Abu Muhammad al-Juwayni
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Abu Muhammad al-Juwayni أبو محمد الجويني | |
|---|---|
| Title | Rukn al-Din |
| Personal | |
| Born | Juwayn |
| Died | 1046 CE/438 AH |
| Religion | Islam |
| Era | Islamic golden age |
| Region | Khorasan |
| Denomination | Sunni |
| Jurisprudence | Shafi'i |
| Creed | Ash'ari[1] |
| Main interest(s) | Islamic theology (kalam), Fiqh, Usul al-Fiqh, Hadith, Tafsir, Arabic grammar |
| Muslim leader | |
Influenced by | |
Influenced | |
Al-Juwayni, `Abd Allah ibn Yusuf ibn `Abd Allah ibn Yusuf ibn Muhammad ibn Hayyuya, Rukn al-Din Abu Muhammad al-Ta'i al-Sinbisi al-Naysaburi al-Shafi`i al-Ash`ari (Arabic: أبو محمد الجويني), also known as Abu Muhammad al-Juwayni (died 1046 CE/438 AH), was a Sunni scholar based in Khorasan. He was a leading jurist (faqih), legal theoretician (usuli), Arabic grammarian, (nahwi), Qu'ran exegete (mufassir) and a scholar of theology, man of letters, and hadith.[2] He was the father of the great Imam al-Haramayn al-Juwayni.[3]
Early life[edit]
He was born in the villages of Juwayn in modern-day northeastern Iran, grew up in there, and read literature under his father Yusuf bin Abdullah, Abi Yaqoub.[4] He studied Shafi'i jurisprudence in Naysabur with Abu al-Tayyib al-Su`luki and in Merv with Abu Bakr al-Qaffal al-Marwazi. He also studied hadith from Abu Nu'aym al-Isfahani, Ibn Mahmish, Abu al-Husayn ibn Bishran, and others.[3]
Career[edit]
He settled in Nishapur after his intense educational journeys and began to issue fatwas, teach, and debate in the year 407 of Hijri. He became popular for his assiduous worship and the great dignity, majesty, and earnestness of his scholarly gatherings.[3]
Students[edit]
His famous students who became giants of their time include:[5]
- Al-Juwayni (his son & foremost student)
- Abu Uthman al-Sabuni
- Ali ibn Ahmed ibn Al-Akhram
- Sahel bin Ibrahim Al-Masjidi
Abu Muhammad al-Juwayni related that he once saw Prophet Yusuf in his dream where upon he fell to his knees in order to kiss his feet, but Yusuf prevented him as a mark of honour for the Imam, so the latter kissed Yusuf's heels. Abu Muhammad al-Juwayni said: "I interpreted it to mean that there would be blessing and honour in what I would leave behind." Ibn al-Subki commented: "What greater blessing and honour than his son (Al-Juwayni)!"[6]
Death[edit]
He died in the year 1046.
Abu Salih al-Mu'adhdhin said: "I gave Abu Muhammad his funeral bath. When we were wrapping him in the shroud I saw his right arm to the arm-pit luminous like the moon. I was bewildered, then I said to myself: these are the blessings of his legal responses."[6]
Reception[edit]
Al-Sabuni said: "If Shaykh Abu Muhammad had been born among the Israelites, they would have transmitted his immense merits to us and he would have made their pride."[3]
Ibn Asakir narrates from his maternal uncle, `Abd al-Wahid ibn `Abd al-Karim al-Qushayri the son of Imam Abu al-Qasim: "In his time our [Ash`ari and Shafi`i] imams and the verifying scholars among our companions saw in him such perfection and high merit that they used to say: If it were permissible to hold that Allah sent another prophet in our time, it would not have been other than he."[3]
Works[edit]
- Al-Furuq
- Al-Jam` wa al-Farq
- Mawqif al-Imam wa al-Ma'mum
- Al-Muhit, in which the imam intended to compile a fiqh manual in disregard of the Shafi`i school and based only on hadith proof-texts. Al-Bayhaqi criticized the weakness of the hadiths he saw him adduce and pointed out to him that Al-Shafi`i was meticulous enough in inferring his jurisprudence from hadith proof-texts. The imam accepted Al-Bayhaqi's advice and abandoned its completion
- Al-Mu`tasar fi Mukhtasar al-Mukhtasar, and abridgment of Al-Muzani's abridgment in Shafi`i fiqh
- Al-Silsila in fiqh
- Al-Tabsira fi al-Waswasa on acts of worship* al-Tadhkira
- Al-Tafsir al-Kabir, reported by Abd al-Ghafir al-Farsi in his history of Naysabur to contain, for each verse, a different explanation according to ten different disciplines or perspectives.
- Al-Ta`liqa
See also[edit]
Citations[edit]
- ^ "Some of the names of scholars of the Ash'ari nation". alsunna.org. Archived from the original on 2023-02-08. Retrieved 2023-02-08.
- ^ Mehdi Berriah, Mohamad El-Merheb 2021, p. 162
- ^ a b c d e Gibril Fouad Haddad 2015, p. 187
- ^ "سلسة اعلام المسلمين - دار القلم - الجويني". IslamKotob.
- ^ "Islamic Library". islamweb.net.
- ^ a b Gibril Fouad Haddad 2015, p. 188
References[edit]
- Gibril Fouad Haddad (2 May 2015). THE BIOGRAPHIES OF THE ELITE LIVES OF THE SCHOLARS, IMAMS & HADITH MASTERS Biographies of The Imams & Scholars. Zulfiqar Ayub. pp. 187–188.
- Mehdi Berriah, Mohamad El-Merheb (16 August 2021). Professional Mobility in Islamic Societies (700-1750) - New Concepts and Approaches. Brill. p. 162. ISBN 9789004467637.
- A. Kevin Reinhart (January 1995). Before Revelation The Boundaries of Muslim Moral Thought. State University of New York Press. p. 122. ISBN 9781438417066.
- Jonathan Brown (30 September 2007). The Canonization of Al-Bukhārī and Muslim The Formation and Function of the Sunnī Ḥadīth Canon. Brill. p. 168. ISBN 9789047420347.
- A. Kevin Reinhart (8 December 2015). Descriptive Catalogue of the Garrett Collection (Persian, Turkish, Indic). Princeton University Press. p. 496. ISBN 9781400877157.
- Clifford Edmund Bosworth, M.S.Asimov (1992). History of Civilizations of Central Asia. Vol. 4. Motilal Banarsidass. p. 136. ISBN 9788120815964.
- Hazem Abu Ghazaleh (17 August 2018). Questions and Answers on Sufism. Lulu Press. p. 247. ISBN 9780244105839.
- Ibrahim al-Bajuri (2016). THE GIFT OF THE SEEKER ON THE JEWEL OF DIVINE UNIFICATION تحفة المريد شرح جوهرة التوحيد [انكليزي]. Dar Al Kotob Al Ilmiyah. p. 39. ISBN 9782745180186.
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