Salimia

The school existed in Basra in the X-XI centuries. Her views were similar to the views of the teacher. Ibn Salim preached severe asceticism ( zuhd ): completely surrendering to the will of Allah ( tawakkul ), resignedly enduring trials, celibacy, etc. The final formation and strengthening of the influence of the school occurred after it was led by the son of Ibn Salim, Ahmad. Representatives of the school were theologians and Sufis who adhered to the Malikite law school and, in some matters, were inclined to the teachings of Basrian mutazilites ^[1] .

The famous Sufi- Shafi'it Ibn Hafif wrote “Refutation of Ibn Salim” ( ar-Rudd 'ala Ibn Salim ). Baghdad doxographers Abdul-Kahir al-Baghdadi , Abul al-Muzaffar al-Isfaraini , as well as the Sufi khanbalit Abdul al-Qadir al-Jilani sharply criticized salimia for agreeing with the views of al-Hallaj and attributed it to the supporters of hululi (“incarnations deities in man ”, that is, pantheism ) ^[1] .

Works by school representatives have not been preserved. Baghdad theologians, who held anti- Mutazilite and anti- Jahmitic positions, criticized the following provisions of salimiya:

1. On the Day of Resurrection ( kiyamat ) Allah will appear in the image of a person and in the guise in which angels , spirits, people and animals recognize him;
2. Unbelievers ( kafirs ) will see Allah in the next life, and he will demand a report from them;
3. Allah has a secret ( al-sirr ), the disclosure of which will violate the "divine world order" ( tadbir ) and cease to exist ( battle ); also the prophets ( nabi ) have a secret, the disclosure of which would lead to the invalidity of their prophecy;
4. Allah desires obedience ( ta'a ) from his slaves and does not want disobedience ( māsiya ); both are not created by humans;
5. Allah is omnipresent, in this respect there is no difference between the Throne ( arsh ), on which he " ascended " ( istava ), and any other place ^[1] .

Salimia significantly influenced the views of the authors of two fundamental Sufi treatises - Abu Nasra al-Sarraj at-Tusi ( Kitab al-luma ) and Abu Talib al-Makki ( Kut al-kulub ). The materials of Kut al-kulub were widely used by Abu Hamid al-Ghazali when writing his famous work Ikhya umyul ad-din (“The Resurrection of the Sciences of the Faith”). Perhaps through al-Ghazali and al-Maqqi, the views of al-Tustari fell into the writings of the North African Sufis of the Almerian school of Ibn Barrajan (d. 1141) and Ibn Arif (d. 1141), and from them to Ibn Arabi (d. . in 1240), which distributed them in Asia Minor, Iran and India. According to Louis Massignon , the North African tariq of chazilia inherited the views of salimiya through Abu Magyan ^[1] .

• Knysh A. D. as-Salimiyya // Islam: Encyclopedic Dictionary / Otv. ed. S. M. Prozorov . - M .: Science , GDVL , 1991 . - S. 204-205. - ISBN 5-02-016941-2 .
• Massignon, Louis. Sālimīya // Encyclopaedia of Islam, First Edition / Edited by M. Th. Houtsma, TW Arnold, R. Basset, R. Hartmann. - 1913-1936.
• Staff Salimiyah (Muslim theological school) (neopr.) . Encyclopaedia Britannica (online) . Date of treatment June 20, 2009. Archived January 19, 2013.
• al-Gunya li-talibi tarik al-haqq azza wa jalla al-qutb ar-rabbani ... Abdul-Kadir al-Jilani. 1. Misr, 1322 A.H., 106-107
• I. Goldziher. Die dogmatische Partei der Salimija. — ZDMG. 1907, 61, 73–80
• C. Tunc. Sahl b. 'Abd Allah at-Tustari und die Salimiya. Bonn, 1970