Championing of Sunnism Al-Qadir Billah, 25th Caliph of Abbasid Caliphate.سنی ازم کا چیمپئن

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Championing of Sunnism Al-Qadir Billah, 25th Caliph of Abbasid Caliphate.

Dekhti aankhon aur suntay kanon ko Asslamoalaikum, sisters brothers friends and elders In this insightful video, we are describing the reign of Al-Qadir Billah, the 25th Caliph of the Abbasid Caliphate, who was instrumental in promoting Sunnism. Through a detailed analysis of his policies and actions, we highlight how his leadership not only reinforced Sunni beliefs but also influenced the broader Islamic world. we are Describing the historical context and the challenges he faced, as well as the achievements that marked his caliphate.

Although al-Qadir held no temporal political power, he nevertheless managed to exploit the opportunities he was presented with to greatly restore the moral and religious authority of the caliphate. In this, he made good use of his own education in Islamic jurisprudence (fiqh), which gave him an authority to speak as a member of the emerging class of religious scholars (ulama). The Abbasids had traditionally been followers of the Hanafi school of jurisprudence, but this association was broken in the Buyid period, in favour of the Shafi'i school. The Shafi'is were supported by the Buyids, in large part due to the convergence between Shafi'i and Shia doctrines. As a young prince, al-Qadir was thus taught by the Shafi'i scholar Ahmad ibn Muhammad al-Harawi, and his credentials in fiqh were enough for the 14th-century Shafi'i scholar Taqi al-Din al-Subki to count among the prominent scholars belonging to his school. As caliph, however, al-Qadir was to hew closer to the doctrines of the conservative traditionalist Hanbali school.

The first major clash with the Buyids over religious issues came with the appointment by Baha al-Dawla of the prominent pro-Shi'a Alid and dean of the Alids (naqib al-ashraf), Abu Ahmad al-Husayn ibn Musa, as the chief qadi (judge) at Baghdad in 1003/4. Seeing in this an attempt to impose Twelver jurisprudence against Sunni practices, al-Qadir put himself at the head of a popular Sunni reaction, and succeeded in reverting the nomination. From this point on, the caliph identified himself with a broad Sunni backlash against the Shi'a, both of the Twelver variant espoused by the Buyids, as well as the Isma'ili branch that was led by the rival Fatimid Caliphate. In this cause he succeeded in restoring the Sunni and Abbasid form of the khutba in Yamamah and Bahrayn. In 1006, a violent controversy broke out over a recension (mushaf) of the Quran claimed to have belonged to Ibn Mas'ud, which was espoused by Shi'a scholars against the canonical version, but firmly rejected by the Sunnis. Al-Qadir summoned a commission of scholars that condemned the recension in April 1006, and ordered the execution of a Shi'a partisan who anathematized those who burned it. It was only the intervention of Baha al-Dawla that calmed matters and prevented the disorders from spreading. To further lend authority to the canonical version of the Quran, in 1010 al-Qadir assisted at public readings from it during the Friday prayers, wearing the Mantle of Muhammad.

The affair had also highlighted another threat, namely the inroads of Fatimid propaganda in Baghdad, where the name of the Fatimid caliph, al-Hakim bi-Amr Allah was hailed during the riots over Ibn Mas'ud's recension. This was a development that threatened the Sunni Abbasids and the Twelver Buyids alike. The Fatimid threat became especially apparent in August 1010, when Qirwash ibn al-Muqallad, the Uqaylid emir of Upper Mesopotamia, whose power stretched to the outskirts of Baghdad, recognized the suzerainty of the Fatimid caliph. Al-Qadir responded by sending an embassy to Baha al-Dawla that succeeded in getting the Buyid ruler to apply pressure on the Uqaylid emir, who soon returned to Abbasid allegiance. The Emirs of Mecca also recognized Fatimid suzerainty, and for many years, Hajj pilgrims from Iraq were unable to visit the city as the security of their passage could not be guaranteed. Al-Qadir tried to secure the protection of the pilgrim caravans from being attacked and extorted by Bedouin tribes by giving rule over the Yamamah in central Arabia to the Bedouin chieftain Usayfir, but this had little success. Throughout the period, the safe passage of the caravans had to be purchased, often with donations provided by Islamic princes such as Mahmud of Ghazni for the purpose. Al-Qadir also tried to make the Emir of Mecca, Abu'l-Futuh, abandon the Fatimids and return to Abbasid allegiance, but without success.

As a further reaction against the Fatimids, in November 1011 al-Qadir issued the Baghdad Manifesto, signed by both Sunni and Twelver scholars. The document not only condemned the Fatimid Isma'ili doctrine as false, but denounced the Fatimid dynasty's claims to descent from Ali as fraudulent, and their followers as enemies of Islam. Singling out the Fatimids as the first target of his active involvement in public affairs was a clever move, as the Buyids not only tolerated it but regarded it as useful for their own purposes, and an attack on the rival Shi'a sect gathered support even from Twelver notables. This also left room for the Twelvers to reach an accommodation with the Abbasid caliphate; stories circulated that Ali himself, the fourth caliph and first Shi'a imam, had appeared in a dream prophesying his ascent to the throne.[46] Twelver Alids continued to play an important role in Baghdad and Iraqi politics of the time, most prominently the brothers al-Sharif al-Radi and al-Sharif al-Murtada, sons of Abu Ahmad al-Husayn, who maintained close relations with the caliphal court and succeeded their father as naqib al-ashraf.

Friends sisters brothers tomorow we will be described What was next target about Muslim Fiqah of Al-Qadir Billa, 25th Caliph of Abbassid Caliphate., So permission for upto tomorow. Allah Hafiz

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