And God, if they knew (= Kings of denominations) that in the worship of the crucifixes, they walked their affairs, and they would initiate it; we see them deriving Christians, enabling them to deprive the Muslims ... and perhaps they gave them cities and castles voluntarily, so they freed them from Islam and built them into the gates, all of God cursed !! This is the words of a man who lives his era, or more precisely, he lives the crises of his time, and he is looking for what will cause him to lose Andalusia. He is Imam Ibn Hazm (d. 456 AH), the most prominent founder of the apparent doctrine in Andalusia, and the establishment of a doctrine or empowerment for him a major civilized event, and every doctrine accompanies its context armed with his sayings and tools appropriate to his time, and this applies fully to the apparent doctrine in Andalusia. The truth is that those who separate Abu Muhammad's reform and creative project from the Andalusian political crises of his time represented by the fragmentation of his kingdoms and the scientific manifestation of the domination of tradition; It will not reach the depth and objectives of this project.
The founding context of this project was a set of political and religious attitudes. The former objected to the political dreams of Ibn Hazm that he had in the beginning of his life, and the second blew up his scientific reformist aspirations after leaving the corridors of politics, and he accepted the legal knowledge as the gateway through which he would implement it to every mind, striking his face for every political covet and worldly position. Our aim in this article is to show you part of the biography of this exceptional character, addressing the reasons for her brilliance and the historical and scientific context of her reform project, on which her life stood to revive the reference of the texts of Sharia; Perhaps in the biography of this imam is a guiding compass to live in our time, which is printed by a political and scientific teh that is almost identical to what he faced in his time!
Sunrise from the west
an hour before sunrise during the last day of Ramadan in the year 384 AH; Cordoba witnessed the birth of "Shams al-Ulum" Ali bin Ahmed bin Saeed bin Hazm (d. 456 AH) who said:
I am the sun in the atmosphere of science, illuminating ** But my fault is that I see the West!
His childhood was an extended holiday; He grew up in the home of a ministry of merit, as his father, Ahmed bin Saeed, "the rational minister in his time, the most correct in his balance" - as described by Ibn Bassam Al-Shantrini (d. 542 AH) in his book 'Al-Thakhira', according to Ibn Hayyan Al-Andalusi (d. 469 AH) - was famous for virtue and literature, And the Minister of Great Azim al-Jah at the court of the Umayyad caliph manager in Andalusia al-Mansur bin Abi Amer (d. 382 AH).
We do not know anything about his mother, something that Abu Muhammad did not tell us about, and this is due to our appreciation of what permitted us - in the "collar of the dove" - speaking of "extreme jealousy imprinted upon it." The same was the case with his wife and sisters, so we did not stand in his books mentioning them. This is one of the wonders of paradoxes in Abu Muhammad, who, according to him, grew up in the women's rooms, contented with their councils from the councils of men, until his youth escaped and his facial hair grew and he accompanied the people of his race.
As for his lineage, Ibn Hazm tells us that he is from a Persian blast, but Ibn Hayyan al-Andalusi (d. 469 AH) was not convinced of what Abu Muhammad told himself about; He said - as reported by the advanced Al-Shantirini - that "it was one of his strange belonging to Persia and the followers of his house followed him in that after an era .. .. then, he was entrusted by the idle fatherhood of the father of the aroma (= origin) of Ajmal Labala (= a city that belonged to Seville). How can he move from Rabieh to Lebleh to the castle of Aschar, Persia! But al-Dhahabi (d. 748 AH) - in the 'Walk of the Flags of the Nobles' - and al-Muqri (d. 1041 AH) - in 'Nafat al-Tayyib' - proved to him the Persian lineage, and they did not raise what Ibn Hayyan said directly.
Ibn Taymiyyah: Ibn Hazm had many beliefs, religion, and vast sciences that were not motivated only by magnitudes, and there are many books in his books that are familiar with the sayings and knowledge of conditions, and the glorification of the pillars of Islam and the side of the message are similar to others
Abu Muhammad grew up in Cordoba and was then the capital of the world in luxury and urbanization, as it was then "the most written country of Andalusia, and its people are the most caring people for bookcases, and this became from them the appointment machines (= prima facie) and head" "; As the Maqri says. Ibn Hazm agreed to acquire sciences and acquaintances to pay his insatiable knowledge for reading, and he said goodbye to you about what people say that he did not seek knowledge until after the twenty-sixth year. The Umayyad (d. 401 AH), and he attributes to Ibn Hazm his saying about him: “He is the first sheikh I heard before four hundred,” so this is an explicit text from him that he disciples on the elders even before he reached the age of sixteen!
Moreover, his collection of all the arts of science in which the people of Andalusia presented as a whole does not bring with him the authentication of this strange novel from his late scholastic start, that the doors of knowledge are not confined to the narration of hadith and the study of jurisprudence, especially in the countries of Andalusia whose people were offering to memorize the Qur’an and poetry and master the knowledge of the language On the other arts. Ibn Hazm was not a heresy in his homeland. He told us himself that he received the beginning of the first Islamic knowledge from the vicinity of his father, the minister, in which he says: “They taught me the Qur’an, and they told me a lot of poems, and they trained me in writing.” In this text, you find a window that looks at the cultural situation of the people of Andalusia, and you see the prevalence of culture within the role and among the housewives of numbness!
Abu Muhammad was a talent and science astrologer. Perhaps the best person who expressed the breadth of his acquaintances is his disciple student, Al-Qadi, and the historian Sa’id Al-Andalusi (d. 462 AH), who said in his history as quoted by Al-Dhahabi in Al-Siyar: “Ibn Hazm was the entire people of Al-Andalus as a whole for the sciences of Islam and broader knowledge, with his expansion in the science of tongue and rhetoric Poetry, biography, and news ... His son Al-Fadl (d. 479 AH) told me that he met him in his father's handwriting .. Four hundred volumes of his book include close to eighty thousand papers !!
And with the intakes of Ibn Taymiyyah (d. 728 AH) against Ibn Hazm; He testifies to him - in 'the total of fatwas' - that "he has a lot of faith, religion, and many vast sciences that are not paid only by the arrogant, and there is in his books a lot of knowledge of sayings and knowledge of conditions, and glorification of the pillars of Islam and the side of the message that does not meet like others" !! Al-Dhahabi also called him (d. 748 AH) with many university descriptions, including that he is "the single Imam, the sea, with arts and knowledge ... the jurist, the keeper, the speaker, the writer, the minister ... He had the ultimate in intelligence, unity of mind, and the capacity of knowledge in the book, Sunnah, doctrines, boredom, and bee, And Arabic, literature, logic and poetry, with honesty and religion ... and assured and wealth and the large number of books. "
Abd al-Wahid al-Marrakchi (d. 647 AH) - in his book "Al-Mujib" - commented on this bullish statement after attributing its content to "only one of the scholars of Andalusia"; He said about the size of the categories of Ibn Hazm: "And this is something we have taught to anyone who was in the period of Islam before him, except for Abu Jaafar Muhammad bin Jarir al-Tabari (d. 310 AH), because it is the most classified people of Islam." And Marrakchi adds: "And for my father, Muhammad ibn Hazm, this is a plentiful position in grammar and language, and a good portion of the poetry loan and rhetoric industry." Perhaps his proficiency in rhetoric from "Barakat" accompanied him to women, as British Prime Minister Benjamin Disraeli (d. 1881 AD) mentioned - in his memoirs - that he was asked about the secret of his eloquence and his prowess in public speaking, and he asked his question: You must accompany the women!
The keys to genius
The keys to the genius of Ibn Hazm can be summarized in three reasons: the innate predisposition to the strength of his portfolio and his relevance to science; Then take time to collect it; Then the stimulating scientific environment. As for its portfolio, it is described by the Andalusian historian Elissa bin Hazm Al-Ghafiqi (d. 575 AH). He says: “As for Mahfouz (= Ibn Hazm), it is a sea of rough, thick water, coming out of his sea, coral of wisdom ..., and he preserved the knowledge of Muslims and raised the people of every religion and religion.”
Abu Muhammad was not satisfied with this divine gift, but rather pledged to use food to help strengthen the portfolio. Abu Al-Khattab Ibn Duhayyah (d. 633 AH) said, according to what al-Dhahabi narrated: “Ibn Hazm had been a leper who ate frankincense and had a chronic disease (= chronic disease).” He also attributed to Imam Al-Ghazali (d. 505 AH) his admiration for Ibn Hazm and his testimony of him with “the bone of his preservation.” And his mind flowing! " However, Ibn Hazm's confidence in his portfolio sometimes led him to rush his judgments on the men of Hadith, both wounded and modified; That is why al-Hafiz Ibn Hajar (d. 852 AH) says in his words: “He was very broad-minded, except that because of his trust in his portfolio, he was attacking the words of modification, defamation, and showing the names of the narrators, so he had terrible illusions.”
Here we provide you with two news that have a clear indication of Mahfouz Ibn Hazm's breadth and his passion for science; He once said: "I was detained (between the late 414 AH and early 415 AH) in the hands of [the Umayyad prince], nicknamed Al-Mustakfi Muhammad ibn Abd al-Rahman (d. 417 AH), in Mutabaq (= prison), and I did not believe in killing him, because he was an unjust sullen authority with little religion. Ignorance .., and I was thinking about a difficult issue .. My idea lasted for days and nights until the face of the statement appeared to me in it .. For God, who has no god but He .. It is not permissible to swear by anything else: I swear, it was my pleasure then - and in that case - Pardon me for the right while I was preoccupied with it .., I am more than happy to be released than I was !! This is how much he costs him with knowledge and his enjoyment of his practice, so that he presents his pleasure in the joy of life and freedom!
As for the breadth of his memory and the large number of his archives; It is sufficient for its clear preservation - which is the Persian race - of the lineage of the Arabs, so that it was able to draw a proportional map that shows - as he says in the "Genealogy of the Genealogy of the Arabs" - the power of "intertwining the wombs of the Arabs" with all their tribes and clans. In his briefing on the lineage of illiterate people, including news of them very strange, recorded it to us by saying - in the introduction to the 'crowd' - indicating the practical importance of genealogy: "When he died in Cordoba Muhammed bin Ubayd Allah (his lineage ends with Marawan bin al-Hakam Umayyad T 65 AH) .. I inherited I His money Muhammad bin Abdul-Malik bin Abdul-Rahman .. Al-Qadad (= the closest relatives present to the dead) and pushed him to him .., and what Muhammad bin Abdul-Malik did not know is that he is entitled to this money .. Had it not been for my knowledge of the lineage, he would have lost this money.
Ibn Hazm reached the capacity of reading the books of the people of religions that he was able to protest its texts to their followers, and that is why the Spanish orientalist Asin Palacios believed that a few centuries before the Europeans had studied the history of religions that was not known in the West to in the mid-nineteenth century
Ibn Hazm, may God have mercy on him, completed the tools of science with the power of his preservation and the availability of his mission to expand in it, so he used to take from the libraries of Cordoba, replacing his readings about the journey in seeking knowledge, so he learned an abundant and varied science, and he did not leave a branch of Islamic knowledge except by singling it out for authoring or message, Until it became the most classified author of Islamic scholars until his time; According to the Marrakesh Advanced Certificate.
Ibn Hazm's readings were not the readings of a student for entertainment, but rather the prospect of an explorer researcher and an investigative scholar, so that we see him in his review of the books of the people of religions that the discipline ended up in protesting its texts on his followers, and therefore the Spanish orientalist Asin Palatios (d. 1944 AD) sees that Ibn Hazm preceded the Europeans A few centuries ago to the study of the history of religions that was not known in the West to in the mid-nineteenth century.
One example of his argument with them about their books is what came in his response - within his book 'The Chapter' - to Ismail Ibn al-Nagrila the Jewish (d. 448 AH) when he discussed it in the saying of the Prophet of God Ibrahim - upon him be peace - to Nimrod about his wife Sarah that it is his "sister", so Ibn Hazm refuted what Ibn al-Negrila went to him, saying that the sister here is meant by kinship, not brotherhood, and he replied to him saying: "It is forbidden to spend this word to a relative. Here is his saying (= Abraham, as it was narrated in the Torah): But [ha] is not from my mother but is the daughter of my father He must have wanted the sister, the mother’s daughter, and he mixed [Ibn al-Nagrila] and did not bring anything.
Ibn Hazm was not satisfied with reading the books of the early ones, but his cognitive appetite went beyond reading the books of his opponents, in which he did not see the origin or the strength of reasoning, as he says in one of his messages: “So my age is not for their elders (= owners of the Maliki school). A famous court composed in the text of their doctrine except that we have seen it ". As for the knowledge of the Sunnah that is the basis of its sect; He had the first prowess in it until he said: "We have gathered ... true news of the Messenger of God, peace and blessings of God be upon him, and the majority of what was narrated by the concealers who did not reach the amount to be invoked to transfer them, this is something we cheer and announce despite the scout (= the enemy) and his face is small, so who He managed to deny, to highlight his page, and to match the debate of scholars. "
It devoted itself completely,
but it exclusively provided it with a lesson, study, and debate. One of its major factors was the political context in Andalusia at the time. In Dhu al-Qi'dah in the year 414 AH, the learned Umayyad caliph Abd al-Rahman bin Hisham - grandson of Abd al-Rahman al-Nasir (d. 350 AH) - was executed after his “caliphate” lasted two months and visited him [in them] Ibn Hazm al-Dhahiri, ”says al-Dhahabi in al-Sir. . Here, Ibn Hazm's political ambitions that brought him to the position of "minister" whose days were equivalent in executive powers to the position of "prime minister" today ended, and I seek knowledge to teach and uphold what has been taught from the lighthouse of Sharia.
And here is an issue that we must present to it, which is the secret behind Ibn Hazm's contraction from politics despite his being a house of measure and a ministry; He saw the continuation of the succession of the Umayyads as a continuation of the political unity of Muslims in Andalusia, and with the disruption of their conditions - beginning in the year 399 AH - Ibn Hazm saw things in political life that alienated him from preoccupation with them, especially after the failure of the last attempt to restore the Umayyad rule with his oppressed owner, so he pushed him despondent from Political reform devotes his life to scientific reform in all its forms.
This was reinforced by the fact that Al-Andalus was unified by political fragmentation at the time of the Kings of the Sects (422 AH-484 AH), and political corruption - despite the prosperity of science and literature - accompanied similar corruption in the positions of some scholars; This Ibn al-Andalus contemporary Andalusian Ibn Hazm tells the scientific scene to us as he sees it, and he says what Shintrini narrates about him in the 'ammunition': “The scourge of people - since they were created - remains in two classes of them, they are like salt in them: the princes and the jurists .. the estranging princes have been afflicted. With them on the way .., and the jurists imams are silent on their behalf, and they are in front of them (God). What God emphasized upon them in showing them to them, and they have become among those who eat their sweet things in their whims, and their feelings of fear are felt ... and those are the few. "
Here is an important feature, which is that limiting the jurists ’authority to the books of the branches in their scientific construction has weakened their moral imperative, because they are far from working in the legal text, which beats with its moral load. Perhaps Ibn Hazm saw that in restoring the consideration of the legal text and its authority, it is a reclamation for those who have financed the jurists through caution and piety. Therefore, he was not satisfied with walking with one of the two former jurists, and he did not mix with the sultans and not be silent about them. Rather, he was absolutely decisive in describing their conditions and the misery of their reality and their scholars.
Ibn Hazm: Our kings are fighting a misfortune that has destroyed religions - except for God the Almighty - in many ways .. And the mayor of that is that every city planner or fortress - in something from Andalusia .. - is a warrior of God and His Messenger who seeks corruption in the earth, to whom you see visible from their wickedness Raids on Muslim money
Here he is - in one of his messages - addressing his listeners, saying: "Do not mistake yourselves and do not deceive you for immorality and those affiliated with jurisprudence, clothed with sheepskins on the hearts of the seven, adorned to the people of evil with their evil supporters for their immorality." Then he incites them to boycott and resist the two groups: “The Savior in us (= sedition) is to hold the tongues one sentence except for enjoining good and forbidding evil, and defaming all of them. Whoever is unable of us, I hope that the piety is nine, and I don’t know how this is possible.” This denies his heart when they are wrong "about reforming the situation.
We find it indicates to us - from a hidden side - the reason for his self-reliance on science and politics, by saying about the dissolution of the Umayyad state: “This is something we examined by asking God’s safety, and it is an affliction of misfortune that destroys religions - except those who protect God Almighty” from many aspects of the speech. This is because every city mastermind or fortress - in something from Andalusia - is a warrior of God and His Messenger who seeks corruption on the earth, for whom you see visibly those who launched raids on the money of Muslims ..., striking tolls and tribute to the necks of Muslims, enclosing the Jews on the streets of Muslims in taking Tribute and tax from the people of Islam!
Ibn Hazm mocked these wrestling princes over a fake legitimacy, and he spoke - according to al-Dhahabi in the 'Al-Siyar' - about "a scandal [which is]: Four men within a distance of three days are called 'the Commander of the Faithful' at one time [...] This is an ethic unheard of. !! Then he announces to us his desperate despair from the goodness of these opportunists who overcome the matters of Muslims, and he says: “By God, if they knew that in the worship of crosses they would walk their affairs, they would initiate it. We see them deriving Christians, enabling them to deprive the Muslims, their sons and their men, carrying them captives to their country .., and perhaps they gave them cities and castles voluntarily.” So they freed it from Islam and built it into the gulls. God cursed them all and put a sword on them from their swords !!
Ibn Hazm does not stop questioning the intentions and credibility of these politicians, but rather states that all the money that they expand and spend on their ministers and their workers is money that has been wiped out, "and the proof of that is that I do not know - neither I nor others - a Andalusian dirham or a good dinar that is cut As halal. " Therefore, it is not surprising that these grim conditions prompted Ibn Hazm to move away from the political stage to find in his scientific reform project. I counted you as an outgrowth that, as he had gone through with us, left scientific traces of eighty thousand pages in four hundred volumes; What impact, what a legacy !!
A repelling environment,
and the role of the stimulating scientific environment in its genius. Ibn Hazm was living in a political and religiously fanatic environment. So I pushed him with the most push for intellectual production, armed with the tools of controversy and debate, as it was of a fiery nature, fervent enthusiasm in the presence of the violator, and his mind was refreshed in the presence of the exhibitions! It was popularized by the news of its severity and the people spoke about its causes until they exaggerated the interpretation of some of its texts in it, and even cost them in its matter until Ibn Hayyan said that "his most flawed - they claimed - was fair to him: his ignorance of the policy of science", i.e. he left him the millions of violators!
We stop you on some of the features of the jurisprudence environment in Andalusia, and on the extremism of some of its opponents who follow the Maliki school of thought prevailing over the country at the time; After that you put the severity of Ibn Hazm and his daring on his opponents in its place, and to show you how his intensity was a revival of the Sunnah among the people of the country whose efforts did not help them in reaching the first point of the forensic knowledge, so they set their lives on the books of Malik bin Anas (d. 179 AH) the Imam of their doctrine. He used his sharpness to be an effective tool for managing the conflict with the Malikis, and if it were not for him, he would have buried the history of Andalusia written in the pens of his opponents, although accuracy requires saying that his fiery and fiery nature was deviating from payment, so he got from other doctrines that were not apparent in Andalusia such as the Hanafis and Shafi’is, as well as all other speech teams .
Judge Al-Maliki Ayadh Al-Hasbi (d. 544 AH) - in his book 'Arranging the Perceptive' - describes the beginnings of the Maliki school of thought in Andalusia, and how it settled and circulated with the power of the Sultan; He says: “As for the people of Al-Andalus, their opinion - since the [country] was opened - was based on the opinion of Al-Awza’i (d. 157 AH), until he passed away to Malik [his students]: Ziyad bin Abdul-Rahman (known as 'Shabatun' d. 193 AH), and Qaraus bin al-Abbas (d. 220 AH), and al-Ghazi bin Qais (d. 199 AH) and those who followed them, so they came with his knowledge and revealed to the people his virtue and the emulation of the nation with him, so he knew his right and taught his doctrine, until he took the Prince of Andalusia - as that - Hisham bin Abdul-Rahman [Al-Dakhil] Ibn Muawiya (d. 180 AH). All people adhered to Malik's doctrine, and the judiciary and the fatwa were decreed.
It seems that the Umayyads' adoption of the doctrine of the Imam of the Prophet’s city as an official doctrine of their state in Andalusia was not without a political occasion, reinforced by its coincidence with the beginning of the Hanafi school of thought with the state of Bani Abbas. He grew to the knowledge of Hisham mentioned that the Imam Malik had a tendency to him when he heard from the beautiful biography of one of his Andalusian disciples, and Hisham was - as Al-Dhahabi says in the 'Al-Sir' - "a devout religion ... and it is fair in the parish"; Malik said: “We ask God to decorate our forbidden with the same” from kings.
Ibn Hazm: two doctrines spread in the beginning of their command in the rule and the Sultan: the Abu Hanifa doctrine, when the rulers of Abu Youssef spent the judges, the judges were before him, and he was not responsible for the judiciary of the country except his companions belonging to his sect; The doctrine of Malik bin Anas is in Andalusia
Then the political background of the final demarcation of Malikiyah as a doctrine of the state is completed by our evocation of the effects of the armed clash between the Umayyad regime and some of the senior jurists of the Malikis, which culminated in the “pulse revolution” in the year 202 AH in which Prince Al-Hakam bin Hisham (d. 206 AH) resolved the struggle in favor of the regime, then his successor saw his son Abd al-Rahman ibn al-Hakam (d. 238 AH) that the order contains a deeper new alliance between the state and the dominant sect.
Thus, the call to adhere to Malik's doctrine became part of the state’s identity, thereby gaining some kind of 'constitutional immunity' until they "protected him with a sword from others altogether"; Ayad says. The strictness of the Umayyad authority in Andalusia to adhere to the Maliki school of thought continued to rise with extremism until it became deviated from it, described as a deviant deviant; Judge Ayad says that the prince Al-Hakam Al-Mustansir (d. 366 AH) wrote a letter stating that "Whoever deviates from the doctrine of Malik, then he who has been seen (= printed) on his heart, and is decorated for his bad work" !!
Ibn Hazm noted that the Maliki school did not take a natural path towards the Andalusians embracing it, but rather was an assumption of the authority of the state; In it, he says in his usual assertive tone: "Two doctrines spread in the beginning of their command in authority and authority: the Abu Hanifa doctrine (d. 150 AH), when the judges of Abu Yusuf (d. 182 AH) were appointed by the judges before him, so he did not give the jurisdiction of the country - from the far east to the extreme African business (= Tunisia) - except his companions belonging to his [Hanafi] sect; and the doctrine of Malik bin Anas is with us, so Yahya bin Yahya (Al-Leithy T 234 AH) was empowered by the Sultan acceptable to say in the judiciary, so it was not only a judge in our countries except with his advice and choice, He only refers to his companions and his sect.
Therefore, followers of doctrinal doctrines were not spared from the harassment of government-influenced Maliki scholars. This Imam Al-Hafiz Ibn Al-Fardhi (d. 403 AH) tells us - in the "History of the Scholars of Andalusia" - how the jurists of the various schools of thought were called upon to reject their doctrines and move to the doctrine of the state; He says that Al-Qurtubi jurist Aba Kinana Zuhair bin Malik Al-Balawi (d. About 239 AH) "The jurist was on the doctrine of Al-Awza’i for what it was for the people of Andalusia before entering the Umayyad dynasty ..., and that Abdul-Malik bin Habib (head of the Malikiyah in Andalusia T 238 AH) was disgraced (= He blames) Abu Kinana for his deviation from the doctrine of the people of Medina and his adherence to the opinion of Al-Awza’i!
An applied tradition , and someone might say that limiting himself to a satisfactory doctrine of Islam - such as Malik's doctrine - does not have any heinousness that necessitates that Ibn Hazm explain to her his pens and surpass his arrows. And he said, This is answered that the image is not complete with him, because the matter did not stop at winning the doctrine and hostility of others, but mixed it with neglect to talk to the influential Maliki scholars, and celebrate the books of the branches at the expense of the books of the Sunnah, and we will show you this by reviewing some of the heads of the Maliki school of Andalusia, and showing the weakness of their goods in the talk.
This Qara`us ibn al-Abbas - who is one of the first to carry on the authority of Malik his knowledge to Andalusia - says Ibn al-Fardi: “His knowledge of the issues was on the doctrine of Malik and his companions, and he has no knowledge of hadith.” This Yahya al-Laithi, to whom the presidency of the doctrine ended in Andalusia, and who was the one who solidified the Maliki relationship with power; Al-Hafiz Ibn Abd al-Barr Al-Maliki (d. 463 AH) says that "the Sultan and the general public ended his opinion ... and he had no eyes to talk"! As if Dhahabi disliked this absolute ruling on the most famous 'al-Muwatta' narrator on the authority of Malik; He said, commenting: "I said: Yes; there was no knight on this matter, but he was mediating in it."
And this is Abd al-Malik bin Habib - who is the heir of Yahya al-Laithi at the head of the school of thought and the author of the book 'Al-Wadhah', which is celebrated by the owners of Andalusia - according to which Ibn al-Fardi said: And Imam al-Maliki Ayyad, in the "arrangement of the perceptions", transmitted this testimony of Ibn al-Fardi in Ibn Habib without commenting as if it is recognized as valid. As well as Asba bin Khalil Al-Qurtubi (d. 273 AH), the boys of Andalusia had gone on for fifty years. Ibn Al-Fardi says about him: “He had no knowledge of the hadith nor knowledge of his methods, but rather kept him away and stabbed his companions.” Ibn Abd al-Barr - while Ayyad narrated - said that he was "hostile to antiquities, not knowing the hadith, very fanatic of Malik and his companions' opinion, and Ibn al-Qasim (al-Ataqi, d. 191 AH) among them."
The Maliki jurists have sought the Hadith of Al-Andalus Baki bin Mukhalad (d. 276 AH) with the Sultan, and they are still seducing him until they accuse him of heresy and incited to kill him, and this is the bearer of the Sunnah of the Prophet (PBUH) to the people of Andalusia, and who he calls Al-Dhahabi “Sheikh of Islam, the author of the interpretation and the Musnad who Unparalleled. " The traveler Al-Maqdisi Al-Bashari (d. 380 AH) - in the "best of divisions" - draws the boundaries of Andalusians' knowledge of the sources of legislation in his time; He says: “As for Andalusia, Malik’s doctrine [is the approved one”, and they say: We only know the Book of God and the Muwatta 'of Malik, so if they appeared on my Hanafi or Shafi’i exile, if they found a Shiite or Mu'tazili, they might have killed him!
Ibn Hazm used to lend his opponents to the Maliki jurists by their weakness in the hadith, and he says, commenting on their stabbing in the foundations of some hadiths: “As for their saying: Lohan is on his way (= his weak bond) is not correct, this is a science that no one knows who knows a word and above it!” In response to their accusation of his weak knowledge of the hadith, he says: As for their saying about us of the weakness of the narration and the nudity of the elders, if they had minds, they would strike this, because they are not from the people of the novel, so they will know its strong from its weak, and they never worked in it for an hour from eternity. They cleaned her! "
And this judge Ibn al-Arabi (d. 543 AH) tells their condition as he is a star in the skies of the Maliki school: “Tradition became their religion and imitation is their certainty. Whenever someone from the East came with knowledge ... they despise his command except to cover them with Maliki”, then he adds: “Then they obliged people to work with a doctrine Malik ..., and the centuries continued over the death of knowledge and the emergence of ignorance, for everyone who specializes could not have more than to do with the innovation of al-اهرāhir (= the apparent doctrine) ... Then incidents occurred that they did not throw in the text of the Maalikis, and they considered them without the knowledge of a fatwa ... To the House of Knowledge [in the East] and came with a door from it - as Al-Aseeli (d. 392 AH) and Al-Baji (d. 474 AH) - spread from the water of science over the dead hearts and breathed the breath of the nation to exhale; the religion would have gone "!!
In fairness, Judge Ibn Al-Arabi had to mention Ibn Hazm - who is the father of his father, the Minister of the Kingdom of Bani Abbad and the ambassador of the Almoravid dynasty to the Abbasid caliph in Baghdad - in a count of those who lived the dead of the Andalusians; Abu Muhammad constructed the construction of the Al-Athar School with his book 'Local Antiquities' and portrayed it as 'tightening the rules of rulings', so he restored that consideration to the honored Sunnah, yet "Judge Abu Bakr ... did not do justice to his father in knowledge and did not speak in installments"; As Golden says.
Deep intolerance, and from here, Ibn Hazm's revival project should be addressed in this dark context of the parasitism of his opponents against him, the domination of the owners of branches and tradition over the Muslim community in Andalusia, and their neglect of the legal principles that alone have the character of compulsion; In his project, he took into consideration the principles, and opened the door to ijtihad after its closure due to the dissolution of tradition, and exaggerated its expansion so that every Muslim would enter it.
Some say: “Ibn Hazm’s tongue and Saif Al-Hajjaj had two brothers.” They take this in stabbing against him, and in fact, Ibn Tanzam’s tongue was accompanied by a doctrinal fanaticism armed with the sword of pilgrims represented in power, and Al-Dhahabi observed - in Al-Seer ’- the link between the two, so he said that Ibn Hazm "Maliki blasphemed him for his long tongue and his falling into the great jurists!" But what could the author of the reform message make if the strength of power tends to rival his opponent, Ibn Hazm found in the scientific struggle a way to reform what was corrupted by the influential scholars of Andalusia who he described as “dumb if he included and with them a council, and if they missed they came with such rotten and ridiculous rhetoric” !
Ibn Hazm was cursed by a fanatical jurist of his time, and his students became underestimating their attribution to him. This is one of his murids writing to him - in the 'phone from afar' message - asking him not to reveal his order or state his name in his response to his message and his question, as they have become "strangers among the fanatics." It appears that Ibn Hazm realized with his delusion that he should change his strategy, and out from among his backs, his opponents to a neutral region where he works in building and teaching, so he went in the year 430 AH to the island of Mayorca, east of Andalusia, to settle in the coffin of its prince Ahmed Bin Rashiq (d. 440 AH), displaced from areas Conflict and the dominance of opponents in Córdoba and its major cities. This decision was good for his doctrine, as he graduated from his hands from the people of Mayorca, who will carry his doctrine to the East and fly in his name in the horizons, for this is his pupil Al-Hamidi Al-Azdi (d. 488 AH), who "specializes in him and more and is known for his company"; As Ibn Bashkwal (d. 578 AH) says in his book Al-Salalah.
However, the hostility of the Maliki jurists did not calm him down by successfully removing him from Cordoba; He was informed - and he is a Mayorca - the news of the burning of the prince of Seville, the aggressor bin Abbad (d. 461 AH), to his books at the instigation of these jurists. Then, when the Emir of Mayorca died, the Maliki jurists returned to chasing him and making him homeless, and the “kings of the kings cut him off from their proximity and guided him from their country, until they ended him in a region that affected his country’s soil, apparently unfortunate .., and in that he is not deterred and does not return to what they wanted, he broadcasts his knowledge Whoever comes from the desert of his country from the general quotes, among them are the smallest students who do not fear the blame, speaking, understanding and training them, and he does not allow perseverance in the knowledge, and perseverance in authorship "; According to Al-Shintrini.
However, the climate of scientific conflicts waged by Ibn Hazm did not prevent him from redressing his opponents and recognizing their advantages. Al-Dhahabi narrates - in 'Al-Sir' - his saying in one of them: "I would not have been more fair in the debate than [the jurist] Ibn Bishr (known as Ibn Gharsiyya T 422 AH), and it was who knows best who met him with the doctrine of Malik, with his strength in linguistics, grammar and accuracy Understand it. " And so he did with his argument, Al-Baji. Al-Shantarini said that Ibn Hazm "used to say: The owners of the Maliki school had not yet Abd al-Wahhab (al-Baghdadi T 422 AH) like Abu al-Walid al-Baji! He looked at him with a lioness, so he fell away from his west ... But Abu Muhammad, though he thought otherwise, did not offer his fairness!" He even mentioned - in his book 'The Chapter' - what indicates his benefit from Al-Baji nodal opinions of some verbal teams!
An exception, Hamid, the
scene of the conflict between Ibn Hazm and the Maliki jurists was not without links between the two parties, which ranged between intimate friendship and a heated scientific meeting in the debate boards full of audiences; One example of the first is the deep affection that linked Ibn Hazm to Ibn Abd al-Barr, who were brought together by several bonds, which may have made them serve one reform project, albeit in various ways. It brought together a fellowship to seek knowledge on the common elders, and a sudden conversion of them to the Shafi’i school, and a temporary transfer of Ibn Abd al-Barr with the apparent doctrine, and great care from them in the hadith that made them imams in it not competing with their country; Al-Dhahabi mentioned that Ibn Abd al-Barr "was extroverted to Abu Muhammad ... and had support with him, and from it Ibn Ibn Hazm took the art of hadith ... Abu Omar was the most knowledgeable of Andalusia in the Sunnah and Antiquities ... and he was in his early days apparent doctrine ..., he was often Tends to the Shafi’i school.
Therefore, it is not surprising that the golden horn - in the 'walk' - between the two men in scientific excellence at the level of the Islamic world; He quoted al-Izz ibn Abd al-Salam (d. 660 AH): "I have not seen in the books of Islam in science such as 'Al-Mahali' by Ibn Hazm, and the book" Al-Mughni "by Sheikh Muwaffaq al-Din (Al-Maqdisi T 620 e)." Al-Dhahabi then added: "I said: Sheikh Izz al-Din was authenticated. The third of them is: Al-Sunan Al-Kabeer" by Al-Bayhaqi (d. 458 AH), and the fourth is: "Preface" by Ibn Abd al-Barr. It is striking here that three of the four participated in one era, represented by Omar Al-Bayhaqi (384-388 AH), the equivalent of Omar Ibn Hazm!
As for the scientific debates, the most famous of which took place between Ibn Hazm and Abu Al-Walid Al-Baji - the disciples combined them with elders, including the “Sheikh of Andalusia” Ibn Mughith al-Qurtubi (d. 429 AH) - from “debates and rivalries” - according to Al-Thahabi’s expression in “Al-Sir” - in the court of Ibn Rashiq. Al-Baji - who had gone to the East and absorbed the outcome of his family's knowledge of mentalities and transportation and practiced the art of debates - found help from his colleague in doctrine and demand, Abu Abdullah Al-Miorki (d. About 460 A.H.), so they decided to eliminate the uniqueness of Ibn Hazm in the scientific scene in “together and behold Ibn Hazm, so he smiled it and took it out, and this was the principle of enmity between Ibn Hazm and Al-Baji. Of course, the researcher cannot submit to this accusation case due to the absence of the full texts of these debates.
And to the extent that these debates caused Ibn Hazm to be isolated from the public sphere; It was a broad entrance for Al-Baji towards this field in which he quickly occupied a great position for his success in three matters: the first of which was to neutralize the head of the “Hazm phenomenon” in Andalusia from the forefront, the second was his combination of archeology and doctrines of opinion in jurisprudence and beliefs, and the third was the strong connection with all the Sultans of Andalusia.
Ibn Hazm: Good luck for those who chose knowledge and knew its merit to use it as effort and read it as much as possible and achieve it as much as possible, but if he could cheer him on the streets of pedestrians, and facilitate his endowment of money to his students and make wages for those looking for it, with patience and harm; It would be a revival of science
With all the above manifestations of the conflict between Ibn Hazm and his opponents; We see this imam having a tendency to gather the word and that his opponents to the jurists are not enmity to their followers. So - in the "Imamate of the Imamate" - he who answers his question about the validity of one's prayer behind an imam who does not know his juristic doctrine in a way that achieves the unity of Muslims He says: "The search for such a thing was caused by the Kharijites, it is they who revealed people [about] their doctrines and tested them in that ..., and none of the Companions has ever abstained ... nor from the option of those who follow to pray behind every imam who prays with them." Then he concludes his fatwa with a statement that shows us that he used to see that carrying out his reform project is obligatory for him, and that he did not ask him for the desire of fame, rivalry, or presidency. He says: “God knows that I am not keen on the boys, and who knows that his words from his work - he is counted responsible for him - say His words are uncertain. "
It is not more clear in indicating the sense of Ibn Hazm Nubal and the importance of his reform project than what he said about Abu Hayyan Al-Andalusi (d. 745 AH) - in his interpretation of the 'surrounding sea' - quoting his student Al-Hafiz Al-Hamidi Which is: "Luck is for those who choose knowledge and know its merit to use it as effort and read it as much as possible and achieve it as much as possible. Rather, if he can cheer him on the streets of pedestrians and call for him in the streets of the city and call on him in the car complexes, even if it is possible for him to donate money to his students and conduct wages. To his quotees and the great people (= rewards) for those who search for him and enlist the ranks of his people, enjoining the hardship and harm; for that was great luck, good work, generous happiness and revival of science, otherwise he studied and obscured and left nothing but pleasant traces and flawless flags.
Ibn Hazm was not living an intellectual luxury, as he saw in his life a reform project to save the law from the books of the rigid branches, and return people to the guidance of the texts of revelation, and perhaps he did not intend that his printing and his unity would lead him to discounts, but he employed some of his temper in the battle of his life, and two things between the two . In his letter 'Ethics and the Path to Healing Souls' he left us with what indicates his doctrine and that he did not take it as luxury or fabrication; He said: "And you, and violating the companions and opposing the people of your time, does not harm you in this world or in the hereafter, and if you say so, then you benefit from that harm, incompatibility and enmity ... And if you do not have a choice from angering people or angering God Almighty ... And no inconsistency of truth. "
A victory and a siege,
and at the end of a four-decade scientific march (415-456 AH) that began with the tragedy of a shattered dream of statesman and ended with a wealth of knowledge of an encyclopaedic imam who continues to arouse interest; Ibn Hazm, the last of Sha`ban, died in the year 456 AH in the village of Mint Lashim in Badia, leaving a doctrine that witnessed its spread in Andalusia, his worst enemy. This judge, Ibn al-Arabi, speaks - in the 'capitals of al-Qawasim' - about the dominance of al-Zahiriyya's doctrine on the scientific scene in Andalusia on the eve of its introduction in the year 493 AH from his journey to the countries of the East; He says: "When I returned from the trip, my presence was brought up (= my city: Seville), including them as a fire and their misguided fire." !!
It is a strange irony that the apparent doctrine - represented in Ibn Hazm's legacy - found a century after his death a royal supporter from the Almohad dynasty that overthrew the Almoravid dynasty in 541 AH, especially in the days of Mansour Ya’qub al-Mawhidi (d. 595 AH) who narrated al-Muqri in the 'briefing' - That he was a fan of Ibn Hazm, and that he stood on his grave one day and then said: "All scholars are children of Ibn Hazm!" Perhaps this admiration led him to "take revenge" on Ibn Hazm from his opponents. He obligated people to the apparent doctrine and ordered the year 591 AH to burn the books of branches of Maliki jurisprudence, not only in Andalusia, but also in the countries of Morocco.
An eyewitness tells us about a scene of it that occurred in Fez, which is the Marrakesh historian who says in his book “The Adorable”: “[Al-Mansur] ordered the burning of the books of the [Maliki] doctrine .., I witnessed - and I at that time in the city of Fez - it is brought with loads and placed In it he shoots fire, and his intention in the sentence was to erase Malik's doctrine and remove it from Morocco at once, and to carry people on the apparent parts of the Qur’an and hadith. And this particular destination was the intention of his father (= Abu Yaqoub T 580 AH) and his grandfather (= Abd al-Mumin 558 AH), except that they are Jacob did not show it. "
After Al-Mansour’s death, His successors abandoned the legacy of the conspiracy advocacy espoused by their fathers, and the state returned to the adoption of the Maliki school, and the apparent doctrine and the resolute inheritance were again subjected to the siege of its opponents until Al-Andalus fell completely. From the fall of Granada, he says: "Then the doctrine of the people of al-اهرāhir was studied today by the lessons of its imams and the denial of the public over its plagiarist, and it remains only in the bound books."
Despite his stormy life, wars of intolerance and intolerance for half a century, Ibn Hazm - may God have mercy on him - was allowed to describe his morals, and he showed us a side of his tenderness and kindness that contradicts what he was famous for in terms of obscenity and the severity of morals, which is a well-known expression of his bad words in the violators. He tells - in the "dove collar" - about the characteristic of loyalty to him and the human being with all of his close relationship, and he says: "I do not say my saying this praising [myself], but taking the grace of God Almighty:" But by the grace of your Lord, he spoke, "and God Almighty gave me from Loyalty to everyone who dies to me with one feed, and he gave me from the governorate to those who complain about me even if by an hour's conversation, luck for him I am grateful and grateful .., and something that is heavier than me from treachery! "
This ethics was not limited to his companions and students, but also the woman who fell in love with her, and she is his beloved in the days of boyhood, whose maid “yes” that we see, he mourns with a loss of her loss: I did not like to live after it, and I did not forget to mention it, nor did I forget anything else !!