Ibn Qayyim al-Jawziyya

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Simpleicons Interface user-outline.svg Ibn Qayyim al-Jawziyya
ابن قيم الجوزية.png
Rayuwa
Haihuwa Damascus, 28 ga Janairu, 1292
ƙungiyar ƙabila Larabawa
Mutuwa Damascus, 15 Satumba 1350
Yan'uwa
Mahaifi Q29512519
Yara
Karatu
Harsuna Larabci
Malamai Ibn Taymiyyah
Ɗalibai
Sana'a
Sana'a Malamin akida, Islamic jurist (en) Fassara da muhaddith (en) Fassara
Muhimman ayyuka Q50146953 Fassara
Zad al-Ma'ad (en) Fassara
Q12187908 Fassara
Q90848703 Fassara
Q20423673 Fassara
Imani
Addini Musulunci
Mabiya Sunnah
Hanbaliya

Shams al-Dīn Abū ʿAbd Allāh Muḥammad ibn Abī Bakr bin Ayyūb al-Zurʿī l-Dimashqī l-Ḥanbalī an haifeshi a shekarar ( 1292 - 1350 CE / 691 AH – 751 AH), wanda aka fi sani da Ibn Qayyim al-Jawziyya (Dan babban [dan makarantan nan na] Jawziyyah ") ko Ibn al-Qayyim (" Ɗan babba ". ابن قيم الجوزية) a takaice, ko kuma yanda daliban sa ke kiran shi da shi wato Imam Ibn al-Qayyim a al'adan Yan Sunna, ya nada matukar muhimmanci a gwagwarmayan Musulunci na duniyar fikihu, Malamin akida ne kuma marubuci ne a fannin ruhi . [1] Ya kasance dan makarantar Hanbaliyya a tsarin fikihu na Yan sunna, wanda aka ɗaukan shi a matsayin "ɗaya daga cikin mahimmin mutane masu tunani a duniyar hambaliyya," Ibn al-Qayyim a yau an dauke shi a matsayin daya dag cikin mutane goma sha hudu a wannan karnin wadanda suke dabbaka karantarwar ibn taimiyya. an kulle shi tare da Ibn Taimiyya a shekarar 1326 saboda ya nuna rashin yarda akan bidi'o'i, an kulle sune a wata sanannen kurkuku na Damascus .


Yana da nasaba mai kyau, mahaifin Ibn al-Qayyim shine shugaban makaranta na (qayyim) na makarantan Jawziyya, kuma ya kasance Alkali a babban kotun Hanbaliyya na Damascus a wancan lokacin. [1] Ibn al-Qayyim ya ci gaba da zama babban malami masani, ya samar da tarin ilimi akan gawa da hukunce hukunce mai tarin yawa na "rukunan koyarwa da rubutu". A sakamakon haka, da yawa muhimman malamai Musulmai yan Mamluk sun kasance dalibinsa ne, Ibn al-Qayyim ta dalibai ko, a kalla, ƙwarai rinjayi shi, ciki har da, daga gare wasu, da Shafi tarihi Ibn Kathir (d. 774/1373), da Hanbali hadisi masanin Ibn Rajab (d. 795/1397), da kuma Shafi polymath Ibn Hajar al-Asqalani (d. 852/1449). A halin yanzu, sunan Ibn al-Qayyim ya zama mai kawo rigima a wasu bangarori na duniyar musulmai saboda sanannun mutane da yawa daga cikin mabiya darikar Sunni na Salafiyya da Wahahabiyanci, wadanda suke ganin irin sukar da yake yi wa irin wannan ta'asa. al'adun Sunni na gargajiya na tsaka-tsakin zamanin a matsayin girmamawa ga tsarkaka da kuma girmama kaburburansu kuma hakan yana haifar da mafificin tsari ga tunaninsu.

Suna[gyara sashe | Gyara masomin]

Muhammad bn Abi Bakr Ibn Ayyub Ibn Sa'ad Ibn Hariz Ibn Makki Zayn al-Din al-Zur'ī ( Arabic بن حريز بن مكي زين الدين الزرعي ), al-Dimashqi (الدمشقي), tare da kunya na Abu Abdullah (أبو عبد الله), wanda ake kira Shams al-Dīn (شمس الدین). Mafi yawanci ana kiranta da Ibn Qayyim al-Jawziyyah, bayan mahaifinsa Abu Bakr Ibn Sa'd al-Zur'ī wanda shi ne mai gabatarwa ( qayyim ) na Jawziyyah Madrasah, makarantar koyon aikin Hanbali a Damascus.

Tarihin Rayuwa[gyara sashe | Gyara masomin]

Malamai[gyara sashe | Gyara masomin]

Babban malamin Ibn al-Qayyim shine malamin Ibn Taymiyyah . Ibnu Qayyim ya fara haduwa da Ibn Taymiyyah yana dan shekara 21 kuma ya rage sauran rayuwarsa yana karantar dashi. Sakamakon wannan ƙungiyar ya raba ra'ayin malami a cikin mafi yawan batutuwa.

Kurkuku[gyara sashe | Gyara masomin]

An daure Ibn al-Qayyim tare da malamin shi Ibn Taymiyyah . A cewar masanin tarihi al-Maqrizi, dalilai biyu ne suka sa aka kama shi: na farko shi ne hadisin da Ibn al-Qayyim ya gabatar a cikin Kudus wanda ya yanke hukuncin ziyartar kaburbura, ciki har da kabarin Annabi Muhammad a Madina, na biyu shi ne yarjejeniya tare da ra'ayin Ibn Taymiyyah game da batun kisan aure, wanda ya sabawa ra'ayin mafi yawan malamai a Damascus.

The campaign to have Ibn al-Qayyim imprisoned was led by Shafi'i and Maliki scholars, and was also joined by the Hanbali and Hanafi judges.

Yayin da yake kurkuku Ibn al-Qayyim ya dauki kansa da Alkur'ani. A cewar Ibn Rajab, Ibn al-Qayyim ya ci mafi yawan lokacin da yake a kurkuku: sakamakon fitowar Kur'ani lokacin da yake kurkuku wasu abubuwa ne da suka faru na ruhi (da aka bayyana a matsayin kusaq, kwarewar kai tsaye na asirin allahntaka, da mawjud, ecstasy lokutta ta kai tsaye gamuwa da Allahntaka Gaskiya).

Rayuwa ta Ruhaniya[gyara sashe | Gyara masomin]

Ibn Qayyim Al-Jawziyya ya yi sharhi mai zurfi na ruhi game da wani rubutun da Hanbali Sufi Khwaja Abdullah Ansari ya rubuta mai suna Madarij al-Salikin .

Ya nuna kaunarsa da godiyarsa ga Ansari a wannan sharhin tare da sanarwarsa "Tabbas ina son Sheikh, amma ina matukar son gaskiya! ' . [2] Ibn Qayyim al-Jawziyya yana nufin Ansari ne da taken " Sheikh al-Islam " a cikin aikinsa Al-Wabil al-Sayyib min al-Kalim al-Tayyab

Mutuwa[gyara sashe | Gyara masomin]

Ibn al-Qayyim ya rasu yana da shekara 60 a duniya watanni 5 5 & kwana 5, a daren 13 ga Rajab, 751 AH (15 ga Satumba, 1350 AD), kuma an binne shi ban da mahaifinsa a qabarin Bab al-Saghīr .  

Ra'ayoyi[gyara sashe | Gyara masomin]

Hukuncin Shari'a[gyara sashe | Gyara masomin]

Kamar malamin shi Ibn Taymiyya, Ibn Qayyim, ya goyi bayan manyan sarakuna don hukuma da kuma hukunta su. Ya ba da hujja, alal misali, "cewa sau da yawa ya dace a azabtar da wanda yake ƙanƙan da kai" wanda ya zargi mutumin da ba shi da halayyar "mafi mutuntawa." [3]

Ibn Qayyim "ya samar da hujjoji bayyanannu" wadanda suka sanya alƙalai "ƙasa da amincinsu fiye da dā akan shaidar magana." Misali daya shine kafa mahaifin yara ta hanyar kwararru wadanda suka binciki fuskokin "yaro da mahaifin sa da ake zargi da kamanceceniya". [3] Wani kuma yana cikin yankewar rashin ƙarfi. Idan mace ta nemi a kashe ta bisa dalilin rashin mijinta kuma mijinta ya tsaya a kan karar, alkali na iya samun samfurin shaidar mijin. A cewar Ibn Qayyim "maniyyi na gaske kawai ya bar farin saura lokacin dafa shi".

A cikin tambayoyin wanda ake zargi, Ibn Qayyim ya yi imanin cewa za a iya batar da shaidu daga wadanda ake zargi idan sun kasance "ba za a cire su ba". [4] [5] Wannan ya bambanta da yawancin masana shari'ar Islama waɗanda suka yarda da cewa "masu laifin da ke zargin sun cancanci yin shiru idan an zarge su." [6] Lauyan marubuci kuma marubuci Sadakat Kadri ya ce, "a kan batun madaidaiciyar tarihi, azabtarwa ta Musulunci ta hana fara gallaza azaba." Ibn Qayyim duk da haka, ya yi imani da cewa "Annabi Muhammadu, da Halifofi masu gaskiya, da sauran Sahabbai " za su goyi bayan matsayinsa.

Ilimin Taurari[gyara sashe | Gyara masomin]

Ibn Qayyim al-Jawziyyah ya yi tsayayya da almara da sihirin kowane iri, amma ya kasance mai tsayayya da ilimin taurari, wanda masu aikinsa suka yi kokarin “tunanin za su iya sanin asirin da ke cikin rufin hikimar madaukaki na Allah.” A zahiri, wadanda suka yi imani da cewa abubuwan mutane da abubuwan da suka faru suna faruwa ne ta jikunan sama, sun kasance "sun fi jahiltar mutane, mafi rashin kuskure da fallasa daga mutum ... mafi jahilcin mutane game da rayuwarsa da mahaliccinsa".

A cikin Miftah Dar al-Sa'adah, ban da musun masu taurari kamar yadda ya munana kafirai, ya yi amfani da hujjoji masu hujja don karyata ayyukan fitina da tauraruwar taurari tare da illolin da ke da alaƙa da su, kamar duba da fassara ƙarfe, misali jayayya:

Tinaninsa[gyara sashe | Gyara masomin]

Kodayake ana kiran Ibn al-Qayyim wani lokaci a yau a matsayin abokin gaba da rudani na tona asirin Islama, amma dai a tarihi an san shi da gaske yana da "babban sha'awar Sufism ," [7] wanda ya tashi daga fadadarsa sosai ga al'adun da aka baiwa rawar da ke cikin Sufism. a cikin rayuwar musulmai na al'ada a lokacinsa. Wasu daga cikin manyan ayyukansa, kamar Madārij, Ṭarīq al-hijratayn ( Hanyar Hijira guda biyu ) da Miftāḥ dār al-saʿāda ( Mabuɗin Mahalli na Joyous ), "an sadaukar da su gabaɗayan jigogin Sufi," duk da haka ma maganganu na irin wannan " jigogi da ake samu a kusan dukkan rubuce-rubucen, " ciki har da a irin wannan m ayyukan ruhaniya ibada kamar al-Wābil al-Ṣayyib, wani sosai muhimmanci rubutun bayanawa da muhimmancin da al'adar Ambato, kuma ya girmama magnum opus, Madārij al-sālikīn (matafiya 'Akayi), wanda shi ne wani Extended sharhin a kan wani aiki da aka rubuta da goma sha-karni Hanbalite saint kuma abõkin Abdullah al-Ansari, wanda Ibn al-Qayyim ake magana a kai reverentially matsayin " Shaykh al-Islam ." A cikin duk irin wadannan rubuce-rubucen, ya tabbata cewa Ibn al-Qayyim ya rubuta don magance "waɗanda ke da sha'awar Sufanci musamman kuma 'abubuwan da suka shafi zuciya' ... gabaɗaya," kuma tabbacin wannan ya ta'allaka ne a cikin hakika ya faɗi, a cikin gabatarwar ga ƙaramin littafinsa mai haƙuri da Godiya, "Wannan littafi ne don amfanin sarakuna da sarakuna, attajirai da matalauta, da Sufaye da malamin addini; (littafi) don yaudarar masu shugabantar tashi, tare da mai tafiya ta hanya ( al-sā'ir fī l-ṭariq ) kuma ka sanar da wanda ke tafiya zuwa Makasudin. " [8] Wasu malamai sun gwada rawar da Ibn al-Qayyim ya yi da na Ghazali shekara ɗari biyu kafin, a cikin wannan cewa ya yi ƙoƙarin "sake ganowa da kuma maimaita tushen tushen yanayin addinin Islama."

Hakanan gaskiyane, duk da haka, cewa Ibn al-Qayyim hakika ya sami wasu daga cikin maganganun malamin na Ibn Taymiyyah game da abin da ya hango yana wuce gona da iri a cikin sihiri. [9] Misali, ya ji cewa karfin da ayyukan Ibran Arabi suka fara yi ya mamaye duk duniyar Sunni yana haifar da kurakurai a cikin rukunan koyarwa. A sakamakon haka, ya yi watsi da ra'ayin Ibn Arabi na wahdat al-wajud ko "kadaitaka kasancewar, " da hamayya, bugu da kari, wasu daga cikin matsanancin ra'ayi na Sufism wadanda suka sami kudin musamman a cikin sabon kujerar musulinci iko, Mamluk Misira da Siriya . " Wancan ya ce, bai taɓa la'antar Sufiyya da gaskiya ba, kuma ayyukansa da yawa suna ba da shaida, kamar yadda aka ambata a sama, [7] ga girman girmamawar da ya riƙe mafi yawan al'adar Sufic. A cikin wannan dangane, yana da mahimmamci cewa Ibn al-Qayyim ya bi Ibn Taymiyyah cikin "yabo a kai a kai" malamin farko na ruhaniya al-Junayd, daya daga cikin manya-manyan tsarkakan al'adun Sufi, [10] da kuma "sauran farkon ruhi Masoyan Bagadaza wadanda daga baya aka sani da suna 'sober' Sufis. " A zahirin gaskiya, Ibn al-Qayyim bai yi Allah wadai da Suffis mai muni ba, dangane da fitowar su ta ruhaniya a matsayin alamun “rauni” na ruhaniya maimakon na heresy . [11] Matsayin Ibn al-Qayyim sosai a cikin wannan al'amari ya haifar da rubuta gafararsa ga fitintinun da wasu Sufis na farko suka yi kamar yadda Sufis da yawa suka yi a gabanshi. [12]

Kiristanci[gyara sashe | Gyara masomin]

Ya kasance mai sukar Krista da abin da suka yi, ya kira su a cikin “'yan uwan aladu”. "Ina taya Krista murna a bikin nasu kwatankwacin taya su murnar bauta wa gicciyensu da bada gaskiya ga Yesu a matsayin dan Allah ." [13] A cikin littafinsa, Kitab Hidayat ul-Hayara, ya rubuta cewa:

“The Christians are misguided cross worshippers. They are those who swear at Allah (swt) the Creator in a way no other human has sworn at Allah (swt).

They are like those before who did not believe that Allah is unique as stated in Surah Ikhlas, nor do they make him greater than everything; rather they say, “the heaven and earth will crack and the mountains will fall down.”

The base of their Aqeedah and their biggest curse against Allah (swt) is the Trinity. According to the Christians Mariam (as) is the lover of Allah (swt) and Isa (as) is His son. They claim the Almighty Allah came down from His great chair and melted in the womb of Mariam (as), until He was killed and buried at the hands of man.

Its Deen is the worship of the cross; its supplication is for the images that are drawn on the wall, in red and yellow colours. They say in their prayer “O mother of God provide for us, forgive us and have mercy on us.”

Their Deen is to drink alcohol, eat pork, desert circumcision, worship with impurity and eat everything, even if it is filthy, whether that be the elephant or the mosquito. What is lawful and unlawful is what their priests say; the priests can take them to heaven and forgive their sins."


He also wrote a poem called “Oh, Worshippers of Christ!” in it he calls Christians “liars, fabricators and cross worshippers.”

Yanayin aiki[gyara sashe | Gyara masomin]

Ibn Qayyim was respected by a number of scholars during and after his life. Ibn Kathir stated that Ibn al-Qayyim, Ibn Rajab, one of Ibn Qayyim's students, stated that, Despite being praised by a number of Sunni scholars, he was also criticized by others.

The m Shafi'i shugaban hukunci na Damascus Taqi al-Din al-Subki wadai Ibn Qayyim al-Jawziyya, a kan karbar na sau uku saki [14], kuma a kan asusun da ya view bayar da izni cikin hali na doki jinsi ba tare da sa hannu na mai na uku mai gasa. [15]

Subki also stated that, "Abin wannan mutum yake so kawai a wurin gamarin mutane, shine babu wasu musulmai sai shi da mabiyansa"

Kuma ya bama wani littafin sa na raddi suna da "Takobi mai kaifi akan Ibn al-Qayyim" akan akidar sa ga siffofin Allah.

"Kada ku sake ku karanta abinda ke cikin littattafan Ibn kayyim da kuma wasu masu kama dashi, wadanda suka dauki ra'ayinsu a matsayin abin bautar su, kuma sune wadanda Allah ya batar. Kunnuwansu da da zunciyarsu an kulle su, kuma idanuwansu an rufe su"

Girman daraja[gyara sashe | Gyara masomin]

Ayyuka[gyara sashe | Gyara masomin]

Ibn Qayyim al-Jawziyyah's contributions to the Islamic library are extensive, and they particularly deal with the Qur'anic commentaries, and understanding and analysis of the prophetic traditions (Fiqh-us Sunnah) (فقه ). He "wrote about a hundred books", including:

  • Zad al-Ma'ad (Bayyanar lahira)
  • Al-Waabil Sayyib minal kalim tayyib - sharhi ne akan hadisi game da Annabi Yahya bn Zakariyya.
  • Ilaam ul Muwaqqi'een 'Rabb' Aalameen (Bayani ga Wadanda ke Rubuta Maulidan Ubangijin halittu)
  • Tahthib Sunan Abi Da'ud
  • Madaarij Saalikeen wanda yake sake shirya littafin ne wanda Shaikh Abu Ismail al-Ansari al-Harawi al-Sufi, Manazil-u Sa'ireen (Stations of the Seers);
  • Tafsirin Mu'awwadhatain (Tafsirin Suratul Falaq da Nas);
  • Badāʾiʿ al-Fawāʾid (بدائع الفوائد): Abubuwa masu ban al'ajabi
  • Ad-Dā'i wa Dawā wanda aka fi sani da Al Jawābul kāfi liman sa'ala 'an Dawā'i Shaafi
  • Haadi Arwah ila biladil Afrah
  • Uddat as-Sabirin wa Dhakhiratu ash-Shakirin (عدة الصابرين وذخيرة الشاكرين)
  • Ighathatu lahfaan min masaa'id ash-shaytan (إغاثة اللهفان من مصائد الشيطان) : Taimako ga mai neman Cigaba da shaidan
  • Rawdhatul Muhibbīn
  • Ahkām ahl al-dhimma "
  • Tuhfatul Mawdud bi Ahkam al-Mawlud: Kyauta ne ga vedaunatacce Game da Hukunce-hukuncen Jariri
  • Miftah Dar As-Sa'adah
  • Jala al-afham fi fadhl salati ala khayral anam
  • Al-Manar al-Munif
  • Al-Tibb al-Nabawi - littafi ne kan magani na Annabci, ana samunsa cikin Turanci kamar "Medicic Medicine", wanda Dar al-Fikr ya buga a Beirut (Lebanon), ko kuma a matsayin "Warkarwa tare da Magungunan Annabi (sal allahu` alayhi wa salim) ", Darussalam Publications ne ya buga.
  • Al-Furusiyya [16]
  • Shifa al-Alil (Warkar da Marasa lafiya)
  • Mukhtasar al-Sawa'iq
  • Hadi al-Arwah ila Bilad al-Arfah (Spurring Souls on the realms of farin ciki)
  • Sharhi game da batun shigar da karar larabawa shine na Ibn Qayyim Al-Jawziyya, Muḥammad ibn Abī Bakr (1292AD-1350AD) kuma yazo daga karni na 14. [17]

Diddigin bayanai[gyara sashe | Gyara masomin]

  1. 1.0 1.1 Laoust, H., "Ibn Ḳayyim al-D̲j̲awziyya", in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs.
  2. Michael Fitzgerald and Moulay Slitine, The Invocation of God, Islamic Texts Society, Introduction, p 4 (quoting Ibn Qayyim al-Jawziyya, Madarij al-Salikin fi ma bayna iyyaka na'budu wa iyyaka nasta'in, ed. Ahmad Fakhri al-Rifi and Asam Faris al-Hurstani, Beirut, Dar al-Jil, 1412/1991, II,. 41 and III. 431)
  3. 3.0 3.1 Baber Johansen, "Signs as Evidence: The Doctrine of Ibn Taymiyya (1263-1328) and Ibn Qayyim al-Jawziyya (d.1351) on Proof", Islamic Law and Society, v.9, n.2 (2002), pp.188-90, citing Ibn Qayyim, Turuq al Hikmiya fi al-Siyasa al Sharia, pp.48-9, 92-93, 101, 228-30
  4. Baber Johansen, "Signs as Evidence: The Doctrine of Ibn Taymiyya 1263-1328) and Ibn Qayyim al-Jawziyya (d.1351) on Proof", Islamic Law and Society, v.9, n.2 (2002), pp.191-2, citing Ibn Qayyim, Turuq al Hikmiya fi al-Siyasa al Sharia, pp.7, 13, 108
  5. Reza, Sadiq, "Torture and Islamic Law", Chicago Journal of International Law, 8 (2007), pp.24-25
  6. Baber Johansen, "Signs as Evidence: The Doctrine of Ibn Taymiyya 1263-1328) and Ibn Qayyim al-Jawziyya (d.1351) on Proof", Islamic Law and Society, v.9, n.2 (2002), pp.170-1, 178
  7. 7.0 7.1 Ibn Qayyim al-Jawziyya, Al-Wabil al-Sayyib min al-Kalim al-Tayyib, trans. Michael Abdurrahman Fitzgerald and Moulay Youssef Slitine as The Invocation of God (Cambridge: Islamic Texts Society, 2000), p. x
  8. Ibn Qayyim al-Jawziyya, Al-Wabil al-Sayyib min al-Kalim al-Tayyib, trans. Michael Abdurrahman Fitzgerald and Moulay Youssef Slitine as The Invocation of God (Cambridge: Islamic Texts Society, 2000), p. x ["path" changed to "Way"]
  9. Ibn Qayyim al-Jawziyya, Al-Wabil al-Sayyib min al-Kalim al-Tayyib, trans. Michael Abdurrahman Fitzgerald and Moulay Youssef Slitine as The Invocation of God (Cambridge: Islamic Texts Society, 2000), p. ix
  10. Ovamir Anjum, “SUFISM WITHOUT MYSTICISM? IBN QAYYIM AL-ǦAWZIYYAH'S OBJECTIVES IN "MADĀRIǦ AL-SĀLIKĪN",” Oriente Moderno, Nuova serie, Anno 90, Nr. 1, A SCHOLAR IN THE SHADOW: ESSAYS IN THE LEGAL AND THEOLOGICAL THOUGHT OF IBN QAYYIM AL-ǦAWZIYYAH (2010), p. 165
  11. Ovamir Anjum, "SUFISM WITHOUT MYSTICISM? IBN QAYYIM AL-ǦAWZIYYAH'S OBJECTIVES IN "MADĀRIǦ AL-SĀLIKĪN"," Oriente Moderno, Nuova serie, Anno 90, Nr. 1, A SCHOLAR IN THE SHADOW: ESSAYS IN THE LEGAL AND THEOLOGICAL THOUGHT OF IBN QAYYIM AL-ǦAWZIYYAH (2010), p. 165
  12. Ovamir Anjum, "SUFISM WITHOUT MYSTICISM? IBN QAYYIM AL-ǦAWZIYYAH'S OBJECTIVES IN "MADĀRIǦ AL-SĀLIKĪN"," Oriente Moderno, Nuova serie, Anno 90, Nr. 1, A SCHOLAR IN THE SHADOW: ESSAYS IN THE LEGAL AND THEOLOGICAL THOUGHT OF IBN QAYYIM AL-ǦAWZIYYAH (2010), p. 165; see Ibn al-Qayyim, Madārij, vol. 2, pp. 38-39
  13. http://www.al-monitor.com/pulse/originals/2018/12/iraq-christian-new-year-christmas.html#ixzz5bJta8aCa
  14. Caterina Bori and Livnat Holtzman, A scholar in the shadow, p 20. https://www.academia.edu/2565390/A_Scholar_in_the_Shadow-the_Introduction-_by_Caterina_Bori_and_Livnat_Holtzman
  15. Livnat Holtzman, Ibn Qayyim al-Jawziyyah, p. 220. https://www.academia.edu/1057824/Ibn_Qayyim_al-Jawziyya
  16. ed. Nizam al-Din al-Fatih, Madinah al Munawara: Maktaba Dar al-Turath, 1990.
  17. Ibn Qayyim al-Jawzīyah, Muḥammad ibn Abī Bakr. kitab ʻuniyat al-ṭullāb fī maʻrifat al-rāmī bil-nushshāb. [Cairo?]: [s.n.], 1932. OCLC: 643468400.

Karin karatu[gyara sashe | Gyara masomin]

  • Bori, Caterina; Holtzman, Livnat, eds. (2010). A scholar in the shadow : essays in the legal and theological thought of Ibn Qayyim al-Ǧawziyyah. Oriente Moderno. Nuova serie, Anno 90. Roma : Istituto per l'Oriente C.A. Nallino. ISSN 0030-5472. JSTOR i23249612.

Hanyoyin haɗin waje[gyara sashe | Gyara masomin]