IMAAM IBN TAYMIYYAH’S PERSONALITY AND WORKS: A SYNOPSIS OF THE LIFE OF A REVIVER IN ISLAAM

Musibau Anifowose BOLAJI
RAMADAAN, 1439AH
(MAY, 2018)





Introduction



He stooped on a self-made simple mat under a vibrantly tracked enclave in the gentle breeze of solitude. Around him, the products of his writings, speeches, actions and inactions on the immutable pregnant walls, noticed essentially by the cultured few. These were messages – or, at least, they seemed so to him.  Muslims at the realm of affairs did restrict his freedom which to him and as alluded to by history, was a blessing in disguise. Therein, he closed his eyes and sighed. At that moment, he did not know that, with the help of his decisions and the influence of his disposition on those around him, the Muslims would soon be enlightened and the Aqeedah of the Salaf would be restored. He did not understand how history would remember Ahmad Ibn Taymiyyah – as one of the greatest Aqeedah Imaam in Islamic history.





Lineage and Birth



The old town of Harran, located in what is now Turkey, witnessed on the 10th of Rabi al-Awwal, 661 AH (1263CE), the birth of Ahmad b. Abdul-Haleem b. Taymiyyah ( Saalih Al-Uthaymeen, 1970). He was one of those rare gems in Islamic history whose feats were worthy of being immortalized.
His lineage was traced to a famous family known for its mental retention as well as oratory prowess. His grandfather, Sheikh Majd ad-Din Abul-Barakaat was a scholar of hadith. He wrote Muntaqa al-Akhbar commented on by Imaam Ash-Shawkani in the former’s Nayl al-Awtar. Similarly, his immediate father, Shaikh Abdul-Haleem was an authority in hadith literature of his time. His brothers 'Abdur-Rahman, 'Abdullah and his half-brother, Muhammad were also custodians of vibrancy and understanding.
Ibn Taymiyyah’s birth came just 5 years after the Tartars sacked Baghdad. The devastations that ensued were unprecedented. In short, his parents had to flee with him to Damascus when he was still in his youth. Consequently, his later life’s perseverance, steadfastness and patience during the scholastic engagements could not, but be linked with this historical timeline that was characterized with the influx of conflicting civilizations and, racial integration and exigency (Muhammad Al-‘Umriy, 2017).





The Path to Scholarship



As it was indicated earlier, Ibn Taymiyyah’s youth commenced on the note of continuous struggle. Then, he could not help wasting any part of his life in frivolities once his family arrived at Damascus (Hamid -al-Faqi, 1972). It was related that his family once rebuked him for missing an opportunity to enjoy with them in a particular picnic of theirs. Ibn Taymiyyah, however, felt no bug and rather said pointing to a book in his hand: “You did not benefit anything from your trip, whereas I memorized this book in your absence.”
After his tuition in the Hanbali School of jurisprudence in which he was born, Ibn Taymiyyah progressed to acquire other beneficial fields of knowledge necessary to confront the unstable nature of his time (Hajar al-'Asqalani, 1975). Anyone of such endeavors he engaged in, he was always second to none (Ibn Kathir, 1937).





The Scholastic Engagements




Ibn Taymiyyah’s humbleness and resoluteness in the acquisition of knowledge were not theoretical (Muhammad, 1967). The practical applications of his knowledge were abound. A few were those seen against the Sufis, the Raafidah, the Christians, the Tartars, the Hypocrites and their likes (Al-Munajjid, 2014) just as did his clarifications to the Muslims in his al-‘Aqeedah Al-Hamawiyyah (The Creed to the People of Hamawiy), al-‘Aqeedah Al-Waasitiyyah (The Creed to the People of Waasitiy), al-Asma was-Sifaat (Allaah’s Names and Attributes): Volumes 1-2, al-‘Uboodiyyah (The Servitude to Allaah), Iqtida’ as-Siraat al-Mustaqeem (Following The Straight Path) and a list of others (Laoust, 1971).

As a matter of fact, the foregoing led to Ibn Taymiyyah’s exceptional world view in Islamic history. At knowledge, he was absolutely modest (Yusuf al-Karmi, 1986). Despite his comprehension and dexterity in Tafseer, he was seen repeatedly asking for Allaah’s guidance in it. He was people-centered and people-oriented. Deservedly, he became the people’s resource person in resolving their differences; defending them in Jihad against external invaders and keeping them dedicated to the right path strode by the Salaf (Rapoport et al., 2010).

Over three hundred books were credited to Ibn Taymiyyah’s authorship. This is a pointer to the vastness of his knowledge and reading (Makdisi, 2005). A day never went by except that he had written up to four notebooks (Salih Al-Munajjid, The Meanings of Supplications). He wrote ‘al-Fatwaa al-Humawiyyah’ – a book of ‘Aqeedah – between the time of Dzuur and ‘Asr prayers. The book is made up of about 83 pages (Saalih al‐‘Uthaymeen, 1970). Most of his books were written during the 7 years of his incarceration wherein he would say: “If I gave as much gold as that which would fill this citadel, I wouldn't have been grateful enough for this grace of being imprisoned." Specifically, however, The Book of Al-Eemaan (the Faith) also accredited to him, was written while in Egypt.

In all that he wrote, said and acted upon, his ‘Aqeedah, easiness, humbleness, wittiness, openness, genuineness, empathy and abstinence were always evident. These were garnished consistently with his humble but courageous intents.

His explanatory notes and choice of words were helpful to The Definition of An ‘Arab. Consequently, our two renowned contemporary scholars – Shaikh ‘Uthaymeen and Shaikh al-Albanee (rahimahumullaah) – could not help it, and had to add points of benefit to the book. In terms of empathy, even for the Kuffaar, his Al-Aqeedah Al-Wasitiyyah is evidence. It is a must read for all desiring the real light of faith (Nadiadwala, 2015). Yet for every sincere Muslim fearing deviation from the truth and striving to remain on the right path, Ibn Taymiyyah’s The Book of Eemaan is invaluable. The book elucidates the pillars of faith just as it does to the characteristics of Kufr as well as its causes.

The Nature of Fasting’ is another brain child of Ibn Taymiyyah. Simplicity and deepness of comprehension that Ibn Taymiyyah was singled out for were noted here. In the piece, he depicted himself as an advocate of the fact that Islam as a religion, not only removes difficulty but also reduces religious obligations (Philips, 1990). Really “Allaah does not burden a soul with more than it can bear” (Al-Baqarah, 2:286) “…and all good things are made lawful for you…” (Al-Maaidah, 5:5). The elucidating talents of Ibn Taymiyyah on the issues of semen and ablution in the book clearly portrayed those bases of Fiqh principles (Ibn Taymiyyah, 1970).

Yet as a rejoinder to the allegation that Ibn Taymiyyah had hatred for Ahlul-Bayt in him, his book – Minhaj As-Sunnah An-Nabawiyyah – is a good point of reference.



Conclusion
The gentle soul of Ibn Taymiyyah departed his body in 728 AH (26 September 1328). He died during the later stage of his final confinement, and when a lot of the jurists and heretics were vituperating about him. However, despite that, his interment was exceptionally witnessed by lots of people and was legendary. Though his remains were confined to the Sufi cemetery in Damascus, his contributions to Islamic Scholasticism will continue to be a resort for every sincere and conscious Muslim of all ages in their strivings to end it well. Without mincing words, this is a life that fits in into every situation of every Muslim, all year long!

















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