Ibn Qayyim Research Articles

Ibn Rusyd al-Qurtubi wa Manhajuhu al-Fiqhi fi Kitabihi "Bidayah al-Mujtahid"

So far, studies focusing on the pattern of Ibn Rusyd’s thought are less performed. Whereas, according to Muhammad Abduh, it is important to intensively study it, so that there is a balance with his brilliant thought of philosophy. In this research, the author tries to analyze the patterns of philosophical thought of Islamic jurisprudence of Ibn Rusyd in his book “Bidayah al-Mujtahid”. This short study records many characteristics of his genuineIslamic jurisprudence thoughts namely the presence of strong interrelation and intermediation among jurists, by comparing various opinions of the scholars, followed with istidlal, to the al-khuruj min al-khilaf and tarjih concept. Although earning many praises from many scholars such as Ibn Taymiyya, Ibn Qayyim and Al-Syatibi as contained in his work al-Muwafaqat, however, he also suffered from number of critics due to his preference to the opinions of Imam Malik. Interestingly, Bidayah al-Mujtahid was written by Ibn Rusyd as a critique against Al-Wajiz of Al-Ghazali which is according to Ibn Rusyd it inclines to only one school of thought of Islamic jurisprudence namely Imam Syafi’i. Furthermore, he did also to the same thing to the philosophy of Al-Ghazali in his famous work, Tahafut al-Tahafut.

SORCERY TREATMENT ON IBN QAYYIM AL-JAW ZIYYA’S (691H/1292M-751H/1350M) PERSP ECTIVE AND THE REALITY IN IS LAMIC MEDICAL CENTRE IN MA LAYSIA: A COMPA RATIVE STUDIES

Nowadays, there is a trend and rapid growth mainly be observed in Malaysia concerning Islamic Treatment Centers, which provides the services and treatments for the diseases. Several methods and approaches were offered for the treatment of various diseases. Sorcery was one of the diseases which it needs serious concern in Islamic Treatment Centers. The fieldwork in Malaysia was conducted in 23 Islamic Treatment Centers in order to investigate and identify the methods and approaches practiced in the treatment of sorcery and those related to it. Through a comparative analysis method, this article seeks to examine Ibn Qayyim al-Jawziyya thought on this issue by his several works such as al-Tibb al-Nabawi, Zad al-Ma’ad fi Hadyi Kahyr al-‘Ibad and Tafsir al- Mu‘awwidhtain. The study found out there are twenty methods being practiced to treat the sorcery in Islamic Treatment Centers in Malaysia. However, Ibn Qayyim only provided three major approaches and methods for the sorcery treatment: (1) search, discharge and omit the sorcery; (2) purify the body suffered from the sorcery; (3) use ruqyah al-shar’iyyah to treat the patient. From all of twenty treatment approaches and methods practiced in Islamic Treatment Centers, there are only four methods based on Ibn Qayyim’s view.

KONSEP JIHAD DALAM PERSPEKTIF ISLAM

It was a fatal mistake when terrorism equated with the doctrine of jihad in Islam. Terrorism in Arabic word termed as al-Irhab is not taught in the Qur’an. Even in Surah al-Anfal: 60 wrote the word “turhibuna”, but it can’t be used as the argument that terrorism is taught Islam. The word “turhibuna” here is more to frighten the enemy on the battlefield. By studying the turats and contemporary books, this simple paper tries to explore some of the misunderstandings about jihad. Then, those errors will be corrected by refering to the original opinion of the Muslim scholars, which in this paper refered to Ibn Qayyim al-Jawzi’s opinions. The results of the study showed that this misunderstanding lied on the meaning and concept of jihad. As understood by some people that jihad is a war in the path of Allah (fi sabilillah) only. In fact, the realm of jihad is very wide. Ibn Qayyim explained that jihad consists of 13 levels. These levels can be reduced to four parts, which one of them is fighting the infidels. Jihad against the infidels is not using the weapons. There are several steps that must be passed, so that jihad to infidels can be done. Of this division is also seen that the jihad war is not the only solution used by Islam in upholding Allah’s name (kalimatullah). So, this paper is expected to be able to describe the jihad in Islam based on the Qur’an and Prophetic traditions.

The Apologetic and Pastoral Intentions of Ibn Qayyim al‐Jawziyya's Polemic against Jews and Christians

The Mongol destruction of Baghdad in 1258 and subsequent Mongol incursions into Syria through the early 1300s ushered in a period of great political and religious anxiety in the Near East. The Mongol Ilkhanid rulers of Persia and Iraq corralled the Christian Armenians of Cilicia to their side and sought an alliance with the Franks in the west against the Mamlūk sultans of Syria and Egypt. The Ilkhanids converted to Islam only very slowly with the Ilkhan ruler Oljeitu (d. 1316) being particularly indecisive. Baptized a Christian, Oljeitu converted to Buddhism, then to Sunnism and finally to Shīinline imageism, which put him further at odds with the Mamlūk champions of Sunnism. The Frankish Crusaders relinquished their last Levantine territories in the late 1200s, but they continued to be a thorn in the flesh to the Mamlūks from Cyprus. This climate of religio-political competition formed the backdrop for the writing of several major Muslim refutations of Christianity in the Mamlūk sultanate. Three of these responded directly or indirectly to a letter written by Paul of Antioch, Melkite Bishop of Sidon, probably in the early 1200s. Paul undermined Islam's claim to universality by arguing that it was intended only for the pagan Arabs and that the Qurinline imageān confirmed Christian doctrine. Paul was refuted first and directly by Egyptian jurist inline image b. Idrīsal-Qarāfī (d. 1285). Later on, an anonymous Christian in Cyprus reworked Paul's letter and sent it to Damascene scholars Ibn Taymiyya in 1316 and Ibn Abīinline image al-Dimashqī in 1321. Both wrote refutations, with Ibn Taymiyya's Al-Jawāb inline image (The Correct Answer) being the longest response to Christianity in the Islamic tradition and one of the most sophisticated as well.

Islamic Utopia Under the Mamluks: The Social and Legal Ideals of ibn Qayyim al-Ğawziyyah

Islamic Utopia Under the Mamluks: The Social and Legal Ideals of ibn Qayyim al-Ğawziyyah

The Naturalization of Science in ibn Qayyim al-Ğawziyyah’s Kitāb al-Rūḥ

Following the lead set by A I Sabra in his seminal paper on The Appropriation and Subsequent Naturalization of the Sciences in Islam, this paper examines the naturalization of science in the fourteenth century legist and opponent of philosophy, Ibn Qayyim al-Jawziyya, showing how thoroughly science had been naturalized within Islam.

The Sphere In-between: Najib Mahfuz on Power, Status and Authority in Africa’s Public Sphere

This paper is hinged on the following propositions: in no other regionin Africa are the arguments about the role of the artist in the ‘public’sphere more intense as in North Africa. The problematic of whatconstitutes the ‘public’ sphere in North Africa is circumscribed by thestruggle for and the contest over ‘power’, ‘status’ and ‘authority’; theattempt by North African writers, particularly Najib Mahfuz (d. 2006), tomirror the socio-political and cultural fissures and contradictions in thepublic sphere usually leads to conflict not only over what constitutesthe ‘public sphere’ and who governs it, but equally on how the ‘private’and the sphere ‘in-between’ could be reclaimed for the ‘public good’. Ingrappling with the foregoing, the paper rereads Najib Mahfuz’s AwldHratin 1959). In reading for ‘meaning’ and the ‘meaning of meaning’ inAwld Hratin, the paper pays attention to the socio-political and culturalcodes provided by Najib Mahfuz, even as it searches for possibletheoretical insights that the works of Arab-African and Euro-Americanwriters including Ibn Qayyim, Abdul Qhir al-Jurjn, Edward Said, MichelFoucault and Benhabib could yield in an excursus which probes intohow the trialectic of power, status and authority continues to shape the‘public’, the ‘private’ and the sphere ‘in-between’ of Egyptian society.

Prophetic Medicine: ‘A Holistic Approach to Medicine’

DOI: http://dx.doi.org/10.5915/42-1-4736 Al-Bukhārī, Muslim, al-Tirmidhī, and many others did exhaustive research to collect the sayings and traditions of our beloved Prophet صلى الله عليه وسلم into books of hadīth. Ibn Qayyim al-Jawziyya and al-Dhahabī, two great Islamic scholars, collected reports related to health hygiene, diseases, and remedies from these books into scholarly works for the general populace, who held great reverence and love for Prophet Muhammad صلى الله عليه وسلم and desired to know his opinions on every subject, including health and Never claiming to be a physician himself, and many times directing his companions to seek the help of a doctor, the Prophet صلى اله عليه وسلم nonetheless on many occasions was reported to have given advice on simple ailments he encountered. These reports came to be termed as prophetic medicine. In the realm of health, hygiene, prevention, and treatment of maladies, the Prophet صلى الله عليه وسلم employed both popular remedies of his time as well as spiritual remedies. The latter comprised recitation of verses of the Glorious Qur'an, supplications or supererogatory prayers on various occasions, with succes ses recorded by various companions . Thus , his was a true approach to problems of health. Prior to Is lam, the spiritual aspects of cure were left to the pries ts , and the treatment of the body was in the domain of medical practitioners. By combining the two, and blending these philosophies together, our Prophet صلى الله عليه وسلم can be considered one of the first to use a truly holistic approach to the cure of disease.

Five Questions About Non-Muslim Meat: Toward a new Appreciation of ibn Qayyim al-Ǧawziyyah’s Contribution to Islamic Law

Muhammad ibn Abl Bakr ibn Qayyim al-Gawziyyah's Ahkam ahi al-dim mah (herein: the Ahkam) is the most extensive and, arguably, the most incisive medieval study devoted to the status of non-Muslims in Islamic law.2 Scholars of Islamic attitudes toward adherents of other religions cite the Ahkam frequently because, as one observes, it provides a handy synthesis of material that is widely scattered through the earlier li terature.3 To approach the Ahkam as a compendium of existing Islamic law regarding non-Muslims, however, is to overlook the originality of Ibn al-Qayyim's work. Oversights of this nature char acterize the studies of Ibn al-Qayyim's legai treatises: scholars tend to portray Ibn al-Qayyim as little more than the dedicated pupil of Ahmad ibn cAbd al Hallm ibn Taymiyyah (d. 728/1328).4 By highlighting several ways in which

Islamic Universalism: Ibn Qayyim al‐Jawziyya's Salaf? Deliberations on the Duration of Hell‐Fire

Classical Sunni eschatology maintains that all those who believe that God is one will enter the Garden of Paradise in due time. Some monotheists may first have to endure punishment and purification in the Fire for their sins, but those with even the least grain of belief will eventually enter the Garden as their reward. Conversely, unbelievers and those who associate partners with God (mushrikūn) will spend eternity in Hell-Fire as retribution for their unforgivable error.1 Classical Sunnism supports punishment of unbelievers and associators in unending Fire with many verses from the Qur’ān. However, its fundamental warrant for this doctrine is not the Qur’ān but consensus (ijmā‘). The classical Sunni principle of consensus affirms that when the scholars of the Muslim community have agreed on a matter — that Islam has Five Pillars, for example — it is no longer open to discussion.2 So, the claim here is that the Muslim community has reached a binding consensus that punishment of unbelievers in the Fire will never cease.3 This claim has not gone uncontested. In copious writings on the duration of the Fire, the Damascene theologian Ibn Qayyim al-Jawziyya (d. 751/1350) — the leading student of the famed Ḥanbali jurist Ibn Taymiyya (d. 728/1328) — presents what may well be the most forthright challenge to the alleged consensus on this doctrine in medieval Islamic thought. The case for the limited duration of chastisement in the Fire did receive careful consideration earlier on as is evident in the vast Qur’ān commentary of Fakhr al-D?n al-Rāz? (d. 606/1209).4 Nonetheless, Ibn al-Qayyim's discussions appear to be unprecedented in their thoroughness and length. In his argumentation, the Fire no longer functions retributively to punish as in the classical doctrine but therapeutically to cleanse from sins, even the sins of unbelief (kufr) and associationism (shirk). Does then the punishment of unbelievers come to an end? Does the Fire pass away when its purposes have been attained? As we will see, some scholars have concluded that Ibn al-Qayyim answers these questions affirmatively to yield a doctrine of universal salvation. Yet, closer examination of his texts shows that coming to this conclusion is not as simple as it first appears. This article investigates three lengthy discussions on the duration of punishment and the Fire by Ibn al-Qayyim that come from the later years of his life. These three have emerged in recent controversial literature as the fullest and most significant of Ibn al-Qayyim's deliberations on the topic.5 I have not undertaken an exhaustive search for additional treatments elsewhere in Ibn al-Qayyim's vast corpus, and no attempt is made here to provide a comprehensive overview of his thought on this subject. Rather, this study seeks to clarify Ibn al-Qayyim's views in the key texts under consideration, note debts to his teacher Ibn Taymiyya, and explore the means by which he circumvents the classical Sunni consensus.

Khaṣāiṣ al-Amthāl fī al-Qurān wa Aghrāḍuhā wa al-Mauḍū'āt allatī' ‘Ālajathā

The Qur'an, as a guidance for human being, consists of some metaphors (amthal) which can be used by those who would think of it. Metaphor is a means of the Qur'an to convey its ideas related to any things which lead human being to a better life. Metaphor is able to describe Islamic values better and, even, as it is happened to human's daily life. Therefore, a number of Islamic scholars have studied metaphors in the Qur'an deeply and seriously as carried out by al-Hakīm al-Tarmizī, al-Mawardī, ibn Qayyim al-Jawziyya, Az Zarkaszī, as-Suyūtī and others. Knowledge about metaphor in the Qur'ān is very significant. Therefore, it is not an exaggeration when ash-Shāfi’ī states that a mujtahid should know about metaphor of the Qur'ān. This article tries to explore some opinions of Muslim scholars about metaphor in the Qur’ān with abroad view of its meaning, purposes and characteristics.

Theoretical foundations of the Islamic economic doctrine in the Middle Ages

The article describes formation and early stage of development of the Islamic economic thought. The author pays attention to the role of the Qur'an and the Sunnah in this process, and focuses on its characteristic features among which is an encyclopedical approach of early Muslim thinkers. The main part of the article is devoted to the views of the most brilliant theoreticians, who paid attention to economic issues, e.g. Abu Yusuf (731 798), Ibn Hazm (994 1064), Abu Hamid al-Ghazali (1058 1111), Ibn Taymiyyah (1263 1328), Ibn Qayyim (1292 1350), Ibn Khaldun (1332 1406 ). The reader gets an opportunity to get acquainted with the views of medieval Islamic scholars to various types of taxation, the role of government in the economy, pricing and the functions of money, the Islamic ban on usury, private property, etc.

The Three Rings. Textual Studies in the Historical Trialogue of Judaism, Christianity and Islam

In history, Judaism, Christianity and Islam have been both partners and rivals. The well-known parable of the three rings argues in a beautiful paradox how the religion most beloved by the other two will turn out to be in possession of the true ring. This book collects a number of texts in which not just bilateral religious dialogues but the relations between one's own religion and the two others are documented. The texts translated and studied here, date from the medieval period, both from the East and from the West. It brings together in one volume esteemed writers such as the Jews Judah Halevi, Abraham Ibn Daud, Moses Maimonides, and Ibn Kammuna; the Christians John of Damascus, Paul of Antioch, Peter Abelard, Thomas Aquinas and Nicholas of Cusa; and the Muslims 'Abd al-Jabbar, Al-Ghazali, Ibn Qayyim al-Jawziyya, and Nur-al-Din al-Raniri. The shared knowledge of different religious traditions as testified to in some of these texts, may come as a surprise. Basic patterns of mutual understanding, pluralism, tolerance and dialogue - still relevant today - are drafted.

The Islamic Legal Politics According to Imam Ibn Qayyim Al-Jawziyah A Comparative Jurisprudential Study, According to His Conception and Other Jurisprudents Conceptions

The Islamic Legal Politics According to Imam Ibn Qayyim Al-Jawziyah A Comparative Jurisprudential Study, According to His Conception and Other Jurisprudents Conceptions

Reaktualisasi Ajaran Islam: Studi atas Pemikiran Hukum Munawir Sjadzali

<p>Referring to Ibn Qayyim al-Jawziyya and Abū Yūsuf, Munawir Sjadzali says that it is necessary to make use of rational thought based on social context in reasoning and applying a legal rule. It is historical that Caliph ‘Umar has practiced this principle in connection with the case of land loot. Instead of taking the land of Syrians as loot, the Caliph ‘Umar took tax from the land owners and distributed the money for military. In another chance, Caliph ‘Umar stopped giving zakāh to mu’allaf group because there is no longer need to give them zakāh in the current situation, different from what Prophet Muhammad and Caliph Abū Bakr have practiced. According to Sjadzali, there are a lot of Islamic legal issues to which an intensive attention and contextualization should be drawn, such as the law of inheritance, zakāh for mu’allaf, bank interest, woman leadership, woman testimony, inter-religious marriage, non Muslim status, slavery, et cetera. The main idea of Sjadzali’s thought is the necessity to take social and cultural context of the society into account at comprehending, and then concluding a legal decision from, Quranic verses concerning with social life, though this will led to not apply the extrinsic meaning of those verses.</p>

SIGNS AS EVIDENCE: THE DOCTRINE OF IBN TAYMIYYA (1263-1328) AND IBN QAYYIM AL-JAWZIYYA (D. 1351) ON PROOF

AbstractThe fiqh doctrine on evidence, proof and procedure underwent important changes during the Mamluk period. By rationalizing the concept of proof and evidence, authors such as Ibn Taymiyya, Ibn Qayyim al-Jawziyya and Ibn Farhūn gave a new impetus to the doctrine of siyāsa shar'iyya and defined the court procedure in such a way as to legalize judicial torture. Whether this development was in any way linked to the legal development that brought about the same results in Europe during the thirteenth and fourteenth centuries remains an open question.

Man Chooses his Destiny: Ibn Qayyim al-Jawziyyas views on predestination

The Hanbalite scholar Ibn Qayyim al-Jawziyya (d. 751/1350) discussed predestination and free will in his book Shif # ' al-al I l f I mas # 'il al-qad # ' wa-al-qadar wa-al-hikma wa-al-ta l I l . Even though Ibn Qayyim was a traditionalist, he did not reject the teachings of the speculative theologians, but was willing to study their opinions and accept those that were in accordance with the Qur' # n and Sunna. Ibn Qayyim's open-mindedness illustrates his effort to exceed the boundaries of the schools and create doctrines for the whole Sunn I community. Regarding predestination, the correct Sunn I belief was neither determinism nor belief in free will. It was a compromise between these two extremes, a true middle road ( al-madhhab al-wasat ). This belief acknowledges God's omnipotence and the predestination of man's acts, but at the same time considers man as a responsible actor. Man exercises his choice ( ikhtiy # r ) and will ( ir # da ), and then carries out ( fa'ala ) his actions. The book Shif # ' is devoted to explaining how it is possible to combine these two apparently contradictory views.

Ibn Qayyim al-Jawzīya, Natural healing with the medicine of the prophet: from the Book of the provisions of the hereafter, transl. Muhammad Al-Akili, Philadelphia, Pearl Publishing House, 1992, pp. xxvi, 360, £14.95 (p&p £1.45), $16.95 (1-879405-07-5). Distributed in Great Britain by Alif International, 109 Kings Avenue, Watford, Herts WC1 7SB.

Ibn Qayyim al-Jawzīya, Natural healing with the medicine of the prophet: from the Book of the provisions of the hereafter, transl. Muhammad Al-Akili, Philadelphia, Pearl Publishing House, 1992, pp. xxvi, 360, £14.95 (p&p £1.45), $16.95 (1-879405-07-5). Distributed in Great Britain by Alif International, 109 Kings Avenue, Watford, Herts WC1 7SB.

Some Notes on Women in Classical Arabic Literary Tradition

The purpose of this paper is to examine the role and image of women in an adab-monograph, viz. the Kitāb Aḫbār an-nisāʾ of Ibn Qayyim al-Ǧawziyya, leaving aside the problem whether the work is rightly attributed to him or not. The book is by no means ingenious – it is mainly compiled from highly popular sources such as ʿUyūn al-aḫbār of Ibn Qutayba and Kitāb al-Aġānī of Abū l-Faraǧ al-Iṣfahānī – but its size is convenient for this analysis and the book may well be looked upon as a typical representative of this genre.

Science and the Occult in the Thinking of Ibn Qayyim al-Jawziyya

Science and the Occult in the Thinking of Ibn Qayyim al-Jawziyya