ابن أبي جمرة وفكره المقاصدي من خلال كتابه بهجة النفوس

Abstract

Abdullah Ibn Abi Jumrah Ibn Mohamed Alazdi was born in about 615 of the lunar calender Hijri in Mursia west of Andalusia. He is from a family of a well-known lineage and know ledge. He grew in disturbed political statuses and internal and external wars. Then he moved to Morocco where he became skilled in religious studies (divine law) under the supervision and direction of his famous teacher. Ibn zayat. One of his students and friends was Ibn El Hadj who accompanied him for a long time and he learnt from him. Ibn Abi Jumrah settled in Cairo coming from Morocco then Tunisia and finally the holly Quds. He met a lot of famous Maliki scholars and others from different Islamic schools (rites). His era witnessed a wide cultural and scientific movement whose effects appear in a clear way through the publications that this century left behind in. The concrete examples are the writings of El Izz Ibnou Abde Salam in the intentions (El Makasid) and his pupil El karafi with his contribution in grammar. Ibn Abi Jumrah was under the kules of the Sunnist rite the Achari belief the maliki school and the Sufi way because he was gathering between the Islamic legislation Charia and the pure certitude. He also gathered know ledge, piety, modesty and sagacity. Moreover, he was known for his pious regards. Some scholars denied or him the tact to see the prophet peace be upon him awake. As a result, he led a lonely life and died in 695 Hidjri in Cairo and was buried in El Karafa. He had a very exceptional funeral in spite of what the others denied or him. Some of his famous publications were to sum up "Sahih El Bukhari" within 310 prophet’s sayings Hadithis and it was entitled Gathing of the end in the beginning of goodness and purpose. with two margins: one of Mohamed Ibnou Ali Chinouani and the other of Abde lmajid El Charnobi El Azhari. Later on he explained his summary in a book called "Delight of the spirits knowing their rights and duties" where he mentioned a lot of arts and related between them. He explained these prophet’s sayings and their contents such as the judgments, the meanings, the intentions and the benefits using some evidences from the holly Quran and the prophet’s sayings without forgetting the sayings of the companions, the followers and the famous scholars. He invested in the Arabic language, the poetry, the logic the contemplation and the fundamental rules of the Islamic law showing some of the Sufi signs, correcting at the same time some belief issueses according to the rite of the sunnist group. He even assumed and imagined some objections and answered them. Ibn Abi Jumrah followed the below method to write the legitimate names : Narrating the prophet’s saying by meaning in different places, then gathering between the proofs and the texts but did not preponderate between the proofs except when it was impossible to gather between them. In fact, the used self- dependency and own creativity. The focus of his study was the intentions thought which, one of the major studies today. So Ibn Abi Jumrah appeared between two stages: the stage of establishment with its pioneers such as El Ghazali , El Izz Ibn Abdisalam and El Juwaini. Then the stage of development with its leaders like Echatibi with his excellent book entitled the approvals (El Makasid). Ibn Abi Jumrah sees that the best science is to understand the Islamic legislation Charia intentions which seems to be the most important thing for people in their lives and the here after. We can finally conclude that his intentions thought was based on the following points : His justifications of the judgments in different expressions that the fundamentalists used to express the reason, the benefice, the wisdom, the occasion, the logical meaning the secrets and the motives. His justification for god’s actions from the creation till the judgment day. He resulted that what is fundamental in Islamic legislation charia, the justification and the other things are only exceptions because of the man’s unability to under stand it. So, it doesn’t harm the principle in any way. Our scholar succeeded to under stand the intentions’ thought science through the prophet and his companions by clarifying thing through the text, the order, the prohibition, the gesture and the investigation. He then showed the benefits and the mischieves and balanced between them. He explained how the Islamic legislation charia was flexible and has never charged people to do things they are unable to do. He added that the Islamic judgements can change depending or the place and the time because the legislation is good for all times and places. Thus the scholar should take into account people’s circumstances and cases to open the door to new judgements, assiduity and fatwa. Ibn Abi Jumrah succeeded to reach the intention’s thought that he extracted from his various explanations to the prophet’s sayings.