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Imam Ibn Taimiyah's full name is Taqi ud-Din Ahmad bin 'Abdul-Halim. He was born in Harran on 22 January, 1263 AD (10 Rabi' Al-Awwal, 661 AH). His family had long been renowned for its learning. His father 'Abdul-Halim, uncle Fakhr ud-Din and grandfather Majd ud-Din were great scholars of Hanbalite school of jurisprudence and the authors of many books. His family members were forced to leave their native place in 1269 AD before the approach of the Mongols and to take refuge in Damascus. At that time, Ibn Taimiyah was seven years old. His father 'Abdul-Halim was appointed as Professor and Head of the Sukkariyah Madrasah. Endowed with a penetrating intellect and a wonderful memory, Ibn Taimiyah studied, at an early stage, all the disciplines of jurisprudence, Ahadith of the Prophet (peace be upon him), commentaries of the Quran, mathematics and philosophy, and in each he was far lead of his contemporaries. Among his teachers, was Shams ud-Din Al- Maqdisi, first Hanbali Chief Justice of Syria following the reform of the judiciary by Baibars. The number of Ibn Taimiyah's teachers exceeds two hundred. Ibn Taimiyah was barely seventeen, when Qadi Al-Maqdisi authorized him to issue Fatwa (legal verdict). Qadi remembered with pride that it was he who had first permitted an intelligent and learned man like Ibn Taimiyah to give Fatwa. At the same age, he started delivering lectures. When he was thirty, he was offered the office of Chief Justice, but refused, as he could not persuade himself to follow the limitations imposed by the authorities.
Imam Ibn Taimiyah's education was essentially that of a Hanbali theologian and jurisconsult. But to his knowledge of early and classical Hanbalism, he added not only that of the other schools of jurisprudence but also that of heresiographical literature, in particular of philosophy and Sufism. He had an extensive knowledge of Quran, Sunnah, Greek philosophy, Islamic history, and religious books of others, as is evident from the variety of the books he wrote. Though he preferred the Hanbali school of jurisprudence, he was never biased in favor of it. In his writings, he frequently quoted the opinions of all four of the well-known schools of jurisprudence, even others. In a number of matters, he himself held opinions different from those of the four schools. In fact, he was an original thinker (Mujtahid ) who merely drew upon the wisdom of the four established schools. In all his reformative efforts, Ibn Taimiyah accepted the Our an and the Sunnah (traditions of the Prophet (peace be upon him) as the basic criteria. In matters where there was no clear guidance from the Quran and the Sunnah, he never hesitated to venture into rational thought and took the path of Ijtihad or creative originality an initiative.
The thirteenth and fourteenth centuries AD have a distinguished place in Islamic history. Ibn Al- Atheer described the political and military conditions prevailing in the Muslim world during Ibn Taimiyah's lifetime in the following words:
"Islam and Muslims had during that period been afflicted by such disasters that no other nation had experienced. One such affliction was the invasion by the Tatar. They came from the east and inflicted overwhelming damages. Another was the onset of the Prankish people (the Crusaders) from the West to Mesopotamia and Egypt, they occupied its ports, and nearly subjected all of Egypt to their rule, had it not been from Allah's Mercy and victory over them. But another affliction was that the Muslims themselves had been divided, and their swords lifted up against their fellows.
"In addition to such horrid conditions facing the Muslims on the political and military front, Islam as practiced and preached by Prophet Muhammad (peace be upon him) and As-Salaf As-Salih (the righteous predecessors) was being seriously challenged by various deviant sects. The Sufi movement which was spearheaded by the teachings of Al-Ghazali had won over many converts and was exercising a firm hold on the intellect and patterns of thought of many people. Along with this Al- Ash'ari system of creed had been widely accepted by the majority of the scholars of Ibn Taimiyah's day. Al-Ash 'ari system of doctrine was a mixture of the Salafi methodology which is based on revelation centered theology and the Mu'tazilah methodology which is based on a rationalist thought system. Taqleed was practiced widely. Even though information on the Deen, Fiqh, Ahadith , etc., was abundantly available, only a handful of scholars and ordinary people took up the task of investigating the sources of the knowledge and its vehicle. Most people blindly accepted the teaching of their Sheikh or Imam without questioning or investigating the sources from where the knowledge had come."
Imam Ibn Taimiyah's struggles and persecutions
Ibn Taimiyah's life was not confined to the world of books and words. Whenever circumstances demanded, he took part in political and public affairs too, distinguishing himself not only through his writings and speeches but also with the sword as a brave warrior.
Participation in Jihad
1300, the Mongols under their king Ghazan, invaded Syria and defeated the Sultan's army. Ibn Taimiyah, by this time well-known, flung himself into the stream of affairs, while the religious divines and saints were leaving Damascus to take refuge in Egypt. When Mongol threat arose for a second time, Ibn Taimiyah exhorted people to Jihad and encouraged them to confront the Mongols boldly. He toured the cities, called the people to a holy war and fired them with zeal. After a pitched battle at Shaqhab in which Ibn Taimiyah fought bravely, the Syrian-Egyptian army won a glorious victory that turned the tide against the Mongols. This victory, which was to a great extent due to Ibn Taimiyah's efforts and commitment, stopped the Mongols advance.
Apart from the battle of Shaqhab, he took part in some other expeditions with the Mamluk authorities, and also undertook a few expeditions without them.
Opposition of rival Ulama
Because of his brilliant performance on the battlefield and his radical thinking, Ibn Taimiyah's fame spread throughout the realm, and he became a highly distinguished celebrity. This made a number of jurists jealous. Ibn Kathir has pointed out this fact, saying that: 'A group of jurisprudents were jealous of Ibn Taimiyah, as the people paid heed to him. To enjoin good and forbid evil was his vocation, and because of this he became very popular among the people. His followers were countless. His religious zeal, learning and actions made them jealous of him.' For the complaint of rival Ulama , he was imprisoned several times.
His last imprisonment began on 13 July, 1326 and lasted until his death. His opponents dug up an old Fatwa, related to tomb visits, given by him some seventeen years before, which could be provocatively interpreted. In his treatise on the subject (Risalah Ziyarah Al-Qubur) Ibn Taimiyah had questioned the legality of visiting tombs, even the tomb of the Prophet (peace be upon him). His opponents distorted the sense and context of this Fatwa to make it objectionable in the eyes of the public and the Sultan. A great dispute arose and Ibn Taimiyah was imprisoned in the citadel of Damascus along with some of his pupils including Ibn Al-Qaiyim. While in prison, Ibn Taimiyah spent all his time teaching and writing. Many of his works were produced in this period. In 1328, he was deprived of all means of writing, his pen and papers were taken away.
But this did not stop him from writing; he wrote many letters and booklets with coal. He never complained to anybody about his persecution. Only when all reading and writing materials were taken away from him, did he say: 'Now they really have put me into prison.' He breathed his last on 26 September, 1328 (20 Dhul-Qa'dah 728 AH) having endured harsh conditions for five months. The whole country mourned. Schools, shops, hotels and markets were closed to mark his death. His burial was attended by the great numbers of Damascans; eyewitnesses confirm that, excepting some invalids, all turned out for his funeral prayer, both those who had been for him and those against. This is a clear testimony of his place among the people, of their appreciation of his sacrifices for public purposes and just cause. Including the two years and three months of his last imprisonment, Ibn Taimiyah spent about five years in different prisons.
A great reformer
In the Islamic perspective, 'reform' is understood quite differently than in Christian terminology. In Islam, 'reform' means purification of the original Islamic teachings, and the removal of UN-Islamic new practices (Bid'at) and misconceptions. In this sense of the word, Ibn Taimiyah was a great reformer.
The main aspects of his reforms
The most important elements of Ibn Taimiyah's reforms were: (a) to bring about a revolution against UN-lslamic practices (Bidht) that had crept into Islam and to emphasize the concept of Tauhid with all its implications; (b) a return to the fundamental priorities of Islam and its original spirit, instead of disputing over secondary and nonfundamental problems.
Attack on philosophy and logic
Another target of Ibn Taimiyah's criticism was Greek philosophy and logic. He knew that unless the crippling falsehood of Greek philosophy was removed, the people would not be able to grasp the Divine truth of Islam. He studied critically all the great Muslim philosophers and their works in this regard, and then he opposed it extremely.
Rejection of Sufism and deniers of Sifat
He abhorred the Sufi ideas of pantheism, gnosticism, and deterministic view of total religious resignation. According to him the implication of these ideas upon the Muslim community were devastating, because they led to political apathy, religious misconceptions, and withdrawal from an active community life. A major portion of his intellectual energies was spent refuting the doctrine of the Sufis.
The Shi 'ah were also subjected to harsh criticism by Ibn Taimiyah because of the many flaws in their doctrines and beliefs. He strongly denounced their falsification of the historical facts and forging of the Sunnah to support their own political views. Ibn Taimiyah also attacked Al-Jahmiyah and Al-Jabariyah -- the determinists -- who denied the human being's responsibility for any of his actions. He also denounced Al-Mu'tazilah and Al- Qadariyah -- the rationalists -- who held human free will as the basis of human action. He also did doctrinal battle with the followers of Abul-Hasan Al-Ash'ari on various issues including determinism/free will, the Names and Attributes of Allah, and other issues of the Islamic creed.
As a result of his confrontation with the Sufis and the scholasticists, he made many enemies among them. Many of their leaders who exercised political clout used it against him, and as a result, he was once exiled in Alexandria and imprisoned on three different occasions.
Ibn Tamiyah gave himself relentlessly to pointing the way to the knowledge which, in his own words, means: "The Prophet (peace be upon him) shown the fundamentals and applications of religion, its intent as well as its expression, its (intellectual) knowledge and its action. This fact is the foundation of all fundamental knowledge and belief; and he who most adheres to this foundation is most worthy of the truth -- both, to know it and to do it."
Method of teaching
Ibn Taimiyah's method of teaching was both elegant and striking, replete with authentic references, strengthened with rational arguments, and evidence from the Ahadith .For a lecture on any subject, he would refer to verses of the Quran and discuss their meanings with cross references from the Quran. He would also note evidence from Ahadith of the Prophet (peace be upon him) and check their authenticity. He would then expound the relevant opinions of the four schools of jurisprudence and of other famous experts in jurisprudence. Having discussed the matter fully in this way, the problem and its solution would become clear in the minds of his listeners. Ibn Taimiyah had a prodigiously good memory which helped him overwhelm his adversaries in polemic.
Style of writing
His style of writing is clear and elegant. His writings are so richly steeped in references to the Quran, to Ahadith, to the sayings of the Companions and their followers, and to opinions of other experts in jurisprudence, that any Muslim reader must feel that he is living in the blessed age. From the literal point of view too, his writings have great merit. Because of their clear expression and choice of idiom, even his technical works seem to be literary ones.
His disciples
Imam Ibn Taimiyah's disciples spread from Syria to Egypt and Cairo to Alexandria. Some of them scattered to very far-off places. They preached and developed his intellectual heritage, and shared their master's persecutions. One of the most famous of them is Imam Ibn Qaiyim al-Jawziyah (Allah's mercy be upon him) (d. 1350), a great writer in his own right. He so mingled his personality with that of his teacher that we find in his books echoes of Ibn Taimiyah's thought. Among other distinguished disciples were Ibn'Abdul-Hadi (d. 1343), who died at the age of forty but left valuable works. He wrote a biography of his master, Al-'Uqud Al-Durriyah; Ibn Kathir (d.1373), the famous historian and commentator of the Quran, whose book Al-Bidayah wan-Nihayah contains a detailed biography of his teacher; Hafiz Dhahabi (d. 1348), the great Islamic historian of traditions; Al-Mizzi(d.l341), another expert on traditions; Muhammad bin Muflih (d.1362), writer of many books; Abu Hafs Al-Bazzar (d. 1349), the author of a biography of Ibn Taimiyah; Ibn Al-Wardi (d.1348), expert in literature, grammar and some of her branches of learning; and Qadi Ibn Fadl-ullah (d. 1349), a famous writer.
Impact of Ibn Taimiyah through the ages
Ibn Taimiyah created a climate of revolutionary thinking both through his ideas and his reformist endeavors whose impact was felt not only in his own time but ever since. In his lifetime people were divided either into those who were strong opponents or strong supporters fully in agreement with him, or uncommitted, those who agreed with some views and disagreed with others. Ibn Taimiyah left behind a large number of books and disciplines. His opponents soon sank into anonymity, while the value of and appreciation for his works has increased.
In his own lifetime, Ibn Taimiyah's fame and influence extended beyond the boundaries of Egypt and Syria. When he was imprisoned for the last time in the citadel of Damascus, many letters came from the inhabitants of Baghdad protesting against his arrest and demanding his release. When he died, funeral prayers in absentia were performed even as far as China.
Almost all historians have recognized his deep impact on the most prominent reformer of eighteenth century, Sheikh Muhammad bin 'Abdul-Wahhab (d. 1792). |
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