Ibn Qayyim Al-Jawziyya

Ibn Qayyim al-Jawziyyah
Born 7 Safar 691 AH / January 28, 1292 AD
Damascus
Died 13 Rajab 751 AH / September 15, 1350 AD (aged 60 years)
Damascus
Nationality Sham, under Bahri Mamluk Sultanate
Era Crisis of the Late Middle Ages
Region Arab philosophy
Occupation Hanbali scholar
Denomination Sunni Islam
Jurisprudence Hanbali
Creed Athari
Main interest(s) Ethics, Islamic jurisprudence, Islamic theology

Muhammad ibn Abu Bakr (also known as Ibn al-Qayyim ("The son of the principal") or Ibn Qayyim al-Jawziyyah ("Son of the principal of the (school of) Jawziyyah")) (1292–1350 CE / 691 AH–751 AH) was an Arab Sunni Islamic jurist, commentator on the Qur'an and theologian. Although he is sometimes referred to as "the scholar of the heart", given his extensive works pertaining to human behavior and ethics, Ibn al-Qayyim's scholarship was focused on the sciences of Hadith and Fiqh.

Name

Arabic name
Name
(Ism)		 Muhammad
محمد
Patronymics
(Nasab)		 ibn Abi Bakr ibn Ayyub ibn Sa'ad ibn Hariz
بن أبي بكر بن أيوب بن سعد
Teknonymy
(Kunya)		 Abu Abd Allah
أبو عبد الله
Title
(Laqab)		 Ibn Qayyim al-Jawziyya
ابن قيم الجوزية
Ibn al-Qayyim
ابن القيم
Shams al-Din
شمس الدين
Onomastic
(Nisba)		 ad-Dimashqi
الدمشقي

In correct order: Arabic: شمس الدين محمد بن أبي بكر بن أيوب ،ابن القيم الجوزية‎. He is Muhammad Ibn Abi Bakr (محمد بن أبي بکر), son of Ayyub, 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-Jawziyyah.

Biography

Teachers

Ibn al-Qayyim's main teacher was the scholar Ibn Taymiyyah.[2] Ibn Qayyim first met Ibn Taymiyyah at the age of 21 and spent the rest of his life learning from him.[3] As a result of this union he shared his masters views in most issues.[4]

Imprisonment

Ibn al-Qayyim was imprisoned along with his teacher Ibn Taymiyyah. According to the historian al-Maqrizi, two reasons led to his arrest: the first was a sermon Ibn al-Qayyim had delivered in Jerusalem in which he decried the visitation of holy graves, including the Prophet Muhammad’s grave in Medina, the second was his agreement with Ibn Taymiyyah’s view on the matter of divorce, which contradicted the view of the majority of scholars in Damascus.[5]

The campaign to have Ibn al-Qayyim imprisoned was led by Shafi'i and Maliki scholars, and was also joined by the Hanbali and Hanafi judges.[6]

Whilst in prison Ibn al-Qayyim busied himself with the Qur'an. According to Ibn Rajab, Ibn al-Qayyim made the most of his time of imprisonment: the immediate result of his delving into the Qur'an while in prison was a series of mystical experiences (described as dhawq, direct experience of the divine mysteries, and mawjud, ecstasy occasioned by direct encounter with the Divine Reality).[7]

Following the Death of Ibn Taymiyah

When Ibn Taymiyyah died, Ibn al-Qayyim was freed and subsequently furthered his studies, holding study circles and classes. He taught Islamic Jurisprudence at al-Sadriyya school in Damascus, before he held the position of the Imam of the Jawziyyah school. Most of his writings were compilations, although he authored several books and manuscripts with his own handwriting which are preserved in the central Library of Damascus.

Spiritual Life

Ibn Qayyim Al-Jawziyya wrote a lengthy spiritual commentary on a treatise written by the Hanbali Sufi Khwaja Abdullah Ansari entitled Madarij al-Salikin.[8] He expressed his love and appreciation for Ansari in this commentary with his statement "Certainly I love the Sheikh, but I love the truth more!'.[9] Ibn Qayyim al-Jawziyya refers to Ansari with the honorific title "Sheikh al-Islam" in his work Al-Wabil al-Sayyib min al-Kalim al-Tayyab [10]

Death

Ibn al-Qayyim died at the age of 60 years 5 months & 5 days, on the 13th night of Rajab, 751 AH (September 15, 1350 AD), and was buried besides his father at Bab al-Saghīr Cemetery.

Views

Natural sciences

Ibn Qayyim al-Jawziyyah was also an astronomer and chemist, and a critic of alchemy and astrology. In his Miftah Dar al-Sa'adah, he used empirical arguments in astronomy and chemistry in order to refute the practice of alchemy and astrology along with the theories associated with them, such as divination and the transmutation of metals.[11]

He recognized that the stars are much larger than the planets, and thus argued:[12]

"And if you astrologers answer that it is precisely because of this distance and smallness that their influences are negligible, then why is it that you claim a great influence for the smallest heavenly body, Mercury? Why is it that you have given an influence to al-Ra's and al-Dhanab, which are two imaginary points [ascending and descending nodes]?"

He also recognized the Milky Way galaxy as "a myriad of tiny stars packed together in the sphere of the fixed stars" and thus argued that "it is certainly impossible to have knowledge of their influences."[12]

Reception

Ibn Qayyim was respected by a number of scholars during and after his life. Ibn Kathir stated that,

He [Ibn al-Qayyim] was the most affectionate person. He was never envious of anyone, nor did he hurt anyone. He never disgraced anyone, nor did he hate anyone. [13]

He also stated that,

I do not know in this world in our time someone who is more dedicated to acts of devotion [14]

Ibn Rajab mentioned that,

Although, he was by no means infallible, no one could compete with him in the understanding of the texts. [13]

He also remarked that :

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.[15]

Despite being praised by a number of sunni scholars, he was also criticised by others.

The influential shafi'i chief judge of Damascus Taqi al-Din al-Subki condemned Ibn Qayyim al-Jawziyya, on the acceptability of the triple divorce[16] and on account of his view permitting the conduct of horse races without the participation of a third competitor.[17]

Subki also stated that,

The only thing this man [Ibn al-Qayyim] wants for the commoners is to establish that there is no Muslim but him and his partisans.[18]

He also wrote a treatise entitled "The Burnished sword in refuting Ibn al-Qayyim" regarding his position on the attributes of God.[19]

Ibn Hajar al-Haytami stated that,

Do not read what is in the books of Ibn al-Qayyim and others like him who have taken their own whim as their God, and who have been led astray by Allah. There hearts and ears have been sealed, and there eyes have been covered.[20]

Legacy

Works

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 ):

References

  1. ↑ Al-Bidayah wa al-Nihayah
  2. ↑ Roger M. A. Allen, Joseph Edmund Lowry, Devin J. Stewart, Essays in Arabic Literary Biography: 1350-1850, p 211. ISBN 3447059338
  3. ↑ Josef W. Meri, Medieval Islamic Civilization: An Encyclopedia, p 362. ISBN 0415966906
  4. ↑ Josef W. Meri, Medieval Islamic Civilization: An Encyclopedia, p 363. ISBN 0415966906
  5. ↑ Livnat Holtzman, Ibn Qayyim al-Jawziyya, p. 211 (https://www.academia.edu/1057824/Ibn_Qayyim_al-Jawziyya)
  6. ↑ Caterina Bori and Livnat Holtzman, A Scholar in the Shadow p. 19 (https://www.academia.edu/2565390/A_Scholar_in_the_Shadow-the_Introduction-_by_Caterina_Bori_and_Livnat_Holtzman)
  7. ↑ Livnat Holtzman, Ibn Qayyim al-Jawziyya, p. 212 (https://www.academia.edu/1057824/Ibn_Qayyim_al-Jawziyya)
  8. ↑ Livnat Holtzman, Essay on Ibn Qayyim al-Jawziyya, p. 219 (http://www.academia.edu/1057824/Ibn_Qayyim_al-Jawziyya) and Livnat Holtzman, Essay on Ibn Qayyim al-Jawziyya, p. 363 (https://www.academia.edu/1070946/Ibn_Qayyim_al-Jawziyya)
  9. ↑ Michael Fitzgerald and Moulay Slitine, The Invocation of God, Islamic Texts Society, Introduction, p 4 (quoting Ibn Qayyim al-Jawziyya, Madarij al-Salikin fi ma bayna iyyaka na'budu wa iyyaka nasta'in, ed. Ahmad Fakhri al-Rifi and Asam Faris al-Hurstani, Beirut, Dar al-Jil, 1412/1991, II,. 41 and III. 431). Also, Ovamir Anjum, University of Toledo, Ohio, Sufism without Mysticism: Ibn al-Qayyim's Objectives in Madarij al-Salikin p. 164 (http://www.academia.edu/2248220/Sufism_without_Mysticism_Ibn_al-Qayyims_Objectives_in_Madarij_al-Salikin)
  10. ↑ Michael Fitzgerald and Moulay Slitine, The Invocation of God, Islamic Texts Society, Introduction, p 4. Also, Ovamir Anjum, University of Toledo, Ohio, Sufism without Mysticism: Ibn al-Qayyim's Objectives in Madarij al-Salikin p. 164 (http://www.academia.edu/2248220/Sufism_without_Mysticism_Ibn_al-Qayyims_Objectives_in_Madarij_al-Salikin)
  11. ↑ Livingston, John W. (1971). "Ibn Qayyim al-Jawziyyah: A Fourteenth Century Defense against Astrological Divination and Alchemical Transmutation". Journal of the American Oriental Society 91 (1): 96–103. doi:10.2307/600445. JSTOR 600445.
  12. ↑ 12.0 12.1 Livingston, John W. (1971). "Ibn Qayyim al-Jawziyyah: A Fourteenth Century Defense against Astrological Divination and Alchemical Transmutation". Journal of the American Oriental Society 91 (1): 96–103 [99]. doi:10.2307/600445. JSTOR 600445.
  13. ↑ 13.0 13.1 Livnat Holtzman, Ibn Qayyim al-Jawziyyah, p. 208. https://www.academia.edu/1057824/Ibn_Qayyim_al-Jawziyya
  14. ↑ Birgit Krawietz, Ibn Qayyim al-Jawziyah: His Life and works http://mamluk.uchicago.edu/MSR_X-2_2006-Krawietz.pdf
  15. ↑ Dhayl Tabaqaatul- Hanaabilah (4/450)
  16. ↑ Caterina Bori and Livnat Holtzman, A scholar in the shadow, p 20. https://www.academia.edu/2565390/A_Scholar_in_the_Shadow-the_Introduction-_by_Caterina_Bori_and_Livnat_Holtzman
  17. ↑ Livnat Holtzman, Ibn Qayyim al-Jawziyyah, p. 220. https://www.academia.edu/1057824/Ibn_Qayyim_al-Jawziyya
  18. ↑ Stephan Conermann, Ubi Sumus? Quo Vademus?: Mamluk Studies - State of the Art, p. 82. Quoting Bori Hotlzman, Scholar in the Shadow, 24
  19. ↑ Birgit Krawietz, Ibn Qayyim al-Jawziyah: His Life and works, p. 33 http://mamluk.uchicago.edu/MSR_X-2_2006-Krawietz.pdf
  20. ↑ Ibn Hajar al-Haytami, Fatawa al-Hadithiyya, 4.112
  21. ↑ ed. Nizam al-Din al-Fatih, Madinah al Munawara: Maktaba Dar al-Turath, 1990.
  22. ↑ Ibn Qayyim al-Jawzīyah, Muḥammad ibn Abī Bakr. kitab ʻuniyat al-ṭullāb fī maʻrifat al-rāmī bil-nushshāb. [Cairo?]: [s.n.], 1932. OCLC: 643468400.

Further reading

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