Ibn Taymiyyah

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Re: Ibn Taymiyah

asalamu alykum

can some1 please send me a link to the bio of this imam? whether its on PDF or web page?
 
:sl:

[From a different forum - may Allaah reward the brother for translating and putting this up]

The Lofty Virtues of Ibn Taymiyyah

By the Imam, the Hafidh, Abu Hafs Umar bin Ali al-Bazzar


“If I had to swear standing between the corner of the Ka'bah and the spot of Ibrāhīm, I would swear that I have not laid my two eyes on anyone like him, nor has he seen anyone as knowledgeable as himself.”

- al-Hāfidh adh-Dhahabī


The author said:
...When I learned of the death of the scholar and educator of this Ummah, the Imām, the mujtahid, the defender of the pure Sharī’ah and Prophetic Sunnah, Shaykh al-Islām Taqī ad-Dīn Abī al-‘Abbās Ahmad bin ‘Abd al-Halīm bin ‘Abd as-Salām bin Taymiyyah (may Allāh sanctify his soul and brighten his grave), some of the scholars and those who loved good for the Muslims said to me: “You saw and befriended the Shaykh, and you came to know him and his characteristics. If only you could write a few words regarding what you saw in order to benefit whoever of this Ummah comes across them, since mercy descends when we remember the righteous people.”

So, I responded: “I only accompanied him for a few days, and I only know few of this many virtues.” However, I saw that they intended good and that what they were requesting of me was a right and obligation upon me, as the scholar should be keen to spread and distribute what he thinks will be of value to the Muslims. So, I produced a small effort describing his virtues which will give the intelligent reader an idea of the honor and excellence of this man. I divided it into sections in order that it be a guide to those who reflect, and I included all that I could remember under each one...
Total Length:
34 pages

Download:

http://www.mediafire.com/?dddg89dzzmn
http://ia360626.us.archive.org/1/items/IbnTaymiyyah/TheLoftyVirtuesOfIbnTaymiyyah.pdf
http://www.archive.org/download/IbnTaymiyyah_656/TheLoftyVirtuesOfIbnTaymiyyah.pdf
 
Ibn Taymiyyah’s Attitude Upon Entering Prison​

It was related that when Ibn Taymiyyah was being transported by the ruler’s representative to prison in Alexandria, a bystander saw him and said: “My master, this is the time for patience.”

So, Ibn Taymiyyah looked at him and replied: “Rather, this is the time to be thankful. By Allah, such joy and happiness are descending upon my heart at this moment that if it was divided between the people of Sham and Egypt, there would be some left over, and if I had that amount in gold and distributed it, it would not equal even a tenth of the blessing that I am experiencing.”

Later on, on Monday the 6th of the month of Sha’ban 726 AH, he was again arrested on orders from the ruler, and was ordered transferred to the Citadel Prison in Damascus. When he first learned of this, he said: “I was waiting for this, and this contains great benefit.” When he was later in the prison, he said: “If this prison was exchanged for its weight in gold, I would not consider this to be enough to repay this blessing I am in and the good that it has brought me.”

When he entered the grounds of the Citadel Prison in Damascus, he stood and looked at its walls, reciting the verse: {“…So a wall will be put up between them with a gate therein. Inside it will be mercy, and from the outside, it will be torment.”} [al-Hadid; 13]

[See Ibn 'Abd al-Hadi's 'al-'Uqud ad-Durriyyah'; p. 177-178, 365, as well as p. 44 of Ibn al-Qayyim's 'al-Wabil as-Sayyib']


Translation by Abu Sabaayaa
 
Shaykh al-Islam Ibn Taymiyyah’s Chronology

661

Born in Harran (in northern Syria) on the 12th of Rabi’ al-Awwal, corresponding to 24th of January 1263.

ca. 668

Shaykh al-Islam stayed in Harran with his family untill he reached the age of seven, after which his father emigrated to Damascus together with his brothers. The reason for their migration was the apparence of the Tatars, i.e. Mongols, who desacrated Baghdad just a decade before killing hundreds of thousand innocent Muslims.

ca. 668-681

Shaykh al-Islam grew up in Damascus, studying under his father and many other scholars. He memorized the Qur’an as a young boy, then concentrated himself on memorizing the Hadith, Jurisprudence and the Arabic language. He heard many books and copied down many epistles, cf. the Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawud, al-Tirmidhi, al-Daraqutni, and several times the Musnad of Ahmad b. Hanbal. The first book he memorized as a young student was the great compilation al-Jam’ bayn al-Sahihayn of the Andalusian Imam al-Humaydi. He visited the famous Madrasa’s. He did all this as a adolescent, before reaching the age of twenty.

680

Shaykh al-Islam became a Mufti on the age of 19, even giving Fatwa’s before. From this time he started to compose and author works.

682

Shaykh al-Islam’s father, Shihab al-Din b. Taymiyyah, dies. Ibn Taymiyyah suceeded him then as the teacher of Dar al-Hadith al-Sukkâriyyah, in Damascus, being 21 (or 22) years old. He also takes a seat of teaching in the Great Mosque of Damascus, lecturing on Tafsir al-Qur’an from memory. He becomes famous after this time.

End of 690

Shaykh al-Islam participated in the reconquering of Akko, Palestina, from the Crusaders. It has been mentioned that thanks to the Shaykh’s efforts many Muslims come into the hands of their fellow brethren, who before were in the mercy of the Christian unbelievers.

698

Shaykh al-Islam’s first Mihna happened in this year. In this year he sended a Fatwa as letter to the people of the city Hama, known as Fatwa al-Hamawiyyah al-Kubra, answering questions about the Attributes of Allah and the Madhhab of the Salaf therein and that of the Khalaf (i.e. the Mutakallimun). A group of Jurisprudents called for him so he was presented to the Judge of the hearing, al-Qâdi Jalâl al-Din al-Hanafi. The Amir Sayf al-Din Jâghân supported the Shaykh, so he asked for the accusers. Some of them went into hiding, some were beaten and others were silented. When Friday approached, the day when the Shaykh also lectures on Tafsir as usual, he explained the Verse {And verily, you are on a exalted standard of character}. Then the day after, Saturday, there gathered the Qâdi Imam al-Din al-Qazwini al-Shâfi’i with the Shaykh and a group of noble ones and they investigated ‘Aqidah al-Hamawiyyah and discussed it in several places. So the Shaykh answered them whereby they were silenced after much talk. Then the Shaykh left and things were on ease and things were normal. Imam al-Din accepted its contents and was pleased. Less then ten years would pass when the Shaykh al-Islam is made, by royal decree from Cairo, to appear in front of the vice-roy and the Jurisprudents to investigate his creed. Refer to the year 705.

699

The Tatars, i.e. former Mongols who claimed to be Muslim converts, entered Syria and attacked Damascus. The nobles of the city consulted, incl. Shaykh al-Islam, and agreed to send an emissionary in the person of the Shaykh himself to the leader of the Tatar army which camped outside of Damascus. As a consequence, the leader of the Tatars held back from desacrating the city thanks to the Shaykh’s talks.

700

News reached the city of Damascus that the Tatars are heading for Damascus, so many people fledged Syria. Shaykh al-Islam urged the people to stay and defend it against them, calling upon Jihad and its praiseworthiness. Consequently a party of refugees returned from the fledge, returning back. In the mean time Shaykh al-Islam pressed upon the authorities, in particular the vice-roy who seated in Damascus, to get help from Egypt. When finally the Sultan of Egypt left for Syria, the Tatars withdrew and thereby the evil that could befall Damascus.

702

Again, news reached that the Tatars were entering Syria. So the people became frightened as usual. So the Egyptian armies came and Shaykh al-Islam went to them and supported them and encouraged their leaders.

705

In this year, in Muharram corresponding to July/August of 1305, a group of Tatars assaulted the army of the city Aleppo, so the Shaykh al-Islam left with a group of the Syrian army to attack them. The vice-roy of Syria followed him with the rest of the Syrian army then. It became apparent in this incident that some people, his enemies, were jealous of him and distressed because of this act and its likes.

Shaykh al-Islam’s second Mihna is the first major one, which resulted in: al-Munâzarah al-Wasitiyyah. It started on Monday, 8 of Rajab, which is the 24th of Januari 1306, approximately a half year after the army incident. The Sultan of the Mamluks al-Jâshankîz, seated in Cairo, ordered his vice-roy in Syria to call upon Shaykh al-Islam to investigate his credal beliefs. So the vice-roy al-Afram assembled the Qadis of the four Schools of Law, the major scholars and other nobles to be present on a specific day, together with the Shaykh. The Shaykh’s creed was questioned. They requested from him to express his creed. Instead of dictating a creed he brought from his home al-’Aqidah al-Wasitiyyah to document to them what he believed in case they might think that he hide some of his beliefs for fear or covers something up. So by accident al-’Aqidah al-Wasitiyyah became the subject of a discussion an named after it. They accepted most of its contents, except that they disputed with him concerning two or three passages in it. Since the discussion prolonged, they gathered two times more. The second meeting of the trail is dated Friday, 12 of Rajab, after the Congegrational Prayer (01/28/1306). In that meeting the Shaykh debated with Safi al-Din al-Hindi, the Hanafite and leading ash’arite of his day. The third and final meeting happened on 7 of Sha’bân (02/22/1306). Finally, they agreed that what he stated in this creed of him was sound and orthodox. When this trial finished Shaykh al-Islam was walked home in a victory session and praised abundantly by scholars and laymen. The vice-roy honored him and some scholars present lauded him. However, some scholars in that trial were unhappy with the outcome. They hide their distress and made it possible to drag him, again, before court in Egypt by lobbying with the religious authorities - in particular the heads of Sufis convents - and appealing to the Sultan al-Jâshankîz. They were probably active before the news of the outcome of this trail reached Egypt.

After this trial there happened another incident involving Shaykh al-Islam’s close friend and colleague, the Imam and Hafidh Jamal al-Din Abu’l-Hajjaj al-Mizzi, the father-in-law of Ibn Kathir. The author of the Atrâf Kutub al-Sittah and the Tahdhib al-Kamal became a target of enmity by scholars of another credal orientation, i.e. Jahmite Ash’arites. It happened that al-Mizzi was reading out of the Khalq Af’âl al-’Ibâd of Imam al-Bukhari, which is a refutation of the Jahmiyyah. As a result of this open reading some Jurisprudents became angered and complained to the Qâdi of the Shafi’ites Ibn Sasra, who happened to be an enemy of Shaykh al-Islam. So he imprisoned al-Mizzi. This reached the Shaykh so he rushed to the jail and freed al-Mizzi personally. The Shaykh went then to the Castle [of the authorities] where he met Ibn Sasra and there resulted a heated discussion because of al-Mizzi, so the Qâdi swore that al-Mizzi must return to jail or else he would resign. So the vice-roy ordered that al-Mizzi must be returned, just to satisfy Ibn Sasra’s discontentment. So the vice-roy imprisoned al-Mizzi in one of his own chambers for a few days and then released him. This incident only happened because of the absence of the vice-roy at that moment. So when the vice-roy was informed of this and what befell Shaykh al-Islam and his supporters when the ruler was absent, he made a call wherein he forbade people to debate matters of beliefs.

In this year, just three weeks after the final day of trial, on the 26th of Sha’ban (03/13/1306) a letter reached the vice-roy of Damascus from the Sultan of Egypt who issued forth therein that Ibn Sasra is made to be head Qâdi, thanks to the effort of al-Manbiji - a public enemy of Shaykh al-Islam. In the same letter it was stated that it reached the Egyptian authorities the special meetings that were held concerning the Shaykh’s credal beliefs and that he was upon the Madhhab of the Salaf; they stated that their point of questioning was to get rid of the things people ascribed to him.

Then another letter, a week later, reached Damascus on Monday the 5th of Ramadan (03/21/1306). Therein the Egyptian authorities - the state and religious - requested Shaykh al-Islam and the Qâdi Ibn Sasra to Egypt. The Shaykh had to come so to clarify what occured between him and Imam al-Din al-Qazwini, the Shafi’ite who discussed with Shaykh al-Islam and others the Fatwa al-Hamawiyyah in the first Mihna. So the two, Ibn Taymiyyah and Ibn Sasra, left together by mule to Cairo.

Shaykh al-Islam departed from Damascus and reached on a Saturday, must be the 9th of Ramadan (03/25/1306), the Palestinian city Gaza. In the Friday Mosque he performed a great session. He then headed to Cairo which he entered, still with Ibn Sasra, on Monday the 22th of Ramadan corresponding with April 7 of the year 1306; some say that they entered it on Thursday, the 25th of Ramadan (04/10/1306).

When it reached Friday, the Day of Congegration, a meeting was organized just after the prayer. A great assembly of Qâdi’s and leaders of the state were present. So the Shaykh al-Islam wished to speak in his habit, but it was not made possible for him. They commisioned Shams al-Din b. Ghadlân to dispute with him and they informed the Malikite Qâdi Ibn Makhluf that he says that Allah is above the Throne in reality and that Allah Speaks by Letter and Sound. So the Qâdi asked for an statement on these accusations. When the Shaykh begun by praising Allah it was said to him..

From: http://ibntaymiyyah.wordpress.com/its-chronology/
 
Banu Taymiyyah Family

Shaykh al-Islam’s Family, the Banû Taymiyyah, have many important scholars such as Ibn Taymiyyah’s father, his famous grandfather, his brothers and others. What follows are short biographies of several of them, in the future devoting independant sketches of his father, grandfather and brother if Allah Wills.

The Grandfather: Majd al-Dîn b. Taymiyyah al-Hanbali

Majd al-Dîn Abî’l-Barakât Abd al-Salâm b. Abî Muhammad Abdallâh b. Abî’l-Qâsim al-Khidr al-Harrânî al-Hanbalî - the grandfather of Shaykh al-Islam, and the most famous of the Banû Taymiyyah after Taqî al-Dîn. He was born in 590 and died in the year 652. He was a great Imâm, a Leader in Jurisprudence in his time and its Usûl, a scholar of Hadîth and its meanings and was in particular an accomplished scholar in terms of the Qur’an Readings and Tafsîr [in which his grandchild, i.e. Shaykh al-Islam, would become a very proficient]. He was the Imâm of Harrân, and a leader of the Hanâbilah there. The famous scholar in the Arabic language, poetry etc. the Imam Jamâl al-Din Ibn Mâlik, author of the famous grammar poem al-Alfiyyah said about him:

“To the Shaykh al-Majd [al-Dîn] Jurisprudence (al-fiqh) was made easy, as to Dawûd ['alayhi al-salâm] iron was made easy”

Majd al-Dîn b. Taymiyyah is also the author of the famous Ahâdith al-Ahkâm collection known as: al-Muntaqa al-Akhbâr; the book competes with al-Bulugh al-Marâm of Ibn Hajar al-’Asqalânî as the most valuable collection of Hadiths which are references for Jurisprudence.

The Father: Shihab al-Din b. Taymiyyah al-Hanbali

Shihâb al-Dîn Abi’l-Mahâsin Abd al-Halîm b. Majd al-Dîn Abî’l-Barakât Abd al-Salâm al-Harrânî, later al-Dimashqi, al-Hanbali - the father of Shaykh al-Islam. He was born in 627 and died in the year 682, in Damascus. He was the Imam and Khatîb of Harrân, and the inhabitants’ authority after the grandfather of Shaykh al-Islâm passed away (i.e. the Shaykh’s father). He was praised by many scholars, especially as a capable Muftî. Ibn Kathîr, the Imâm and Mufassir, said:

“The Mufti of the community”

Ibn Shâkir al-Kutûbî, a famous historian, said about him:

“He was an Imâm in Tafsîr, competent in the Madhhab and the differences, creed, grammar and lexicography; and he has a complete knowledge concerning mathematics, algebra, geometry and he was knowledgeable about many sciences. He had a fine character.”

It was his father, Shihâb al-Dîn b. Taymiyyah, who left the city of Harrân as a refugee taking his family with him, untill they arrived safely in Damascus. They left their birthtown and native city because of the coming Mongols, who spared none or little people - even when many of them already claimed Islâm - looting Muslim villages and killing their inhabitants. ‘Abd al-Halîm b. Taymiyyah was the Shaykh of the Dar al-Hadith al-Sukkâriyyah in Damascus. When he died his son, the Shaykh al-Islâm, took over his teaching position at the young age of just 22.

The Mother: Sitt al-Ni’am bt. ‘Abd al-Rahman al-Harrâniyyah

Sitt al-Ni’am bint ‘Abd al-Rahman b. ‘Ali b. ‘Abdûs al-Harrâniyyah, the blessed mother of Shaykh al-Islam who died - passed the seventies - in the year 716. She was a devote woman, blessed with a son who became an Imâm and Hujjah of Islâm ánd with other sons who became scholars. There is not much known about her - let alone about other women from the Banû Taymiyyah - but fortunately there is part of a correspondence (i.e. a letter of the Shaykh al-Islâm to his mother) between her and her son, wherein the latter said:


QUOTE
From Ahmad bin Taymeeyah to my dear and honourable Mother, may Allaah bless her amply, and grant her peace and comfort, and make her amongst the best of His servants, Assalamu ‘alaykum wa rahmatullaahi wa barakatuh..


For the rest, see: http://www.geocities.com/msaoflagcc/itletters.htm

The Brothers of Shaykh al-Islam: Muhammad, Abd al-Rahmân and ‘Abdallah

Badr al-Dîn Abu’l-Qâsim Muhammad b. Khâlid al-Harrânî, born in approximately 650 he died in 717. He was an Scholar, a Faqih and Imâm. He was the elder of the brothers, and he made his younger brother Taqi al-Din, i.e. Shaykh al-Islam take over his teaching seat. As can be inferred, Badr al-Dîn was Shaykh al-Islâm’s brother from his mother’s side.

Zayn al-Dîn Abd al-Rahman b. ‘Abd al-Halîm, born in 663 and died in the year 747. He was a devotee, an ascetic. He was imprisoned together with his famous brother, Shaykh al-Islâm, in Alexandria and Damascus for his support of him.

Sharaf al-Dîn Abdallâh b. ‘Abd al-Halîm, born in 666 and died in the year 727. He was a great Scholar, a debater in his own right who defended the Ahl al-Sunnah and supported Islâm against its enemies. When his brother, Shaykh al-Islâm, was imprisoned in the Citadel Tower of Damascus he left Syria for Egypt [from where the order of Shaykh al-Islam's imprisonment came] together with his brother Zayn al-Dîn in order to debate Shaykh al-Islam’s treacherous enemies; and praise to Allâh, he was victoreous! Shaykh al-Islam was buried next to him, when he died.

The Aunt: Sitt al-Dâr bt. ‘Abd al-Salâm b. Taymiyyah

Sitt al-Dâr bint ‘Abd al-Salâm b. Taymiyyah is the aunt of Shaykh al-Islam. She is the sister of his father, Shihâb al-Dîn ‘Abd al-Halîm b. Taymiyyah, and was one of Shaykh al-Islam’s teachers. He transmitted from her Hadith. She died in the year 686, may Allâh have mercy upon her and on all Shaykh al-Islâm’s relatives!

Âmîn.

From: http://ibntaymiyyah.wordpress.com/banu-taymiyyah-family/
 
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About

All Praise is due to Allah, we praise Him, we seek His aid, and ask His forgiveness. We seek refuge in Allah from the evil in ourselves, and from the bad consequences of our deeds. Whomever Allah Guides there is none that can lead him astray, and whoever Allah Leads astray there is none that can guide him. I testify that there is none worth of worship except Allah alone without any partners, and I testify that Muhammad, peace and blessings be upon him is His Prophet and Messenger.

As for what follows:

This site will be, with Allah’s leave, the site for all that is Ibn Taymiyyah. It shall be the encyclopedia of all that is Taymite, in its widest sense. It will contain almost everything about this extraordinary giant of the past that is for the benefit of all those interested in him, his history and heritage, and every other who shared with him similar experiences and ideas. It will be an English database on the man’s name, family, genealogy, biography, history, chronology, acts, writings, struggles, influence and everything else found on the world wide web and elsewhere. Of course, there will be also a lot of original pages, we hope, that shed light on the man from different angles. Subjects that will cover something in relation to the man and featured in this blog will be: politics, economy, social life, education and other major area’s!

This project is just set-up, in a enthusiast state. However, it is quite serious and something desired long ago. Featuring something big as this needs a lot of time, energy and patient. So of course we hope a lot of volunteers will help us in building this encyclopedia of the ground. Everyone is welcome to contribute, in whatever way he or she can. To help us in setting this major project up, which we hope will last for many years, contact us through our e-mail adress: [email protected].

Or pm me: Ibn_Abi_Yala

May Allah make this modest effort sincere, grace it with divine acceptance, and make it a source of light in both this world and the hereafter. Amin
 
He was indeed among the greatest scholars of Islam. May Allah sanctify his soul and bless him with Jannat-ul-Firdaus. His books are really awesome, unlike others.
 

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