We mentioned last week that Imam Ibn Al-Qayyim was a very keen disciple of Imam Ibn Taimiyah. In fact, he remained in Ibn Taimiyah’s company for over 16 years, from the time when Ibn Taimiyah returned to Damascus until his death. The two are often mentioned together, particularly because Ibn Al-Qayyim was instrumental in disseminating Ibn Taimiyah’s rulings, fatwas and teachings. Yet the two had very different personalities. Ibn Taimiyah grew up at a time when the Tatars invasion had swept through great parts of the Muslim world. Although the Tatars converted to Islam, as a result of their interaction with the Muslim populations, they did not undergo the change which Islam would have produced, had they understood its principles and values, and put them into practice. They were professing to be Muslims but continued to tyrannize over the Muslim population. Battles were continuing between the two sides.
Ibn Taimiyah was outspoken in his opposition to them and encouraged fighting them. To the question how could he justify fighting people who claimed to be Muslims, Ibn Taimiyah answered: “These are in the same category of the people who rebelled against Ali ibn Abu Talib, the fourth caliph. They claim to be working for the truth when their actions belie their claims.” He also declared: “If you see me on their side, with a copy of the Qur’an over my head, do not hesitate to kill me.” There could have been no clearer verdict on the issue of fighting the Tatars.
Such outspokenness and clarity of vision and attitude were characteristic of Ibn Taimiyah. He was fiery and committed, taking part in every battle where Islam or the Muslim community were threatened. We also see the same fiery temperament in his attitude to those who upheld beliefs incompatible with Islam, claiming that they were Islamic. He described them as total unbelievers.
Ibn Al-Qayyim on the other hand adopted a far more relaxed and cool way in all situations. His views were no different from those of his teacher, but his approach and temperament were far more relaxed. Where we find Ibn Taimiyah speaking in clear and absolute terms about followers of deviant creeds, such as those who advocate pantheism, labeling them as unbelievers, Ibn Al-Qayyim discusses their views and beliefs, approving what is right and pointing out what is wrong, deviant or false, providing always clear and strong evidence to support his views.
Thus, the two complemented each other. Ibn Taimiyah treated Ibn Al-Qayyim as he would have treated his own son, and considered their association as one of God’s blessings. Ibn Al-Qayyim respected his teacher’s views, but he was no blind follower. He always looked for their basis and considered the evidence they relied upon. Hence, when he defended those views, his defense was always rational, lucid, strong and well-supported by Qur’anic and Hadith texts.
Ibn Al-Qayyim was a prolific author, writing on a variety of subjects. Most of his books have survived and they are read today with full admiration by students and scholars. One of his best known books is Zad Al-Ma’ad, which he devotes to explaining the guidance provided by the Prophet in a wide variety of areas, including the essential and obligatory types of worship, family matters, advocacy of the faith, conducting the affairs of the Muslim community, dealings with unbelievers, and what the Prophet used or recommended in disease treatment. In every aspect, Ibn Al-Qayyim provides the relevant information, analyses it and points out the lessons to be learnt from it. The book is a gem of highly useful and relevant information, making the Prophet’s guidance accessible to readers in simple and easy terms. The book has been published many times, but its most recent edition is thoroughly edited by two contemporary scholars of Hadith and published in six large volumes.
In Fiqh or Islamic jurisprudence, Ibn Al-Qayyim wrote several books, the best known of which is given the title I’lam Al-Muwaqqieen, in four volumes, which covers a wide range of issues. It discusses the views of famous scholars and their rulings on these issues, pointing out which is the better supported and defending what Ibn Al-Qayyim considered to be the correct one. This may be the view of any school of Fiqh, or may differ with them all. When his view on a particular question differs with other scholars, he points out the two or more views in clear terms, showing the evidence the opposite views rely upon and then discusses the weakness of those views, before he gives his argument and evidence in support of what he feels to be the right ruling. He never uses scathing criticism, but always speaks of others in a very civilized and polite way. Two other books in this area are Al-Turuq Al-Hukmiyah and Ahkam Ahl Al-Dhimmah.
An important and lovely book is known as Tuhfat Al-Mawdood Fi Ahkam Al-Mawlood. This book is devoted to Islamic teachings related to children and their upbringing, from the time of their birth. In his introduction, Ibn Al-Qayyim dedicates the book to his son, who was about to have his first child. Ibn Al-Qayyim wanted to give his son a suitable gift on that occasion, but he was in particularly difficult circumstances and could not afford an appropriate gift, so he decided to write this book as his gift to his son. In fact, it is a gift to every new parent who would find the book highly informative and useful.
Ibn Al-Qayyim wrote several books about the main Islamic beliefs, pointing out the errors of those who tried to explain God’s attributes in human terms, or those who denied such attributes. The fact that he devoted such time and effort to these questions indicates that the issues involved were still causing problems among the Muslim population. There are always those who try to impose their own perspective on Islam, interpreting its main principles in deviant and erroneous ways. This apparently caused great problems at the time of Ibn Taimiyah and Ibn Al-Qayyim. Hence, it figures very prominently in their writings. Ibn Al-Qayyim’s efforts in this regard are particularly important, because of his relaxed approach, clear thinking, and his lucid style combining simplicity and clarity with powerful argument based on strong and undeniable evidence.
Another area in which Ibn Al-Qayyim’s writings provide a highly interesting reading is that of the spirit. His book Al-Rooh includes a wealth of information about the human soul; a subject rarely discussed by scholars. Again, his thorough scholarship and immaculate research shine in this book to provide an extremely good reading. One can hardly lay down the book.
A similarly interesting book is known as Hadi Al-Arwah ila Bilad Al-Afrah, which speaks of heaven as the ultimate goal of those who are blessed with God’s grace.
The title means how the souls of these people are guided to their place in heaven. He first begins with a discussion of heaven and its being already created. Then he discusses its description in the Qur’an, before he speaks of what happens to the human soul after death.
Ibn Al-Qayyim’s style is highly literary, reflecting his great command of the Arabic language. It is so rich with imagery that it could be treated as literary text. However, the author is always focused on his subject under discussion to ensure that his point is not lost under the endless procession of images and figures of speech. He was also a fine poet.
Ibn Al-Qayyim died on 23 Rajab 751 A.H., at the age of 60. His funeral was taken to the grand mosque in Damascus where a great number of people offered the normal funeral prayer for him. He was buried in Bab Al-Sagheer graveyard, and his grave is well marked. May God shower His grace on him.
Arab News Islam 27 January 2003