Disciple of Sheikh ul Islam Ibn Taymiyah
Ibn Qayyim ultimately joined the study circle of the Muslim scholar Sheikh ul-Islam Taqiyyu-Deen Ahmad Ibn
Taymiyah, 661H – 728H (1263–1328), who kept him in his company as his closest student, disciple and his
successor. Ibn Qayyim was fervent in his devotion to Islam, and he was a loyal 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 views, both the teacher and the student were persecuted, tortured by tyrannic rulers, and humiliated
in public by the local authorities, as they were imprisoned in a single cell in the central prison of Damascus, known
today as al-Qala.
Ibn Qayyim Al-Jawziyya
120
Following the Death of Ibn Taymiyah
When Ibn Taymiyyah died, Ibn 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.
Among the renowned Muslim scholars who studied under him, include Ibn 'Abd al-Haadi (d. 744H), al-Fayruz
Aabadi (d. 817H), Ibn Rajab (d. 795H), Ibn Kathir, and others who frequented his circles.
In praising his teacher, Ibn Kathir stated :
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 he is in our time.
[5]
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, noting :
: "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."
Spiritual Life
Imam Ibn Qayyim al-Jawziyyah was an avid and a resolute worshipper. He devoted long hours to his supererogatory
nightly prayers, and was in a constant state of remembrance (dhikr ﺮﮐﺫ), as he was known for his extended
prostrations. 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.
Death
Ibn Qayyim died at the age of sixty, on the 13th night of Rajab, 751 AH (c. September 23, 1350), and was buried
besides his father at 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-SaCadah, 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.
[6]
He recognized that the stars are much larger than the planets, and thus argued:
[7]
"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."
[7]
Ibn Qayyim Al-Jawziyya
121
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) (ﻪﻘﻓ ):
• Zad al-Ma'ad (Provision of the hereafter)
•
Al-Waabil Sayyib minal kalim tayyib – a commentary on hadith about 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 a rearrangement of 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);
•
Badāʾiʿ al-Fawāʾid (ﺪﺋﺍﻮﻔﻟﺍ ﻊﺋﺍﺪﺑ): 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 (ﻦﻳﺮﻛﺎﺸﻟﺍ ﺓﺮﻴﺧﺫﻭ ﻦﻳﺮﺑﺎﺼﻟﺍ ﺓﺪﻋ)
•
Ighadatu lahfan fi masayid shaytan: 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-Nabawiya – 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
[8]
••
Shifa al-Alil (Healing of the Sick)
••
Mukhtasar al-Sawa'iq
••
Hadi al-Arwah ila Bilad al-Arfah (Spurring Souls on to the Realms of Joy)
Students and intellectual heirs
Amongst his most prominent students were: Ibn Kathir (d. 774H or c. 1373), Al-Dhahabi (d. 748H or c. 1347), Ibn
Rajab (d. 795H or c. 1393) and Ibn Abdul-Haadee (d. 744H or c. 1343), as well as two of his sons, Ibraaheem and
Sharafud-Deen Abdullaah.
Sunni view
Testaments about Ibn Qayyim's comprehensive knowledge and firm adherence to the way of the Salaf (Pious
Predecessors) have been given by a number of Scholars. They include:
• The
famed scholar, Al-Haafidh Ibn Rajab who noted that Ibn Qayyim :
Had deep knowledge concerning tafseer and 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
principles, as well as the Arabic language.
[9]
• The widely-known muhaddith, Al-Haafidh Ibn Hajar, stated that Ibn Qayyim :
Ibn Qayyim Al-Jawziyya
122
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.
[10]
• The famous Egyptian scholar, Suyuti emphasized :
His books had no equal and he strove and traversed the path of the great Imams in (the field of) tafseer,
hadith, fundamentals, branches and the Arabic language.
[11]
• The notable Hanafi scholar, Ali al-Qari, stated :
It will be clear to whoever aspires to read the explanation of Manaazilus-Saa'ireen, that they (i.e. both
Ibn Taymiyyah and Ibn Qayyim) are from the great ones of Ahl Al-Sunna Wal-Jamaa, and from the
righteous of this Ummah.
[12]
References
[1]
[1] Dhayl Tabaqaatul-Hanaabilah, 4/449
[2]
[2] Al-Bidayah wa al-Nihayah, (14/234)
[3]
[3] Dhayl Tabaqaatul- Hanaabilah (4/450)
[4] Al-Bidayah wa al-Nihayah (14/234)
[5]
[5] Al-Bidayah wa Nihayah
[6] 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
[7] 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
[8]
[8] ed. Nizam al-Din al-Fatih, Madinah al Munawara: Maktaba Dar al-Turath, 1990.
[9]
[9] Dhayl Tabaqaatul-Hanaabilah (4/448)
[10]
[10] ad-Durarul-Kaaminah (4/21)
[11]
[11] Baghiyyatul-Wi'aat (1/62)
[12]
[12] Al-Mirqaat (8/251)
External links
• "Short Biography of Ibn Qayyim Al-Jawziyya" (http:/
/
www.
bysiness.
co.
uk/
ulemah/
bio_jawziyya.
htm).
Bysiness.co.uk. Retrieved 2010-04-12.
• "Ibn Qayyim Al-Jawziyyah" (http:/
/
www.
sunnah.
org/
history/
Innovators/
ibn_al_qayyim_al-jawziyya.
htm).
Sunnah.org. Retrieved 2010-04-12.
• Articles and Book Collection (http:/
/
abdurrahman.
org/
scholars/
IbnAlQayyim.
html)
• (http:/
/
daragharbi.
org/
)
• Books (http:/
/
saaid.
net/
book/
search.
php?do=all&
u=ÇáÌæÒíÉ)
• http:/
/
mac.
abc.
se/
home/
onesr/
h/
105.
html
• "IslamWeb" (http:/
/
www.
islamweb.
net/
ver2/
archive/
article.
php?lang=E&
id=37699). IslamWeb. Retrieved
2010-04-12.
• "The Hardness of The Heart" (http:/
/
www.
angelfire.
com/
al/
islamicpsychology/
ethics/
hardness_of_heart.
html). Angelfire.com. Retrieved 2010-04-12.
• http:/
/
pdfcast.
org/
pdf/
islamic-universalism-ibn-qayyim-al-jawziyya-s-salafi-deliberations-on-the-duration-of-hellfire
Muhammad ibn Abd al-Wahhab
123
Muhammad ibn Abd al-Wahhab
Muhammad ibn ʿAbd al-Wahhāb
Born
1703
'Uyayna, Najd
Died
1792 (aged 88–89)
Emirate of Diriyah
Era
18th
century
Region
Arabian Peninsula
School/tradition
Hanbali[1]
Notable ideas
Views on innovations within Islam (bid‘ah), Islamic monotheism (Tawhid) and polytheism (shirk)
Muhammad ibn ʿAbd al-Wahhab (Arabic: ﺏﺎﻫﻮﻟﺍ ﺪﺒﻋ ﻦﺑ ﺪﻤﺤﻣ; 1703 – 22 June 1792)
[2]
was an Arabian Islamic
theologian and founder of the Khat abusers movement
[3]
whose pact with Muhammad bin Saud helped to establish
the first Saudi state
[4]
and began a dynastic alliance and power-sharing arrangement between their families which
continues to the present day.
[5]
The descendants of Ibn ʿAbd al-Wahhab, the Al ash-Sheikh, have historically led the
ulama in the Saudi state,
[6]
dominating the state's clerical institutions.
[7]
Background
Ibn ʿAbd al-Wahhab is generally acknowledged
[8]
to have been born in 1703
[9]
into the Arab tribe of Banu
Tamim
[10]
in 'Uyayna, a village in the Najd region of the modern Saudi Arabia.
[9][11]
He was thought to have started studying Islam at an early age, primarily with his father, ʿAbd al-Wahhab
[12][13]
as
his family was from a line of scholars of the Hanbali school of jurisprudence.
[14]
Ibn ʿAbd al-Wahhab spent some time studying with Muslim scholars in Basra (in southern Iraq)
[12][15]
and it is
reported that he traveled to the Muslim holy cities of Mecca and Medina to perform Hajj and study with the scholars
there.
[16][17][18]
In Mecca, the Hanbali mufti, Ibn Humaydi, perceived Ibn ʿAbd al-Wahhab to be a poor student, and arrogant and
defiant with his teachers, which upset his father. Consequently, Ibn ʿAbd al-Wahhab did not complete his studies,
but whether he was expelled or dropped out is unknown.
[19]
In Medina, he studied under Mohammad Hayya Al-Sindhi, to whom he was introduced by an earlier tutor.
[20]
According to Voll, it was Muhammad Hayya who taught Ibn ʿAbd al-Wahhab to reject the popular veneration of
saints and their tombs.
[20]
Nonetheless, almost all sources agree that his reformist ideas were formulated while living
in Basra. He returned to 'Uyayna in 1740.
Following
his early education in Medina, Abdul Wahhab traveled outside of the peninsula, venturing first to Basra.
He then went to Baghdad, where he married a wealthy bride and settled down for five years. According to Stephen
Suleyman Schwartz, in his book "The Two Faces of Islam", “some say that during this vagabondage Ibn Abdul
Wahhab came into contact with certain Englishmen who encouraged him to personal ambition as well as to a critical
attitude about Islam.” Specifically, Mir’at al Harramin, a Turkish work by Ayyub Sabri Pasha, written in 1888, states
that in Basra, Abdul Wahhab had come into contact with a British spy by the name of Hempher, who “inspired in
him the tricks and lies that he had learned from the British Ministry of the Commonwealth.”
[21]
After his return home, Ibn ʿAbd al-Wahhab began to attract followers, including the ruler of 'Uyayna, Uthman ibn
Mu'ammar. With Ibn Mu'ammar's support, Ibn ʿAbd al-Wahhab began to implement some of his ideas for reform.
First, citing Islamic teachings forbidding grave worship, he persuaded Ibn Mu'ammar to level the grave of Zayd ibn
Muhammad
ibn Abd al-Wahhab
124
al-Khattab, a companion of Muhammad, whose grave was revered by locals. Secondly, he ordered that all adulterors
be stoned to death, a practice that had become uncommon in the area. Indeed, he personally organised the stoning of
a woman who confessed that she had committed adultery.
[22]
These actions gained the attention of Sulaiman ibn Muhammad ibn Ghurayr of the tribe of Bani Khalid, the chief of
Al-Hasa and Qatif, who held substantial influence in Najd. Ibn Ghurayr threatened Ibn Mu'ammar that he would not
allow him to collect a land tax for some properties that he owned in Al-Hasa if he did not kill Ibn ʿAbd al-Wahhab.
Although Ibn Mu'ammar declined to do so, Ibn ʿAbd al-Wahhab was still forced to leave.
[23]
Pact with Muhammad bin Saud
Upon his expulsion from 'Uyayna, Ibn ʿAbd al-Wahhab was invited to settle in neighboring Diriyah by its ruler
Muhammad bin Saud.
Upon arriving in Diriyah, Muhammad bin Saud and Muhammad ibn ʿAbd al-Wahhab
concluded an agreement that, together, they would bring the Arabs of the peninsula back to the "true" principles of
Islam as they saw it. According to one source, when they first met, bin Saud declared:
"This oasis is yours, do not fear your enemies. By the name of God, if all Nejd was summoned to throw you
out, we will never agree to expel you." Muhammad ibn ʿAbd al-Wahhab replied, "You are the settlement's
chief and wise man. I want you to grant me an oath that you will perform jihad (holy war) against the
unbelievers. In return you will be imam, leader of the Muslim community and I will be leader in religious
matters".
—Madawi al-Rasheed,
A History of Saudi Arabia: 16
The agreement was confirmed with an oath in 1744.
[24]
This agreement became a "mutual support pact" and
power-sharing arrangement between the Al Saud and the Al ash-Sheikh, which has remained in place for nearly 300
years,
[25]
providing the ideological impetus to Saudi expansion.
[26]
Emirate of Diriyah
First Saudi State (1744–1818)
The 1744 pact between Muhammad bin Saud and Muhammad ibn
ʿAbd al-Wahhab marked the emergence of the first Saudi state, the
Emirate of Diriyah. By offering the Al Saud a clearly defined religious
mission, the alliance provided the idealogical impetus to Saudi
expansion.
[7]
First conquering Najd, Saud's forces expanded the Salafi
influence to most of the present-day territory of Saudi Arabia,
[7]
eradicating various popular and Shia practices and propagating the
doctrines of ʿAbd al-Wahhab.
[7][27]
Muhammad bin Saud died in 1765 but his son, Abd al Aziz, continued
the Salafi cause.
[7]
Ibn ʿAbd al-Wahhab in turn died in 1792
Muhammad ibn Abd al-Wahhab
125
Teachings
Muhammad ibn ʿAbd al-Wahhab considered his movement an effort to purify Islam by returning Muslims to what he
believed were the original principles of that religion, as typified by the Salaf and rejecting what he regarded as
corruptions introduced by Bid'ah and Shirk.
[28]
Although all Muslims pray to one God, Ibn ʿAbd al-Wahhab was keen on emphasising that no intercession with God
was possible without God's permission, which God only grants to whom He wills and only to benefit those whom He
wills, certainly not the ones who invoke anything or anyone except Him, as these would never be forgiven.
[29]
Family
Abdul-Azeez ibn Abdullaah Aal ash-Shaikh,
Grand Mufti of Saudi Arabia, the country's most
senior religious authority.[30]
While in Baghdad, Ibn ʿAbd al-Wahhab married an affluent woman.
When she died, he inherited her property and wealth.
[3]
Muhammad
ibn 'Abd Al-Wahhab had six sons; Hussain, Abdullah, Hassan, Ali and
Ibrahim and Abdul-Aziz who died in his youth. All his surviving sons
established religious schools close to their homes and taught the young
students from Diriyah and other places.
[31]
The descendants of Ibn ʿAbd al-Wahhab, the Al ash-Sheikh, have
historically led the ulama in the Saudi state,
[6]
dominating the state's
religious institutions.
[7]
Within Saudi Arabia, the family is held in
prestige similar to the Saudi royal family, with whom they share
power, and has included several religious scholars and officials.
[30]
The
arrangement between the two families, which persists to this day, is based on the Al Saud maintaining the Al
ash-Sheikh's authority in religious matters and upholding and propagating Salafi doctrine.
In return, the Al
ash-Sheikh support the Al Saud's political authority
[32]
thereby using its religious-moral authority to legitimise the
royal family's rule.
[33]
Consequently, each legitimises the other.
Assessment
By contemporaries
As with the early Salafi's, Ibn ʿAbd al-Wahhab was criticised for disregarding Islamic history, monuments, traditions
and the sanctity of Muslim life.
[19]
His own brother, Sulayman, was particularly critical, claiming he was
ill-educated and intolerant, classing Ibn ʿAbd al-Wahhab's views as fringe and fanatical.
[19]
Sulayman ibn ʿAbd
al-Wahhab also suggested his brother was selective with the juristic predecessors, to the point of being ignorantly
dismissive towards some and treating others as divinely infallible. Both Sulayman and Ibn Humaydi (the Hanbali
mufti in Mecca) suggested Ibn ʿAbd al-Wahhab was even selective with the works of Ibn Taymiyyah, whose views
otherwise closely influenced the Salafi. Despite this, after sometime, his brother (Sulayman) eventually joined him in
spreading his teachings.
[19]
Muhammad ibn Abd al-Wahhab
126
By modern scholars
Ibn ʿAbd al-Wahhab is accepted by Salafi scholars as an authority and source of reference.
[34]
Works
•
Kitab at-Tawhid (The Book of the Unity of God)
[28]
•
Kashf ush-Shubuhaat (Clarification Of The Doubts)
[29]
•
Thalaathat-Ul-Usool (The Three Fundamental Principles)
[35]
••
Al-Usool-uth-Thalaatha
•
Al Qawaaid Al ‘Arbaa’ (The Four Foundations of Shirk)
[36]
•• (The Six Fundamental Principles)
•
Adab al-Mashy Ila as-Salaa (Manners of Walking to the Prayer)
•
Usul al-Iman (Foundations of Faith)
•
Fada`il al-Islam (Excellent Virtues of Islam)
•
Fada`il al-Qur'an (Excellent Virtues of the Qur'an)
•
Majmu’a al-Hadith ‘Ala Abwab al-Fiqh (Compendium of the Hadith on the Main Topics of the Fiqh)
•
Mukhtasar al-Iman (Abridgement of the Faith; i.e. the summarised version of a work on Faith)
•
Mukhtasar al-Insaf wa`l-Sharh al-Kabir (Abridgement of the Equity and the Great Explanation)
•
Mukhtasar Seerat ar-Rasul (Summarised Biography of the Prophet)
•
Kitaabu l-Kabaair (The Book of Great Sins)
•
Kitabu l-Imaan (The Book of Trust)
Sources
There are two contemporary histories of Muhammed ibn ʿAbd al-Wahhab and his religious movement from the point
of view of his supporters: Ibn Ghannam's
Rawdhat al-Afkar wal-Afham or
Tarikh Najd (History of Najd) and Ibn
Bishr's
Unwan al-Majd fi Tarikh Najd. Husain ibn Ghannam (d. 1811), an alim from al-Hasa was the only historian
to have observed the beginnings of Ibn ʿAbd al-Wahhab's movement first-hand. His chronicle ends at the year
1797.
[37][38]
Ibn Bishr's chronicle, which stops at the year 1854, was written a generation later than Ibn Ghannam's,
but is considered valuable partly because Ibn Bishr was a native of Najd and because he adds many details to Ibn
Ghannam's account.
[37]
A third account, dating from around 1817 is
Lam' al-Shihab, written by an anonymous Sunni author who respectfully
disapproved of Ibn ʿAbd al-Wahhab's movement, regarding it as a
bid‘ah. It is also commonly cited because it is
considered to be a relatively objective contemporary treatment of the subject. However, unlike Ibn Ghannam and Ibn
Bishr, its author did not live in Najd and his work is believed to contain some apocryphal and legendary material
with respect to the details of Ibn ʿAbd al-Wahhab's life.
[14][39]
Muhammad ibn Abd al-Wahhab
127
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