Ibn Qudamah

In theological creed, Ibn Qudamah was one of the primary proponents of the Athari school of Sunni theology,[6][10] which held that overt theological speculation was spiritually detrimental and supported drawing theology exclusively from the two sources of the Quran and the hadith.[6] 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."[11][12] 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."[13] In other words, Ibn Qudamah rejected "any attempt to link God’s attributes to the referential world of ordinary human language,"[11] which has led some scholars to describe Ibn Qudamah's theology as "unreflective traditionalism,"[14] that is to say, as a theological point of view which purposefully avoided any type of speculation or reflection upon the nature of God.[14] Ibn Qudamah's attitude towards theology was challenged by certain later Hanbali thinkers like Ibn Taymiyyah (d. 1328), who broke with this type of "unreflective traditionalism" in order to engage "in [bold and unprecedented] interpretation[s] of the meanings of God’s attributes."[14]

Ibn Qudamah seems to have been a formidable opponent of heresy in Islamic practice, as is evidenced by his famous words: "There is nothing outside of Paradise but hell-fire; there is nothing outside of the truth but error; there is nothing outside of the Way of the Prophet but heretical innovation."[15]

Ibn Qudamah appears to have been a supporter of seeking the intercession of Muhammad in personal prayer, for he approvingly cites the famous prayer attributed to Ibn Hanbal (d. 855): "O God! I am turning to Thee with Thy Prophet, the Prophet of Mercy. O Muhammad! I am turning with you to my Lord for the fulfillment of my need."[16][17] Ibn Qudama also relates that which al-’Utbiyy narrated concerning one's visitation to the grave of Muhammad in Medina:

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. I have heard God say [in the Qur’an], ‘Had they come to you [the Prophet] after having done injustice to themselves [sinned] and asked God for forgiveness and [additionally had] the Messenger asked for forgiveness on their behalf, they would have found God to be oft-turning [in repentance] and merciful.’[18] And I have come to you seeking forgiveness for my sin[s], and seeking your intercession near God.” He [the bedouin man] then said the following poem:

O he who is the greatest of those buried in the grandest land,
[Of] those whose scent has made the valley and hills fragrant,
May my life be sacrificed for the grave that is your abode,
Where chastity, generosity and nobility reside!

Al-’Utbiyy then narrates that he fell asleep and saw the Prophet in a dream and was informed that the bedouin man had indeed been forgiven.[19][20]

After quoting the above event, Ibn Qudamah explicitly recommends that Muslims should use the above prayer when visiting the Prophet.[21] He thus approves of asking the Prophet for his intercession even after his earthly death.[21]

As is attested to by numerous sources, Ibn Qudamah was a devoted mystic and ascetic of the Qadiriyya order of Sufism,[6] and reserved "a special place in his heart for mystics and mysticism" for the entirety of his life.[6] Having inherited the "spiritual mantle" (k̲h̲irqa) of Abdul-Qadir Gilani prior to the renowned spiritual master's death, Ibn Qudamah was formally invested with the authority to initiate his own disciples into the Qadiriyya tariqa.[6] Ibn Qudamah later passed on the initiatic mantle to his cousin Ibrāhīm b. ʿAbd al-Wāḥid (d. 1217), another important Hanbali jurist, who became one of the primary Qadiriyya spiritual masters of the succeeding generation.[6] According to some classical Sufi chains, another one of Ibn Qudamah's major disciples was his nephew Ibn Abī ʿUmar Qudāmah (d. 1283), who later bestowed the k̲h̲irqa upon Ibn Taymiyyah, who, as many recent academic studies have shown, actually appears to have been a devoted follower of the Qadiriyya Sufi order in his own right, despite his criticisms of several of the most widespread, orthodox Sufi practices of his day and, in particular, of the philosophical influence of the Akbari school of Ibn Arabi.[22][23][24] Due to Ibn Qudamah's public support for the necessity of Sufism in orthodox Islamic practice, he gained a reputation for being one of "the eminent Sufis" of his era.[25]

Ibn Qudamah supported using the relics of Muhammad for the deriving of holy blessings,[26] as is evident from his approved citing, in al-Mug̲h̲nī 5:468, of the case of Abdullah ibn Umar (d. 693), whom he records as having placed "his hand on the seat of the Prophet's minbar ... [and] then [having proceeded to] wipe his face with it."[26] This view was not novel or even unusual in any sense,[26] as Ibn Qudamah would have found established support for the use of relics in the Quran, hadith, and in Ibn Hanbal's well-documented love for the veneration of Muhammad's relics.[26]

A staunch supporter of the veneration of saints, Ibn Qudamah would have frequently seen the Sayyidah Zaynab Mosque in his native Damascus, where Zaynab bint Ali (d. 684) is venerated as the city's patron-saint.

Ibn Qudamah staunchly criticized all who questioned or rejected the existence of saints, the veneration of whom had become an integral part of Sunni piety by the time period[27] and which he "roundly endorsed."[28] As scholars have noted, Hanbali authors of the period were "united in their affirmation of sainthood and saintly miracles,"[27] and Ibn Qudamah was no exception.[27] 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 people of the Sunna 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."[28]