The scholar who followed his heart

Ibn Al Qayyim Al Jawziyyah is the laqab (agnomen) of Shamsiddin Abu Bakr Mohammad Ibn Ayyub Ibn Abu Bakr Al Zur‘i, better known as Ibn Al Qayyim. He was named after his father who was an attendant (qayyim) at a local school called Al Jawziyyah. A prolific 14th-century Damascene scholar. Ibn Al Qayyim was the most devoted disciple and exegete of the Hanbali theologian and jurisconsult Ibn Taymiyyah. He compiled most of Ibn Taymiyyah’s work and made significant contributions to strengthen his teacher’s legal doctrines and theological convictions. Like his illustrious professor, Ibn Al Qayyim endeavoured to adhere to the precepts and exact wording of the Holy Scriptures and the Hadith, although he also favoured ijma‘ (consensus on matters of doctrine) and Salafi teachings (meaning the original tradition seekers not the contemporary politicised word), all integrated in the study of kalam (speculative theology). Universally acknowledged as one of the greatest scholars of tafsir (Quranic exegesis), Hadith (sayings of the Prophet [PBUH]), fiqh (Islamic law) and usul al din (theology), the Syrian mastered both traditional religious studies as well as exploratory divinity that recognised a role of human reason (‘aql) in the process of perceiving God and the world.

Early life and times

Ibn Al Qayyim (691-751AH/1292-1350), who is often mistakenly referred to as Al Jawziyyah, was born in the village of Izra’ in the Hawran region near Damascus, Syria, then a major centre of learning in Hanbali theology. Little is known of his childhood except that he received a comprehensive Islamic education from his father, a principal at the Madrasah Al Jawziyyah, where the precocious son showed interest in Islamic Sciences. What is known of the scholar’s early life was transmitted by one of his own students, another Hanbali legal scholar, Ibn Rajab, as well as by the Shafi‘i historian Ibn Kathir.

The Madrasah Al Jawziyyah served as a Hanbali court of law in Damascus, and Ibn Al Qayyim had a reputation there as a leading scholar before replacing his father upon his death. According to Ibn Rajab, the extremely pious traditionalist thinker was well versed in “the science of proper conduct, and the terminology, allusions, and subtleties of the Sufis”. Even if somewhat exaggerated, Ibn Kathir acknowledged that he did “not know in this world in our time someone who is more dedicated to acts of devotion”, and reported “as an eyewitness that Ibn Al Qayyim had a manner of conducting the ritual prayer by which he very much prolonged it, stretching out its bowing and prostration, while turning a deaf ear to any critique thereof”.

In fact, the Hanbali scholar was so pious that he caused bewilderment among Makkahns, who noticed embellishment in his devotion. Still, he was hard to ignore given his propinquity to engage in multiple circumambulations of the Qa‘ba, which astonished most.

When Ibn Taymiyyah returned from Egypt to Damascus in 712/1313, after an absence of six years, Ibn Al Qayyim, then barely 21, joined him as a student and remained so until the former’s death in 1328. Remarkably, and notwithstanding various accusations, the two men became lifelong companions. In fact, when Sultan Saif Al Deen Tankiz Al Hussami Al Nasiri “forbade Ibn Taymiyyah to issue fatwas regarding repudiation contrary to the prevailing Hanbali doctrine” in 1318, the scholar preferred to serve jail time rather than comply. He was incarcerated for five years and, not surprisingly, never stopped issuing religious decrees. Al Nasiri forbade Ibn Taymiyyah to write, a serious deprivation that lasted until his death, after the scholar’s 1326 arrest for penning a highly critical treatise on the visitation of graves, which was perceived by other scholars as an infringement of their privileges. Throughout this period of incarceration, Ibn Al Qayyim was also held captive in the citadel (Qal‘ah) of Damascus.

Delivering fatwas brought about harsh treatment and later his arrest, and as the most devoted disciple of his mentor, Ibn Al Qayyim was marked for public humiliation. He was only released from the Qal‘ah after the death of the shaikh and chose a life of writing for the rest of his life. When Ibn Al Qayyim died in 1350 at the age of 60, his burial attracted huge crowds not because he was an exceptional scholar, but because he stood as a public opponent of the increasingly unpopular Mamluk state.

Scholarly limitations

The main feature that distinguished Ibn Al Qayyim from Ibn Taymiyyah was his overall mood and attitude towards the world. Whereas Ibn Taymiyyah was known for his “hot-blooded” reactions, Ibn Al Qayyim was “mild-tempered” and even easy-going. While his master was often “described in situations revealing his choleric rage, notorious impatience, uncompromising stance, aggressiveness, and sarcastic rejoinders, Ibn Al Qayyim [was] perceived as a profoundly different, rather sanguine individual”. Ibn Kathir, for example, reported that Ibn Al Qayyim’s behaviour easily “won sympathy, because he never envied others or caused harm to them, never blamed anybody, or harboured hatred or grudges”.

Beyond his attitude, and as stated above, Ibn Al Qayyim was an avid and a resolute worshipper who devoted long hours to prayers. At the Qal‘ah prison in Damascus, he constantly read the Quran and studied its meanings, which allowed him to gain extensive spiritual success. A consummate scholar who spent long hours with his books, he did not develop a particular field of expertise, because nearly all the sciences he learnt and in which he distinguished himself pertained to religiosity and spirituality. Although one would have expected a scholar of his standing to secure a brilliant career in the relevant institutions of higher learning, his loyalty to Ibn Taymiyyah closed most doors. Even after his teacher’s death, Ibn Al Qayyim failed to achieve whatever aspirations he had, with the same circle of people that opposed his master creating hindrances. Consequently, his writings fell into oblivion and, as Ibn Taymiyyah’s reputation as the “father of Islamic fundamentalism” rose, suspicion was also cast on Ibn Al Qayyim. Under the Ottoman Empire, Hanbali theology was suppressed since Ottoman shaikhs favoured Hanafism, which meant that the Hanbali revival did not really start until the 18th century, that is after Mohammad Ibn ‘Abdul Wahhab in what today constitutes the Kingdom of Saudi Arabia emerged as a leading voice.

Scholarly contributions

A multilayered author, Ibn Al Qayyim composed and published scores of books and pamphlets. Although he did not write a complete commentary (tafsir) of the Quran, he often combined Quranic interpretations with his other concerns. For example, he was dedicated to the demonstration of perspectives rather than to present abstract commentaries. Ironically, and given his penchant for excessive verbiage, a tafsir would have propelled him to new heights. Instead, he concentrated on the interpretation of certain passages in the Holy Scriptures, and produced several short tafsir booklets, including remarks on the very beginning and some final parts of the Quran: the very first chapter, namely the al-Fatihah, al-Kafirun (Surah 109), al-Falaq (Surah 113) and al-Nas (Surah 114).

Ibn Al Qayyim was also categorised among the group of “scholars of the hearts” (‘Ulamah Al qulub), which was due to his concerns that a “treatment of the heart” (tibb Al qalb) carried mystical influences on moral theology and a deeper understanding of the Sharia. Naturally, this focus emphasised the need for a believer to rely on his conscience, called for an internalisation of values and encouraged individual application. Consequently, a believer was required to practice his faith openly, and equip himself with sufficient knowledge and insights “to monitor his spiritual development and outward behaviour within the legal framework of the Sharia”. Some scholars thus labelled Ibn Al Qayyim as a “Sufi-Hanbalite” — given that nowadays non-Hanbali believers beyond the Arabian Peninsula are also interested in such practices — which enhanced Ibn Al Qayyim’s work as he focused on such norms.

Legacy to Arabs and Muslims

Ibn Al Qayyim was certainly perceived by his contemporaries as a pious believer with great spiritual qualities. According to Ibn Rajab, a poem recited by the scholar himself described Heaven. In its last few verses, reproduced below, believers who reached Heaven received the greatest reward of all: to see the Lord with their own eyes:

“No one should ever doubt that suddenly they will see this very bright light,

Which will illuminate every corner of the heavenly gardens.

The Lord of Heaven will be openly revealed to them,

Laughing above his heavenly throne, then shall He speak:

‘Peace be upon you!’ And this greeting will be clearly heard by each of them,

They shall hear it with their own ears when He greets them.

Then He will say:

‘You may ask me whatever you like, since I am very compassionate regarding everything you wish from me!’

To that they shall all respond: ‘What we ask of You is to please You, since You hold all that is beautiful, and You have compassion.’

And that is what He shall give them, and He shall see how they are gathered around Him.

Exalted is He! Most generous is He!

And you who wish to sell this [notion] in haste for too low a price,

As if you do not know: Surely you will know.

For if you do not know, then it is a misfortune.

But it is a greater misfortune, if you do know [and choose not to believe].”

This poem enhanced a common theme in Sunni creeds of all theological tendencies — the ru’yat Allah (vision of God) — that, in Ibn Al Qayyim’s words, became a confession of faith and devotion. The scene focused on every detail of this future encounter and reproached those who dared doubt the promise to believers. For those who accepted the Lord, however, the promise of eternal life was ensured.

Ibn Al Qayyim understood the brevity of man’s life on Earth, which partially explained his workaholic tendencies, though he also derived intense spiritual blessings from his work. Whether he was a purely religious believer who also delved into the quest for spiritual peace is impossible to determine. Suffice it to say that Ibn Al Qayyim held to the notion that a believer could simultaneously feel good about himself while upholding the tenets of his faith. It is a meaningful legacy in every aspect.

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List of works

Al Jawziyyah’s contributions are extensive and primarily deal with Quranic commentaries as well as understanding and analysis of the prophetic traditions. The majority of his works are available in a CD-ROM version under the title “Mu’allafat Shaykh al-Islam Ibn Taymiyyah wa-Tilmidhihi Ibn al-Qayyim, al-Turath”, Amman, Jordan: Markaz li-Abhath al-Hisab al-Ali, 1419 (1999).

His works are also available at the following URLs:

http://www.alwaraq.net

http://arabic.islamicweb.com/Books/

Three key books stand in his vast collection:

“Miftah dar al-Sa‘adah wa-Manshur Wilayat al-‘Ilm wal-Iradah” (The Key to the Abode of Happiness and the Decree of the Sovereignty of Knowledge and Will), Cairo: Matba‘at al-Sa‘adah, 1905; ed Sa‘id Abu Haytham and ‘Ali Muhammad, Cairo: Dar al-Hadith, 1997.

“Kitab al-Ruh” (Knowledge of the Soul), Hyderabad: Matba‘at Majlis Da’irat al-Ma‘arif al-Nizamiyyah, 1906.

“Al-Fawa’id” (The Benefits), Cairo: Idirat al-Tiba‘ah al-Muniriyyah, 1925; ed Sayyid ibn Rajab Ibn Qayyim Al-Jawziyyah, Mansura and Farskour-Damietta, Egypt: Dar Ibn Rajab, 2001.

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Selected readings

Bakr ibn ‘Abd Allah Aby Zayd, “Ibn Qayyim al-Jawziyyah: Hayatuhu, atharuhu, mawariduhu”, Riyadh: Dar al-Asimah lil-Nashr wal-Tawzi‘, 1995.

Binyamin Abrahamov, “Ibn Taymiyyah on the Agreement of Reason with Tradition”, “The Muslim World” 82:3-4, July-October 1992, pp 256-72.

Yasin Khadir al-Haddad, “Ibn Qayyim al-Jawziyyah: manhajuhu wa-marwiyyatuhu al-tarikhiyyah fil-sirah al-nabawiyyah”, Cairo: Dar al-Fajr, 2001.

Livnat Holtzman, “Human Choice, Divine Guidance and the Fitrah Tradition: The Use of Hadith in Theological Treatises by Ibn Taymiyya and Ibn Qayyim al-Jawziyya,” in Shahab Ahmed and Yossef Rapoport, eds, “Ibn Taymiyya and His Times”, Proceedings of a conference held at Princeton University, April 8-10 2005, Karachi: Oxford University Press, 2010, pp 163-188.

Birgit Krawietz, “Ibn Qayyim al-Jawziyah: His Life and Works”, “Mamluk Studies Review” 10:2, 2006, pp 19-64 (available online at http://mamluk.uchicago.edu/MSR_X-2_2006-Krawietz.pdf).

Henri Laoust, “Essai sur les doctrines sociales et politiques de Taki-d-Din Ahmad b. Taimiya”, Cairo: Imprimerie de l’institut français d’archéologie orientale, 1939.

Henri Laoust, “Ibn Kayyim al-Djawziyya,” “Encyclopedia of Islam”, Leiden: E.J. Brill, 1960-2004, Volume 8, pp 821-822.

Dr Joseph A. Kéchichian is an author, most recently of “Legal and Political Reforms in Sa‘udi Arabia”, London: Routledge, 2013.

This article is the fifteenth of a series on Muslim thinkers who greatly influenced Arab societies across the centuries.