Ali al-Qari

ʿ Alī al - Qari, actually Nūr ad - Dīn ʿ Alī ibn Sultan al - Qari al - Harawi (Arabic: نور الدين علي بن سلطان القاري الهروي, DMG Nūr ad - Dīn ʿ Alī ibn Sultan al - Qārīal - Harawi, * in Herat; † 1605 in Mecca ) was an Islamic jurist ( faqih ), the Hanafi school of law in the Hejaz in the time of the Ottoman Empire.

For most of his life he spent in Mecca. Kari is considered as a scholar of Hadith. His works include about 180 next to the fiqh and hadith, also biographies, below is a Abu Hanifa. His works he wrote in Arabic and Persian.

Al- Kari defended the views of the two Hanbali ibn Qayyim and Ibn Taymiyah with regard to the attitude towards Sufism, in particular its scholars ibn Arabi. This he explained to an unbeliever ( kafir ) because of his doctrine of the " Unity of Being " ( Wahdat al - wudschūd ). Ibn Arabi have the properties ( sifat ) of God to creation and the characteristics of creation upon God, the belief in the doctrine he introduced simultaneously with the conversion to Christianity and Judaism. Furthermore, he said that Ibn Arabi with his doctrine of the a ʿ yan Thabita this "teaching" a life for themselves ascribe and thus violated the Islamic dogma of Tawheed. He also argued that omnipotence would unduly limited by the adoption of such pre-existing natures of God.

In matters of belief ( 'aqeedah ), he took a position of Maturidiyyah and Athari. The ʿ Ilm al - Kalam should not be applied over the top in his opinion, its use should be limited to the absolutely most necessary without drawing a definitive conclusion about the findings. Al- Kari provides a reference for the later Hanefitischen question of law collections Fatawa al - Hindiyya - Aurangzeb and Radd al - Muhtar alā ʿ d al - Mukhtar Major Muhammad ibn Abidin.

When the Prophet parent problem, it represents the Hanafitisch - Maturidische opinion: " The parents of the Messenger of God died as unbelievers " (wa - WALIDA Rasuli llahi ( s ) Mata alā ʿ l - kufr ). In his work Minah ar - Rawḑ al - azhar fī Sharḥ al - Fiqh al - Akbar, which is a commentary on the Fiqul Akbar, a work that Abu Hanifa is attributed, he emphasizes explicitly that this is the opinion of Abu Hanifa was unequivocally translation errors as well as interpretations of other views he excludes it. Al- Kari reiterated his view of the Prophet's parents not only in this comment, but in a monographic treatise, which was conceived as a refutation of the tracts of As- Suyuti Ascharitischen, as well as in several other texts of his extensive oeuvre. This in turn triggered a flood of refutations, some of which have Hanafites to the writer, who stood in contrast to the orthodox doctrine of their law and faith school.

One of the differences between the Ash'ari - matic and the hanafitisch - māturīditischen theory was that former emphasized the vastness of divine grace, while the latter in based on Abu Hanifa's position, the non- observance of the divine Drohverheißung ( chulf al - ʿ wa īd ) unbelievers excluded and therefore the prophet parents failed to give a posthumous pardon divine.

Contrary to the general attitude of the Maturidiyyah and also the Athari, gave to al - Kari, to live on that of Khidr to believe. As an argument against Chidrs survival lead opponents of this thesis, as well as the Hanbalite Ibn al- Jawzi among others the Quranic verse 21:34 to where it says, " And no man before you ever have given. If you die now, would they live forever? " Al- Kari has its own Khidr - written essay in which he abhandelte the arguments of Ibn al - Jawzi 's individually and refuted his view.

He was also known for a number of controversies and Ichtilāf Shafi ʿ ites with his time. He substantiated his legal judgments Hanafi hadith with, but he relied mainly on Muhammad al- Shaybani.

Quote

"Who doubts that the Jews, the Christians and the followers of ibn Arabi are not unbelievers - the one who is himself an unbeliever. This is a fact, a truth that is undeniable. The judgment is final and without a doubt. "

Works

• El- Eşmârü'l - ceniyye fî esma'i'l - Hanefiyye
• Şerhu'l -Mu - dada -
• Envârü'l - kur'an ve esrârü'l - Furkan -
• Şerhu ' Akâ'idi'n - Nesefî
• Ferâ'idü'l - kalâ'id to ehâdîsi Şerhi'l - Akâid
• Şerhu'ş - Şuübiyye

• Mirkâtü'l - mefâtîh '
• El- Esrârül - merfû'a fi'l - ahbâri'l - mevzû'a
• El- fi Maşnû macriteti'l - hadîsi'l - mevzu
• El- Ehadîsül - kudsiyye ve'l - kelimâtü'l - ünsiyye
• El- Mübînü'l - Mu'in li - fehmi'l - Erba'în
• Şerhu ş - Sifa '
• Senedü'l - Enam şerhu Müsnedi'l Imam
• Cemu'l vesâ'il - fi şerhi'ş - Şemâ'il
• Şerhu Şerhi Nuhbetü'l - Fiker
• El- fi Birre hubbi'l - hirre

• Fethu bâbi'l - ' inâye
• El- Meslekü'l - mütekassıt bi'l - mensekil - mütevassıt
• Fethur -Rahman bi- fezâ'ili şa'bân
• Şerh alâ nebze fi ziyâreti'l - Mustafa ( Bulak 1287 hacla ilgili üç risâlesiyle birlikte )
• El - Hizbü l - azam vel - virdül - efham
• El- Hırzü's - Semin
• He Ra'id - ti mesâ'ili'l - fera 'id ( Beyrut 1290; Baabda 1318 )
• Risale - ti tezyîni'l ibare li - tahsîni'l - işdre ( Kahire 1312)
• Tezyînü'l ibâde - fi ref'i's - sebbâbe

• Minehu'r - ravzi'l - fi ezher şerhi'l - Fıkhi'l - Ekber
• Dav'ü'l - me'âlî şerhu Bed'i'l - EMALI ( Delhi 1884, Bombay 1295, İstanbul 1293, 1302, 1304 Hüsni Efendi'nin Türkçe tercümesiyle; 1319; Dımaşk 1379; Kahire 1349 )
• Şerhu Ayni'l - ilm ve zeyni'l - hilm ( İstanbul 1292, 1294, 1301; Kazan in 1856, Lahore 1309; Kahire 1351 )
• El- Meşrebü'l Verde ti hakikati ( mezhebi ) 'l- Mehdi ( Kahire 1278 )

• El- Minehu'l - Fikriyye bi- şerhi'l - Mukaddimeti'l - Cezeriyye

• Menâkıbü'l - İmâmi'l - A'zam ( Haydarâbâd 1332 )
• Nüzhetü'l - hâtıri'l Fatir ti tercemeti Seyyidî ES -serif From dilkâdir ( İstanbul 1307 )
• El- Madinü'l - adenines fî feza'ili Üveysi'l - Karani ( İstanbul 1307 )