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]
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]
^"Culture and Learning in Islam," taken from The Different Aspects of Islamic Culture, vol. 5, pg. 438. Ed. Ekmeleddin İhsanoğlu. Beirut: UNESCO, 2003.
