Ruwaym | |
---|---|
Personal | |
Born | |
Died | 915 |
Religion | Islam |
Denomination | Sunni |
Jurisprudence | Zahiri |
Creed | Athari |
Movement | Sufism |
Tariqa | Malamatiyya |
Muslim leader | |
Influenced by | |
Influenced |
Abu Muhammad Ruwaym bin Ahmad was an early Muslim jurist, ascetic, saint and reciter of the Qur'an. He was one of the second generation of practitioners of Sufism (tasawwuf). [1] [2]
Ruwaym was an early teacher of Ibn Khafif, another famous mystic. [3] Ruwaym has been described as both being on poor terms with Ibn Khafif's other teacher, Junayd of Baghdad, [4] and with being a "friendly rival" and associate of Junayd's. [5] [6] In addition to his students, Ruwaym was a devoted family man, an attachment to the material world which put him in contrast to many other Sufi mystics at his time. [7] [8] Ruwaym spent some time as the deputy of the chief judge of Baghdad, his home town. [9]
Ruwaym died in the year 303 of the Islamic calendar, [10] corresponding to the year 915 on the Gregorian calendar. [11] [12] [13] [14]
One of the first practitioners of Sufism, Ruwaym viewed the practice as a resignation of the empirical self. [15] Tawhid, under Ruwaym's definition, was the annihilation of humanity and the overarching importance of the divine. [11] In fact, Ruwaym's humility was to the extent that shame was a virtue as no matter where a person went God is near, and a human being should be ashamed in such a situation. [16] Less emphasis was placed on absolute trust in God for all things, and more on stewardship and responsibility. [6] His influence within Sufism was strong early on, with many of Baghdad's early Sufis having been disciples of his. [17] Ruwaym held a negative view of Mansur Al-Hallaj, initially believing in his miracles though later rejecting such claims. [18]
In terms of Muslim jurisprudence, Ruwaym was a Zahirite, following the school of Dawud al-Zahiri. [3] [19] He was one of the school's important early jurists, being remembered by later adherent Ibn Hazm as one of the top leaders of the school. [20]
Although Ruwaym was a Sufi, he was also critical of other practitioners due to perceived errors. His book Errors of the Ecstatics was a compilation of what he viewed as such errors. [21] He also warned Muslims from the mainstream against arguing with Sufis about metaphysical matters of which the mainstream had little knowledge, viewing that such a person would lose faith and that such matters should be left to experts in Sufism. [22] [23]
The following were recorded by Abu Bakr al-Kalabadhi, translated by Arthur John Arberry:
Commenting on the meaning of intimacy, Ruwaym observed: (Kalabadhi 99)
Ruwaym | |
---|---|
Personal | |
Born | |
Died | 915 |
Religion | Islam |
Denomination | Sunni |
Jurisprudence | Zahiri |
Creed | Athari |
Movement | Sufism |
Tariqa | Malamatiyya |
Muslim leader | |
Influenced by | |
Influenced |
Abu Muhammad Ruwaym bin Ahmad was an early Muslim jurist, ascetic, saint and reciter of the Qur'an. He was one of the second generation of practitioners of Sufism (tasawwuf). [1] [2]
Ruwaym was an early teacher of Ibn Khafif, another famous mystic. [3] Ruwaym has been described as both being on poor terms with Ibn Khafif's other teacher, Junayd of Baghdad, [4] and with being a "friendly rival" and associate of Junayd's. [5] [6] In addition to his students, Ruwaym was a devoted family man, an attachment to the material world which put him in contrast to many other Sufi mystics at his time. [7] [8] Ruwaym spent some time as the deputy of the chief judge of Baghdad, his home town. [9]
Ruwaym died in the year 303 of the Islamic calendar, [10] corresponding to the year 915 on the Gregorian calendar. [11] [12] [13] [14]
One of the first practitioners of Sufism, Ruwaym viewed the practice as a resignation of the empirical self. [15] Tawhid, under Ruwaym's definition, was the annihilation of humanity and the overarching importance of the divine. [11] In fact, Ruwaym's humility was to the extent that shame was a virtue as no matter where a person went God is near, and a human being should be ashamed in such a situation. [16] Less emphasis was placed on absolute trust in God for all things, and more on stewardship and responsibility. [6] His influence within Sufism was strong early on, with many of Baghdad's early Sufis having been disciples of his. [17] Ruwaym held a negative view of Mansur Al-Hallaj, initially believing in his miracles though later rejecting such claims. [18]
In terms of Muslim jurisprudence, Ruwaym was a Zahirite, following the school of Dawud al-Zahiri. [3] [19] He was one of the school's important early jurists, being remembered by later adherent Ibn Hazm as one of the top leaders of the school. [20]
Although Ruwaym was a Sufi, he was also critical of other practitioners due to perceived errors. His book Errors of the Ecstatics was a compilation of what he viewed as such errors. [21] He also warned Muslims from the mainstream against arguing with Sufis about metaphysical matters of which the mainstream had little knowledge, viewing that such a person would lose faith and that such matters should be left to experts in Sufism. [22] [23]
The following were recorded by Abu Bakr al-Kalabadhi, translated by Arthur John Arberry:
Commenting on the meaning of intimacy, Ruwaym observed: (Kalabadhi 99)