Ibn Qayyim al-Jawziyya
Ibn al-Qayyim | ||
---|---|---|
ٱبْن ٱلْقَيِّم | ||
Personal | ||
Born | 29 January 1292 CE / 7 Saffar 691 AH Hanbali | |
Creed | Athari/Salafi | |
Main interest(s) | ||
Alma mater | Al-Madrasa al-Jawziyya | |
Occupation | ||
Epithet (Laqab) Ibn Qayyim al-Jawziyya | Ibn al-Qayyim Shams al-Dīn ٱبْن قَيِّم ٱلْجَوْزِيَّة ٱبْن ٱلْقَيِّم شَمْس ٱلدِّين | |
Toponymic (Nisba) | Al-Dimashqī ٱلدِّمَشْقِيّ | |
Muslim leader | ||
Influenced by |
Shams ad-Dīn Abū ʿAbd Allāh Muḥammad ibn Abī Bakr ibn Ayyūb az-Zurʿī d-Dimashqī l-Ḥanbalī (29 January 1292–15 September 1350 CE / 691 AH–751 AH), commonly known as Ibn Qayyim al-Jawziyya ("The son of the principal of [the school of] Jawziyyah") or Ibn al-Qayyim ("Son of the principal"; ابن القيّم) for short, or reverentially as Imam Ibn al-Qayyim in
Of humble origin, Ibn al-Qayyim's father was the
Name
Muhammad Ibn Abī Bakr Ibn Ayyub Ibn Sa'd Ibn Harīz Ibn Makkī Zayn ad-Dīn az-Zur'ī (
Biography
Teachers
While the main teacher Ibn al-Qayyim studied from was the scholar
Imprisonment
Ibn al-Qayyim was imprisoned with his teacher
The campaign to have Ibn al-Qayyim imprisoned was led by
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).[13]
Spiritual life
Ibn Qayyim Al-Jawziyya wrote a lengthy spiritual commentary on a treatise written by the Hanbali Sufi
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!'. 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.[1][16]
Death
Ibn al-Qayyim died at the age of 60 years, 5 months, and 5 days, on the 13th night of
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Jurisprudence
Like his teacher Ibn Taymiyya, Ibn Qayyim, supported broad powers for the state and prosecution. He argued, for example, "that it was often right to punish someone of lowly status" who alleged improper behavior by someone "more respectable."[18][19]
Ibn Qayyim "formulated evidential theories" that made judges "less reliant than ever before on the oral testimony." One example was the establishment of a child's paternity by experts scrutinizing the faces of "a child and its alleged father for similarities".[18][19] Another was in determining impotence. If a woman sought a divorce on the grounds of her husband's impotence and her husband contested the claim, a judge might obtain a sample of the husband's ejaculate. According to Ibn Qayyim "only genuine semen left a white residue when boiled".[18][19]
In interrogating the accused, Ibn Qayyim believed that testimony could be beaten out of suspects if they were "disreputable".[20][21] This was in contrast to the majority of Islamic jurists who had always acknowledged "that alleged sinners were entitled to remain silent if accused."
Astrology and alchemy
Ibn Qayyim al-Jawziyyah opposed
In his Miftah Dar al-Sa'adah, in addition to denouncing the astrologers as worse than infidels, he uses
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]?"[5]
Mysticism
Although Ibn al-Qayyim is sometimes characterized today as an unabashed enemy of Islamic mysticism, it is historically known that he actually had a “great interest in
It is also true, however, that Ibn al-Qayyim did indeed share some of his teacher Ibn Taymiyyah's more negative sentiments towards what he perceived to be excesses in mystical practice.
Reception
Ibn Qayyim was respected by a number of scholars during and after his life. Ibn Kathir stated that 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.[7] ... I do not know in this world in our time someone who is more dedicated to acts of devotion [27]
Ibn Rajab, one of Ibn Qayyim's students, stated that,
Although, he was by no means infallible, no one could compete with him in the understanding of the texts.[7]
Criticism
Ibn Qayyim was criticized by a number of scholars, including:
- Taqi al-Din al-Subki (d. 756/1355) accused him of heresy, extreme anthropomorphism and unjust takfir of the Asharis in his poem al-Kafiya al-Shafiya fi al-Intisar lil-Firqa al-Najiya ( 'The Sufficient and Healing [Poem] on the Victory of the Saved Sect').[28] Hence Subki wrote a book against him, entitled: "Al-Sayf al-Saqil fi al-Radd ala Ibn Zafil".[29]
- anthropomorphist.[31]
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). He "wrote about a hundred books",[32] including:
- Zad al-Ma'ad (Provision of the hereafter)
- Al-Waabil Sayyib minal kalim tayyib – a commentary on hadith about the Islamic prophet Yahya ibn Zakariyya.
- I'laam ul Muwaqqi'een 'an Rabb il 'Aalameen (Information for Those who Write on Behalf of the Lord of the Worlds)
- Tahthib Sunan Abi Da'ud
- Madaarij Saalikeen which is an extensive commentary on the book by Shaikh Abu Ismail al-Ansari al-Harawi al-Sufi, Manazil-u Sa'ireen (Stations of the Seekers);
- Tafsir Mu'awwadhatain (Tafsir of Surah Falaq and Nas);
- Tafsir al-Ibn al-Qayyim (BADAA'I AT-TAFSIR).
- Badāʾiʿ al-Fawāʾid (بدائع الفوائد): Amazing Points of Benefit
- Ad-Dā'i wa Dawā also known as Al Jawābul kāfi liman sa'ala 'an Dawā'i Shaafi
- Haadi Arwah ila biladil Afrah
- Uddat as-Sabirin wa Dhakhiratu ash-Shakirin (عدة الصابرين وذخيرة الشاكرين)
- Ighathatu lahfaan min masaa'id ash-shaytan (إغاثة اللهفان من مصائد الشيطان) : Aid for the Yearning One in Resisting the Shayṭān
- Rawdhatul Muhibbīn
- Ahkām ahl al-dhimma
- Tuhfatul Mawdud bi Ahkam al-Mawlud: A Gift to the Loved One Regarding the Rulings of the Newborn
- Miftah Dar As-Sa'adah
- Jala al-afham fi fadhl salati ala khayral anam
- Al-Manar al-Munif
- Al-Tibb al-Nabawi – a book on Prophetic medicine, available in English as "The Prophetic Medicine", printed by Dar al-Fikr in Beirut (Lebanon), or as "Healing with the Medicine of the Prophet (sal allahu `alayhi wa salim)", printed by Darussalam Publications.
- Al-Furusiyya[33]
- Shifa al-Alil fi masa'il al qada'i wal qadri wal hikmati wa at-ta'leel (Remedy for Those who Question on Matters Concerning Divine Decree, Predestination, Wisdom and Causality)
- Mukhtasar al-Sawa'iq
- Hadi al-Arwah ila Bilad al-Arfah (Spurring Souls on to the Realms of Joy
- A treatise on Arab archery is by Ibn Qayyim Al-Jawziyya, Muḥammad ibn Abī Bakr (1292AD-1350AD) and comes from the 14th century.[34]
References
- ^ ISBN 0946621780.
- ^ Anjum, Ovamir. "Sufism Without Mysticism: Ibn al-Qayyim's Objectives in Madarij al-Salikin". University of Toledo, Ohio: 164.
{{cite journal}}
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(help) - ^ Holtzman, Livnat (January 2009). "Ibn Qayyim al-Jawziyyah". Essays in Arabic Literary Biography. Bar Ilan University: 219.
- ^ ISBN 978-90-04-16121-4.
- ^ JSTOR 600445.
- ^ a b Hoover, Jon, "Ibn Qayyim al-Jawziyya", in: Christian-Muslim Relations 600 - 1500, General Editor David Thomas.
- ^ a b c Holtzman, Livnat (January 2009). "Ibn Qayyim al-Jawziyyah". Essays in Arabic Literary Biography: 208.
- ISBN 3447059338
- ISBN 0415966906
- ISBN 0415966906
- ^ Holtzman, Livnat (January 2009). "Ibn Qayyim al-Jawziyya". Essays in Arabic Literary Biography: 211.
- ^ Bori, Caterina; Holtzman, Livnat (January 2010). "A Scholar in the Shadow". Oriente Moderno: 19.
- ^ Holtzman, Livnat (January 2009). "Ibn Qayyim al-Jawziyya". Essays in Arabic Literary Biography: 212.
- ^ Holtzman, Livnat (c. 2009). "Essay on Ibn Qayyim al-Jawziyya". Essays in Arabic Literary Biography: 219.
- ^ Holtzman, Livnat (c. 2009). "Essay on Ibn Qayyim al-Jawziyya". Medieval Islamic Civilization: An Encyclopedia: 363.
- ^ Anjum, Ovamir. Sufism without Mysticism: Ibn al-Qayyim's Objectives in Madarij al-Salikin. University of Toledo, Ohio. p. 164.
- ^ "Bab al-Saghir Cemetery (Goristan Ghariban)". Madain Project. Archived from the original on 25 May 2020. Retrieved 25 May 2020.
- ^ a b c Baber Johansen, "Signs as Evidence: The Doctrine of Ibn Taymiyya (1263-1328) and Ibn Qayyim al-Jawziyya (d.1351) on Proof", Islamic Law and Society, v.9, n.2 (2002), pp.188-90, citing Ibn Qayyim, Turuq al Hikmiya fi al-Siyasa al Sharia, pp.48-9, 92-93, 101, 228-30
- ^ ISBN 9780099523277.
- ^ a b Baber Johansen, "Signs as Evidence: The Doctrine of Ibn Taymiyya 1263-1328) and Ibn Qayyim al-Jawziyya (d.1351) on Proof", Islamic Law and Society, v.9, n.2 (2002), pp.191-2, citing Ibn Qayyim, Turuq al Hikmiya fi al-Siyasa al Sharia, pp.7, 13, 108
- ^ a b Reza, Sadiq, "Torture and Islamic Law", Chicago Journal of International Law, 8 (2007), pp.24-25
- ^ Baber Johansen, "Signs as Evidence: The Doctrine of Ibn Taymiyya 1263-1328) and Ibn Qayyim al-Jawziyya (d.1351) on Proof", Islamic Law and Society, v.9, n.2 (2002), pp.170-1, 178
- ^ a b c d e f Ibn Qayyim al-Jawziyya, Al-Wabil al-Sayyib min al-Kalim al-Tayyib, trans. Michael Abdurrahman Fitzgerald and Moulay Youssef Slitine as The Invocation of God (Cambridge: Islamic Texts Society, 2000), p. x
- ^ a b c Ibn Qayyim al-Jawziyya, Al-Wabil al-Sayyib min al-Kalim al-Tayyib, trans. Michael Abdurrahman Fitzgerald and Moulay Youssef Slitine as The Invocation of God (Cambridge: Islamic Texts Society, 2000), p. ix
- ^ a b Ovamir Anjum, “SUFISM WITHOUT MYSTICISM? IBN QAYYIM AL-ǦAWZIYYAH'S OBJECTIVES IN "MADĀRIǦ AL-SĀLIKĪN",” Oriente Moderno, Nuova serie, Anno 90, Nr. 1, A SCHOLAR IN THE SHADOW: ESSAYS IN THE LEGAL AND THEOLOGICAL THOUGHT OF IBN QAYYIM AL-ǦAWZIYYAH (2010), p. 165
- ^ Ovamir Anjum, "SUFISM WITHOUT MYSTICISM? IBN QAYYIM AL-ǦAWZIYYAH'S OBJECTIVES IN "MADĀRIǦ AL-SĀLIKĪN"," Oriente Moderno, Nuova serie, Anno 90, Nr. 1, A SCHOLAR IN THE SHADOW: ESSAYS IN THE LEGAL AND THEOLOGICAL THOUGHT OF IBN QAYYIM AL-ǦAWZIYYAH (2010), p. 165; see Ibn al-Qayyim, Madārij, vol. 2, pp. 38-39
- doi:10.6082/M13X84RM.
- OCLC 1037883336.)
{{cite book}}
: CS1 maint: location missing publisher (link - ISSN 2590-4167.
- ISBN 9781438453712.
In doing so, he also declares Ibn Taymiyya and his student Ibn Qayyim al-Jawziyya to be heretics.
- ISBN 9780691174563.
on divine attributes; al-Haytami had described their position as anthropomorphist.
- ^ Oliver Leaman (ed.), The Biographical Encyclopedia of Islamic Philosophy, Bloomsbury (2015), p. 2012
- ^ ed. Nizam al-Din al-Fatih, Madinah al Munawara: Maktaba Dar al-Turath, 1990.
- ^ 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
- Bori, Caterina; Holtzman, Livnat, eds. (2010). A scholar in the shadow : essays in the legal and theological thought of Ibn Qayyim al-Ǧawziyyah. Oriente Moderno. Vol. Nuova serie, Anno 90. Roma : Istituto per l'Oriente C.A. Nallino. JSTOR i23249612.
External links
- Biodata at MuslimScholars.info
- Who is Ibn Qayyim al-Jawziyya? - Hidaya Research
- "Islamic Universalism : Ibn Qayyim al-Jawziyya's Salafi Deliberations on the Duration of Hellfire". Archived from the original on 8 January 2012. Retrieved 5 January 2012.
- "Short Biography of Ibn Qayyim Al-Jawziyya". Bysiness.co.uk. Retrieved 12 April 2010.
- "Ibn Qayyim Al-Jawziyyah". Sunnah.org. Archived from the original on 25 June 2012. Retrieved 12 April 2010.
- Articles and Book Collection
- Quotes by Ibn al-Qayyim
- Books
- [1]
- "IslamWeb". IslamWeb. Retrieved 12 April 2010.
- "The Hardness of The Heart". Angelfire.com. Retrieved 12 April 2010.