Part 1

by SHAY RHUL ESLAM

micrs IBN TAYMIYYAH

“..Lndeed there is in the body a piece of flesh which if et ts sound then the whole body 1s sound, and

if it ts corrupt then the whole body 1s corrupt. Indeed it ts the heart.”

Reported by al-Bukhari [Eng. Trans. 1/44/no.49} & Muslim [Eng, Trans. 3/840/no.3882].

Kalamullah.Com

Lajlisy plat ol pi

Concerning the Ailments of the Hearts

and their Cures 46 {1.1 Between Sickness and Death] 52 [1.2 The Qur’an is a cure for the Heart] 54

[1.3 Righteous Action are a Cure for the Heart| 55 [1.4 Leaving Indecent Actions are a Cure for the

Heart] 56 {1.5 The Effect of Sins Upon the Purity of the

Heart] 60 [1.6 Types of Zulm| 63 [1.7 The Life of the Heart] 71 1.8 The State of the Dead Heart] 71 [1.9 The Need for Beneficial Knowledge} 78 [1.10 The Reality of the Life of the Heart] 82

CHAPTER TWO Envy is a Sickness of the Heart 87

[2.1 The Types of Hasaa} 88 (2.2 Between Hasad and Ghubta] 92 [2.3 The Competition between as-Siddig and

‘Umar| 95 [2.4 Moses Displays Ghabta] 96 [2.5 Whoevers Ranking Becomes Lofty, He is

Secured from Ghubta] 97 [2.6 Blameworthy Jealousy] 101 {2.7 The Cure for Jealousy] 108 [2.8 The Causes for Jealousy] 109

[2.9 Between Jealousy and Miserliness] 115

The Disease of Desires and

Passionate Love 117 [3.1 Between Jealousy and Desires] 117 [3.2 The Reality of Passionate love (ishk)] 118 (3.3. The Natural Inclination of the Heart is to love Allah] 124 [3.4 Preventative Measures from Passionate Love] 126 {3.5 Some Cures for the Heart] 127 APPENDIX Ibn al-Qayyim 130 Types of Hearts 136 The Correct and Sound Heart 136 The Dead Heart 140 The Diseased Heart 141 Selected biographical notes 149 Glossary for Arabic terms 156

Bibliography 160

Transliteration Table

Consonants. Arabic

initial: unexpressed medial and final:

6° ad ved Sb dh ib; 2 or 4, Sth Jz c' gj Ws & gh Th sh or Ckh Us, Sq

Vowels, diphthongs, etc.

Short: —-a i —u long: lea gto geri diphthongs: g< aw

May Allah have mercy upon him

He is Ahmad bin ‘Abdu-l-Halim bin ‘Abdu-s-Salam bin ‘Abdullah bin Aba Qasim ibn Taymiyyah al-Harrani Taqi ad-Din Abi al-‘Abbas bin Shihab ad-Din. He was born in Harran, an old city within the Arabian Peninsula between Syria‘ and Iraq, on the tenth or the twelfth of the month Rabi‘v-LAwwal in the yeat 661H. He and his family were later forced to flee to Damascus due to the occupation by the Tartars.

He came from a family of scholars, his father and grandfather were both scholars as were three of his brothers: ‘Abdu-rRahman, ‘Abdullah and his half-brother, Muhammad.

During his early studies of Islam, he never ceased to amaze his teachers at the strength of his memory, keen intelligence and depth of understanding, It is said that he was first allowed to give legal verdicts at the age of nineteen and he began teaching at Dar al-Hadith as-Sukriyyah at the age of twenty-two.

He became famous for his knowledge of hadith, indeed he

" Ar. Sham, in those days represented the areas of Syria, Jordan and Palestine.

was a Hafiz (Hadith Master), and for his knowledge of the Qur’an and its related sciences, he impressed all with his circles on safsir. He also attained expertise in Usa al-Figh and Figh, knowledge of the differences of opinions present amongst the scholars, writing, mathematics, history, astronomy and medicine. Many of the scholars of his time testified that he had attained the rank of Mujahid.

He always showed a great concern for the affairs and welfare of the Muslims and this manifested itself greatly in his efforts during the Jihad against the Tartars, Christians and Rawafidah wherein his displays of bravery, courage and inspiring talks were one of the most important factors in the Muslims victory against their enemies. These efforts won the praise and admiration of many scholars and indeed the ensuing generations of Muslims to this very day.

Aside from the physical Jihad, ibn Taymiyyah launched an intellectual struggle against the various deviant sects and heretical ideas of his day. He refuted the Shia, the People of Theological Rhetoric (44/ al-Kalam) - such as the Jahmiyyab, Mu'tazilah and many of Asha’irah, the philosophers who promoted the school of the early Greeks (fa/asifa), the majority of Saf sects and paths and the adherents of other religions. His criticisms were not based on a lack of understanding, rather he first gained an in-depth knowledge of each of these schools and as such his critique of them was systematic, acute and valid. For example it is said that his refutation of Greek philosophy was one of the most devastating attacks ever leveled against them. His refutation of Christianity was outstanding and his rebuttal of the Séz‘a completely demolished their beliefs and innovations from root to branch.?

? When this is understood, the critique levelled against him by some that ‘his learning exceeded his intellect’ can safely be relegated to the trash bin.

Lbn Taymiiyyah

Needless to say, these tefutations, and his very direct methods of refuting, made him many enemies and as a result his life was full of trials and persecutions. His enemies were careful to look for anything by which they could attack him and they eventually found what they were looking for in his works of belief entitled ‘Agidah al-Wasitiyyah and ‘Agidah al-Hamawiyyah. Due to their total misunderstanding of what he wrote, they accused him of anthropomorphism and had him imprisoned on more than one occasion. Ibn Kathir mentions that some scholars sat with ibn Taymiyyah to debate with him concerning his “Agidah al-Wasitiyyah and the debate ending with their agreeing with him in what he had written.’ Similarly ibn Kathir mentions that some scholars debated with him concerning ‘Agidah al-Hamawtyyah and his replies to their accusations could not be rebutted.* Ibn Taymiyyah was again imprisoned because of a legal ruling he gave concerning divorce, and yet again he was later imiprisoned for a legal verdict he issued prohibiting making journeys for the purpose of visiting graves. It was during this imprisonment that he passed away.

With regards his personality and worship, he exerted a huge and lasting influence on all who met him and he was known for his worship and glorification of the Islamic laws, both inwardly and outwardly. His complete reliance upon Allah can be best summed up in what his student, ibn al-Qayyim, relates from him when he was told that his enemies had plotted to kill him or imprison him,

If they kill me it will be martyrdom for me. If they

3 Ibn Kathir, Bidayab wa an-Nihayah [Vol. 14, undet the heading ‘4qd Majalis athThaltha|.

‘Ibn Kathir [14/5 ].

expel me, it will be migration for me; if they expel me to Cyprus, I will call its people to Allah so that they answer me. If they imprison me, it will be a place of worship for me.*

Ibn al-Qayyim himself said,

Allah knows, I have never seen anyone who had a better life than his. Despite the difficulties and all that expunges comfort and luxury, nay, things completely opposite to them; despite imprisonment, intimidation and oppression, ibn Taymiyyah had a purer life than anyone could. He was the most generous, the strongest of heart and the most joyful of souls, with the radiance of bliss in his face. When we were seized with fear and our thoughts turned negative, and the earth grew narrow for us, we would go to him. No sooner did we look at him and hear his words, all these feelings would leave us to be replaced by relief, strength, certainty and tranquil-

lity.’ Al-Bazzar said,

I was of those who knew well his habits, he would not talk to anyone unnecessarily after the prayer of Fajr and would remain performing the dhikr of Allah in a low voice which perhaps could just be heard by one sitting next to him; and frequently would he direct his gaze to the sky. This he would do until the Sun had risen high and the time in which it is pro-

> Nahiyah min Hayah Shaykh al-Islam |p. 30).

© Ibn al-Qayyim, Al Wabil as Sayib [p. 69].

Lbn Taymiyyah

hibited to pray was over.” He also said,

I have not seen him mention any of the pleasures and attractions of this world, he did not delve into worldly conversations and he never asked for any of its livelihood. Instead he directed his attentions and conversations to seeking the Hereafter and what could get him closer to Allah.*

Once, the ruler Muhammad bin Qalawain accused him of wanting to wrench kingship from him due to his large following to which he replied,

I would do that! By Allah, your kingship and the kingship of Moghul is not even worth two meagre coins in my eyes!”

His Teachers'”

He studied under a great number of scholars and he himself mentioned a number of them as related by adh-Dhahabi directly from him.'! This particular chronicle of teachers includes forty-

“ al-Bazzar, alam al-' Aliyah [p. 40]

‘al-Bazzar (p.52].

" al-Bazzar |p. 74].

"Refer to: Maj’ Fatawa Shaykh al-Islam (18/76-121]; Dhayl ibn Rajab (2/387); (bn Kathir [14/136-137]; adh-Dhahabi, Tadbkirah al-Huffadb (3/1496); Ibn Hajr al-‘Asqalani, ad-Durar al-Kaminah fi Ayan al-M?ah ath-Thaminah [1/154].

"" Maja al-Fatana (18/76-121].

one male scholars and four female scholars. The total number of scholars whom he took knowledge from exceeds two hundred.

The following is a selection of some of his teachers:

» Abi al-‘Abbas Ahmad ibn ‘Abdu-l-Da’im al-Maqdasi

= Abu Nasr ‘Abdu-l-‘Aziz ibn ‘Abdu-l-Mun‘im

=" Abt Muhammad Ism4‘ll ibn Ibrahim at-Tanakhi

= Al-Manja ibn ‘Uthman at-Tanikhi ad-Dimashqi

_® Abu al-‘Abbas al-Mu‘ammil ibn Muhammad al-Bialisi

= Abu ‘Abdullah Muhammad ibn Abi Bakr ibn Sulayman al-Amiri

* Abi al-Faraj ‘Abdur-Rahman ibn Sulayman al-Baghdadi

" Sharaf ad-Din al-Maqdasi, Ahmad ibn Ahmad ash-Shafii

* Muhammad ibn ‘Abdu-!-Qawi al-Maqdasi

" Taqi ad-Din al-Wasiti, Ibrahim ibn ‘Ali as-Salihi alHanbali

" His paternal aunt, Sitt ad-Dar bint ‘Abdu-s-Salam ibn Taymiyyah

His Students

He had many students and those who were affected by him are many, some of his students were:

= Ibn al-Qayyim al-Jawziyyah, Muhammad ibn Abi Bakr. = Adh-Dhahabi, Muhammad ibn Ahmad.

= Al-Mizzi, Yisuf ibn ‘Abdur-Rahman.

= Tbn Kathir, Isma‘ll ibn ‘Umar.

= Ibn ‘Abdu-l-Hadi, Muhammad ibn Ahmad.

°2 AL Ugad ad-Durriyah [p. 3); al-Kawakib ad-Durriyyah [p. 52].

Ibn Taymiyyah

= Al-Bazzar, ‘Umar ibn ‘Ali.

= Ibn Qadi al-Jabal, Anbmad ibn Husain.

= Ibn Fadlillah al-Amri, Ahmad ibn Yahya.

= Muhammad ibn al-Manj, ibn “Uthman at-Tanukhi.

= Yisuf ibn ‘Abdu-l-Mahmid ibn ‘Abdu-s-Salam al-Batti. * Ibn al-Wardi, Zayn ad-Din ‘Umat.

= Umar al-Harrani, Zayn ad-Din Abi Hafs.

=" Ibn Muflih, Shams ad-Din Abi ‘Abdullah.

The Praise of the Scholars for him

Many scholars praised ibn Taymiyyah, not only for his scholatly achievements but also for his active participation in Jihad and the affairs relating to public welfare, his abundant concern for others and his worship. Below is a selection of some of these statements: