Abu Isma'il 'Abdullah ibn Muhammad al-Ansari al-Kharawi ( Arabic: عبد الله الأنصاري ; 1006 , Herat - 1089 , Herat ) - a famous Sufi - Hanbalite , a Persian poet. He wrote in Persian and Arabic. Known as al-Ansari al-Haravi . Awarded the title of Sheikh al-Islam .
| Abdullah al-Ansari | |
|---|---|
| Arab. عبد الله الأنصاري | |
| personal information | |
| Birth name | Abdullah ibn Muhammad al-Ansari al-Kharavi |
| Nickname | Sheikh al-islam |
| Profession, occupation | , , |
| Date of Birth | or |
| Place of Birth | |
| Date of death | |
| Place of death | |
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| A country | |
| Religion | , , and |
| Father | Muhammad al-Ansari |
| Theological activity | |
| Area of activity | , and |
| Teachers | and |
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| Had an impact | Ibn Qayyim Al-Jawziyah |
| Proceedings | Manazil al-sairin, Munajat |
Content
Biography
Al-Ansari al-Kharawi was born in 1006, Herat. His father was a Sufi and he introduced his son to the principles of mysticism. At the age of nine, al-Ansari began to study hadith studies and interpretation of the Qur'an under the guidance of such Shaafiite Herat traditionalists as Abu Mansur al-Azdi (d. 1018), Abul-Fadl al-Jaroudi (d. 1023) and Yahya ibn Ammar (d. 1031). Despite the fact that Shafi'i scholars were his teachers, al-Ansari became an ardent follower of the Hanbali legal school ( madhhab ). In 1026, in order to continue his studies, he went to Nishapur , then to Tus , Bistam and Baghdad . In Baghdad, he attended classes of prominent Khanbalite Hadith scholars ( Muhaddis ). Soon after, he met with the famous Persian Sufi, a follower of the Abu Yazid Bistami tradition, Abul-Hassan al-Harakani (d. 1033-34), who played a decisive role in his life and spiritual development. Then he returned to Herat, where he began to study, and also led an active polemic with mutazilites and asharites [5] .
In 1041, the Seljuks invaded Eastern Iran and threatened reprisals over al-Ansari. He was exiled three times, but the last twenty years of his life have passed more calmly. Towards the end of his life, he enjoyed recognition, and his fame went far beyond the borders of Herat. The Abbasid caliph al-Qaim sent him honorable clothes. At the end of his life, he lost his sight and died in 1089 in his native city [5] .
Theological activities
Al-Ansari al-Kharavi’s place in the history of Islam is largely determined by the fact that he contrasted the doctrine in which Sharia and divine truth ( hakk ) were organically interconnected with the process of penetration into the Islamic sciences of rationalistic reasoning methods ( kalam ), which affected Sufism as well. . For many Sufis, Sharia and Hakk actually did not agree with each other. Al-Ansari believed that Sufism deepens the understanding of the Qur'an and Sunnah and is a continuation of them. In this regard, he was the forerunner of the great Sufi Khanbalite Abdul-Qadir al-Jilani (d. 1166) [5] . Al-Ansari believed that speculative theology ( kalam ) was a “reprehensible innovation” ( bida ), since faith does not need evidence of reason [6] . In matters of psychotechnology, he urged students to constantly and strictly control their mystical experiences. Islamic biographers unanimously praise his extraordinary piety and breadth of knowledge in all areas of religious sciences. His zeal for following the Qur'an and Sunnah and adherence to the Hanbalite school caused him to be accused of blind fanaticism and anthropomorphism .
Among his students, one can note the traditionalist Sufis Mutamin al-Saji (d. 1113), Ibn Tahir al-Makdisi (d. 1113) and Abul-Wakta al-Siji (d. 1157). However, his most prominent follower was Yusuf al-Hamadani (d. 1140), to which the spiritual chains of the tariqas of Yasaviya and Khojagan ascend [6] .
Proceedings
His writings, written in Arabic and Persian, reflect his diverse interests. He wrote a short original guide to Sufism, Manazil al-sa'irin. A whole series of comments has been written on this book, the most famous of which is Ibn Qayyim al- Jawziyah's Madarid As-Salikin (d. 1350). His works in rhymed prose and poetry (“Munajat” and others), containing prayers and maxims, occupy a place among the best examples of Persian literature . Al-Ansari’s book, Zamm al-kalam wa ahlikhi, has become one of the main sources on the history of the struggle against Islamic rationalist theology. Most of his works are published and translated into European languages [6] .
Artwork
- “Friend of the novices and the sun of assembly” (prose treatment of the story of Yusuf and Zuleihi )
- "Sufi ranks"
- "Parking of the marching"
Notes
- ↑ German National Library , Berlin State Library , Bavarian State Library , etc. Record # 11891099X // General regulatory control (GND) - 2012—2016.
- ↑ 1 2 SNAC - 2010.
- ↑ LIBRIS
- ↑ 1 2 BNF identifier : Open Data Platform 2011.
- ↑ 1 2 3 Islam: ES, 1991 , p. 21.
- ↑ 1 2 3 Islam: ES, 1991 , p. 22.
Literature
- Petrosyan A.R. Al-Ansari al-Kharavi // Islam: Encyclopedic Dictionary / Otv. ed. S. M. Prozorov . - M .: Science , GDVL , 1991 . - S. 21-22. - ISBN 5-02-016941-2 .
- Truths. Sayings of the Persian and Tajik peoples, their poets and sages. Translation by Naum Grebnev . Notes by N. Osmanov. M .: Nauka, 1968; St. Petersburg: ABC-Classic, 2005. ISBN 5-352-01412-6 .
- Zhukovsky V.A. Songs of the Heratsky old man // Oriental notes. SPb., 1895.
- Hwajah Abdallah al-Ansari // Encyclopedia of Britannic