Jahm bin Safwan (Arabic:جَهْم بن صَفْوان,romanized: Jahm bin Ṣafwān) was an Islamic theologian of theUmayyad period and whose name has given rise to theJahmiyya moniker. During his lifetime, he attached himself to the rebel leaderAl-Harith ibn Surayj, a dissident inKhurasan. He was executed in 745 bySalm ibn Ahwaz.[1]
Reliable historical information about Jahm is sparse, coming from sources antagonistic towards him from later periods.[2]
Ja'd b. Dirham was a teacher of the last Umayyad caliph,Marwan II, and is described as a Dahrī and Zindīq (heretic) for being the first person to state that God does not speak, hence the Quran iscreated.[6] He was the first Muslim reported to have spoken about the createdness of the Qurʾān and reject Abraham's friendship with God and Moses' speaking to Him.[7] The name of Jahm b. Ṣafwān would later be ascribed - possibly spuriously - to the theological movement known asJahmism.[8]
Jahm worked as the assistant toal-Harith ibn Surayj during the latter's revolt against the Umayyad governorNasr ibn Sayyar. Jahm was killed during the first attempt to takeMerv in 746, though the revolt greatly weakened Umayyad power and indirectly contributed to the success of theAbbasid Revolution.[9]
Establishing the positive content of Jahm's doctrines is difficult, as they are reproduced (in an abbreviated form) only in later polemical works that are impossible to verify. However, it is said that he taught that only a few attributes can be predicated to God, such as creation, divine power and action, whilst others such as speech cannot. Therefore, he believed that it was wrong to talk about the eternal word of the Qur'an, since God (according to Jahm) is not a speaker in the first place.[10]
Jahm was a proponent of extreme determinism, according to which a man acts only metaphorically in the same way in which the sun is said to set: according to Jahm, this is a linguistic convention rather than an accurate description, as it is actually God that makes the sun set.[11]
Jahm's doctrines about God and theattributes of God were taken up in criticisms of theMu'tazila, who were sometimes called Jahmites by their adversaries. The Mu'tazila believed thatthe Qur'ān was created, a tenet which agreed[citation needed] with Jahm's recorded view.
Jahm left no writings, but many Muslim scholars wrote about his doctrines and a few modern scholars have written studies of him.[12][13]
Muqatil ibn Sulayman, an early commentator on the Qur'an who Sunni Muslims view as the polar opposite of Jahm, who went to the other extreme,[14] was a contemporary of Jahm who was particularly critical of him. Between the two men, a heated theological and political debate took place in the mosque of Marw regarding the divine attributes and two political figures with whom both men were affiliated. Each of them ended up writing a book refuting the other, and Muqatil used his political links to get Jahm expelled from Balkh, having him sent to Termez.[15] Muqatil set up a rival movement to the Jahmiyyah known as the Muqatiliyyah, and Sunni Muslims have identified themselves as being between what they view as two extremes (negation and likening of the divine attributes, Ta'til and Tasbih). Muqatil himself was condemned by scholars of his time like Abu Hanifah and Makki ibn Ibrahim (the teacher ofal-Bukhari).[16][15][17]
Abu Hanifah (d. 150 H) also harshly criticised Jahm, and this was alongside his criticism of the opposing Muqatiliyyah. In particular, Abu Hanifah went as far as declaring Jahm a disbeliever.[18][19][20]
A theologian by the name of Uthman bin Sa'id ad-Darimi (d. 280 H) (not to be confused withal-Darimi, the author of theSunan al-Darimi) also wrote refutations of Jahm and wrote an extensive refutation of a prominent Jahmite by the name ofBishr al-Marisi wherein he declared him aKafir (a disbeliever).[21] Like Muqatil, Uthman bin Sa'id himself received criticism, and scholars have criticised him as going to the opposite extreme to Jahm, being a Mujassim (anthropomorphist). In particular, the Sunni Hadith scholar and ascetical-Hakim al-Tirmidhi (d. ~280 H) wrote a response to him.[22][23][24]
ManyHadith scholars wrote refutations of Jahm bin Ṣafwān's doctrines, notably the Sunni Hadith scholarAhmad ibn Hanbal (d. 241 H) and his students likeal-Bukhari (d. 256 H) andAbu Dawud as-Sijistani (d. 275 H).[25] Al-Bukhari adopted the teachings of the traditionalist and scholar of KalamIbn Kullab alongside al-Karabisi in matters of creed, who also repudiated the Jahmiyyah. Then, later SunniKalam theologians continued to criticise him, in particular Abu Hasan al-Ash'ari (d. 324 H) and Abu Mansur al-Maturidi (d. 333 H), and he continued to be mentioned in later Ash'ari and Maturidi heresiology works.[26][27][28][29][30]
^Abdus Subhan, al-Jahm bin Safwan and his philosophy p. 221 in: Islamic Culture 1937, W. Montgomery Watt, Early Discussions about the Qur'ān p. 28 in: The Muslim World 1950, al-Dahabi, Mizan al-I'tidal 1:185.
^W. Madelung,The origins of the controversy concerning the creation of the Koran, p. 505 in: Orientalia hispanica sive studia F.M. Pareja octogenario dicata, Leiden 1974.
^W. Montgomery Watt, Encyclopedia of Islam II, q.v. Djahm b. Ṣafwān.
^Clinton Bennett, The Bloomsbury Companion to Islamic Studies, p. 126.ISBN1441138129.
^P. W. Pestman, Acta Orientalia Neerlandica: Proceedings of the Congress of the Dutch Oriental Society Held in Leiden on the Occasion of Its 50th Anniversary, 8–9 May 1970, p. 85.
^Sources on the Jahmiyya are largely tendentious, as is the case with all heresiographies of the past. For modern studies see: Jamal al-Din al-Qasimi,[citation needed] Tarikh al-Jahmiyyah wa'l-Mu'tazilah,[citation needed]Yasir Qadhi,[citation needed] and Maqalat al-Jahm ibn Safwan wa Atharuah fi al-Firaq al-Islamiyya.[citation needed]
^Richard M. Frank (1965). "The Neoplatonism of Ğahm ibn Ṣafwān".Le Muséon (68):395–424.
^Tohe, Achmad.Muqatil ibn Sulayman: A neglected figure in the early history of Qur'ānic commentary. Diss. Boston University, 2015. pp. 12, 34.
^abSirry, M., 2012. Muqātil b. Sulaymān and Anthropomorphism.Studia Islamica, 107 (1), pp. 38-64.
^Mamat, M.A., Akib, M.M.M. and Husin, B., 2014. Prinsip-Prinsip Ahl al-Sunnah wa al-Jamaah: Pengenalan dan Terjemahan Melayu Wasiyyah Imam Abu Hanifah. Jurnal Akidah & Pemikiran Islam, pp. 11-12.
^Refer to: al-Radd 'alā'l-Jahmiyyah and Naqd 'Uthmān b. Sa'îd 'alā al-Mārisî al-Jahmî al-'Anîd fi Iftirā 'alā Allāh fî al-Tawhîd, Riyad 1999.
^Bin Sadiq al-Hanbali, Yusuf.Hashiyah Al-Muqaffaq 'Ala Luma'ah Al-Muwaffaq. Kuala Lumpur: Apologia PLT, 2020. p. XV
^AL-GEYOUSHI, MUHAMMAD IBRAHEEM. "Al-Hakim Al-Tirmidhi: his works and thoughts." Islamic Quarterly 14.4 (1970): 159.
^Al-Tirmidhi, Al-Hakim. Ms. جواب كتاب عثمان بن سعيد من الري. Zahiriyyah Library.
^They wrote respectively: al-Radd 'alā al-Zanādiqah wa'l-Jahmiyyah and Khaql Af'āl al-'Ibād wa'l-Radd 'alā al-Jahmiyyah wa-Ashāb al-Ta'tîl
^Hussain, Mohammed Yusoff. "[en] Al-Ash'ari's Discussion of God's Knowledge." Islāmiyyāt 10 (1989).
^Jarullah, Z. H. 1969. Tarikh-i-Mutazila, tr. S. Raees Ahmed Jaffari. Karachi.
^Stapa, Zakaria. "Kedudukan Pemikiran al-Ash'ari dan al-Maturidi dalam Mazhab Ahli Sunnah Waljamaah/The Position of al-Ash'ari and al-Maturidi's Thoughts in the Ahli Sunnah Waljamaah School." Islamiyyat 33 (2011): 37.
^Wahab, Muhammad Rashidi, and Syed Hadzrullathfi Syed Omar. "Peringkat Pemikiran Imam al-Ash’ari Dalam Akidah." International Journal of Islamic Thought 3 (2013): 58-70. "Disebabkan itu, al-Bukhari dalam kebanyakan perkara berkaitan dengan persoalan akidah dikatakan akan mengambil pendapat Ibn Kullab dan al-Karabisi (al-'Asqalani 2001: 1/293)".
