Tsk tsk tsk... risking your eternal reward for a few bucks here on Earth. Very disappointing!
Ibn Qudaamah and Ibn al-Mundhir are far more authoritative sources on Islam than you.
Here's what other Islamic scholars have said about Ibn Qudaamah:
Aboo `Amr ibn as-Salaah said: “I have not seen the like of al-Muwaffaq.” Your faithlessness is exceeded only by your ego. How do you believe that your fiqh can compare with that of Ibn Qudaamah!
Aboo Bakr ibn Ghaneemah-the muftee of Baghdaad-said: “I do not know anyone in our time who has reached the level of ijtihaad except for al-Muwaffaq.”
Sibt ibn al-Jawzee said: “He was an imaam in many fields. After his brother Aboo `Umar and al-`Imaad, there was no one in his time who had greater ‘zuhd’ or piety than him. He had a great deal of ‘hayaa.’ (sense of shame), and he remained aloof from this world and its people. He was easy and mild-mannered, humble, and he had love for the poor. He was fine in manners, generous and giving, whoever saw him then it was as if he had seen one of the Companions; and it was as if light came from his face. He was plentiful in worship.”
Shaikhul-Islaam Ibn Taimiyyah said: “After al-Awzaa`ee no one entered Shaam having more ‘Fiqh’ knowledge and understanding of the Religion than al-Muwaffaq.
ad-Diyaa. al-Maqdisee said: “He was an imaam with regard to the Quraan and its explanation; an imaam in the knowledge of hadeeth and its problematic matters; an imaam in Fiqh-indeed the outstanding scholar of his time in that; an imaam in knowledge of the disagreements of scholars; the outstanding scholar of his time in Laws of Inheritance; an imaam in ‘Usoolul-Fiqh’; an imaam in Arabic Grammar; an imaam in mathematics; an imaam in the movements and positions of stars and planets.
Ibn Rajab al-Hanbalee said: “The ‘Faqeeh’, the ‘Zaahid’, the Imaam. Shaikhul-Islaam. The singular exception scholar.”
al-Haafiz Ibn Katheer said: “Shaikhul-Islaam. An Imaam. An outstanding scholar. There was not in his time, indeed even for a long time before him, anyone having greater knowledge of Fiqh than him.”
Ibn Rajab said: “He used to closely follow the texts in the matter of ‘al-Usool’ (Fundamentals and belief) and in other than it. He did not hold applying any acts of worship for which there was no narration. He used to order affirmation of the texts, and leaving them as they are-with regard to what occurs in the Book and the Sunnah from ‘as-Sifaat’ (Allaah’s attributes): not altering them, not declaring how they are, not distorting the meaning; not interpreting them away with ‘ta.weel’, and not negating them.”