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Abdullah ibn Umar was the son of the second Caliph Umar ibn Khattab and a brother-in-law and companion of Messenger of Allah صلى الله عليه وسلم . He was born in Makkah in a A.H. (613-614 C.E.). His mother was Zainab bint Madhun. He had accepted Islam before he was ten years old and had made the Hijrah (migration to Madinah) with his father and his sister, Hafsah (R.A.), who was later to become a wife of the Prophet صلى الله عليه وسلم . Abdullah bin Umar (R.A.) is known to be famous reporter of the Sayings (Hadiths) of the holy Prophet صلى الله عليه وسلم and early jurist of Islam.

His name is Ahmad ibn 'Abdul-Halim ibn 'Abdis-Salam. His kunyah is Abu'l-'Abbas and he is also referred to as Taqi ad-Din. As for his most common appellation: Ibn Taymiyyah, scholars give different accounts for why he was referred to by this term. Some say that one of his ancestors performed Hajj through the route of Tayma and he saw a maid (there) who had came out of a tent, when he returned (to his homeland) he found that his wife had given birth to a daughter and they raised her up to him, whereupon he said: "O Taymiyyah, O Taymiyyah" i.e., she resembled the maid he had seen at Tayma. It is also said that the mother of his grandfather Muhammad, was named Taymiyyah and thus he came to be ascribed to her[1]. He was born in Harran, an old city within the Arabian Peninsula between Sham[2] and Iraq, on the tenth or the twelfth of the month Rabi' al-Awwal in the year 661H. He later fled at a young age with his family to Damascus because of the terrible conditions of his homeland and those surrounding it as a result of the occupation by the Tartars.

The strength of his memory and speed of his comprehension.[3]

His strict observance of time from an early age[4], which later led the rest of his life to be filled with actions such as jihad, teaching, commanding the good, forbidding the evil, writing books and letters and refuting opponents.

The scope and strength of his effect and arguments. A Jew accepted Islam at his hands whilst he was still very young.[5]

He started issuing legal verdicts at the age of nineteen[6] and started teaching in Dar al-Hadith as-Sukriyyah when he was approximately 22 years of age.[7]

He took his knowledge from a great number of scholars[8] and he himself mentioned a number of them as related by Adh-Dhahabi directly from him.[9] This particular chronicle of shayukh includes forty male scholars and four female scholars. The total number of scholars whom he took knowledge from exceeds two hundred.[10]

1. His destruction of idols and places[11] that were worshipped besides Allah and prevention of people from visiting such places.[12] This practical aspect was preceded by two stages: the first, by explaining the reality of these shrines in that many of them were fabricated and that many of the graves that were glorified and journeyed to were in fact not even those of whom they were attributed to.[13] The second, by way of intellectual discourse through direct debates, books and letters and explaining the shirk and innovations connected to such acts and also through presenting the opinions of opponents and refuting their arguments.

2. His stance against the Christians: He wrote a letter to the then Christian King of Cyprus inviting him to Islam and exposing the lies and corruption being committed by the priests and monks whilst they knew fully well that they were upon falsehood. After mentioning the devoutness of the King, his love for knowledge and good conduct towards the people, Ibn Taymiyyah then invited him to embrace Islam and adopt the correct belief. He did this in a gentle and exemplary manner addressing his intellect, and entrusted him to behave benevolently towards the Muslims in Cyprus, not to strive to change the religion of a single one of them.[14] Hethem.He also engaged in debates with Christians, some of which he himself referred to in his book Al-Jawab as-Sahih.[15]

3. He took many stances against the Sufiyyah. A famous one was against the Bata 'Ihiyyah.[16] He refuted them and exposed their satanic behaviour such as entering into fire and emerging unharmed and claiming that this was an indication of their miraculous nature. He explained that even if they did this or flew in the air it would not be an evidence that could be used to declare their violations of the Shari'ah to be correct.[17] He challenged them by proposing to also enter into the fire with them on the condition that they first wash themselves with vinegar and hot water. Ultimately, they were exposed and defeated and they agreed to a complete adherence to the Book and Sunnah.[18]

4. In the year 699H, he and a number of his companions rose against some taverns; they broke their utensils, spilt their wine and chastised a number of them, which caused the people to come out and rejoice at this.[19],[20]

5. As for his stances against the rulers, they were famous. One of the well-known ones was his stance against Qazan, the ruler of the Tartars. At a time when the Tartars commanded awe and authority, he spoke to the ruler with strong words concerning their actions, spread of corruption and infringement of the sanctities of the Muslims whilst they themselves claimed to be Muslims.[21] Likewise, his strong words with Sultan an-Nasir, convinced the Sultan to refrain from pursuing a course of action which was impermissible.[22]

6. Ibn Taymiyyah also had an effect in causing the rulers to assume their role of commanding the good and forbidding the evil. An example of this is when bribery became widespread and became an influencing factor in holding offices and even in abolishing capital punishment in the year 712H, na official decree was sent to Damascus, from the Sultan, citing that no one should be granted a post or office through money or bribery and that the killer is to be punished by the law of the Shari'ah; this decree emanated through the advice and consultation of Ibn Taymiyyah.[23]

We find Ibn Taymiyyah ordering the people in the battle of Shaqhab, which took place in the month of Ramadhan, to break fast in emulation of the guidance of the Prophet, sallallahu 'alayhi wa sallam. Again, when Ibn Taymiyyah encouraged the Sultan to perform jihad, the Sultan asked him to take position by his side to which Ibn Taymiyyah replied: "The Sunnah is for each man to stand behind the flag of his people and we are from Sham so we will only stand with them."[24]

After performing jihad against the Tartars and defeating them, we see Ibn Taymiyyah analysing the battles, expounding upon the beneficial lessons that can be derived from them and illustrating the areas of similarity between these battles against the Tartars and the battles of the Prophet, sallallahu 'alayhi wa sallam.[25]

As for the Rafidah, they fortified themselves in the mountains of Al-Jard and Al-Kasrawaniyyin. Ibn Taymiyyah headed for them in the year 704H with a group of his companions and requested a number of them to repent and they enjoined the laws of Islam upon them. In the beginning of the year 705H, Ibn Taymiyyah went to battle with a brigade and the deputy Sultan of Sham and Allah aided them over the Rafidah.[26]

Shaykh ul-Islam Ibn Taymiyyah held a lofty status amongst the scholars of his time. This was for a number of reasons, such as his ability to clarify matters that were vague to the other scholars of his time, such as the issue of fighting the Tartars and the issue of the wealth obtained from some of the sects of the Rafidah.[27] IbnRafidah.Ibn Taymiyyah expounded upon these matters and clarified them to the people.

In the year 701H, a Jew came from Khaybar alleging that he had a letter from the Messenger of Allah, sallallahu 'alayhi wa sallam, which abrogated the Jizyah that the Jews had to pay to the Muslims. Ibn Taymiyyah exposed his lies and critically scrutinised and invalidated the letter from a hadith point of view and relying upon historical knowledge.[28]

Ibn Taymiyyah's response to these ordeals was always a positive one which turned these trials and tribulations - by the favour of Allah - into great opportunities for increasing iman and reacting positively in knowledge and action. His summons to Egypt, for example, led him to debate and thoroughly deal with the innovators who had spread their beliefs throughout the region. His role in prison was another manifestation of this blessing, such as his efforts in educating the prisoners and nurturing them to the extent that the dissemination of knowledge and religion within the prison excelled certain institutions outside the prison. This happened in both Egypt and Alexandria. His decision to remain in Egypt after being released, was as he mentioned in a letter[30] to his mother, because of matters necessary to religion and the world. This brought about much goodness in aiding the Sunnah and suppressing innovations. One of the greatest positive results was the books and papers he wrote and authored within prison. He also pardoned those who oppressed him, even when Ibn Taymiyyah had the opportunity to exact revenge. One of his opponents, Ibn al-Makhluf, the Maliki Judge said: "We did not see the likes of Ibn Taymiyyah; we incited against him but were not able to overpower him, when he was able to overpower us, he instead pardoned us and pleaded on our behalf."[31]

Another positive outcome was that these ordeals in themselves were a reason for the widespread circulation of Ibn Taymiyyah's works.[32]

He was a very quick writer. His brother 'Abdullah said: "Allah blessed him with the ability to write quickly and he used to write from memory without copying."[34] Ibn Taymiyyah had a scribe who used to make copies of his work because of the fact that he used to write so fast. There was a person known as 'Abdullah ibn Rashiq al-Maghrabi who used to write the works of the Shaykh; Ibn Kathir says of him: "He could make out the handwriting of the Shaykh better than the Shaykh himself."[35] He used to take a lot of time out to review his works as he did when he came out of prison because of the issue of divorce - in the year 721H.[36] After721H.After his return to Sham in the year 712H, he dedicated a lot of time to authoring lengthy works.[37] Heworks.He would pay great attention to the writings that used to be attributed to him;[38] it seems that the constant fabrication about him by his enemies and the twisting of his words was a reason for this.

He would not delay in answering questions that came to him and he authored and wrote from his memory while in prison.[39]

Those who wrote his biography discussed the worship, ascetism, piety, selflessness, humility and generosity he was famous for.[41]

A great manifestation of his worship was in his genuine reliance upon his Lord and his belief in the decree of Allah. At times when he was subjected to the severest forms of treatment, he had the greatest reliance upon his Lord. When the news of his expulsion to Alexandria came to him and it was said to him: "They are plotting to kill you, expel or imprison you." He replied: "If they kill me it will be a shahadah for me. If they expel me, it will be a hijrah for me; if they expel me to Cyprus, I will call its people to Allah so that they answer me. If they imprison me, it will be a place of worship for me."[42]

Ibn Kathir mentions that the deputy Sultan was absent and the State was perplexed as to what it should do. Then the deputy of the prison came to give his condolences and sat by Ibn Taymiyyah. He opened the entrance for those of his close companions and beloved people to enter upon him. They sat by him, cried and praised him.[43] "Then they started to wash the Shaykh ... they only let those who helped in the washing to remain by him. Amongst them was our Shaykh al-Hafidh Al-Mizzee and a group of senior righteous and good people; people of knowledge and iman ... then they proceeded with him to Jami' al-Umawi. There was so many people in front of his janazah, behind it, to it's right and to it's left. None but Allah could enumerate them, then one shouted out, 'This is how the janazah of the Imams of the Sunnah are to be!' At that, the people, started to cry... when the adhan of dhuhr was given they prayed after it straight away against the usual norm. Once they finished prayer, the deputy khatib came out - as the main khatib was absent and in Egypt - and he led the prayer over Ibn Taymiyyah ... Then the people poured out from everywhere and all the doors of the Jam'i ... and they assembled at Al-Khayl market."[44]

People then arrived praying over him at his grave, those who had not yet managed to pray previously. Whenever news of his death reached a region, the people would gather in the main mosques and prayer over him, especially in Sham, Egypt, Iraq, Tibreez and Basra.[45]

1. Refer to Al-'Uqud ad-Durriyyah min Manaqib Shaykh ul-Islam Ahmad ibn Taymiyyah of Ibn 'Abdil-Hadi, p. 2, tahqiq of Muhammad Hamid al-Faqi, 1365H print, Matba'ah Hijazi, Cairo and Siyar 'Alam of Adh-Dhahabi, 22/289, tahqiq by a number of researchers, takhrij and supervision by Shu'ayb al-Arna'ut, Mu'assasah ar-Risalah, Beirut ^back

3. Refer to Al-'Uqud ad-Durriyyah, p. 4, and Al-Kawakib ad-Durriyyah Fi Manaqib al-Mujtahid Ibn Taymiyyah by al-Karmi al-Hanbali, p. 80, tahqiq of Najm 'Abdur-Rahman Khalaf, 1406H print, Dar al-Gharb al-Islami, Beirut ^back
4. Refer to Ar-Radd al-Wafir 'ala man za'ama bi anna man samma Ibn Taymiyyah Shaykh ul-Islam Kafir by Ibn Nasir ad-Din ad-Dimashqi, p. 218, tahqiq of Zuhayr ash-Shawish, first edition, 1400H, Al-Maktab al-Islami, Beirut, and A'yan al-'Asr 'an Shaykh ul-Islam Ibn Taymiyyah, Siratuh wa Akhbaruh 'inda al-Mu'arrikhin by Al-Munajjid, p. 49 ^back
5. Refer to Al-A'lam al-'Aliyyah Fi Manaqib Shaykh ul-Islam Ibn Taymiyyah by Al-Bazzar, tahqiq of Zuhayr Shawish, 3rd edition, 1400H, Al-Maktab al-Islami, Beirut ^back

7. Refer to Al-'Uqud ad-Durriyyah, p. 5; Al-Bidayah wa'n-Nihayah, 13/303; Ar-Radd al-Wafir, pg. 146 and Adh-Dhayl 'ala Tabaqat al-Hanabilah of Ibn Rajab, 2/388, tahqiq of Muhammad Hamid al-Faqi, 1972 print, Matba'ah as-Sunnah al-Muhammadiyyah, Cairo ^back
8. Refer to Majmu ' Fatawa Shaykh ul-Islam, 18/76-121, compilation and arrangement of 'Abdur-Rahman ibn Muhammad ibn Qasim and his son Muhammad, first print 1381H, Matabi' ar-Riyadh; Dhayl Ibn Rajab (2/387); Al-Bidayah wa'n-Nihayah (14/136-137); Al-Wafi fi'l-Wafayat by As-Safadi (7/16); Tadhkirah al-Huffadh of Adh-Dhahabi (3/1496), fourth edition 1388H, Da'irah al-Ma'arif al-'Uthmaniyyah, India; Ad-Durar al-Kaminah fi 'Ayan al-Mi'ah ath-Thaminah (1/154) of Ibn Hajar al-'Asqalani, second edition 1395H, Da'irah al-Ma'arif al-'Uthmaniyyah, India and others ^back
9. It is recorded in Majmu 'al-Fatawa 18/76-121 ^back
10. Al-'Uqud ad-Durriyyah, p. 3 and Al-Kawakib ad-Durriyyah, p. 52 ^back
11. Read for example his destruction of a pillar, at Masjid at-Tarikh in Damascus, which people used to seek blessing from. Nahiyyah min Shaykh ul-Islam Ibn Taymiyyah, p. 10-11; Al-Bidayah wa'n-Nihayah, 13/34; As-Suluk fi Ma'rifah Duwal al-Muluk of al-Miqrizi, tahqiq Musfafa Ziyadah, second print 1957, Matba'ah Lajnah at-Ta'lif wa't-Tarjamah, Cairo and Bada'i' az-Zuhur fi Waqa'i' ad-Duhur of Muhammad ibn Ahmad ibn 'Iyas al-Hanafi, tahqiq Muhammad Mustafa, second print 1402H, Al-Hay'ah al-Misriyyah al-'Amah fi'l-Kitab, Cairo ^back
12. See examples of this in Nahiyah min Hayat Shaykh ul-Islam Ibn Taymiyyah by his attendant, Ibrahim ibn Ahmad al-Ghayathi, p. 6-24, tahqiq of Muhibb ad-Din al-Khatib, third edition 1396H, Al-Matba'ah as-Salafiyyah, Cairo ^back
13. Refer to Ra's al-Husayn of Ibn Taymiyyah recorded in Majmu' al-Fatawa, vol. 27 and also 17/500, 27/173 and 27/61 on the topic of Nuh's grave ^back
14. Risalah al-Qubrussiyah of Ibn Taymiyyah, within Majmu' al-Fatawa, vol. 28. This is available translated along with a number of Ibn Taymiyyah's letters: Ibn Taymiyyah's Letters from Prison, published by Message of Islam, U.K ^back
15. Al-Jawab as-Sahih li man Baddala Din al-Masih of Ibn Taymiyyah, 2/172, printed under the supervision of 'Ali as-Subh al-Madani, Matba'ah al-Madani, Cairo ^back
16. They are referred to as Al-Ahmadiyyah and Ar-Rafa'iyyah in attribution to their founder Ahmad ar-Rafa'i, originally from one of the villages of Al-Bata'ih ^back
17. Imam Ash-Shafi'i, may Allah have mercy upon him, said: "If you see someone walking on water or flying through the air, then do not believe him until you ascertain his conformity to the Sunnah." ^back
18. See Majmu' al-Fatawa, 11/456-457, Al-'Uqud ad-Durriyyah, pg.194 and Al-Bidayah wa'n-Nihayah 14/36 ^back
19. Al-Bidayah wa'n-Nihayah, 14/122-123 ^back
20. Such incidents that the Shaykh performed are of course done within the guidelines and principles pertaining to commanding the good and forbidding the evil. Ibn Taymiyyah himself discusses such guidelines in his treatise Al-Amr bi'l-Ma'ruf wa an-Nahy 'an'l-Munkar ^back
21. Al-Bidayah wa'n-Nihayah, 14/89; Al-'Alam al-'Aliyyah, p. 69; Al-Kawakib ad-Durriyyah, p. 93 and Dawlah Bani Qalawun fi Misr, p. 178 of Muhammad Jamal ad-Din Surur, Dar al-Fikr al-Arabi, Cairo ^back
22. Al-'Uqud ad-Durriyyah, p. 281; Al-Bidayah wa'n-Nihayah, 14/54; Al-Kawakib ad-Durriyyah, p. 138 and Husn al-Muhadarah fi Tarikh Misr wa'l-Qahirah of As-Suyuti, tahqiq Muhammad Abu'l-Fadl Ibrahim, first print 1967, Dar Ihya' al-Kutub al-'Arabiyyah ^back
23. See Al-Bidayah wa'n-Nihayah, 14/66 ^back
24. See Al-Bidayah wa'n-Nihayah, 14/26 ^back
25. Al-'Uqud ad-Durriyyah, p. 121 ^back
26. Refer to Al-'Uqud ad-Durriyyah, p. 179-194, Al-Bidayah wa'n-Nihayah, 14/35 and As-Suluk, 12/2. Read another incident of his jihad in Majmu' al-Fatawa, 11/474 ^back
27. Al-Bidayah wa'n-Nihayah, 14/78 ^back
28. ibid, 14/19 ^back
29. Ar-Radd al-Wafir, p. 144. This statement of Ibn Hajar, may Allah have mercy upon him, is included towards the end of the book Ar-Radd al-Wafir. Ibn Hajar was one of the scholars who wrote an approval of the book Ar-Radd al-Wafir by Ibn Nasir ad-Din ad-Dimashqi (d. 842H), which contains scholarly praise and accounts of Ibn Taymiyyah by more than 80 scholars. It was written in refutation of the unjust, partisan, oppressive and ignorant statement 'Whoever refers to Ibn Taymiyyah as Shaykh ul-Islam is a Kafir'! ^back
30. Read the English translation of this heart-stirring letter in Ibn Taymiyyah's Letters from Prison ^back
31. Al-Bidayah wa'n-Nihayah, 14/54 ^back
32. Al-'Uqud ad-Durriyyah, p. 283 ^back
33. See for example Ar-Radd al-Wafir and Ash-Shahadah az-Zakkiyyah fi Thana' al-'A'immah 'ala Ibn Taymiyyah of al-Karmi al-Hanbali, tahqiq of Najm 'Abdur-Rahman Khalaf, first print 1404H, Mu'assisah ar-Risalah, Beirut ^back
34. Al-'Uqud ad-Durriyyah, p. 64 ^back
35. Al-Bidayah wa'n-Nihayah, 14/229 ^back
36. Al-'Uqud ad-Durriyyah, pg. 327 ^back
37. Al-Bidayah wa'n-Nihayah, 14/67 ^back
38. See Majmu' al-Fatawa, 27/315 ^back

40. The translation of which, is the book before you. It is located in volume 10, pages 149-236 of Majmu' al-Fatawa ^back
41. See Al-A'lam al-'Aliyyah, pp. 36-41, 42, 48 & 63 and Al-Kawakib ad-Durriyyah, pp. 83-88 ^back
42. Nahiyah min Hayah Shaykh ul-Islam, p. 30 ^back
43. Al-Bidayah wa'n-Nihayah, 14/138 ^back
44. Al-Bidayah wa'n-Nihayah, 14/138 ^back
45. Refer to Al-A'lam al-'Aliyyah, p. 85 ^back

The correct definition,is the first which is clarified in the Book of Allah (may He be Praised) many times. For instance, Allah (may He be Praised) states, You (Alone) we worship, and You (Alone) we ask for help (for each and everything). and, And your Lord has decreed that you worship none but Him. He (may He be Praised) also states, And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone). and, That is because Allâh — He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Bâtil (falsehood).

There are many Ayahs (Qur’anic verses) to this effect. Moreover, this is the meaning that the polytheists understood from ‘La ilaha illa Allah’, when the Prophet (peace be upon him) called them to it, saying: O my people, say ‘La ilaha illa Allah’, to succeed.