascus.

In fact, it was considered an honour and a privilege to study in his circle. Among the renowned Muslim scholars who studied under him, we mention Ibn Abdullah (d. 744H) and Ibn Rajab (d. 795H), and others who frequented his circles, and sought his company, such as Ibn Kathir. Most scholars of the time have acknowledged the author's excellence, and profound knowledge of Qur'anic interpretation, commentaries on the prophetic traditions, and theology. His extensive knowledge and understanding of Qur'anic commentaries surpassed even some renowned theologians in Islamic history.

Ibn Kathir spoke of him in his book Al-Bidaayah wa Nihaayah (البدایة والنهایة), saying: "He was most friendly and kindhearted, he never envied anyone, he never caused harm to anyone, he never bore prejudice against anyone, and I was the closest to his heart. Furthermore, I do not know anyone who is more devout in his worship than him in our time." A similar opinion also was quoted by Ibn Hajr al-Asqalani.

Ibn Qayyim catered to all the branches of Islamic science, and was particularly known and commended for his commentaries. Ibn Rajab spoke of his teacher, saying: "He was an accomplished scholar of Islamic science, and no one could rival him in his deep understanding of the Qur'an and prophetic saying, and his interpretations were unique in accuracy."

Ibn Rajab narrated that Imam Ibn Qayyim al-Jawziyyah learned the science of hadith from al-Shahal, Taqiyyu-Deen Sulaimi and Fatima Bint Jawhar, among others. During his early student life, Imam Ibn Qayyim sought the company of most shaikhs of his period, and he was particularly proficient in interpreting the Hanbali school of thought.

[edit] Spiritual Life

Imam Ibn Qayyim al-Jawziyyah was an avid and a resolute worshipper. He devoted long hours to his supererogatory nightly prayers, he was in a constant state of remembrance (zikr ذکر), and he was known for his extended prostrations. One could see on his face the clear expressions of piety, and constant solicitation of God's bounty and favors. During Ibn Qayyim al-Jawziyyah's imprisonment in al-Qal'a prison in Damascus, he was constantly reading the Qur'an, and studying its meanings. Ibn Rajab noted that during that period of seclusion, he gained extensive spiritual success, as well as he developed a great analytical wisdom, knowledge, and understanding of the prophetic traditions.

Upon his release, he performed the pilgrimage to Makkah several times, and sometimes he stayed in Makkah for a prolonged period of devotion and circumambulation of the holy Ka'ba.^[6]

[edit] Death

Imaam Ibn al-Qayyim died at the age of sixty, on the 13th night of Rajab, 751 AH (c. September 23, 1350), at the age of sixty-two, and was buried besides his father at al-Saghīr Cemetery.

[edit] Views

[edit] Nikah Mut'ah

He was of the opinion that Nikah Mut'ah was prohibited at the first time by Umar, and Muslims being ordered to follow Umar's ways:

Ibn al-Qayyim iterates the most common view on when Muhammad is supposed to have forbidden it:

[edit] Legacy

[edit] Works

Al-Nu?m㮠al-Al?-Baghd㤯 once said: His interpretations are unique in accuracy. The renowned Muslim scholar adh-Dhahabi once said about him: "He gave great attention to details and references of the prophetic traditions." Furthermore, Shaikh Burhal-Deen al-Z㲩? spoke of him saying: "No one is as cognizant as Ibn Qayyim was in his time."

Ibn Qayyim al-Jawziyyah's contributions to the Islamic library are extensive, and they particularly deal with the Qur'anic commentaries, and understanding and analysis of the prophetic traditions (Fiqh-us Sunnah) (فقه سنت).

He compiled a large number of studies besides his own books, including:

1. Zad al-Ma'ad
2. Al-Waabil Sayyib minal kalim tayyib - a book about Sufism
3. Kitab al-Ruh (Book of the Soul)
4. Tahth Sunan Abi Dud (Emendation of Sunan Abu Dud);
5. Kitab Aqd Muhkam Al-Ahbaa banal Al-Kala'l-Tayyib wal 'Amal al-S㬩h (The Essence of Good Words and Deeds);
6. Madaarij Saalikeen which is a Commentary on the book of Shaikh Abdullal-Ans(㲩), Man㺩l-u S㒩reen (Stations of the Seekers);
7. Z㤠al-Ma㤠 (Provisions of the Hereafter), from which the famous book Natural Healing with the Medicine of the Prophet is extracted.
8. Tafsir Mu'awwadhatain (Tafsir of Surah Falaq and Nas);
9. Fawā'id
10. Ad-Dā'i wa Dawā also known as Al Jawābul kāfi liman sa'ala 'an Dawā'i Shaafi
11. Ar-Rooh
12. Haadi Arwah ila biladil Afrah
13. Uddatu Sabirin wa Dhakhiratu Shakirin
14. Ighadatu lahfan fi masayid shaytan
15. Rawdhatul Muhibbīn

All of his books are now available online at: http://arabic.islamicweb.com/Books/taimiya.asp

[edit] Students and intellectual heirs

Amongst his most prominent students were: Ibn Kathir (d. 774H or c. 1372), Al-Dhahabi (d. 748H or c. 1347), Ibn Rajab (d. 751H or c. 1350) and Ibn Abdul-Haadee (d. 744H or c. 1343), as well as two of his sons, Ibraaheem and Sharafud-Deen Abdullaah.

[edit] Sunni view

Testaments about his comprehensive knowledge and firm adherence to the way of the Salaf (Pious Predecessors) have been given by a number of Scholars; from them are:

[1]: Al-Haafidh Ibn Rajab, who said in Dhayl Tabaqaatul-Hanaabilah (4/448): “He had deep knowledge concerning tafseer and usool Al-deen (fundamentals of the Religion), reaching the highest degree concerning them both. Similar was the case in the field of hadith, with regards to understanding its meanings, subtleties and deducing rulings from them. Likewise was the case in the field of fiqh and its usool (principles), as well as the Arabic language. He did a great service to these sciences. He was also knowledgeable about kalaam (innovated speech and rhetorics), as well as the subtleties and details that occur in the speech of the people of tasawwuf (sufism).”

[2]: Al-Haafidh Ibn Hajar, who said about him in ad-Durarul-Kaaminah (4/21): “He possessed a courageous spirit as well as vast and comprehensive knowledge. He had deep knowledge concerning the differences of opinions of the Scholars and about the ways of the Salaf.” Ibn Hajar also said, in his commendation to ar-Raddul-Waafir (p. 68): “And if there were no virtues of Shaykh Taqiyyud-Deen (Ibn Taymiyyah), except for his famous student Shaykh Shamsud-Deen Ibn al-Qayyim al-Jawziyyah - the author of many works, which both his opponents and supporters benefited from - then this would be a sufficient indication of his (i.e. Ibn Taymiyyah’s) great position.”

[3]: Ibn Naasir Al-Dimishqee said about him in ar-Raddul-Waafir (p. 68): “He possessed knowledge of the (Islaamic) sciences, especially knowledge of tafseer and usool. He also said: Aboo Bakr Muhammad Ibnul-Muhib said, as found in his letter: I said in front of our Shaykh Al-Mizzee: Is Ibn al-Qayyim at the same level as Ibn Khuzaymah: So he replied: He is in this time, what Ibn Khuzaymah was in his time.”

[4]: Suyuti said in Baghiyyatul-Wi’aat (1/62): “His books had no equal and he strove and traversed the path of the great Imams in (the field of) tafseer, hadith, usool (fundamentals), furoo (branches) and the Arabic language.”

[5]: Mullaa Alee Al-Qaaree, who said in Al-Mirqaat (8/251): “It will be clear to whoever aspires to read the explanation of Manaazilus-Saa‘ireen, that they (i.e. both Ibn Taymiyyah and Ibn al-Qayyim) are from the kibaar (great ones) of Ahl Al-Sunna Wal-Jamaa, and from the awliyaa (righteous) of this Ummah.”

[edit] Salafi View

Ibnul Qayyim, as well as his teacher, Ibn Taymiyyah, are well-known for their following of the way of the pious predecessors of Islaam. They were not blind followers of a madthhab, rather, they both reached the level of making ijtihaad (passing their own verdicts according to their knowledge of the evidences). They are well-respected amongst the Salafiyyun, and their books are considered a treasure-trove of knowledge and admonition. Because of Ibnul Qayyim's mentioning of the condition of the heart, many Sufis make the false claim that he is connected to their creed, but this is evidently false, and becomes clearly manifested in his own quote:

"Knowledge is: Allah said, the Messenger (peace be upon him) said, the companions said..."

[edit] References

[edit] External links

• Articles and Book Collection