Influenced.Ibn Qudāmah al-Maqdīsī Muwaffaq al-Dīn Abū Muḥammad ʿAbd Allāh b. Muḥammad ( ابن قدامة, Ibn Qudāmah; 1147 - 7 July 1223), often referred to as Ibn Qudamah or Ibn Qudama for short, was a,.
Having authored many important treatises on and religious doctrine, including one of the standard works of, the revered al-Mug̲h̲nī, Ibn Qudamah is highly regarded in Sunnism for being one of the most notable and influential thinkers of the. Within that school, he is one of the few thinkers to be given the honorific epithet of, which is a prestigious title bestowed by Sunnis on some of the most important thinkers of their tradition. A proponent of the classical Sunni position of the 'differences between the scholars being a mercy,' Ibn Qudamah is famous for having said: 'The consensus of the Imams of jurisprudence is an overwhelming proof and their disagreement is a vast mercy.' An 1876 wood-engraving of the market-places of Baghdad by John Philip Newman; Ibn Qudamah visited this city three times in his life, having studied and taught in many of its most prominent areas in 1166, 1189, and 1196Ibn Qudamah was born in in, a town near ( Bayt al-Maqdīs in the Arabic vernacular, whence his extended name), in 1147 to the revered Hanbali preacher and mystic Aḥmad b. 1162), 'a man known for his asceticism' and in whose honor 'a mosque was later built in Damascus.' Having received the first phase of his education in, where he studied the and the extensively, Ibn Qudamah made his first trip to in 1166, in order to study law and under the tutelage of the renowned Hanbali mystic and jurist (d.
1167), who would go onto become one of the most widely venerated saints in all of Sunni Islam. Although Ibn Qudamah's 'discipleship was cut short by the latter’s death. the experience of studying under Abdul-Qadir Gilani.
Had its influence on the young' scholar, 'who was to reserve a special place in his heart for mystics and mysticism' for the rest of his life.Ibn Qudamah's first stay in Baghdad lasted four years, during which time he is also said to have written an important work criticizing what he deemed to be the excessive rationalism of (d. 1119), entitled Taḥrīm al-naẓar fī kutub ahl al-kalām ( The Censure of Rationalistic Theology). During this sojourn in Baghdad, Ibn Qudamah studied under numerous teachers, including three female hadith masters, namely Khadīja al-Nahrawāniyya (d. 1175), Nafīsa al-Bazzāza (d.
1168), and Shuhda al-Kātiba (d. In turn, all these various teachers gave Ibn Qudamah the permission to begin teaching the principles of hadith to his own students, including important female disciples such as Zaynab bint al-Wāsiṭī (d. Ibn Qudamah fought in Saladins Army during the battle to recapture Jerusalem in 1187. He visited Baghdad again in 1189 and 1196, making his the previous year in 1195, before finally settling down in in 1197, Ibn Qudamah died on Saturday, the, on July 7, 1223.
Views God In, Ibn Qudamah was one of the primary proponents of the school of Sunni theology, which held that overt theological speculation was spiritually detrimental and supported drawing theology exclusively from the two sources of the and the. Regarding theology, Ibn Qudamah famously said: 'We have no need to know the meaning of what God—Exalted is He—intended by His attributes—He is Great and Almighty.
No deed is intended by them. No obligation is linked to them except belief in them. Belief in them is possible without knowing their meaning.' According to one scholar, it is evident that Ibn Qudamah 'completely opposed discussion of theological matters and permitted no more than repeating what was said about God in the data of revelation.' In other words, Ibn Qudamah rejected 'any attempt to link God’s attributes to the referential world of ordinary human language,' which has led some scholars to describe Ibn Qudamah's theology as 'unreflective traditionalism,' that is to say, as a theological point of view which purposefully avoided any type of speculation or reflection upon the nature of God. Ibn Qudamah's attitude towards theology was challenged by certain later Hanbali thinkers like (d. 1328), who broke with this type of 'unreflective traditionalism' in order to engage 'in bold and unprecedented interpretations of the meanings of God’s attributes.'
Heresy Ibn Qudamah seems to have been a formidable opponent of in Islamic practice, as is evidenced by his famous words: 'There is nothing outside of but hell-fire; there is nothing outside of the truth but error; there is nothing outside of the but heretical innovation.' Intercession Ibn Qudamah appears to have been a supporter of seeking the intercession of in, for he approvingly cites the famous prayer attributed to (d. 855): 'O God!
I am turning to Thee with Thy Prophet, the Prophet of Mercy. I am turning with you to my Lord for the fulfillment of my need.' Ibn Qudama also relates that which al-’Utbiyy narrated concerning one's to the in:I was sitting by the grave of the Prophet, peace and blessings be upon him, when a bedouin man a‘rābī entered and said, “Peace be upon you, oh Messenger of God. A staunch supporter of the veneration of saints, Ibn Qudamah would have frequently seen the in his native Damascus, where (d. 684) is venerated as the city's patron-saintIbn Qudamah staunchly criticized all who questioned or rejected the existence of, the veneration of whom had become an integral part of Sunni piety by the time period and which he 'roundly endorsed.' As scholars have noted, Hanbali authors of the period were 'united in their affirmation of sainthood and saintly miracles,' and Ibn Qudamah was no exception.
Thus, Ibn Qudamah vehemently criticized what he perceived to be the rationalizing tendencies of Ibn Aqil for his attack against the veneration of saints, saying: 'As for the who follow the traditions and pursue the path of the righteous ancestors, no imperfection taints them, not does any disgrace occur to them. Among them are the learned who practise their knowledge, the saints and the righteous men, the God-fearing and pious, the pure and the good, those who have attained the state of sainthood and the performance of miracles, and those who worship in humility and exert themselves in the study of religious law. It is with their praise that books and registers are adorned.
Their annals embellish the congregations and assemblies. Hearts become alive at the mention of their life histories, and happiness ensues from following their footsteps. They are supported by religion; and religion is by them endorsed. Of them the Quran speaks; and the Quran they themselves express.
And they are a refuge to men when events afflict them: for kings, and others of lesser rank, seek their visits, regarding their supplications to God as a means of obtaining blessings, and asking them to intercede for them with God.' See also.References.
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887 A.D.). of (d.
Al Mughni Ibn Qudamah Download Pc
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892 A.D.). of (d. 915 A.D.)Other Authentic Hadith collections. of (d. 795 A.D.).
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of (d. 853 A.D.). of (d. 855 A.D.) ( of (d. 719 A.D.) is included in it).
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