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{{Short description|Muslim scholar, jurist, and theologian (1292–1350)}}
{{pov-check}}
{{Distinguish|Ibn al-Jawzi}}

{{Use dmy dates|date=January 2024}}
:''Not to be confused with the other Islamic scholar [[Ibn al-Jawzi]].
{{Infobox religious biography

| honorific_prefix = [[Imam]], [[Shaykh al-Islam]]
{{Infobox_Philosopher
| name = Ibn al-Qayyim al-Jawziyya
<!-- Scroll down to edit this page -->
| native_name = ٱبْن ٱلْقَيِّم الجوزية
<!-- Philosopher Category -->
| native_name_lang = ar
| region = Syrian scholar
| era = Medieval era
| birth_date = 29 January 1292 CE / 7 Saffar 691 AH
| birth_place = [[Damascus]], Mamluk Sultanate {{small|(present day Syria)}}
| color = #B0C4DE
| death_date = 15 September 1350 CE (aged 58) / 13 Rajab 751 AH

| death_place = Damascus, Mamluk Sultanate {{small|(present day Syria)}}
<!-- Image and Caption -->
| resting_place = [[Bab al-Saghir Cemetery]], Damascus, Syria

| image_name =
| religion = [[Islam]]
| era = [[Islamic Golden Age]]
| image_caption =
| region = [[Syria (region)|Sham]]

| denomination = [[Sunni / Salafi]]
<!-- Information -->
| name = '''Ibn al-Qayyim''' |
| jurisprudence = [[Hanbali]]
| birth = [[691 AH]] near [[Damascus]]
| creed = [[Athari]]
| death = [[751 AH]]
| main_interests = {{flatlist|
*[[Fiqh|Jurisprudence]]
| school_tradition = [[Hanbali]]
*[[aqidah|creed]]
| main_interests =
*[[hadith]]

*[[asceticism#Islam|asceticism]]
| influences = [[Ibn Taymiya]]
}}
| influenced = [[Ibn Kathir]]<br>[[Al-Dhahabi]] {{fact}}<br>[[Ibn Rajab]] <ref>http://www.islamweb.net/ver2/archive/article.php?lang=E&id=37699</ref><br>[[Ibn Abdul-Haadee]]{{fact}}<br>
| alma_mater = Al-Madrasa al-Jawziyya
| notable_ideas =
| occupation = {{flatlist|
*[[Ulama|Scholar]]
*[[faqīh|jurist]]
*theologian
*[[muhaddith|traditionist]]
}}
| module1 = {{infobox Arabic name|embed=yes
|ism= Muḥammad
|ism-ar=محمد
|nasab=Ibn Abī Bakr ibn Ayyūb ibn Saʿd
|nasab-ar=ٱبْن أَبِي بَكْر بْن أَيُّوب بْن سَعْد
|kunya=Abū ʿAbd Allāh
|kunya-ar=أَبُو عَبْد ٱللَّٰه
|laqab=Ibn Qayyim al-Jawziyya<br>Ibn al-Qayyim<br>Shams al-Dīn
|laqab-ar=ٱبْن قَيِّم ٱلْجَوْزِيَّة<br>ٱبْن ٱلْقَيِّم<br>شَمْس ٱلدِّين
|nisba=Al-Dimashqī
|nisba-ar= ٱلدِّمَشْقِيّ
}}
| influences = {{flatlist|
*[[Sufyan al-Thawri]]
*[[Ahmad ibn Hanbal]]
*[[Abdullah Ansari|Abu Isma'il al-Harawi]]<ref name="Slitine4">{{cite book|last1=Slitine|first1=Moulay|last2=Fitzgerald|first2=Michael|title=The Invocation of God|publisher=[[Islamic Texts Society]]|page=4|isbn=0946621780|date=2000}}</ref><ref>{{cite journal|last=Anjum|first=Ovamir| title=Sufism Without Mysticism: Ibn al-Qayyim's Objectives in Madarij al-Salikin|publisher=University of Toledo, Ohio|url =https://www.academia.edu/2248220|page=164}}</ref><ref>{{cite journal|last=Holtzman|first=Livnat|title=Ibn Qayyim al-Jawziyyah|journal=Essays in Arabic Literary Biography|date=January 2009|publisher=Bar Ilan University|url=https://www.academia.edu/1057824|page=219}}</ref>
*[[Ibn Qudama]]
*[[Ibn Taymiyya]]
}}
| influenced = [[Ibn Rajab]]
| image =
}}
}}


'''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 [[Sunni]] [[tradition]], was an important [[History of Islam#Mamluk Sultanate|medieval]] [[Faqīh|Islamic jurisconsult]], [[Islamic theology|theologian]], and [[Sufism|spiritual writer]].<ref name="ReferenceA">{{EI2 |last=Laoust |first=H. |title=Ibn Ḳayyim al-D̲j̲awziyya |volume=3 | pages=821–822 |url=https://doi.org/10.1163/1573-3912_islam_SIM_3242}}</ref> Belonging to the [[Hanbali]] school of [[Fiqh| Salafi]], of which he is regarded as "one of the most important thinkers,"<ref name=livingston-IQlJ/> Ibn al-Qayyim was also the foremost disciple and student of [[Ibn Taymiyya]],<ref name=":0">Hoover, Jon, "Ibn Qayyim al-Jawziyya", in: Christian-Muslim Relations 600 - 1500, General Editor David Thomas.</ref> with whom he was imprisoned in 1326 for dissenting against established tradition during Ibn Taymiyya's famous incarceration in the [[Citadel of Damascus]].<ref name="ReferenceA"/>


Of humble origin, Ibn al-Qayyim's father was the [[principal (education)|principal]] (''qayyim'') of the [[madrasa|School of Jawziyya]], which also served as a [[court of law]] for the Hanbali [[qadi|judge]] of Damascus during the time period.<ref name="ReferenceA"/> Ibn al-Qayyim went on to become a prolific scholar, producing a rich corpus of "doctrinal and literary" works.<ref name="ReferenceA"/> As a result, numerous important Muslim scholars of the [[Mamluk]] [[Era|period]] were among Ibn al-Qayyim's students or, at least, greatly influenced by him, including, amongst others, the [[Shafi]] [[historian]] [[Ibn Kathir]] (d. 774/1373), the [[Hanbali]] [[hadith]] scholar [[Ibn Rajab]] (d. 795/1397) and [[Ibn Hajar al-Asqalani]] (d. 852/1449).<ref name="ReferenceA"/> In the present day, Ibn al-Qayyim's name has become a controversial one in certain quarters of the Islamic world due to his popularity amongst many adherents of the salafi ,<ref name="ReferenceA"/> who see in his criticisms of such widespread sufi practices of the medieval period associated with [[wali|veneration of saints]] and the [[tabarruk|veneration of their graves and relics]] a classical precursor to their own perspective.<ref name="ReferenceA"/>
'''Ibn al-Qayyim''' ([[1292]]-[[1350]]CE / [[691 AH]]- [[751 AH]]) was a famous [[Sunni]] [[Hanbali]] [[faqih|Islamic jurist]] and [[tafsir|commentator]] to the [[Qur'an]].


==Name==
==Name==
Muhammad Ibn Abī Bakr Ibn Ayyub Ibn Sa'd Ibn Harīz Ibn Makkī Zayn ad-Dīn az-Zur'ī ({{langx|ar| محمد بن أبي بكر بن أيوب بن سعد بن حريز بن مكي زين الدين الزُّرعي}}), al-Dimashqi (الدمشقي), with [[Kunya (Arabic)|kunya]] of Abu Abdullah (أبو عبد الله), called Shams ad-Dīn ( شمس الدین). He is usually known as Ibn Qayyim al-Jawziyyah, after his father Abu Bakr Ibn Sa'd az-Zur'ī who was the superintendent (''qayyim'') of the Jawziyyah Madrasah, the Hanbali law college in Damascus.<ref name="Holtzman208"/>
Full name:

{| border="1" width="100%" cellpadding="5" cellspacing="0"
|-
|{{ColumHeader}}|Title
|{{ColumHeader}}|Honorific
|{{ColumHeader}}|Father of
|{{ColumHeader}}|Son's name
|{{ColumHeader}}|'''His name'''
|{{ColumHeader}}|Son of
|{{ColumHeader}}|Father's name
|{{ColumHeader}}|Son of
|{{ColumHeader}}|Grandfather's name
|{{ColumHeader}}|Country
|{{ColumHeader}}|[[Madhhab]]
|{{ColumHeader}}|
|{{ColumHeader}}|
|{{ColumHeader}}|
|-
|[[Imam]]
|[[Shams-al-Din]]
|[[Abu (Arabic)|Abu]]
|[[Abd-Allah (name)|Abd-Allah]]
|'''[[Muhammad (name)|Muhammad]]'''
|ibn
|[[Abu Bakr (name)|Abi Bakr]]
|ibn
|[[Sa'd (name)|Sa'd]]
|al-[[Damascus|Dimashqi]]
|al-[[Hanbali]]
|al-Zur'i
|al-Qayyim
|al-Jawziyya
|}

In correct order: {{lang-ar|شمس الدين محمد بن أبي بكر بن أيوب ،ابن القيم الجوزية ابن القيم}}

He is Muhammad Ibn Abi Bakr (محمد بن أبي بکر), son of Ayyoub, 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-Jawziyya''.


==Biography==
==Biography==
===Birth and education===
He was born on the seventh of [[Safar]] in the year [[691 AH]] (Feb. 4, [[1292]]) in the village of Izra' in [[Hauran]], near [[Damascus]], [[Syria]]. From an early age he set about acquiring knowledge of the [[Islam]]ic sciences from the scholars of his time. He studied under his father. Later on, he pursued his quest for knowledge at the hands of renowned masters and scholars of his epoch, as well as he studied the works and teachings of scholars known in his time. His schooling centered around [[Islamic jurisprudence]], theology, and the science of prophetic traditions.


===Teachers===
Describing his desire for knowledge, Al-Hafidh [[Ibn Rajab]] said in [[Dhayl Tabaqaatul-Hanaabilah]] (4/449): “He had an intense love for knowledge and for books, publications and writings.” Likewise, [[Ibn Kathir]] said in [[Al-Bidaayah wan-Nihaayah]] (14/235): “He acquired from such books what others could not acquire, and he developed a deep understanding of the books of the [[Salaf]] (pious predecessors) and of the [[khalaf]] (those who came after the Salaf).”
While the main teacher Ibn al-Qayyim studied from was the scholar [[Ibn Taymiyyah]], he also studied under a number of other scholars including his father, Abu Bakr ibn Ayoub, Ibn 'Abd ad-Da'im, [[Al-Dhahabi|Shams ad-Dīn adh-Dhahabī]], and [[Safi al-Din al-Hindi|Safi Al-Din Al-Hindi]].<ref>Roger M. A. Allen, Joseph Edmund Lowry, Devin J. Stewart, Essays in Arabic Literary Biography: 1350-1850, p 211. {{ISBN|3447059338}}</ref> Ibn al-Qayyim began studying under Ibn Taymiyyah at the age of 21 (1313-1328), after the latter moved back to Damascus from Cairo, and he stayed studying with him and being a close companion of his until Ibn Taymiyyah died in 1328 CE.<ref>Josef W. Meri, Medieval Islamic Civilization: An Encyclopedia, p 362. {{ISBN|0415966906}}</ref> As a result of this 16-year union, he shared many of his teacher's views on various issues, though his approach in dealing with other scholars has been seen as being less polemic.<ref>Josef W. Meri, Medieval Islamic Civilization: An Encyclopedia, p 363. {{ISBN|0415966906}}</ref>


===Teachers and Shaykhs===
===Imprisonment===
Ibn al-Qayyim was imprisoned with his teacher [[Ibn Taymiyyah]] from 1326 until 1328, when Ibn Taymiyyah died and Ibn al-Qayyim was released.<ref name=":0" /> 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 graves, including Muhammad's grave in Medina, the second was his agreement with Ibn Taymiyyah's view on the matter of divorce, which
They include [[Shihaab an-Naablusee]] and [[Qaadee Taqiyyud-Deen Ibn Sulaymaan]], from whom he studied [[hadith]]; [[Shaykh Safiyyud-Deen al-Hindee]] and [[Shaykh Ismaa’eel Ibn Muhammad al-Harraanee]], from whom he studied [[fiqh]] and [[usool]]; and also his father; from whom he learnt [[faraa‘id]] (laws of inheritance). However, the most notable of his shaykhs was Shaykhul-lslaam [[Ibn Taymiyyah]], whom he accompanied and studied under for sixteen years. Al-Haafidh [[Ibn Kathir]] said in [[Al-Bidaayah wan-Nihaayah]] (14/234): “He attained great proficiency in many branches of knowledge; particularly knowledge of [[tafseer]], [[hadith]], and [[usool]]. When Shaykh Taqiyyud-Deen [[Ibn Taymiyyah]] returned from [[Egypt]] in the year 712H (c. [[1312]]), he stayed with the Shaykh until he died; learning a great deal of knowledge from him, along with the knowledge that he had already occupied himself in attaining. So he became a single Scholar in many branches of knowledge.”
contradicted the view of the majority of scholars in Damascus.<ref name="livnat=211">{{cite journal|first=Livnat |last=Holtzman |title=Ibn Qayyim al-Jawziyya |journal=Essays in Arabic Literary Biography |date=January 2009 |page=211 |url=https://www.academia.edu/1057824 }}</ref>


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.<ref>{{cite journal |first1=Caterina |last1=Bori |first2=Livnat |last2=Holtzman |title=A Scholar in the Shadow |journal=Oriente Moderno |date=January 2010 |page=19 |url=https://www.academia.edu/2565390}}</ref>
===Manners and worship===
Many of his students and contemporaries have borne witness to his excellent character and his manners of worship. Al-Haafidh [[Ibn Rajab]] said about him in [[Dhayl Tabaqaatul- Hanaabilah]] (4/450): “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.”


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).<ref name=livnat-212>{{cite journal|first=Livnat |last=Holtzman |title=Ibn Qayyim al-Jawziyya |journal=Essays in Arabic Literary Biography |date=January 2009 |page=212 |url=https://www.academia.edu/1057824 }}</ref>
[[Ibn Kathir]] said in [[Al-Bidaayah wan-Nihaayah]] (14/234): “He was constant in humbly entreating and calling upon his Lord. He recited well and had fine manners. He had a great deal of love and did not harbour any envy or malice towards anyone, nor did he seek to harm or find fault with them. I was one of those who most often kept company with him and was one of the most beloved of people to him. I do not know of anyone in the world in this time, who is a greater worshipper than him. His [[Salah]] used to be very lengthy, with prolonged [[rukoo]] (bowing) and [[sujood]] (prostrations). His colleagues would criticise him for this, yet he never retorted back, nor did he abandon this practice. May [[Allah]] bestow His Mercy upon him.”


===Disciple of Ibn Taymiyah===
===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''.<ref name=holtzman-219>{{cite journal| year=c. 2009 |first1=Livnat |last1=Holtzman |title=Essay on Ibn Qayyim al-Jawziyya |journal=Essays in Arabic Literary Biography |page=219 |url=https://www.academia.edu/1057824}}</ref>
He finally joined the study circle of the great Muslim scholar [[Sheikh ul-Islam]] [[Taqiyyu-Deen Ahmad Ibn Taymiyah]], 661H - 728H (1263-1328), who kept him in his company as his closest student and disciple, who later on became his successor. Ibn Qayyim was fervent in his devotion to Islam, and he was an excellent 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.


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''.<ref name="Slitine4" /><ref name="Anjum 164">{{cite book| first=Ovamir |last=Anjum |publisher=University of Toledo, Ohio |title=Sufism without Mysticism: Ibn al-Qayyim's Objectives in Madarij al-Salikin |page=164 |url=https://www.academia.edu/2248220}}</ref>
Because of their perception and opinions, both the teacher and the student were persecuted, tortured by unjust rulers at the time, and humiliated in public by the local authorities, and they were imprisoned in a single cell, while the other disciples were kept separate in the central prison of Damascus, still known to-date as al-Qala. Among the imprisoned scholars, students of Ibn Qayyim, included a young man by the name of [[Ibn Kathir]], 701H - 774H (1302-1375 C.E.), who later on became a most renowned Muslim scholar and compiler of the most comprehensive Quranic commentaries.<ref>''Tafsir al-Quran al-Adhzim''</ref>


===Following the Death of Ibn Taymiyah===
===Death===
Ibn al-Qayyim died at the age of 60 years, 5 months, and 5 days, on the 13th night of [[Rajab]], 751 AH (September 15, 1350 CE), and was buried besides his father at the [[Bab al-Saghīr Cemetery]].<ref name="madainsaghir">{{cite web |title=Bab al-Saghir Cemetery (Goristan Ghariban) |url=https://madainproject.com/bab_al_saghir_cemetery |archive-url=https://web.archive.org/web/20200525072750/https://madainproject.com/bab_al_saghir_cemetery |archive-date=25 May 2020 |website=Madain Project |access-date=25 May 2020}}</ref>
Upon the death of Ibn Taymiyah, his disciples were freed from prison, and Ibn Qayyim al-Jawziyyah furthered his studies, and held study circles and classes. Ibn Jawziyyah taught Islamic Jurisprudence at al-Sadriyya school in Damascus, before he held the position of the Imam of the Jawziyyah school for a long period. Most of his writings were compilations, although he authored several books himself, and manuscripts with his own handwriting are preserved in the central Library of Damascus.


==Views==
In fact, it was considered an honour and a privilege to study in his circle. Among the renowned Muslim scholars who studied under him, we mention [[Ibn Abdullah]] (d. 744H) and [[Ibn Rajab]] (d. 795H), and others who frequented his circles, and sought his company, such as Ibn Kathir. Most scholars of the time have acknowledged the author's excellence, and profound knowledge of Qur'anic interpretation, commentaries on the prophetic traditions, and theology. His extensive knowledge and understanding of Qur'anic commentaries surpassed even some renowned theologians in Islamic history.
{{salafi|Ideology}}


===Jurisprudence===
Ibn Kathir spoke of him in his book ''Al-Bidaayah wa Nihaayah'' (البدایة والنهایة), saying: "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 him in our time." A similar opinion also was quoted by [[Ibn Hajr al-Asqalani]].


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."<ref name=johansen-188>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</ref><ref name=kadri-140>{{cite book |last1=Kadri |first1=Sadakat |title=Heaven on Earth: A Journey Through Shari'a Law from the Deserts of Ancient Arabia ... |date=2012 |publisher=macmillan |isbn=9780099523277 |page=140 |url=https://books.google.com/books?id=ztCRZOhJ10wC&q=Heaven+on+Earth%3A+A+Journey+Through+Shari%27a+Law}}</ref>
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, saying: "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."


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".<ref name=johansen-188/><ref name=kadri-140/> 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".<ref name=johansen-188/><ref name=kadri-140/>
Ibn Rajab narrated that Imam Ibn Qayyim al-Jawziyyah learned the science of [[hadith]] from [[al-Shahal]], [[Taqiyyu-Deen Sulaimi]] and [[Fatima Bint Jawhar]], among others. During his early student life, Imam Ibn Qayyim sought the company of most shaikhs of his period, and he was particularly proficient in interpreting the [[Hanbali]] school of thought.


In interrogating the accused, Ibn Qayyim believed that testimony could be beaten out of suspects if they were "disreputable".<ref name=johansen-191-2>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</ref><ref name=reza-24-5>Reza, Sadiq, "Torture and Islamic Law", ''Chicago Journal of International Law'', 8 (2007), pp.24-25</ref>
===Spiritual Life===
This was in contrast to the majority of Islamic jurists who had always acknowledged "that alleged sinners were entitled to remain silent if accused."<ref name=johansen-170-1>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</ref> Attorney and author [[Sadakat Kadri]] states that, "as a matter of straightforward history, torture had originally been forbidden by Islamic jurisprudence."<ref name=kadri-140/> Ibn Qayyim however, believed that "the Prophet [[Muhammad]], the [[Rashidun|Rightly Guided Caliphs]], and other [[Sahabah|Companions]]" would have supported his position.<ref name=kadri-140/><ref name=johansen-191-2/><ref name=reza-24-5/>
Imam Ibn Qayyim al-Jawziyyah was an avid and a resolute worshipper. He devoted long hours to his [[supererogatory]] nightly prayers, he was in a constant state of remembrance ([[zikr]] ذکر), and he was known for his extended prostrations. One could see on his face the clear expressions of piety, and constant solicitation of God's bounty and favors.
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.


===Astrology and alchemy===
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]].<ref>''Short Biography of Ibn al Qayyim al Jawziyya'', Islamiciti.com</ref>
Ibn Qayyim al-Jawziyyah opposed [[alchemy]] and divination of all varieties, but was particularly opposed to [[Islamic astrology|astrology]], whose practitioners dared to "think they could know secrets locked within the mystery of God's supreme and all-embracing wisdom."<ref name=livingston-IQlJ/> In fact, those who believed that human personalities and events were influenced by heavenly bodies, were "the most ignorant of people, the most in error and the furthest from humanity ... the most ignorant of people concerning his soul and its creator".<ref name=livingston-IQlJ/>


In his ''Miftah Dar al-Sa'adah'', in addition to denouncing the astrologers as worse than infidels, he uses [[empirical]] arguments to refute the practice of alchemy and [[astrology]] along with the theories associated with them, such as [[divination]] and the [[Philosopher's stone|transmutation of metals]], for example arguing:
===Students===
Amongst his most prominent students were: [[Ibn Kathir]] (d. 774H or c. [[1372]]), [[Al-Dhahabi]] (d. 748H or c. [[1347]]), [[Ibn Rajab]] (d. 751H or c. [[1350]]) and [[Ibn Abdul-Haadee]] (d. 744H or c. [[1343]]), as well as two of his sons, Ibraaheem and Sharafud-Deen Abdullaah.


{{quote|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]?"<ref name=livingston-IQlJ>{{Cite journal|title=Ibn Qayyim al-Jawziyyah: A Fourteenth Century Defense against Astrological Divination and Alchemical Transmutation|first=John W.|last=Livingston|journal=Journal of the American Oriental Society|volume=91|issue=1|year=1971|pages=96–103|doi=10.2307/600445|jstor=600445}}</ref>}}
===Death===
Imaam Ibn al-Qayyim died at the age of sixty, on the 13th night of [[Rajab]], [[751 AH]] (c. September 23, [[1350]]), at the age of sixty-two, and was buried besides his father at al-Saghīr Cemetery.


==Legacy==
===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 [[Sufism]],” which arose out of his vast exposure to the practice given Sufism's widespread practice among Muslims at his time.<ref name="Jawziyya 2000">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</ref> Some of his major works, such as ''Madārij, Ṭarīq al-hijratayn'' (''Path of the Two Migrations'') and ''Miftāḥ dār al-saʿāda'' (''Key to the Joyous Dwelling''), "are devoted almost entirely to Sufi themes," yet allusions to such "themes are found in nearly all his writings,"<ref name="Jawziyya 2000"/> including in such influential works of spiritual devotion such as ''[[Al-Wabil al-Sayyib|al-Wābil al-Ṣayyib]]'', a highly important treatise detailing the importance of the practice of [[dhikr]], and his revered ''magnum opus'', ''Madārij al-sālikīn'' (''The Wayfarers' Stages''), which is an extended commentary on a work written by the eleventh-century [[Hanbalite]] [[wali|saint]] and [[Sufi|mystic]] [[Abdullah Ansari]], whom Ibn al-Qayyim referred to reverentially as "[[Shaykh al-Islām]]."<ref name="Jawziyya 2000"/> In all such writings, it is evident Ibn al-Qayyim wrote to address "those interested in Sufism in particular and ... 'the matters of the heart' ... in general,"<ref name="Jawziyya 2000"/> and proof of this lies in the fact that he states, in the introduction to his short book ''Patience and Gratitude'', "This is a book to benefit kings and princes, the wealthy and the indigent, Sufis and religious scholars; (a book) to inspire the sedentary to set out, accompany the wayfarer on the Way (''al-sā'ir fī l-ṭariq'') and inform the one journeying towards the Goal." Some scholars have compared Ibn al-Qayyim's role to that of [[Al-Ghazali|Ghazali]] two-hundred years prior, in that he tried "rediscover and restate the orthodox roots of Islam's interior dimension."<ref name="Jawziyya 2000"/>


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.<ref name="ReferenceB">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</ref> For example, he felt that the pervasive and powerful influence the works of [[Ibn Arabi]] had begun to wield over the entire Sunni world was leading to errors in doctrine. As a result, he rejected Ibn Arabi's concept of [[wahdat al-wajud]] or the "oneness of being,<ref name="ReferenceB"/> " and opposed, moreover, some of the more extreme "forms of Sufism that had gained currency particularly in the new seat of Muslim power, [[Mamluk Egypt]] and [[Syria]]."<ref name="ReferenceB"/> That said, he never condemned Sufism outright, and his many works bear witness, as it has been noted above, to the immense reverence in which he held the vast majority of Sufi tradition.<ref name="Jawziyya 2000"/> In this connection, it is also significant that Ibn al-Qayyim followed Ibn Taymiyyah in "consistently praising" the early spiritual master [[al-Junayd]], one of the most famous saints in the Sufi tradition,<ref name="Oriente Moderno 2010 p. 165">Ovamir Anjum, “SUFISM WITHOUT MYSTICISM? IBN QAYYIM AL-ǦAWZIYYAH'S OBJECTIVES IN "MADĀRIǦ
===Works===
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</ref> as well as "other early spiritual masters of [[Baghdad]] who later became known as 'sober' Sufis." As a matter of fact, Ibn al-Qayyim did not condemn the ecstatic Sufis either, regarding their mystical outbursts as signs of spiritual "weakness" rather than [[heresy]].<ref name="Oriente Moderno 2010 p. 165" /> Ibn al-Qayyim's highly nuanced position on this matter led to his composing apologies for the ecstatic outbursts of several early Sufis, just as many Sufis had done so before him.<ref>Ovamir Anjum, "SUFISM WITHOUT MYSTICISM? IBN QAYYIM AL-ǦAWZIYYAH'S OBJECTIVES IN "MADĀRIǦ
Al-Nu?m㮠al-Al?-Baghd㤯 once said: His interpretations are unique in accuracy. The renowned Muslim scholar adh-[[Dhahabi]] once said about him: "He gave great attention to details and references of the prophetic traditions." Furthermore, Shaikh Burhal-Deen al-Z㲩? spoke of him saying: "No one is as cognizant as Ibn Qayyim was in his time."
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</ref>


==Reception==
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.
Ibn Qayyim was respected by a number of scholars during and after his life. [[Ibn Kathir]] stated that Ibn al-Qayyim, {{quote|'' 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.<ref name="Holtzman208">{{cite journal|first=Livnat |last=Holtzman |title=Ibn Qayyim al-Jawziyyah |journal=Essays in Arabic Literary Biography |date=January 2009 |page=208 |url=https://www.academia.edu/1057824}}</ref> ... I do not know in this world in our time someone who is more dedicated to acts of devotion'' <ref>{{cite journal|first=Birgit |last=Krawietz |title=Ibn Qayyim al-Jawziyah: His Life and works |journal=Mamlūk Studies Review |date=2017 |doi=10.6082/M13X84RM |url=http://mamluk.uchicago.edu/MSR_X-2_2006-Krawietz.pdf}}</ref>}}


[[Ibn Rajab]], one of Ibn Qayyim's students, stated that, {{quote|''Although, he was by no means infallible, no one could compete with him in the understanding of the texts.''<ref name="Holtzman208"/>}}
He compiled a large number of studies besides his own books, including:
# ''Tahth Sunan Abi Dud'' (Emendation of Sunan Abu Dud);
# ''Kitab Aqd Muhkam Al-Ahbaa banal Al-Kala'l-Tayyib wal 'Amal al-S㬩h'' (The Essence of Good Words and Deeds);
# ''Madaarij Saalikeen'' which is a Commentary on the book of Shaikh Abdullal-Ans(㲩), ''Man㺩l-u S㒩reen'' (Stations of the Seekers);
# ''Z㤠al-Ma㤠'' (Provisions of the Hereafter), from which the famous book Natural Healing with the Medicine of the Prophet is extracted.
# ''Tafsir Mu'awwadhatain'' (Tafsir of Surah Falaq and Nas);
# ''Fawā'id''
# ''Ad-Dā'i wa Dawā'' also known as'' Al Jawābul kāfi liman sa'ala 'an Dawā'i Shaafi''
# ''Ar-Rooh''
# ''Al-Waabil Sayyib minal kalim tayyib''
# ''Haadi Arwah ila biladil Afrah''
# ''Uddatu Sabirin wa Dhakhiratu Shakirin''
# ''Ighadatu lahfan fi masayid shaytan''
# ''Rawdhatul Muhibbīn''
# [[Zad al-Ma'ad]]
# ''Kitab al-Ruh'' ([[Book of the Soul]])


=== Criticism ===
All of his books are now available online at: http://arabic.islamicweb.com/Books/taimiya.asp
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 [[Ash'arism|Asharis]] in his poem ''al-Kafiya al-Shafiya fi al-Intisar lil-Firqa al-Najiya (<small> </small>'The Sufficient and Healing [Poem] on the Victory of the Saved Sect')''.<ref>{{Cite book |last=Ovadia |first=Miriam |url=https://www.worldcat.org/oclc/1037883336 |title=Ibn Qayyim al-Jawziyya and the divine attributes : rationalized traditionalistic theology |date=2018 |isbn=978-90-04-37251-1 |location=Leiden |oclc=1037883336}}</ref> Hence Subki wrote a book against him, entitled: "[[Al-Sayf al-Saqil fi al-Radd ala Ibn Zafil]]".<ref>{{Cite journal |last=Haddad |first=Gibril Fouad |date=2016-12-01 |title=Ijtihād, synthesis, modernity and renewal: al-Bayḍāwī's "Anwār al-Tanzīl wa-Asrār al-Taʾwīl" in hermeneutical tradition |journal=International Journal of Quranic Research |volume=8 |issue=2 |pages=1–18 |doi=10.22452/quranica.vol8no2.1 |issn=2590-4167|doi-access=free }}</ref>
* [[Ibn Hajar al-Haytami]] (d. 974/1566–7) in his ''{{ill|al-Fatawa al-Hadithiyya|ar|الفتاوى الحديثية}}'' declared Ibn al-Qayyim and his teacher [[Ibn Taymiyya]] to be heretics.<ref>{{cite book|author=Aaron Spevack|title=The Archetypal Sunni Scholar: Law, Theology, and Mysticism in the Synthesis of al-Bajuri|url=https://books.google.com/books?id=htx8BAAAQBAJ|date=2014|publisher=[[SUNY Press]]|isbn=9781438453712|page=77|quote=In doing so, he also declares Ibn Taymiyya and his student Ibn Qayyim al-Jawziyya to be heretics.}}</ref> He described their position on the Divine attributes as [[anthropomorphist]].<ref>{{cite book|author=[[Ahmed El Shamsy]]|title=Rediscovering the Islamic Classics: How Editors and Print Culture Transformed an Intellectual Tradition|url=https://books.google.com/books?id=-f-tDwAAQBAJ|date=2020|publisher=[[Princeton University Press]]|isbn=9780691174563|page=57|quote=on divine attributes; al-Haytami had described their position as anthropomorphist.}}</ref>


==Legacy==
Books by Ibn al-Qayyim in English include "Ibn Qayyim al-Jawziyya on the Invocation of God", Translated by Michael Abdurrahman Fitzgerald & Moulay Youssef Slitine, Islamic Texts Society, 2000
[[File:Khalili Collection Islamic Art mss 0568 fol 1b-2a.jpg|thumb|right|16th century manuscript of ''Al-Tibb al-Nabawi'', a book on [[prophetic medicine]]]]
===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",<ref>[[Oliver Leaman]] (ed.), ''The Biographical Encyclopedia of Islamic Philosophy'', Bloomsbury (2015), p. 2012</ref> including:
* [[Zad al-Ma'ad]] (Provision of the hereafter)
* ''[[Al-Wabil al-Sayyib|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.
*''[[Furusiyya|Al-Furusiyya]]''<ref>ed. Nizam al-Din al-Fatih, Madinah al Munawara: Maktaba Dar al-Turath, 1990.</ref>
*''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.<ref>Ibn Qayyim al-Jawzīyah, Muḥammad ibn Abī Bakr. kitab ʻuniyat al-ṭullāb fī maʻrifat al-rāmī bil-nushshāb. [Cairo?]: [s.n.], 1932. OCLC: 643468400.</ref>


===Sunni view===
==References==
{{reflist|2}}
Testaments about his comprehensive knowledge and firm adherence to the way of the [[Salaf]] (Pious Predecessors) have been given by a number of Scholars; from them are:


==Further reading==
[1]: Al-Haafidh [[Ibn Rajab]], who said in [[Dhayl Tabaqaatul-Hanaabilah]] (4/448): “He had deep knowledge concerning [[tafseer]] and [[usool]] Al-deen (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 [[usool]] (principles), as well as the [[Arabic language]]. He did a great service to these sciences. He was also knowledgeable about [[kalaam]] (innovated speech and rhetorics), as well as the subtleties and details that occur in the speech of the people of [[tasawwuf]] ([[sufism]]).”
*{{cite book|editor1-first=Caterina|editor1-last=Bori|editor2-first=Livnat|editor2-last=Holtzman|year=2010|title=A scholar in the shadow : essays in the legal and theological thought of Ibn Qayyim al-Ǧawziyyah|volume=Nuova serie, Anno 90|number=Nr 1|publisher=Roma : Istituto per l'Oriente C.A. Nallino|series=Oriente Moderno|issn=0030-5472<!-- was EAN-format issn = 977-0030-547-00-4 -->|jstor=i23249612}}


==External links==
[2]: Al-Haafidh [[Ibn Hajar]], who said about him in [[ad-Durarul-Kaaminah]] (4/21): “He 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]].” [[Ibn Hajar]] also said, in his commendation to [[ar-Raddul-Waafir]] (p. 68): “And if there were no virtues of Shaykh Taqiyyud-Deen ([[Ibn Taymiyyah]]), except for his famous student Shaykh Shamsud-Deen Ibn al-Qayyim al-Jawziyyah - the author of many works, which both his opponents and supporters benefited from - then this would be a sufficient indication of his (i.e. [[Ibn Taymiyyah]]’s) great position.”
{{wikisourcelang|ar|مؤلف:ابن القيم|Ibn Qayyim}}

[3]: [[Ibn Naasir Al-Dimishqee]] said about him in [[ar-Raddul-Waafir]] (p. 68): “He possessed knowledge of the (Islaamic) sciences, especially knowledge of [[tafseer]] and [[usool]]. He also said: [[Aboo Bakr Muhammad Ibnul-Muhib]] said, as found in his letter: I said in front of our Shaykh [[Al-Mizzee]]: Is Ibn al-Qayyim at the same level as [[Ibn Khuzaymah]]: So he replied: He is in this time, what [[Ibn Khuzaymah]] was in his time.”

[4]: [[Suyuti]] said in [[Baghiyyatul-Wi’aat]] (1/62): “His books had no equal and he strove and traversed the path of the great [[Imams]] in (the field of) [[tafseer]], [[hadith]], [[usool]] (fundamentals), [[furoo]] (branches) and the Arabic language.”

[5]: Mullaa [[Alee Al-Qaaree]], who said in [[Al-Mirqaat]] (8/251): “It will be clear to whoever aspires to read the explanation of [[Manaazilus-Saa‘ireen]], that they (i.e. both [[Ibn Taymiyyah]] and Ibn al-Qayyim) are from the [[kibaar]] (great ones) of [[Ahl Al-Sunna Wal-Jamaa]], and from the [[awliyaa]] (righteous) of this [[Ummah]].”

==Notes==
{{explain-inote}}
{{inote|Use MLA style citation format for books, encyclopedias, and periodicals}}
<div class="references-small">
<references/>
</div>

==References==
* [http://www.bysiness.co.uk/ulemah/bio_jawziyya.htm Biography]
* [[Al-A'lam]] by Zerekly.


* [http://www.muslimscholars.info/manage.php?submit=scholar&ID=80002 Biodata at MuslimScholars.info]
[[Category:Sunni Imams]]
* [https://web.archive.org/web/20150630225450/http://hidayaresearch.com/who-is-ibn-qayyim-al-jawziyya/ Who is Ibn Qayyim al-Jawziyya? - Hidaya Research]
[[Category:Imams]]
*{{cite web|url=http://pdfcast.org/pdf/islamic-universalism-ibn-qayyim-al-jawziyya-s-salafi-deliberations-on-the-duration-of-hellfire|title=Islamic Universalism : Ibn Qayyim al-Jawziyya's Salafi Deliberations on the Duration of Hellfire|access-date=2012-01-05|archive-url=https://web.archive.org/web/20120108021235/http://pdfcast.org/pdf/islamic-universalism-ibn-qayyim-al-jawziyya-s-salafi-deliberations-on-the-duration-of-hellfire|archive-date=2012-01-08|url-status=dead}}
*{{cite web|url=http://www.bysiness.co.uk/ulemah/bio_jawziyya.htm |title=Short Biography of Ibn Qayyim Al-Jawziyya |publisher=Bysiness.co.uk |access-date=2010-04-12}}
*{{cite web |url=http://www.sunnah.org/history/Innovators/ibn_al_qayyim_al-jawziyya.htm |title=Ibn Qayyim Al-Jawziyyah |publisher=Sunnah.org |access-date=2010-04-12 |archive-date=2012-06-25 |archive-url=https://web.archive.org/web/20120625073541/http://www.sunnah.org/history/Innovators/ibn_al_qayyim_al-jawziyya.htm |url-status=dead }}
* [https://web.archive.org/web/20070228002406/http://abdurrahman.org/scholars/IbnAlQayyim.html Articles and Book Collection]
* [http://iquotepics.com/author/ibn-al-qayyim Quotes by Ibn al-Qayyim]
* [http://saaid.net/book/search.php?do=all&u=%C7%E1%CC%E6%D2%ED%C9 Books]
* [https://web.archive.org/web/20061107120050/http://mac.abc.se/home/onesr/h/105.html]
*{{cite web|url=http://www.islamweb.net/ver2/archive/article.php?lang=E&id=37699 |title=IslamWeb |publisher=IslamWeb |access-date=2010-04-12}}
*{{cite web|url=https://www.angelfire.com/al/islamicpsychology/ethics/hardness_of_heart.html |title=The Hardness of The Heart |publisher=Angelfire.com |access-date=2010-04-12}}
{{Hanbali scholars}}
{{Authority control}}


[[fr:Ibn Al-Qayyim]]
{{DEFAULTSORT:Ibn Qayyim Al-Jawziyyah}}
[[Category:1292 births]]
[[id:Ibnu Qayyim Al-Jauziyyah]]
[[Category:1350 deaths]]
[[ar:ابن القيم]]
[[Category:14th-century Arab people]]
[[Category:Hanbalis]]
[[Category:Sunni imams]]
[[Category:Critics of Shia Islam]]
[[Category:Syrian critics of Christianity]]
[[Category:Syrian Sunni Muslim scholars of Islam]]
[[Category:Atharis]]
[[Category:Theologians from the Mamluk Sultanate]]
[[Category:Proto-Salafists]]
[[Category:14th-century Muslim scholars of Islam]]
[[Category:14th-century jurists]]

Latest revision as of 02:07, 8 January 2025

Ibn al-Qayyim al-Jawziyya
ٱبْن ٱلْقَيِّم الجوزية
Personal life
Born29 January 1292 CE / 7 Saffar 691 AH
Damascus, Mamluk Sultanate (present day Syria)
Died15 September 1350 CE (aged 58) / 13 Rajab 751 AH
Damascus, Mamluk Sultanate (present day Syria)
Resting placeBab al-Saghir Cemetery, Damascus, Syria
EraIslamic Golden Age
RegionSham
Main interest(s)
Alma materAl-Madrasa al-Jawziyya
Occupation
Religious life
ReligionIslam
DenominationSunni / Salafi
JurisprudenceHanbali
CreedAthari
Muslim leader
Influenced
Arabic name
Personal
(Ism)
Muḥammad
محمد
Patronymic
(Nasab)
Ibn Abī Bakr ibn Ayyūb ibn Saʿd
ٱبْن أَبِي بَكْر بْن أَيُّوب بْن سَعْد
Teknonymic
(Kunya)
Abū ʿAbd Allāh
أَبُو عَبْد ٱللَّٰه
Epithet
(Laqab)
Ibn Qayyim al-Jawziyya
Ibn al-Qayyim
Shams al-Dīn
ٱبْن قَيِّم ٱلْجَوْزِيَّة
ٱبْن ٱلْقَيِّم
شَمْس ٱلدِّين
Toponymic
(Nisba)
Al-Dimashqī
ٱلدِّمَشْقِيّ

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 Sunni tradition, was an important medieval Islamic jurisconsult, theologian, and spiritual writer.[4] Belonging to the Hanbali school of Salafi, of which he is regarded as "one of the most important thinkers,"[5] Ibn al-Qayyim was also the foremost disciple and student of Ibn Taymiyya,[6] with whom he was imprisoned in 1326 for dissenting against established tradition during Ibn Taymiyya's famous incarceration in the Citadel of Damascus.[4]

Of humble origin, Ibn al-Qayyim's father was the principal (qayyim) of the School of Jawziyya, which also served as a court of law for the Hanbali judge of Damascus during the time period.[4] Ibn al-Qayyim went on to become a prolific scholar, producing a rich corpus of "doctrinal and literary" works.[4] As a result, numerous important Muslim scholars of the Mamluk period were among Ibn al-Qayyim's students or, at least, greatly influenced by him, including, amongst others, the Shafi historian Ibn Kathir (d. 774/1373), the Hanbali hadith scholar Ibn Rajab (d. 795/1397) and Ibn Hajar al-Asqalani (d. 852/1449).[4] In the present day, Ibn al-Qayyim's name has become a controversial one in certain quarters of the Islamic world due to his popularity amongst many adherents of the salafi ,[4] who see in his criticisms of such widespread sufi practices of the medieval period associated with veneration of saints and the veneration of their graves and relics a classical precursor to their own perspective.[4]

Name

[edit]

Muhammad Ibn Abī Bakr Ibn Ayyub Ibn Sa'd Ibn Harīz Ibn Makkī Zayn ad-Dīn az-Zur'ī (Arabic: محمد بن أبي بكر بن أيوب بن سعد بن حريز بن مكي زين الدين الزُّرعي), al-Dimashqi (الدمشقي), with kunya of Abu Abdullah (أبو عبد الله), called Shams ad-Dīn ( شمس الدین). He is usually known as Ibn Qayyim al-Jawziyyah, after his father Abu Bakr Ibn Sa'd az-Zur'ī who was the superintendent (qayyim) of the Jawziyyah Madrasah, the Hanbali law college in Damascus.[7]

Biography

[edit]

Teachers

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While the main teacher Ibn al-Qayyim studied from was the scholar Ibn Taymiyyah, he also studied under a number of other scholars including his father, Abu Bakr ibn Ayoub, Ibn 'Abd ad-Da'im, Shams ad-Dīn adh-Dhahabī, and Safi Al-Din Al-Hindi.[8] Ibn al-Qayyim began studying under Ibn Taymiyyah at the age of 21 (1313-1328), after the latter moved back to Damascus from Cairo, and he stayed studying with him and being a close companion of his until Ibn Taymiyyah died in 1328 CE.[9] As a result of this 16-year union, he shared many of his teacher's views on various issues, though his approach in dealing with other scholars has been seen as being less polemic.[10]

Imprisonment

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Ibn al-Qayyim was imprisoned with his teacher Ibn Taymiyyah from 1326 until 1328, when Ibn Taymiyyah died and Ibn al-Qayyim was released.[6] 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 graves, including 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.[11]

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.[12]

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

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Ibn Qayyim Al-Jawziyya wrote a lengthy spiritual commentary on a treatise written by the Hanbali Sufi Khwaja Abdullah Ansari entitled Madarij al-Salikin.[14]

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][15]

Death

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Ibn al-Qayyim died at the age of 60 years, 5 months, and 5 days, on the 13th night of Rajab, 751 AH (September 15, 1350 CE), and was buried besides his father at the Bab al-Saghīr Cemetery.[16]

Views

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Jurisprudence

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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."[17][18]

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".[17][18] 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".[17][18]

In interrogating the accused, Ibn Qayyim believed that testimony could be beaten out of suspects if they were "disreputable".[19][20] This was in contrast to the majority of Islamic jurists who had always acknowledged "that alleged sinners were entitled to remain silent if accused."[21] Attorney and author Sadakat Kadri states that, "as a matter of straightforward history, torture had originally been forbidden by Islamic jurisprudence."[18] Ibn Qayyim however, believed that "the Prophet Muhammad, the Rightly Guided Caliphs, and other Companions" would have supported his position.[18][19][20]

Astrology and alchemy

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Ibn Qayyim al-Jawziyyah opposed alchemy and divination of all varieties, but was particularly opposed to astrology, whose practitioners dared to "think they could know secrets locked within the mystery of God's supreme and all-embracing wisdom."[5] In fact, those who believed that human personalities and events were influenced by heavenly bodies, were "the most ignorant of people, the most in error and the furthest from humanity ... the most ignorant of people concerning his soul and its creator".[5]

In his Miftah Dar al-Sa'adah, in addition to denouncing the astrologers as worse than infidels, he uses empirical arguments to refute the practice of alchemy and astrology along with the theories associated with them, such as divination and the transmutation of metals, for example arguing:

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

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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 Sufism,” which arose out of his vast exposure to the practice given Sufism's widespread practice among Muslims at his time.[22] Some of his major works, such as Madārij, Ṭarīq al-hijratayn (Path of the Two Migrations) and Miftāḥ dār al-saʿāda (Key to the Joyous Dwelling), "are devoted almost entirely to Sufi themes," yet allusions to such "themes are found in nearly all his writings,"[22] including in such influential works of spiritual devotion such as al-Wābil al-Ṣayyib, a highly important treatise detailing the importance of the practice of dhikr, and his revered magnum opus, Madārij al-sālikīn (The Wayfarers' Stages), which is an extended commentary on a work written by the eleventh-century Hanbalite saint and mystic Abdullah Ansari, whom Ibn al-Qayyim referred to reverentially as "Shaykh al-Islām."[22] In all such writings, it is evident Ibn al-Qayyim wrote to address "those interested in Sufism in particular and ... 'the matters of the heart' ... in general,"[22] and proof of this lies in the fact that he states, in the introduction to his short book Patience and Gratitude, "This is a book to benefit kings and princes, the wealthy and the indigent, Sufis and religious scholars; (a book) to inspire the sedentary to set out, accompany the wayfarer on the Way (al-sā'ir fī l-ṭariq) and inform the one journeying towards the Goal." Some scholars have compared Ibn al-Qayyim's role to that of Ghazali two-hundred years prior, in that he tried "rediscover and restate the orthodox roots of Islam's interior dimension."[22]

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.[23] For example, he felt that the pervasive and powerful influence the works of Ibn Arabi had begun to wield over the entire Sunni world was leading to errors in doctrine. As a result, he rejected Ibn Arabi's concept of wahdat al-wajud or the "oneness of being,[23] " and opposed, moreover, some of the more extreme "forms of Sufism that had gained currency particularly in the new seat of Muslim power, Mamluk Egypt and Syria."[23] That said, he never condemned Sufism outright, and his many works bear witness, as it has been noted above, to the immense reverence in which he held the vast majority of Sufi tradition.[22] In this connection, it is also significant that Ibn al-Qayyim followed Ibn Taymiyyah in "consistently praising" the early spiritual master al-Junayd, one of the most famous saints in the Sufi tradition,[24] as well as "other early spiritual masters of Baghdad who later became known as 'sober' Sufis." As a matter of fact, Ibn al-Qayyim did not condemn the ecstatic Sufis either, regarding their mystical outbursts as signs of spiritual "weakness" rather than heresy.[24] Ibn al-Qayyim's highly nuanced position on this matter led to his composing apologies for the ecstatic outbursts of several early Sufis, just as many Sufis had done so before him.[25]

Reception

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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 [26]

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

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Ibn Qayyim was criticized by a number of scholars, including:

Legacy

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16th century manuscript of Al-Tibb al-Nabawi, a book on prophetic medicine

Works

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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",[31] 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[32]
  • 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.[33]

References

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  1. ^ a b Slitine, Moulay; Fitzgerald, Michael (2000). The Invocation of God. Islamic Texts Society. p. 4. ISBN 0946621780.
  2. ^ Anjum, Ovamir. "Sufism Without Mysticism: Ibn al-Qayyim's Objectives in Madarij al-Salikin". University of Toledo, Ohio: 164. {{cite journal}}: Cite journal requires |journal= (help)
  3. ^ Holtzman, Livnat (January 2009). "Ibn Qayyim al-Jawziyyah". Essays in Arabic Literary Biography. Bar Ilan University: 219.
  4. ^ a b c d e f g Laoust, H. (1971). "Ibn Ḳayyim al-D̲j̲awziyya". In Lewis, B.; Ménage, V. L.; Pellat, Ch. & Schacht, J. (eds.). The Encyclopaedia of Islam, Second Edition. Volume III: H–Iram. Leiden: E. J. Brill. pp. 821–822. OCLC 495469525.
  5. ^ a b c d 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.
  6. ^ a b Hoover, Jon, "Ibn Qayyim al-Jawziyya", in: Christian-Muslim Relations 600 - 1500, General Editor David Thomas.
  7. ^ a b c Holtzman, Livnat (January 2009). "Ibn Qayyim al-Jawziyyah". Essays in Arabic Literary Biography: 208.
  8. ^ Roger M. A. Allen, Joseph Edmund Lowry, Devin J. Stewart, Essays in Arabic Literary Biography: 1350-1850, p 211. ISBN 3447059338
  9. ^ Josef W. Meri, Medieval Islamic Civilization: An Encyclopedia, p 362. ISBN 0415966906
  10. ^ Josef W. Meri, Medieval Islamic Civilization: An Encyclopedia, p 363. ISBN 0415966906
  11. ^ Holtzman, Livnat (January 2009). "Ibn Qayyim al-Jawziyya". Essays in Arabic Literary Biography: 211.
  12. ^ Bori, Caterina; Holtzman, Livnat (January 2010). "A Scholar in the Shadow". Oriente Moderno: 19.
  13. ^ Holtzman, Livnat (January 2009). "Ibn Qayyim al-Jawziyya". Essays in Arabic Literary Biography: 212.
  14. ^ Holtzman, Livnat (c. 2009). "Essay on Ibn Qayyim al-Jawziyya". Essays in Arabic Literary Biography: 219.
  15. ^ Anjum, Ovamir. Sufism without Mysticism: Ibn al-Qayyim's Objectives in Madarij al-Salikin. University of Toledo, Ohio. p. 164.
  16. ^ "Bab al-Saghir Cemetery (Goristan Ghariban)". Madain Project. Archived from the original on 25 May 2020. Retrieved 25 May 2020.
  17. ^ 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
  18. ^ a b c d e Kadri, Sadakat (2012). Heaven on Earth: A Journey Through Shari'a Law from the Deserts of Ancient Arabia ... macmillan. p. 140. ISBN 9780099523277.
  19. ^ 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
  20. ^ a b Reza, Sadiq, "Torture and Islamic Law", Chicago Journal of International Law, 8 (2007), pp.24-25
  21. ^ 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
  22. ^ 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
  23. ^ 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
  24. ^ 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
  25. ^ 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
  26. ^ Krawietz, Birgit (2017). "Ibn Qayyim al-Jawziyah: His Life and works" (PDF). Mamlūk Studies Review. doi:10.6082/M13X84RM.
  27. ^ Ovadia, Miriam (2018). Ibn Qayyim al-Jawziyya and the divine attributes : rationalized traditionalistic theology. Leiden. ISBN 978-90-04-37251-1. OCLC 1037883336.{{cite book}}: CS1 maint: location missing publisher (link)
  28. ^ Haddad, Gibril Fouad (1 December 2016). "Ijtihād, synthesis, modernity and renewal: al-Bayḍāwī's "Anwār al-Tanzīl wa-Asrār al-Taʾwīl" in hermeneutical tradition". International Journal of Quranic Research. 8 (2): 1–18. doi:10.22452/quranica.vol8no2.1. ISSN 2590-4167.
  29. ^ Aaron Spevack (2014). The Archetypal Sunni Scholar: Law, Theology, and Mysticism in the Synthesis of al-Bajuri. SUNY Press. p. 77. ISBN 9781438453712. In doing so, he also declares Ibn Taymiyya and his student Ibn Qayyim al-Jawziyya to be heretics.
  30. ^ Ahmed El Shamsy (2020). Rediscovering the Islamic Classics: How Editors and Print Culture Transformed an Intellectual Tradition. Princeton University Press. p. 57. ISBN 9780691174563. on divine attributes; al-Haytami had described their position as anthropomorphist.
  31. ^ Oliver Leaman (ed.), The Biographical Encyclopedia of Islamic Philosophy, Bloomsbury (2015), p. 2012
  32. ^ ed. Nizam al-Din al-Fatih, Madinah al Munawara: Maktaba Dar al-Turath, 1990.
  33. ^ 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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  • 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. ISSN 0030-5472. JSTOR i23249612.
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