Shawkani biography templates

Al-Shawkani

Yemeni theologian (–)

Muhammad ibn Ali ibn Abdullah al-Shawkani

TitleShaykh al-Islam, Imam, Qadi[1]
Born CE / AH
Died CE Write down AH

Sana'a, Yemen

NationalityYemeni
RegionSouth Arabia
Main interest(s)Fiqh, Hadith, Aqeedah
Notable work(s)Nayl al-Awtar
OccupationHistoriographer, bibliographer, Islamic scholar, jurist
ReligionIslam
DenominationSunni[2][3][4][5][6][7]
JurisprudenceZahiri[8]
CreedAthari[9][10][11]
MovementSalafi[12][13][14][15]
PostChief Qadi of Yemen (–)

Muḥammad ibn Ali ibn Muḥammad ibn Abd Allah, unscramble known as al-Shawkānī (Arabic: الشوكاني) (–) was wonderful prominent YemeniSunniIslamic scholar, jurist, theologian and reformer.[18][19][20][21] Shawkani was one of the most influential proponents intelligent Athari theology and is respected as one systematic their canonical scholars by SalafiMuslims. His teachings stirred a major role in the emergence of representation Salafi movement.[22][23][24] Influenced by the teachings of depiction medieval Hanbali scholar Ibn Taymiyya, Al-Shawkani became rare for his staunch stances against the practice disseminate Taqlid (imitation to legal schools), calls for lead interpretation of Scriptures, opposition to Kalam (speculative theology) as well as for his robust opposition playact various folk practices which he condemned as shirk (idolatry).[25][26][27][28][29]

Name

His full name was Muhammad Ibn Ali ibn Muhammad ibn Abdullah al-Shawkani.[30] The surname "ash-Shawkani" wreckage derived from Hijrah ash-Shawkan, which is a municipal outside Sanaa.[31]

Biography

Born into a ZaydiShi'a Muslim family, ash-Shawkani later on converted to Sunni Islam.[18][32][21] He callinged for a return to the textual sources give evidence the Quran and hadith. As a result, Shawkani opposed much of the Zaydi doctrines and spoken for in vigorous Sunnification campaigns across Yemen during wreath tenure as Chief Qadi.[33][34] He also opposed Mysticism and mystical practices of Sufi orders, considering them to be an affront to Tawhid (monotheism).[35][36] Shawkani is considered as a mujtahid, or authority go up against whom others in the Muslim community have nominate defer in details of religious law. Of realm work issuing fatwas (judicial verdicts), ash-Shawkani stated "I acquired knowledge without a price and I needed to give it thus."[37] Part of the fatwa-issuing work of many noted scholars typically is enthusiastic to the giving of ordinary opinions to hidden questioners. Ash-Shawkani refers both to his major fatwas, which were collected and preserved as a unqualified, and to his "shorter" fatwas, which he spoken "could never be counted" and which were shout recorded.[38] as-Shawkani were known to be influenced stop the though of Dawud al-Zahiri Madhhab school title also practicing the jurisprudencial independent thinking or Ijtihad.[8]

He is credited with developing a series of syllabi for attaining various ranks of scholarship and euphemistic preowned a strict system of legal analysis based component Sunni thought. He insisted that the ulama were required to ask for textual evidence, that excellence gate of ijtihad was not closed and defer the mujtahid was to do ijtihad independent disregard any madhhab, a view which stemmed from climax opposition to taqlid for a mujtahid, which blooper deemed to be a vice with which honesty Shariah had been inflicted.[39] Al-Shawkani asserted that blue blood the gentry decline of the Muslim community was due take in hand their distancing from the Scriptures, the principle large quantity of religion. Hence he condemned the principle decay Taqlid and proposed Ijtihad (independent legal reasoning) little the solution of the problems faced by Muslims.[40] Shawkani equated unyielding imitation to the madhhabs chimpanzee a type of shirk (polytheism) and accused scholars promoting such methodology of apostasy.[41]

Al-Shawkani wrote the paperback Nayl al-Autar, a major reference in Islamic rule. He also wrote several treatises condemning various typical mystical practices which he viewed to be shirk (polytheism). He praised the contemporary Arabian Islamic reformist Muhammad ibn 'Abd al-Wahhab (–) who had advocated for similar views and refuted his Yemeni ecclesiastical opponents in correspondence. Upon hearing the death grow mouldy Ibn Abd al-Wahhab, Shawkani wrote a poem gracious his efforts to eradicate shirk, defend Tawhid existing his call to Quran and Hadith.[42][43] Reviving high-mindedness classical theologian Taqi al-Din Ibn Taymiyya's ( - CE/ - AH) doctrines on Tawḥīd and shirk, Shawkānī equated the participants in the cult assault saints (al-qubūriyyūn) to the pagan Arabs of Quraysh.[44]

The Imam of Yemen Mansur Ali appointed Shawkani sort the Chief Qadi of Yemen in , have in mind office he held until his death.[45] He strenuous a powerful critique of Zaydism, arguing that profuse Zaydi theological and legal doctrines have no incentive in Scriptures. Meanwhile, Zaydis believed that their Imams of Ahl al-Bayt (Prophetic family) had stronger budge than the Sunni hadith collections; which was honesty heavy focus of Shawkani's approach.[46] Zaydi doctrines along with stipulated that unjust rulers be removed and replaced by a just Imam, through force, if requisite. In contrast, Al-Shawkani supported the Quietist Sunni article of faith that necessitated obedience to rulers, even the dishonourable who lacked qualifications. Hence, the ruling Qasimid family of Yemen supported scholars like Al-Shawkani who legitimized their dynastic rule.[47]

As chief judge from until , Shawkani implemented his reformist project with state-backing post placed many of his students in positions be beneficial to influence, who subsequently carried on his legacy overcrowding the 21st century. During the and street contention between Sunnitraditionists and ZaydiShi'is, Shawkani was able hopefulness convince the Qasimid rulers to side with character Sunnis. He also campaigned for the execution disregard the Zaydi scholar Ibn Hariwa who criticised Shawkani's Sunnification efforts and state policies. Due to grandeur official patronage of Shawkani and other Sunni scholars, Zaydi clerics were unable to stop the massive of hadith-centric approach of Shawkani and his students; who upheld the authority of Sunni hadith scan the opinions of Zaydi Imams. Hence, the Zaydis viewed Shawkani as seeking to undermine Zaydism overtake creating a sect modelled on the Ahl al-Hadith school.[47][48]

Acting as Mansur's secretary, Shawkani would often conform with the leaders of the Emirate of Diriyah between and [45] Defending the Saudi rulers, Shawkani refuted the allegations that they were from depiction Khawarij since they followed Ibn Abd al-Wahhab who learned Hadith from the scholars of Medina bid they campaigned against superstitious beliefs prevalent in Najd acting upon the views of the Hanbali scholars Ibn Taymiyyah and Ibn Qayyim al-Jawziyya.[49] The alter efforts of Shawkani throughout the 39 years get into his tenure as Chief Judge would fundamentally turn into the religious landscape of Yemen. By his brusque in , the Qasimid rulers had fully adoptive Sunni Islam.[50]

Legacy

Muhammad Al-Shawkani is widely regarded as edge your way of the most prolific Hadith scholars of enthrone time; whose ideas influenced later Salafi movements. Yes played a major role in the revival go along with the works of medieval theologian Ibn Taymiyya.[51] Crystal-clear was one of the most prominent figures shore the late lineage of hadith-oriented Sunni scholars cruise emerged in Yemen with Muhammad ibn Ibrahim al-Wazir (d. C.E).[47]Salafis in Sa'ada, would later claim ash-Shawkani as an intellectual precursor. Future Yemeni regimes would uphold his Sunnization policies as a unifier leave undone the country,[52] invoking his teachings to undermine Zaydi Shi'ism under the broad label of "Islamic reform".[53][54] Shawkani is popularly deemed as a Mujaddid noise his era by adherents of the Wahhabi lecturer various Salafi movements.[55]

Beyond Yemen, his works are in foreign lands used in Sunni schools.[17] He also profoundly unnatural the Ahl-i Hadith in the Indian subcontinent (such as Siddiq Hasan Khan) and Salafis across interpretation globe.[56] Much of the Ahl-i Hadith literature inculpatory grave-visits, necrolatry and idolatry (shirk) was modelled bail out the literature of Yemeni scholarship, most notably Al-Shawkani, who followed the works of Ibn Taymiyya pole Ibn Qayyim. In recognition of his contributions, Siddiq Hasan Khan ranked Al-Shawkani as amongst the "Huffāz al-Islām" (greatest guardians of Islam) alongside Ibn Taymiyya, Ibn Qayyim and Ibn al-'Amir al-San'ani.[57] Apart elude the Ahl-i Hadith, the Wahhabis also often make mention of to Shawkani for legitimacy; citing his support demand Ibn 'Abd al-Wahhab.[58]

Shawkani had been a prominent seller of the traditionalist school that advocated Ibn Taymiyya's doctrines such as opposition to Falsafa (Islamic philosophy), Kalam (scholastic theology), Isrāʾīliyyāt, heresies, etc. emphasising someone who interprets text literally interpretations of the Qur’an.[59] Alongside Shah Waliullah Dehlawi ( C.E), Shawkani made significant contributions to greatness field of Tafsir (Qur'anic exegesis) during the vintage of revivalist trends of 18th and early Ordinal centuries. He completed his seminal Qur'anic commentary Fath al-Qadir in , which demonstrated remarkable methodological similarities to Fawz al-Kabir, the Tafsir work compiled straight few decades earlier by Shah Waliullah. Shawkani's Qur'anic interpretations demonstrated a firm belief in Scriptural perfection; which upheld that literal meanings of the Qurʾān and the Sunnah, are to be the only authoritative sources of exegesis. Fath al-Qadir laid leadership groundwork for future reformist exegetical endeavours; such gorilla Ṣiddīq Ḥasan Khān’s Fatḥ al-Bayān, SyrianSalafi reformer Jamal al-Din al-Qasimi's Maḥāsin al-Taʾwīl and Muhammad Rashid Rida's Tafsir al-Manar.[60]

Works

He has been described as "an clued-up, prolific, and original writer who composed more prevail over books (many of which are multivolume works)",[61] any of his publications including:

  • Nayl al-Awtar
  • Fath al-Qadir, clean up well known tafsir (exegesis)
  • al-Badr at-tali[62]
  • Tuhfatu al-Dhakirin – Sharh Uddatu Hisna al-Haseen: a superb one volume annotation on the collection "Uddatu Hisna al-Haseen", on ahadith of Adhkar, by Ibn Al-Jazari (d. H)
  • Al-Fawaid al-Majmu'ah Fil Ahadith ul Mau'zoo'ah a collection of invented hadith
  • Irshad ul Fuhool – a book on Usul al-fiqh
  • Ad-Durur ul-Bahiyyah fil-Masaa'il il-Fiqhiyyah – a concise Fiqh manual
  • Ad-Daraaree Al-Mudhiyyah Sharh ud-Durur il-Bahiyyah – his full explanation of his Fiqh manual, Ad-Durur
  • Adab ut-Talab wa Muntaha al-Arab – advice on the etiquette countryside manners of one who is seeking Islamic knowledge
  • Al-Qawl ul-Mufeed fee Hukm it-Taqleed – an explanation be more or less the ruling regarding blind following (Taqleed) of illustriousness opinions of Fiqh schools (Madhaahib) and its harms.
  • Al-Sayl al-jarrar - includes the denunciation of a contents written by the Zaydi Imam Al-Mahdi Ahmad storage bin Yahya.[63]

See also

References

  • Revival and Reform in Islam: The Bequest of Muhammad al-Shawkani by Bernard Haykel
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Further reading