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| ShaykhJamal al-Din al-Qasimi | |
|---|---|
| جمال الدين القاسمي | |
 | |
| Personal life | |
| Born | 10 October 1866 Damascus, Ottoman Syria |
| Died | 10 April 1914 (aged 47 years) Damascus, Ottoman Syria |
| Parent |
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| Religious life | |
| Religion | Islam |
| Denomination | Sunni |
| Jurisprudence | Shafi'i |
| Creed | Athari |
| Movement | Salafiyya |
| Muslim leader | |
| Teacher | Muhammad Salim al-Attar, Muhammad Jamil al-Shatti, Ahmad al-Halawani al-Kabir, Bakri al-Attar |
| Students | |
Jamal al-Din bin Muhammad Saeed bin Qasim al-Hallaq al-Qasimi (Arabic: جمال الدين القاسمي; 1866–1914) was a Muslim scholar in Damascus during the Ottoman Empire. He was a leader of the Salafi movement and a prolific author who wrote many books about Islamic law.
Lineage
His full name was Abu al-Faraj Muhammad Jamal al-Din bin Muhammad Saeed bin Qasim bin Salih bin Ismail bin Abi Bakr al-Qasimi al-Kilani al-Hasani al-Dimashqi, with the honor of lineage associated with being a descendant of the Prophet Muhammad from both of the prophet's grandsons (he was a descendant of Sheikh Abdul Qadir al-Jilani from the Hasan Sibt dynasty and a descendant of the tribe of the Husseini Dasuqiya). His father, Sheikh Muhammad Saeed Al-Qasimi, was one of the sheikhs of science in Damascus.
Education and career
The Syrian state assigned him to travel between Syrian towns and villages to give public lessons. He stayed in this work from 1308 AH (1890 CE) until 1312 AH (1894 CE). Later, he visited the Al-Aqsa Mosque in Jerusalem and Egypt twice, other Syrian cities, and Arab countries. Upon his return, he and a number of his friends were accused of establishing a new doctrine in religion, which they called the Jamali school of thought, and he was detained in 1313 AH (1895 CE) in a major incident called the "Mujtahids Incident". He subsequently proved his innocence.
Despite this, Qasimi and his fellow Syrian Salafi reformists were subjected to censorship by the Ottoman authorities. Along with his fellow Salafi compatriot 'Abd al-Razzaq al-Bitar, Al-Qasimi went to Cairo in 1903 to meet Muhammad Abduh and Muhammad Rashid Rida. This encounter heralded the beginning of his correspondence with the anti-Ottoman scholar Rashid Rida, which lasted over a decade until his death in 1914. In face of severe censorship from the police authorities and official Ottoman clergy; Bitar, Al-Qasimi and Tahir al-Jaza'iri intensified their efforts by coordinating political activities and Salafi reformist endeavours such as calls for Arab revival, Ijtihad, etc. during the 1900s. The capture of Riyadh in 1902 by 'Abd al-Azeez ibn Saud provided a major boost to the Salafi reformists for expanding their cause of Arab revival. Appealing to popular themes of "Arab heritage", Al-Qasimi penned a major appraisal of Muhammad Ibn 'Abd al-Wahhab; acclaiming his efforts in eradicating superstitions and heresies from the Arabian Peninsula. Adopting the teachings of Ibn Taymiyya; he also espoused ideas critical of folk Sufism and practices such as intercession, tomb-visits, Taqlid (blind-following), etc.
The victory of Young Turks after the political crisis of the failed coup d'etat of 1909 led to the Committee of Union and Progress (CUP) consolidating its autocratic rule by pursuing a centralization policy. With the help of official clerics and Sufi orders co-opted from the previous Hamidian administration, the CUP began to persecute Salafi reformists more harshly. Bitar and Qasimi were put on trial and implicated in numerous crimes such as treason, inciting separatist tendencies and plotting sedition with "Wahhabis". Following this, Qasimi forwent all his political activities and devoted his last years to teaching and transmitting the classical treatises of Ibn Taymiyya. Al-Qasimi devoted himself to composing and reading lessons. At home, he was committed to classifying and giving private lessons. In public, he held his lessons in interpretation, Islamic law sciences, and literature at the Al-Senaniya Mosque in Old Damascus. It was the same mosque that was led by his father and grandfather before him.
Scholarship
As a scholar, Jamal al-Din al-Qasimi published research in magazines and newspapers; he wrote many compilations in which he dealt with all aspects of religion, including belief, hadith, exegesis, jurisprudence, history, difference, and ethics.
Methodology of authorship
His methodology in his compilations was expansive and encyclopedic, rather than specialization (which was a feature of his time) dealing with all the chapters of religion and its sciences, as was evident in all his books, especially his book on the term Hadith: The Rules of Modernization.
His reform call
Al-Qasimi was influenced in his calling by the invitations of Muhammad Abduh and his friend Rashid Rida. He called for a renewal of the understanding of religion, for the reform of worshippers and mosques, and for Islam to be a beacon of unity for all Muslims, so that they would not be divided by a contractual or doctrinal dispute.
Al-Qasimi retained his Arab Eastern Muslim personality and was not influenced by Western civilization or by the revelers. He was also distinguished by the amplitude of his chest and the integrity of his pen from the accusations with which he was confronted by some of his enemies. And he kept himself from getting down to their level.
Doctrine and faith
He was raised on the Shafi’i doctrine, and he declared his doctrine in many places, especially in times of his ordeal. He often asked about his doctrine and replied that he is familiar with Shafi'i who, with his tendency to strive and his blind tradition at the end of his life.
Sheikh Muhammed bin Sami Minyawi said in his letter: “The efforts and methodology of Sheikh Jamal al-Din al-Qasimi, may God have mercy on him, in calling upon God Almighty” that his jurisprudential views were inclined to the Shafi’i doctrine, and that he would win the Shafi’i saying if the evidence agreed with him. And they attributed it to Al-Shafi’i as usual. Sheikh Minyawi also said that at the end of his life he prevailed over diligence in matters of jurisprudence, looking at the evidence, and that he used to base his statements on what he preferred of them.
Al-Athar was his faith; it is the doctrine of the people of tradition, as is clear in his writings. It is the whole doctrine of ancestors as conveyed by the Golden Imam in the book Alau. Abu Alwaleed ibn Rashid said in the Methods of Evidence: "The people of Sharia law did not, at first, prove to God what they had done. The laws are all based on the fact that God is in heaven, that it is from him that the angels descend in revelation to the Prophets, that from heaven the books came down and the Prophet was the captors of God's prayer and peace." .
Death
Al-Qasimi died and was buried in Damascus 1332 AH (1914 CE) due to severe typhoid fever. He had three sons and four daughters.
Works
- Evidence of Monotheism
- Divan of speeches
- Fatwa in Islam
- ‘Iirshad alkhalq 'iilaa aleamal bialbarq
- Sharah liqutat aleijlan
- Kalila and Dimna (organized by Jamal al-Din Qasimi)
- Criticism of adequate advice
- Doctrines of al'Aerab and philosophers of Islam in the jinn
- The sermon of the faithful summarized by the revival of the science of religion to Al-Ghazali
- Sharaf al'asbat
- Alert the student to knowing the imposition and duty
- Jawamie aladab fi 'akhlaq al'anjab
- 'Iislah almasajid min albade waleawayid
- Taetir almashami fi mathir dimashq alshshami (four volumes)
- Qawaeid altahdith min funun mustalih alhadith
- A Message in tea, coffee and smoke
- Credit shown to hold the precious substance (Explanation of Arbaeen Ajlouni)
References
- Lauziere, Henri (2010). "The Construction Ofsalafiyya: Reconsidering Salafism from the Perspective of Conceptual History". International Journal of Middle East Studies. 42 (3): 369–389. doi:10.1017/S0020743810000401.
- Lauziere, Henri (2010). "The Construction Ofsalafiyya: Reconsidering Salafism from the Perspective of Conceptual History". International Journal of Middle East Studies. 42 (3): 369–389. doi:10.1017/S0020743810000401.
- Weismann, Itzchak (2001). "8: Remolding Religion and Identity under the Populist Regimes (1883-1918)". Taste of Modernity: Sufism, Salafiyya, and Arabism in Late Ottoman Damascus. Koninklijke Brill nv, Leiden, The Netherlands: Brill. pp. 279–291, 296–298. ISBN 90-04-11908-6.
- Weismann, Itzchak (2001). "8: Remolding Religion and Identity under the Populist Regimes (1883-1918)". Taste of Modernity: Sufism, Salafiyya, and Arabism in Late Ottoman Damascus. Koninklijke Brill nv, Leiden, The Netherlands: Brill. pp. 301–303. ISBN 90-04-11908-6.
- مجلة البيان نسخة محفوظة 06 أكتوبر 2017 على موقع واي باك مشين.
- Al-Istanbouli, Mahmoud Mahdi (1985). Sheikh al-Sham Jamal al-Din al-Qasimi. The Islamic Office. p. 39.
- Al Qasimi, Zafer Jamal Al-Din (1965). Jamal al-Din al-Qasimi and his time. Damascus. p. 131.
{{cite book}}: CS1 maint: location missing publisher (link) - Minyawi, Muhammad bin Sami (1433–1434). The efforts and methodology of Sheikh Jamal al-Din Al-Qasimi, may God have mercy on him, in calling to God Almighty (an analytical study) (in the Arabic language). p. 86.
- تفسير القاسمي 2/324
- Weismann, Itzchak (2001). "8: Remolding Religion and Identity under the Populist Regimes (1883-1918)". Taste of Modernity: Sufism, Salafiyya, and Arabism in Late Ottoman Damascus. Koninklijke Brill nv, Leiden, The Netherlands: Brill. p. 303. ISBN 90-04-11908-6.