Story About Ibn Qayyim AL-Jawziyyah One Of The Student Of Imam Ahmed Ibn Taymiyyah.

Ibn Qayyim AI-Jawziyyah (691-751 A.H.)

"Through patience and poverty one attains leadership in religion. The seeker of truth needs the will that will inspire him and push him upward and (religious) knowledge that will lead him and guide him."

These words of Ibn Qayyim AI-Jawziyyah sum up the personality of this great man, Muhammad ibn Abi Bakr, who is better known as Ibn Qayyim AI-Jawziyyah or Ibn AI-Qayyim, for short. He was born in 691 A.H.

He began his long journey on the road of learning early in his life, moving from one teacher to another to quench his thirst for knowledge. At the age of 21 (in 712 A.H.)  Al-Qayyim met his teacher Ibn Taymiyyah another great hero of Islam and a revivalist of the faith. Their companionship lasted to the end of the teacher's life, Ibn Al·Qayyim kept close company to Ibn Taymiyyah with whom he suffered the pains of prison and flogging many a time.

Apparently, it was from Ibn Taymiyyah that he learnt many special qualities such as frankness and courage, in defiance of the falsehood of others, including those in authority. For to both truths had to be said regardless of the consequences. But unlike his teacher, or Ibn AI-Qayyim was less fierce in his attacks (in words or action). The 8th century' Hijra witnessed a state of ignorance and feuds in the Muslim community. Muslims were fighting each other and each trying to impose his authority in everything including religious opinion and scholarship which suffered from stagnation. For the majority of religious scholars acted more like 'recorders' of knowledge rather than true scholars and teachers. To them their teachers were the main. If not the sale, source of knowledge, and the schools of thought they blindly imitated were the only acceptable ways.

Like his teacher Ibn Taymiyyah, Ibn AI·Qayyim spent his life in attempting to correct the wrong course the community was following. He fought the exaggerated reverence for the tombs of the pious despite the strong resistance he met with from the masses. He tried to show the errors committed by the misled sects and their blind followers.

For he considered that the disputes and fights among the Muslims of his time were caused by their sectarian attitude and chauvinistic practices, each one considering himself and his sector school of thought the only right one, and claiming that everyone else was on the wrong path.

Ibn AI-Qayyim spent most of his time and great efforts trying to unite the people, pointing out to them the dangers of blind imitation of the predecessors. He explained that a Muslim should be open-minded; i.e., he should accept what is right and good regardless of the teacher as long as what he or she accepts is consistent with the Qur'an and the Sunnah and the consensus of the scholars and the general spirit of the faith. To him imitation was wrong in the following cases: 

1) If it entails violation of Divine teachings.

2) If it represents an act of blind following of people we are not sure of their knowledge.

3) If it is in defiance of truth after finding it.
It was blind imitation that caused stagnation in scholarship and differences among people. Some so-called scholars, he pointed out, were not really scholars of Islam but rather simple propagators of others opinions. To those people the words and views of their teachers or leaders were the only correct way of understanding the faith to the extent that they subjected even the interpretation if the Qur'an and the Prophetic teachings to the views of their teachers, which they wrongly took for the ultimate criteria.
Ibn AI-Qayyim considered that the sources of religious knowledge were to be taken in the following order:

1) The Qur'an. 
2) The Sunnah (Prophet Muhammad's teachings). 
3} The teachings of the companions of the Prophet.
To these one could add consensus of Muslim scholars and analogy. Intolerance and Prejudice were to him the enemies of learning. To propagate his views, Ibn AI-Qayyim wrote scores of books besides direct teaching.
In his own private life Ibn AL-Qayyim was a very pious and sincere worshipper who spent most of his time in prayers and recitation of the Qur'an. He was in fact an ascetic who rejected the unorthodox practices of some Sufis (mystics) who claimed that religious teachings had external and internal sides, meaning that religious obligations (such as Prayers, Fasting During Ramadan etc. etc.) did not apply to them.

As pointed out earlier Ibn AI-Qayyim was a man of courage and frankness to whom truth was the ultimate goal. His open-minded and flexible attitude is reflected in his views on the correct understanding of religious laws (Sharia), and that these should be interpreted in the light of the circumstances of time and place, because Islam is intended and practicable for all mankind at all times. He wrote many books to explain this invaluable principle. Many of his views find their application in the legal system of modern nations more than six centuries after his death in 751 A.H.

Prophets Methods of Correcting Mistakes - Paying attention to things that are inherent in human nature

An example of this is the jealousy of women, especially m the case of co-wives, some of whom may make mistakes that, if they were made by anyone else under normal circumstances, would be treated quite differently. The Prophet (SAW) used to pay special attention to the issue of jealousy among his wives and the mistakes that were made by them as a result, and the patience, justice and fairness with which he handled the matter are plain to see. An example of this is the report narrated by Bnkhan in his Saheeh from Anas (RA), who said: “The Prophet (SAW) was with one of his wives when another of the Mothers of the Believers (Prophet’s wives) sent a big vessel full of food to him. The wife in whose house the Prophet (SAW) was struck the hand of the servant, and the vessel fell and broke into two pieces. The Prophet (SAW) picked up the pieces and put them together, then he gathered up the food that had been in the vessel and said, ‘Your mother is jealous.’ Then he asked the servant to wait and gave him a whole vessel belonging to the wife in whose house he was, and kept the broken vessel in the house of the one who had broken it”158

According to a report narrated by an-Nasa’i (Kitab 'hhmt an-Ntsa j. Umm Salamah brought some food in a vessel belonging to her to the Messenger of Allah and his Companions, then ‘A’ishah came wrapped in a garment, carrying a stone, which she threw and broke the vessel. The Prophet (SAW) put the two halves back together and said, “Eat, your mother is jealous” he said it twice, then he took ‘A’ishah’s vessel 

and sent it to Uinm Salamah, and gave Umm Salamah’s vessel to ‘A’ishah.

According to a report narrated by ad-Darimi (Kitab al- Buyoo Bab man kasara shay’an fa 'alayhi mithluhu) from Anas he said: “One of the wives of prophet (SAW)sent him a vessel in which was some thareed (a dish of sopped bread, meat and broth), when he was in the house of one of his other wives who struck the vessel and broke it. The Prophet (0J started to pick up the thareed and put it back into the broken vessel, saying, ‘Eat, your mother is jealous...’ ”

Women's jealousy is an inherent part of their nature that may cause them to do bad things and prevent them from seeing the consequences. It is said that when a woman is jealous, she cannot sec the bottom of a valley from its top.

Conclusion

Following this exploration of the Sunnah and the methods which the Prophet (*SAW) used in dealing with people’s mistakes, we should conclude by mentioning the following points:

—            Correcting mistakes is obligatory and very important. It is part of an-naseehah (giving sincere advice) and forbidding what is evil, but it should be remembered that Islam is not only about forbidding what is evil; we are also commanded to enjoin what is good.

—            Education and training are not merely the matter of correcting mistakes. They also involve teaching and showing the basic principles of religion and the rules of skaree ‘ak, and using various methods to establish these concepts firmly in people’s minds and hearts, by example, exhorting them, telling stories, or by discussing incidents, etc. From this, it is elear that some parents and teachers are falling short by confining their efforts only to addressing mistakes without paying due attention to teaching the basics or dealing with mistakes before they happen by instilling that which will protect people from committing mistakes in the first place, or at least reduce their impact.

—            It is clear from the incidents and stories mentioned above that the Prophet (SAW) used different approaches in dealing with different mistakes. This is because circumstances and personalities vary. Whoever understands this and wants to follow suit must compare the situation he is dealing with to these examples to find the one that most closely resembles it, so that he can determine the most appropriate approach to use.

We ask Allah, may He be Glorified and Exalted, to guide us and protect us, to make us openers of the doors of good and closers of those of evil, and to guide others through us, for He is the All-Hearing, the Ever-Near, Who answers prayers. He is the Best of supporters and the Best of helpers, and He is the Guide to the Straight Path. May Allah bless the unlettered Prophet (SAW), all his family and Companions and Praise be to Allah, the Lord of the Worlds.

Ibn Qayyim AI-Jawziyyah (691-751 AH.)

Through patience and poverty one attains leadership in religion.The seeker of Truth needs that will inspire him and push him upward and (religious) knowledge that will lead him and guide him."

These words of  Ibn Qayyim AI- Jawziyyah sum up the personality of this great man, Muhammad ibn Abi Bakr, who is better known as Ibn Qayyim AI- Jawziyyah or Ibn AI-Qayyim, for short. He was born in 691 A.H.

He began his long journey on the road of learning early in his life, moving from one teacher to another to quench his thirst for knowledge. At the age of 21 (in 712 A.H.) Ibn AI-Qayyim met his teacher Ibn Taymiyyah another great hero of Islam and a revivalist of the faith. Their companionship lasted to the end of the teacher's life, Ibn AI-Qayyim kept close company to Ibn Taymiyyah with whom he suffered the pains of prison and flogging many a time.

Apparently, it was from Ibn Taymiyyah that he learn many special qualities such as frankness and courage, indefiance of the falsehood of others, including those in authority. For to both truth had to be said regardless of the consequences. But unlike his teacher, or Ibn AI-Qayyim was less fierce in his attacks (in words or action). The 8th century' Hijra witnessed a state of ignorance and feuds in the Muslim community. Muslims were fighting each other and each trying to impose his authority in everything including religious opinion and scholarship which suffered from stagnation. For the majority of religious scholars acted more like 'recorders' of knowledge rather than true scholars and teachers. To them their teachers were the main. If not the sale, source of knowledge, and the schools of thought they blindly imitated were the only acceptable ways.

Like his teacher Ibn Taymiyyah, Ibn AI-Qayyim spent his life in attempting to correct the wrong course the community was following. He fought the exaggerated reverence for the tombs of the pious despite the strong resistance he met with for the masses. He tried to show the errors committed by the misled sects and their blind followers.

For he considered that the disputes and fights among the Muslims of his time were caused by their sectarian attitude and chauvinistic practices, each one considering himself and his sector school of thought the only right one, and claiming that everyone else was on the wrong path.

Ibn AI-Qayyim spent most of his time and great efforts trying to unite the people, pointing out to them the dangers of blind imitation of the predecessors. He explained that  a Muslim should be open-minded; that is, he should accept what is right and good regardless of the teacher as long as what he or she accepts is consistent with the Quran and the Sunnah and the consensus of the scholars and the general spirit of the faith. To him imitation was wrong in the following cases: 1) if it entails violation of Divine teachings, 2) if it represents an act of blind following of people we are not sure of their knowledge. 3) If it is in defiance of truth after finding it.

It was blind imitation that caused stagnation in scholar· ship and differences among people. Some so-called scholars, he pointed out, were not really scholars of Islam but rather simple propagators of others' opinions. To those people the words and views of their teachers or leaders were the only correct way of understanding the faith to the extent that they subjected even the interpretation if the Quran and the Prophetic teachings to the views of their teachers, which they wrongly took for the ultimate criteria.

Ibn AI-Qayyim considered that the sources of religious knowledge were to be taken in the following order:

1) The Our'an, 2) The Sunnah (Prophet Muhammad's teachings) and 3} The teachings of the companions of the Prophet. To these one could add consensus of Muslim scholars and analogy. Bigotry and prejudice were to him the enemies of learning. To propagate his views, Ibn AI-Qayyim wrote scores of books besides direct teaching.

In his own private life Ibn AL-Qayyim was a very pious and devout worshipper who spent most of his time in prayers and recitation of the Our'an. He was, in fact, an ascetic who rejected the unorthodox practices of some sufis (mystics) who claimed that religious teachings had external and internal sides, meaning that religious obligations (such as prayers, fasting during Ramadan etc. etc.) did not apply to them .

As pointed out earlier Ibn AI·Qayyim was a man of courage and frankness to whom truth was the ultimate goal. His open-minded and flexible attitude is reflected in his views on the correct understanding of religious laws (Shairah), and that these should be interpreted in the light of the circumstances of time and place, because Islam is intended and practicable for all mankind at all times. He wrote many books to

Explain this invaluable principle. Many of his views find their application in the legal system of modern nations more than six centuries after his death in 751 A.H.

Animal Rights in Islamic Perspective

Prophet Peace Be upon Him - Love for Animals

Once, when the Prophet Peace be upon him was on a journey with his companions, he stopped over to answer the call of nature. Meanwhile, some of his companions noticed a redstart bird with two chicks. He took the chicks away. The bird came and began to circle around them flapping its wings. When the Prophet ~ came and saw the scene, he turned to his companions and said, "Who distressed the bird by taking its chicks from it? Return the chicks to the bird!"

With animals

On a different occasion, the Prophet! Ii noticed a burnt ants' nest. "Who burnt the nest?" he demanded. One of his companions replied, "I did." The Prophet Peace be upon Him became angry and said, "No one but Allah punishes with fire!" The Prophet PEACE BE UPON HIM was so merciful that if he saw a cat whilst he was performing ablution, he would lower the utensil down for the cat to drink from and then perform ablution from the leftover water.

Once he passed by a man who had laid a sheep on the ground and placed his foot on its neck to slaughter it while sharpening the knife as the sheep looked on. The Prophet PEACE BE UPON HIM became angry upon seeing this and said, "Do you want it to die twice? Why didn't you sharpen your knife before you laid it on the ground?"

On another occasion, he passed by two men in the middle of a conversation and each of them was sitting on his camel. When he saw this, he felt pity for the camels and therefore forbade people from using animals as chairs, meaning that one is not to mount  it except when required and that when the need is fulfilled, one should dismount and allow it to rest. The Prophet PEACE BE UPON HIM also forbade branding an animal on its face.

A story is related of the Prophet ~ and his camel called al' Adhba: Once a group of pagans attacked some camels belonging to the Muslims on the outskirts of Madinah. They took away all the camels including al-'Adhba, as well as a Muslim woman. Whenever they stopped over on their way, they let the camels loose so they could pasture. When they stopped over at a certain place and fell asleep, the woman got up in order to escape. She went to the camels so as to mount one of them. Each time she went near a camel, it made a noise, causing her to avoid approaching it lest the pagans woke up. She kept approaching the camels one by one until she came to al-'Adhba and moved it to discover that it was docile and well-trained. She then mounted the camel and made her way back to Madinah. When she felt safe, she was overcome with joy and said,"0 Allah, I vow to you that if you save me by means of this camel, I would sacrifice it for you!"

When the woman reached Madinah, the people recognized the Prophet's camel. The woman then went home and the people brought the camel to the Prophet PEACE BE UPON HIM. Later, the woman came and asked for the camel so that she could slaughter it. The Prophet PEACE BE UPON HIM  said, "How evil is the reward you give it! Allah saved you on it and now you want to slaughter it!"

The Prophet PEACE BE UPON HIM then said, "A vow is not valid if it is in disobedience to Allah, or with that which one does not own."

The Prophet PEACE BE UPON HIM would give Friday sermons resting his back on an erect trunk of a date-palm tree in his mosque. A woman from the Ansaar said, "0 Messenger of Allah, shall I not make something for you to sit on? I have a servant who is a carpenter, The Prophet PEACE BE UPON HIM said, "If you wish." The woman made a pulpit for him. The next Friday, the Prophet PEACE BE UPON HIM climbed the pulpit she had made, and as he sat on it, the tree-trunk behind him mooed like a bull screamed as if it was about to split in half. The mosque shook. The Prophet PEACE BE UPON HIM descended from the pulpit and embraced the trunk and it wailed like a child. Thereupon the Prophet PEACE BE UPON HIM said, "I swear by the One who has Muhammad's soul in His Hand, were it not that I embraced it, it would have continued crying until the Day of Resurrection."