Ibn Taymiyyah's Full Biography

 

Taqi al-Din Abu al-Abbas Ahmad ibn Abd al-Halim ibn Abd al-Salam al-Numeiri al-Harran (661 AH - 728 AH / 1263 AD - 1328 AD), better known as Ibn Taymiyyah. He is a jurist, hadith, commentator, and scholar of a diligent Muslim affiliated with the Hanbali school of thought. He is one of the most prominent Muslim scholars during the second half of the seventh century and the first third of the eighth century AH. Ibn Taymiyyah grew up in Hanbali school and took Hanbali jurisprudence and its origins from his father and grandfather, as he was one of the diligent imams in the doctrine.

Ibn Taymiyyah was born in the year 661 AH corresponding to the year 1263 AD in the city of Harran to the Hanbali jurist Abd al-Halim Ibn Taymiyyah and “Sit al-Na’am bint Abd al-Rahman al-Harraniyah”, and his first upbringing grew up in the city of Harran. After he reached the age of seven, his family emigrated to the city of Damascus due to the Tatar raid on it, and that was in the year 667 AH. As soon as the family arrived there, his father, Abd al-Halim Ibn Taymiyyah, began teaching at the Umayyad Mosque and at Dar al-Hadith al-Sukari. While Ibn Taymiyyah was growing up in Damascus, he turned to seek knowledge, and historians mention that he took knowledge from more than two hundred sheiks in various sciences, including interpretation, hadith, jurisprudence, and Arabic. He began writing and teaching at the age of seventeen. Shortly after the death of his father in the year 682 AH, he took his place in teaching at the "Dar al-Hadith al-Sukari", in addition to having a lesson in the interpretation of the Noble Qur'an at the Umayyad Mosque and studied at the "Hanbali School" in Damascus.

Ibn Taymiyyah faced imprisonment and arrest several times, the first of which was in the year 693 AH / 1294 AD, after the deputy of the Sultanate in Damascus arrested him for a short period on charges of public incitement, and the reason for this was that Ibn Taymiyyah revolted against a Christian who told him that he had insulted the Prophet, Muhammad. In the year 705 AH/1306 AD, he was imprisoned in Cairo with his two brothers “Sharaf al-Din Abdullah” and “Zain al-Din Abd al-Rahman” for eighteen months until the year 707 AH/1307AD, because of the issue of the throne, the issue of speech and the issue of descent. He was also imprisoned for days in the month of Shawwal in the year 707 AH / 1308 AD due to a complaint from the Sufis because he spoke about those who believe in the unity of existence, namely Ibn Arabi, Ibn Sabeen, al-Qunawi, and al-Hallaj. It was demarcated 2 in the year 709 AH / 1309 AD for eight months in the city of Alexandria, and he left it after the return of Sultan al-Nasir Muhammad ibn Qalawun to rule. In the year 720 AH / 1320 AD, he was imprisoned for "the issue of swearing to divorce" for about six months. He was imprisoned in the year 726 AH / 1326 AD until his death in the year 728 AH / 1328 AD, due to the issue of "visiting the graves and traveling to them". In addition, he was harassed by theologian jurists and rulers because of his belief that he declared the Hamwi fatwa in the year 698 AH / 1299 AD and the Wasitiyya creed in the year 705 AH / 1306 AD, in which he established the audio qualities that came in the Qur’an and Sunnah such as the hand, the face, the eye, the descent, the equator, and the superstructure. , with the denial of how it is.

Ibn Taymiyyah was a contemporary of the Mongol invasions of the Levant, and he had a role in confronting them, including that he met in 699 AH / 1299 CE with the Tatar Sultan "Mahmoud Ghazan" after his arrival to the Levant, and took from him a safety document that postponed the entry of the Tatars to Damascus for some time. And from it, in the year 700 AH / 1300 AD, when the intent of the Levant Tatars was spread in Damascus, Ibn Taymiyyah worked to urge and push the Muslims in Damascus to fight them, and he also went to the Sultan in Egypt and urged him, too, to come to fight them. However, the Tatars returned that year. In the year 702 AH / 1303 AD, Ibn Taymiyyah participated in the "Battle of Shaqhab", which ended with the victory of the Mamluks over the Tatars. At that time, the ruling on fighting the Tatars was spread, as they showed Islam, so Ibn Taymiyyah issued a fatwa that it is obligatory to fight them and that they are from the sect that abstains from one of the laws of Islam. Ibn Taymiyyah also went out with the deputy of the Sultanate in Damascus in the year 699 AH / 1299 AD, in the year 704 AH / 1305 AD, and in the year 705 AH / 1305 AD to fight the people of “Kisserwan” and “Bilad al-Jurd” from the Ismailis, the Baptism, the Hakimiyah, and the Nusayris. That is their cooperation with the armies of the Crusaders and the Tatars.

The impact of Ibn Taymiyyah appeared in different places of the Islamic world, it appeared in the Arabian Peninsula in the movement of Muhammad ibn Abd al-Wahhab, and its impact appeared in Egypt and the Levant in Muhammad Rashid Rida through the research that he published in “Al-Manar Magazine”, and his influence appeared in the Maghreb in The second quarter of the twentieth century when Abdelhamid Ben Badis and the Association of Algerian Muslim Scholars. And his influence moved to Marrakesh at the hands of Moroccan students who studied at Al-Azhar. Some say that its influence in Marrakesh was older when the Sultans Muhammad bin Abdullah and Suleiman bin Muhammad supported the movement of Muhammad bin Abd al-Wahhab and that it appeared in a second wave in the early twentieth century at the hands of Judge Muhammad bin Al-Arabi Al-Alawi and Allal Al-Fassi. In the Indian subcontinent, his views reached there early in the eighth century AH after the arrival of some of his students to it, including “Abdul Aziz al-Ardabili” and “Alam al-Din Suleiman bin Ahmed al-Multani” and his impact on it disappeared until the eleventh century AH, until the “Dahlawiyah family” appeared. Including Wali Allah Dahlawi, his son Abd al-Aziz al-Dahlawi, and Ismail ibn Abd al-Ghani al-Dahlawy, who were all influenced by Ibn Taymiyyah. Among those affected by him are the deputies Siddiq Hassan Khan Al-Qanouji Al-Bukhari, Nazir Hussain Al-Dahlawi, Abdul Rahman Al-Mubarakpuri, Shams Al-Haq Al-Azeem Abadi, in addition to Shibli bin Habib Allah Al-Nu’mani and Abu Al-Kalam Azad. The inference of jihadist Salafism emerges from Ibn Taymiyyah’s books and fatwas in several situations, as well as the influence of the symbols of this current, such as Muhammad Abd al-Salam Faraj, Osama bin Laden, and Abu Musab al-Zarqawi.

His position on the Tatars

Ibn Taymiyyah lived during his youth during the reign of King Al-Zahir Baybars of Egypt
and the Levant, who was concerned with jihad for the sake of God. He (Ibn Taymiyyah) stood with him and then with Sultan Qalawun, and fought with his sword against the Tatars who attacked the country, and he went at the head of a delegation of scholars and met Kazan, the Tartar king. He began to frighten him once and convince him again until the Tatar march on Damascus stopped, and the prisoners were released.

His life

Imam (Ibn Taymiyyah) was bold in expressing his opinion, defending the Sunnah until he was called Muhya al-Sunnah. Many of his opponents and competitors criticized him for things he disagreed with, including his saying that if three divorces are issued in one session, it is a revocable divorce in the same way as a single divorce, and he forbade visiting graves and begging for their companions. So he disputed with them and they disputed him and reported his matter to the rulers of the Sultanate in Egypt, so he was asked to Egypt, and a council was held to debate and trial him, attended by judges and senior statesmen. He was filled with judges, notables, and princes, and his innocence was established, and he lived in Cairo for a while, then returned to Damascus, and the jurists of Damascus returned to debate with him regarding what contradicted them. years old. Among his most famous sayings: Imprisonment for solitude, my killing as martyrdom, and my exile for tourism

He wrote many books, including what was during his arrest. Among his books: (Fatwas of Ibn Taymiyyah), (Combining Reason and Transcendence), (Minhaj al-Sunnah al-Nabawiyyah fi negating the Shiites and Qadariyyah), and (The Criterion between the Guardians of God and Satan). He instigated the Mughal jihad and incited the princes to fight them, and he had a prominent role in the victory of the Muslims in the Battle of Shaqhab. He denied the poor Ahmadiyyas entering into burning fires, eating snakes, wearing iron collars around their necks, placing chains around their necks and iron bracelets in their hands, and wrapping their hair and felting it.

He uprooted the rock in the Naranj Mosque, which people used to seek blessings because it was the footprint of the Prophet, may God bless him and grant him peace, and the people denied him what he had done. He was bold in what he believed to be the truth, and from his saying that it is not correct to seek help from any of the creatures, nor to Muhammad, the master of creation, but to seek help from God alone, and he called for that in a large crowd.

His death

He entered prison in Sha'ban in the year 726 AH and remained in prison until God passed away on the twenty-sixth of Dhul-Qa'dah in the year 728 AH, when he fell ill for twenty days and most people did not know about his illness and were surprised by his death. The news of his death was mentioned by the citadel’s muezzin on the minaret of the mosque, and the guards spoke of him on the towers, so people listened to that and gathered around the citadel until the people of Ghouta and Marj, and the door of the citadel was opened, and it was filled with men.

Violation of consensus

The Muhaddith al-Hafiz al-Faqih Wali al-Din al-Iraqi Ibn Sheikh al-Hafiz Zain al-Din al-Iraqi said in his book Satisfactory Answers to Meccan Questions: “His knowledge is greater than his reason.” after unanimous agreement on it. Ah. He was followed by a group of common folk and others, and the scholars of his time were quick to respond to him and to innovate him, among them is the imam al-Hafiz Taqi al-Din Ali Ibn Abd al-Kafi al-Subki who said in al-Durra al-Madhiyah what it says: The pillars of Islam are the pillars and complexes, after it was hidden by the dependence of the Qur’an and the Sunnah, demonstrating that it is a caller to the truth, a guide to Paradise, so he departed from following to innovation, and deviated from the group of Muslims by violating consensus, and said what requires corporeality and composition in the Holy Essence, and that lack To the juz’ - that is, God’s lack of the juz’ – is not impossible, and he said that accidents happen by God Almighty, and that the Qur’an is newly updated that God spoke with after it was not, and that it speaks and remains silent and brings about in itself wills according to the creatures, and in that it transcends the requirement of the ancient world, and his obligation to say That the creatures have no first, and he said by accidents that have no first, so he established the old characteristic as an accident and the created creature is ancient, and neither of these two sayings were combined in a sect of boredom nor a bee of bees, so he did not enter into a group of the seventy-three sects over which the nation split, nor did it stand with a nation Nations are anxious, and all of that is It is heinous blasphemy which is less than what has been done in al-Furoo’. Ah.

Many of these issues were mentioned by Al-Hafiz Abu Saeed Al-Ala’i, the Sheikh of Al-Hafiz Al-Iraqi. This was transmitted by the Muhaddith Al-Hafiz, the historian Shams Al-Din Bin Tulun in Dhakir Al-Qasr, he said what it says: Including what contradicted the most correct of the doctrines, including the oath of divorce, he said that it does not take place when the sworn one falls upon him, but rather he has to expiate an oath, and no Muslim before him said penance at all, and his fatwa lasted for a long time and the greatness of the speeches, and he was imitated by a large number of people. From the common people and the common affliction, and that the divorce of a menstruating woman does not take place, as well as the divorce in the purity of intercourse with his wife, and that the three divorces are returned to one, and before that, the consensus of Muslims on this issue was transmitted to the contrary, and that whoever opposes it has disbelieved, then he issued a fatwa contrary to it and signed They created many people in it. And that the menstruating woman circumambulates the house without penance and it is permissible for her. And that excise is permissible for those who cut it. If the prayer is left intentionally, it is not prescribed to make it up He should perform tayammum at night, and he does not delay it until he takes a bath at dawn, even if he is in the city. He was asked about a man who offered a bed to a prince and he avoided during the night on a journey, and he was afraid that if he had taken a bath at dawn, his teacher would accuse him of abusing his slaves. He was asked about the condition of the endower, and he said: It is not considered in college. Rather, the endowment on the Shafi’is is transferred to the Hanafi school, and on the jurists, it is transferred to the Sufi and vice versa. So about the lesson. He was asked about the permissibility of selling the mothers of the children, and he considered it permissible and issued a fatwa.

Among the issues that are unique to the fundamentals is the issue of goodness and ugliness, which the Mu'tazilites say. He said it, helped it, classify it, and made it the religion of God. Rather, he made everything that is built upon it, such as balancing actions.

And as for his articles on the principles of religion, among them is his saying: God, Glory be to Him, is the locus of events, and God is exalted above what He says. And that a compound lacks the same lack of all to the part. And that the Qur’an is updated in Himself. And that the world is ancient in kind, and with God, it was always created, so He made it necessitated by nature and not active by choice, Glory is to Him, is what I dreamed of. Including saying the physical and the direction and the transition, which is due, and d.

And he declared in some of his works that God Almighty is as much as the Throne is neither greater nor less than Him, exalted be God above that, and he classified a part in that God’s knowledge is not related to what is infinite as the bliss of the people of Paradise, and that it does not encompass the finite, which is what some of them slipped into, and among them is that the prophets are not They are infallible, and that our Prophet, upon him and upon them, peace and blessings be upon him, has no prestige and no one can beg for him unless he is mistaken, and he classified several papers in that. And that making a journey to visit our Prophet, may God bless him and grant him peace, is a sin in which the prayer is not shortened, and it was exaggerated and none of the Muslims before him said it. And that the torment of the people of Hell is interrupted and not perpetuated by some jurists. Among its members is also that the Torah and the Gospel did not change their words, but rather they remain as they are. It was revealed, but distortion occurred in its interpretation, and he has a book in it, this is the last I saw, and I ask God’s forgiveness for writing such as this, let alone his belief.”

Ibn Hajar al-Haytami rebukes Ibn Taymiyyah

Sheikh Ibn Hajar Al-Haytami said in his book Al-Fatawa Al-Hadithiyyah 4, citing issues in which Ibn Taymiyyah disagreed with the consensus of the Muslims as he stated: By the measure of the Throne, neither smaller nor greater, may God be exalted above this heinous and ugly slander and outright blasphemy.”

And he also said what he said 5: “And beware of listening to what is in the books of Ibn Taymiyyah and his student Ibn Qayyim al-Jawziyya and others who have taken their own whims as their god, and God has led him astray with knowledge and sealed his hearing and his heart and made a veil over his sight. The fence of Sharia and truth, so they thought that they were on guidance from their Lord, and they were not like that.”

He also said what he said 6: “And do not be deceived by Ibn Taymiyyah’s denial of the age of his visit, may God bless him and grant him peace.”

The Prophet, peace and blessings be upon him, is a servant whom God has led astray, as Al-Izz bin Jama’ah said, and he was lengthy in replying to him, Al-Taqiyya Al-Subki in an independent classification. Great things are like saying: God Almighty has a side, a hand, a man, an eye, and other heinous abominations.

Al-Hafiz Al-Subki responds to Ibn Taymiyyah

The hard-working hafiz Taqi al-Din al-Subki said in his fatwas, the text of which is 8: “And this man - meaning Ibn Taymiyyah - I used to repeat to him during his lifetime in his denial of traveling to visit the Prophet, may God bless him and grant him peace, and in his denial of the occurrence of divorce if he swore by it, then it became clear to me from his condition that it required He is not one of those who rely on him for a transmission that is unique to him because he hastened to transmit to understand it as in this issue - i.e. an issue of inheritance - nor in a research that he establishes due to his mixing the intended with others and his deviation from the limit very much, and he was a lot of memorization and was not polite with a sheikh and was not satisfied with the sciences but took it with his mind With his boldness, vast imagination and a lot of riot, then I was informed of his condition that necessitated turning away from looking at his words altogether, and people during his life were plagued by speaking with him to respond to him, and he was imprisoned by the unanimous agreement of scholars and authorities on that, then he died.

Salah al-Din al-Safadi, a disciple of Ibn Taymiyyah and al-Taki al-Subki, said in the notables of the era and the helpers of victory 9, as follows:

“Ibn Taymiyyah was alone with strange issues, and he preferred weak sayings, in the view of the public, defective, from which he almost fell into an abyss, and surrendered from it to what he had of the desired intention, and God knows his intention and what is likely from the evidence with him, and nothing was destroyed on him, such as the question of the visit, nor the launch of He had a raid similar to it, from which he entered the castle arrested, and his owner dried him and said, and he only came out of it on the hunchback machine, and he did not enter it except to the barren spot.” A.H. So he said after praising praise too much.

Some of his elders

Sheikh Zain Al-Din Ibn Al-Manja and Al-Munajjid bin Asaker and others.

some of his students:

• Shams al-Din Ibn Qayyim al-Jawziyya.

• Abu Abdullah Muhammad al-Dhahabi, the author of (The Balance of Moderation).

• Ismail bin Omar bin many.

• Mohammed bin Ahmed bin Abdul Hadi Al-Maqdisi.

• Abu al-Abbas Ahmed bin al-Hassan, known as the judge of the mountain.

• Zain al-Din Omar Sher Ibn al-Wardi.

• Abu Hafs Omar Al-Harani.

• Abu Abdullah Muhammad bin Mufleh.

• and others

From the books of Ibn Taymiyyah

in the interpretation

• A message in the interpretation curriculum and how to be.
• Interpretation of Surah Al-Ikhlas.
• The answer of the people of knowledge and faith is the realization of what the Messenger of the Most Merciful was told, that {Say, He is God, the One} is equivalent to a third of the Qur’an.
• Interpretation of the two.(Souraht: Alas and Alfalak)

Text of Book 01 by Al-Uthaymeen...Explanation of the Wasitiyya Creed by Sheikh Al-Islam Ibn Taymiyyah Click on the image to read

in The Beliefs (Al-Aka'id)

• Faith.
• integrity.
• Required straight path.
• Furqan between the parents and guardians Rahman devil.
• A message in the science of the inner and the outer
• The means and the means.
• Febrile message.
• destructive message.
• Wasitia
• Management ranks message.
• Protest as much.
• A guidance statement from error.
• The correct answer.
• Misguided beliefs.
• access arrows.
• Question about the throne.
• The band's statement.
• Ward off the conflict of mind and transfer.
• The Sunnah of the Prophet.
• Revoke the saying of philosophers to prove mental essences.
• Explanation of the hadith.
• logic deficiencies.
• Reply to logical.
• Lifting blame from the famous imams
• The mediator between truth and creation.
• Ibn Taymiyyah’s fatwa on the book Fusūs al-Hukm

In jurisprudence

• measurement message.
• the rules.
• calculation message.
• The matter of favor.
• contracts.
• common grievances.
• The reality of fasting.
• his poems
• Ask me about my creed and belief
• The twentieth-century poem.