Yerzhan K.S.
Ph.D. Teacher of Egypt University of Islamic Culture Nur Mubarak,
Kazakhstan
Hanafi scholars in Abu-l Qasym manuscripts
In 1855 for fifty-years anniversary of Kazan
University its ordinary professor of Arabic and Persian languages, librarian of the university, doctor I.F.Gotwald (1813-1897) [1]
prepared catalogue [2] in which he gave a description to manuscript
compositions in Arabic of that academic institution. By making the catalogue
there was drawn a conclusion to the preceding period of research works that had
started immediately after establishing faculty of oriental languages in Kazan
University. There was given enormous significance to collection of manuscripts
in Arabic, Persian, Turkic-Shagatay (Turks) languages there. That process went
on for long years: the library fund kept receiving various manuscripts containing
compositions on history, geography and literature of oriental people. A part of
them was purchased from the local people, the other part was gifted by public
salient people and diplomats.
Gotwald. I.F., in his work, paid special attention
to the personality of medieval scholar ‘Imad ad-din Abu-l-Qasym al-Farabi and
his composition on ethics “Halisat al-haqa’ik li-ma fih min asalib ad-daqa’iq».
Name of scholar-thinker ‘Imad ad-din Abu-l-Qasym
al-Farabi (died in 20 jumada I 607/9 November 1210) who lived before Mongol era
is known to a narrow group of researchers. The reason of such oblivion is that
his works are still inaccessible to a large group of researchers. What
generates interest for the first glance is the existence of opinion that his origin
is related to Otyrar.
The piece of writing of ‘Imad ad-din is dedicated to unfolding
fundamental concepts of Islam in terms of essential belief issues, religious zeal, ethics, moral norms and
spiritual exercises. It is divided into 50 chapters (bab) each of which is
subdivided into sections (fasl). Each section, in its turn, consists of three
parts: 1) identification of topic (hudud); 2) stories from the Prophet Muhammad
and his companions (ahbar, asar); 3) illustrative tales on morality (mawa‘iz, nukat,
isharat, hikayat).
The work “Halisat al-haqa’iq” became a popular guidebook of its time and
for that reason it was preserved in numerous copies. For instance, C.Brokelman
was even able to register the existence
of 20 copies of it. Shahab Ahmed used six copies of it for his investigation [3, 27]. The oldest of them is
Cairo manuscript (from “Dar al-kutub” library) where it is kept under the code
“Tasauuf 229” which was re-written in 597/1200 in Buhara city. Judging by its
contents and structure it is evident that it was meant for public preachers
(wa‘iz, muzakkir, hatib) as a complex and sophisticated guidebook used by them
when they prepared their speech before people during Friday prayers or academic
lectures and preaches at academic circles (halqa).
Sources of “Halisat
al-haqa’iq”: For composing
his work the author used 78 sources. They were so prominent that all of them
had been included by Haji Halifa in his renowned bibliography [4, 1/699].
That part of work provides us with valuable information about what the
intellectual world of highest layers of Bukhara (governors and theologians) [4, 153]
and population was like at that period. Spiritual life of that important
Eastern part of Muslim world – Horasan and Mawarannahr were clearly depicted
for us the way it had been exactly two decades before Mongol invasions after
which many parameters of cultural life drastically changed. The first group of
sources of “Hulasat al-halisa” was composed of prominent works of Qur’anic
literature and particularly interpretations of Qur’an 1)
“Kitab lata’if al-isharat” of Sufi thinker Abu-l-Qasym al-Kushayri (died in
465/1072); 2) «Kitab diya’ al-qulib fi ma‘ani al-Qur’an» al-Mufaddala ibn
Salama al-Kufi (was alive 290/903);3) «Kitab al-vasit fi-t-tafsir» of
well-known author ‘Ali ibn Ahmad al-Uahidi (died in 468/1075); 4) «Ijaz
al-bayan fi ma‘ani al-Qur’an» of Mahmud ibn Abi-l-Hasan an-Naysaburi (died in
555/1160); 5) “Kitab al-ihqaq” of Nasir ad-din Abu-l-Qasym ibn Yusuf
as-Samarqandi (died in 555/1161). The second group of references comprises
hadith compilations 1) “Kitab jami‘ as-sihah” of al-Imam
al-Buhari (died in 256/870); 2) “Kitab as-sunan” of Abu Dawud as-Sidjistani
(died in 275/888); 3) “Kitab al-ikna‘” of Abu-l-Fadla Muhammad ibn Ahmad
al-Marwazi (died in 371/981); 4) “Kitab jawami‘ al-kalim” of al-Kaffal
ash-Shashi (died in 365/976); 5 ) “Kitab al-musnad” of al-Haisama ibn Kulaiba
ash-Shashi (died in Samarqand in 325/945); 6) “Kitab al-masabih” of al-Husain
al-Bagawi (died in 516/1122); 7) “Kitab sawakib al-ahbar” of Siraj ad-din
al-Ushi (died in 575/1178); 8) “Kitab jumal al-gara’ib fi tafsir al-hadith” of
Muhammad ibn Abi-l-Hasan an-Naisaburi (died in 555/1160); 9) “Kitab al-jumal
al-ma’sura” of Najm ad-din an-Nasafi (died in 537/1142), 10) “Kitab rabi‘
al-abrar” of Jarallah az-Zamahshari (died in 538/1142); 11) “Kitab garib
al-hadis” of al-Qasym ibn Sallama al-Kufi (died in 224/838); 12) “Kitab
al-garibain” (Garib al-Qur’an ua-l-hadith) of Abu ‘Ubaid al Harawi (died in
410/1011); 13) “Kitab firdaus al-ahbar” of Shirawaih ibn Shardar al-Hamadani
(died in 509/1115); 14) “Kitab an-nadhaj fi sharh as-sihah” of Najm ad-din
an-Nasafi (died in 537/1142), etc. Another group is formed from pieces of
historical-biographical literature. There are mainly biographies of hadith
transmitters, theologians of large religious institutions and mystics: 1)
“Kitab ma‘rifat as-sahaba” of the same author; 2) “Kitab hilyat al-auliya’” of
Abu Nu‘aim al-Isfahani (died in 430/1028; 3) “Kitab tabaqat ahl at-tasauuf” of
Abu ‘Abd ar-Rahman as-Sulami (died in 412/1023); 4) “Kitab maqamat al-auliya”
of the same author; 5) “Kitab as-siyakat” of Abu Abdallah al-Husain ibn ‘Ali
al-Alma‘i (was alive approximately in 484/1091); 6) “Kitab al-kand fi zikr
‘ulama’ Samarqand” of Najm ad-din an-Nasafi (died in 537/1142). What attracts
attention in that part is that the author is focused on Central Asian region.
Those works which bore theoretical value for elaborating different directions
of Islamic sciences had a special importance for the author of “Hulasat
al-halisa”: 1) “Kitab shama’il an-nubuwwa” of Muhammad ibn ‘Isa at-Tirmizi
(died in 279/892); 2) “Kitab ‘uyun al-ahbar” of Ibn Kutaib (died in 276/889); 3)
“Kitab ad-da‘awat” of Ja‘far ibn Muhammad al-Mustagfiri (died in 432/1051); 4)
“Kitab dala’il an-nubuwwa” of the same author; 5) “Kitab shihab al-ahbar” of
Muhammad ibn Salama al-Kuda‘i al-Misri (died in 454/1062); 6) “Kitab al-jawahir
fi-l-mawa‘iz” of Ibrahim ibn Muhammad al-Mausili (died in 560/1164); 7) “Kitab
al-hada’iq li-ahl al-haqa’iq” of al-Hasan ibn ‘Ali al-Ua‘iza an-Naisaburi and
others.
Pieces of writing of Sufi authors
take one of focal places in the work under consideration: 1) “Kitab al-gaia
li-ahl an-nihaya” of Sahl at-Tustari (died in 279/909); 2) “Kitab al-anwar” of
Abu Bakr ibn Abdallah az-Zahid an-Nadjara as-Samarqandi (died in 268/881); 3)
“Kitab an-nur” of Abu Yazid al-Bistami (died in 264/877); 4) “ar-Risala
al-kushairiya” of Abu-l-Qasym al-Kushairi (died in 465/1072); 5) “Kitab ihya’
‘ulum ad-din” of Abu Hamid al-Gazali (died 505/1111 ã.); 6) “Kitab uns at-ta’ibin” of Abu Nasr Ahmad ibn
Abi-l-Hasan Namaki Jami known by name Ahmad-I Jam Zinda-pil (died in 536/1142) and others.
It is worthy to dwell upon the
following group of sources. This literature takes intermediate position between
Muslim legislation (fiqh) and sufizm (tasauuf). It held an important place
particularly in pre-Mongol period of Central Asian history: [1) “Kitab
al-istiqama” of Abu-l-Husain ‘Ali ibn Ahmad al-Falihi (died in 448/1057); 2)
“Kitab al-adab ar-ruhaniyya” of al-Husain ibn al-Fadl as-Sarahsi al-Balhi (died
in 282/895); 3) “Kitab basatin al-muzakkirin ua raiahin al-mutazakkirin” of Abu
Nasr ibn Muhammad al-Haddadi as-Samarqandi (died in 400/1009); 4) “Kitab
al-bustan” of Abu-l-Laisa as-Samarqandi (died in 393/1003); 5) “Kitab bait mal
al-muzakkirin” of Muhammad ibn Abi-l-Hasan ibn Anbas al-Buzjani (died in
407/1016 in Buhara); 6) “Kitab at-tahbir” of Abu-l-Qasym al-Kushayri (died in
465/1072); 7) “Kitab taj al-muzakkirin” of Nasran ibn Nasr ibn Hamma al-Balhi;
8) “Kitab as-simar” of al-Muzaffar ibn al-Husain ibn Harsam al-Farisi (died in
490/1097); 9) “Kitab jaza’ al-a‘mal” of Ibrahim ibn as-Sari al-Harawi (died in
312/924); 10) “Kitab husn al-amal fi sawab al-a‘mal” of Muhammad ibn Zaid
al-Baghdadi; 11) “Kitab zikr as-salihin” of Abu ‘Abd ar-Rahman ibn Abi-l-Laisa
al-Buhari; 12) “Kitab riyadat al-ahlaq” of Sayyid Abu-l-Qasym as-Samarqandi
(died in 1160 ã.); 13) “Kitab zad
al-muttaqin” of Abu ‘Abdallah Muhammad ibn Abi Hafs al-Buhari (died in 274/878 ã.); 14) “Kitab zad-zuhhad” of Shams al-‘arifina Yusuf
ibn Nasr an-Nasawi; 15) “Kitab as-salikin” of al-Fadl ibn al-Abbas as-Sagani
(died after 420/1029); 16) “Kitab sir al-asrar” of Muhammad ibn Mahmud an-Naisaburi
(was alive around in 547/1152); 17) “Kitab ‘uyun al-majalis” of Tahir ibn
Muhammad al-Kaddadi al-Buhari. The following group of sources have been less
studied: it refers to legal literature of Hanafites: 1) “Kitab raudat
al-‘ulama’” of ‘Ali ibn Yahya az-Zandawaisty al-Buhari; 2) “Kitab sharaf
al-fakr ala-l-gina” of Ibrahim ibn Muhammed al-Kalabadi al-Buhari (died in
340/951); 3) “Kitab shi‘ar as-salihin” of ‘Abd al-Malik ibn Abi Usman
an-Naisaburi (died in 407/1016 ã.);
4) “Kitab al-lu’lu’iyat” of Abu Muti‘ an-Nasafi (died in 308/907); 5) “Kitab al-lawami‘” of ‘Abd al-Malik
al-Hurgushi; 6) “Kitab mazalim al-‘uzla” of Umar ibn Abi-l-Hasan al-Bistami
(died in 562/1167); 7) “Kitab milh an-nawadir” of Abu ‘Abdallah al-Katib; 8)
“Kitab an-nutaf” of Abu Bakr an-Natifi. Asceticism singles out another group of
sources. There is a strong focus on religious feelings in it [1) “Kitab halq
al-insan” of Muhammad ibn Abi-l-Hasan an-Naisaburi (died in 555/1160); 2)
“Kitab ad-durr” of ‘Isa ibn al-Husain al-Kasbawi an-Nasafi (died in 385/995);
3) “Kitab darajat at-ta’ibin” of Isma‘il ibn Ibrahim al-Kuhunduzi; 4) “Kitab
ar-raqa’iq” of Abdallah ibn al-Mubarak al-Marwazi (died in 181/797); 5) “Kitab
shawarid ash-shawahid” of Ahmad ibn al-Husain al-Ahwazi; 6) “Kitab ‘izzat
al-‘uzla” of Abd al-Karim as-Sam‘ani (died in 562/1167); 7) “Kitab fada’il
al-auqat” of Ahmad al-Husain al-Baihaqi (died in 458/1066); 8) “Kitab
al-kala’id ua-l-fara’id” of al-Husain al-Ahwazi (died in 428/1035); 9) “Kitab
al-kashf ua-l-bayan” of Ahmad ibn Ibrahim as-Sa‘labi (died in 428/1035); 10)
“Kitab al-iawakit” of Ahmad ibn Abdallah as-Sarakhsi. Two books cited in
“Hulasat al-halisa” can shed light to biography of the author – ‘Imad-din
al-Farabi/Fariabi: 1) “Kitab hadiyat al-asdiqa’” of Muhammad ibn Abi Bakr
al-Fargani (died in 594/1198 in Marginan); 2) “Kitab mafatih al-iqbal” of the
same author. They are cited directly on behalf of the writer which enables us
to state that Muhammad ibn Abi Bakr al-Fargani was a teacher of al-Farabi. It
means that al-Farabi made a trip to Fergana valley in search of knowledge and
stayed there for some time.
Also, the author cites two of his own
works: 1) “Kitab hulasat al-maqamat”; 2) “Kitab silk al-jawahir ua nasr
az-zawahir” which shows wide range of his academic interests and fruitfulness
of his efforts. Among his sources there should be highlighted a work of a
particular author who was directly related to Kazakhstan: “Kitab as-sihah
fi-l-luga” of Isma‘il ibn Hammad al-Jauhari (died in  397/1007). Summing up his investigation Shahab Ahmed
points out that 78 works were created by 64 authors. Out of them 61
can be related to certain historical-cultural regions of Muslim world by their
nisbas. It is notable that 49 authors are related to Central Asia (Mawarannahr
or Horasan) which accounts for 61 works as a result [6, 40-43]. It
enables us to draw an important conclusion that the eastern part of Muslim
world had its own repertoire of scientific and academic literature. Hence, that
region wielded such features like self-value and self-sufficiency while
expressing its religious self-identity. It implies that al-Farabi could have
familiarized himself with them in his homeland without need to leave
Bukhara.
On the basis of above considered we can
state that al-Farabi had strongly manifested regional identity. That identity is founded on the geographical map he
drew as purely regional.
Contents
of “Hulasat al-halisa”:
The first chapter is called “about mind” (fi-l-‘aql).
The possessors of knowledge (ahl al-‘ilm) said: “Mind (‘aql) is the enlightened
jewel which was created by the Almighty God (He is the greatest and glorious)
in head and its light was placed in heart. Therefore through hearts one comes
to know the hidden but the tangible is beheld by contemplation”. It is conveyed
that the Greatest and Most Glorious Allah sent Jibril (blessings of Allah be
upon him!) to Adam (peace be upon him) with mind, belief and shame and told
him: “Choose the one you want out of them”. He chose mind. Then Jibril (peace
be upon him) said: “Belief and shame, go away! He chose preferred mind to you”.
Then belief spoke to shame: “Leave. Indeed, Allah the Almighty ordered me to be
there where mind is”. Then shame said: “Indeed, Allah the Greatest ordered me
to be at the place where belief (iman) is”. After that all three were reunited
in Adam (peace be upon him!).
It is told that some possessors of knowledge (ahl
al-ma‘rifa) said: “Someone’s life exists only through a soul, the soul’s life –
through remembrance in heart (zikr), life of remembrance – through the heart,
life of the heart – through mind, life on mind – through knowledge”.
The second chapter is called “On science” (fi-l-‘ilm).
An expert (‘alim-l-‘ilm) said: “Science is studying essence of all that is
heard and comprehended by mind”. The Prophet (peace and blessings of Allah be
upon him!) said: “Blessing of this world and after-death world lies in science.
Evil of this world and after-death world – in ignorance».
It is conveyed on behalf of Ali (ibn Abi Talib – A.D.)
(may Allah be pleased with him) who said that science is a river and wisdom is
a sea. Scholars walk along the river, wise men dive in the heart of a sea,
well-versed stay in a ship and predict salvation. They say that the scholar is
the one who is afraid of truth and ashamed of creations. The Prophet (peace and
blessings of Allah be upon him!) said: “One teacher is more esteemed by Allah
than a thousand shahids”.
Thus, in that work intelligence, knowledge and faith
are put above all that exists. It is not coincidence that the tale starts from
those points. Only knowledge and faith can bring up a person. He explicitly
declared that ignorance of a person stemmed from ill education. Philosophical
conclusions of our fellow countryman dedicated to mind and science are like an
ode devoted to common sense.
Topics
of «Hulasat al-halisa”:
Further “Quintessence of the Precious” proceeds with
exemplum. If the first two chapters were dedicated to mind and science, the
rest was focused on describing esteem, piety, love and passion, purity and
honor, apprehension and hope, morality and forgiveness, conceit and modesty,
self-containment and satisfaction, loyalty and depravity, justice,
truthfulness, disparagement, lie, caution when selecting expressions, on greed
and envy which can lead people to infidels’ path, avoiding bad deeds,
incautious steps, committing treason, thus calling for humaneness and
beneficence, rationality and contentment, gentility and honesty, avoiding
ill-feelings. This work is devoted to moral, ethical, philosophical matters.
We can see that the great thinker deeply analyzed
wealth and poverty, expressed serious thoughts and reflective viewpoints.
In the chapter “Generosity and greed” he starts from a
particular edification, further he develops that topic. He narrates tales which
are comprehensible and have educational value.
The glorious scholars (ahl
at-tahqiq) say: “Generosity is almsgiving during famine and deprivation”. It is
also said: “Generosity attracts hearts and eliminates contempt”. The Prophet
(Peace be upon him) said: “Indeed, I will protect a generous from agonies in
grave and its severity, thus he survives till the morning or evening when he
will be granted forgiveness. Then I will direct him to Paradise with the first
group of prophets”.
It is conveyed that once Kais ibn S’a’d ibn ‘Abbad
al-Hazraji fell ill, but nobody of citizens paid him a visit. When he asked
about it, he was told: “Indeed, they are ashamed to visit you as they all owe
you”. Then he said: “No happiness in money, it separates us from our brothers”.
Then he ordered to declare throughout the city: “I forgive debts of those who
owe me”. Thus he forgave more than 200 000 dirhams.
As for greedy people, one scholar said: “a greedy man
is the one who seeks misery”. The Prophet (Peace be upon him) also said: “Two
features cannot be found in a righteous man – greed and ill temper”. It is
conveyed that one day the wise man Kais ibn Abbad al-Hazraji: “Turning to a
greedy man with a request can be equated to asking a dog to give its bone or
searching fish in desert”.
Topics of mercifulness and charity: The
chapter “about mercifulness and forgiveness” [6, 13]. is also full of
educational narratives. Those tales call on people to do good deeds as it has
been mentioned in previous chapters. Giving concrete examples he tries to limit
himself with few words.
Some scholars (mutakallims) say: “Kindness is a
decoration of a person whereas knowledge is his wealth”. In this regard the
Prophet said (Peace be upon him): “Oh the Almighty! Grant me wisdom and
decorate me with kindness!”. Also, the Prophet (Peace be upon him) said:
“Indeed, a man reaches the level of a praying and fasting person by his
kindness”. It is told that one man insulted al-Ahnaf ibn Kais when he was
walking along the road and approaching his district. Then he said to his
offender: “If there is anything still left in your heart, tell me until one of
fools of the district hears you and responds to you”.
As for
forgiveness, a wise man said: “Forgiveness is refusal to (use) force, even if
one has an opportunity for that”. The Prophet (Peace be upon him) said: “In
Resurrection Day the caller will call: where are those accolades that are kept
by Allah? And those who forgive people will rise and come in Paradise” [6, 14].
Persons mentioned in “Hulasat al-halisa”: In
the work there are cited prominent figures of different categories. They are
lead by prophets (anbia‘): Ibrahim al-Halil, Dawud, ‘Isa, Musa, Yahia (peace be
upon them) among whom the Prophet Muhammad stands out (Peace and blessings of
Allah be upon him!).
The following group of prominent figures are made up
of four Faithful Caliphs (al-hulafa’ ar-rashidun) – Abu Bakr (632-634), ‘Umar
(634-644), ‘Usman (644-656), ‘Ali (656-661) may Allah be pleased with them! The
spot close to them is taken by the daughter of the Prophet –Fatima (died in
631, may Allah be pleased with her!). the following place is taken by
companions of the Prophet (askhab, sahaba) – Salman al-Farisi (died in 657),
Zubair ibn al-‘Auam, Huzayfa al-Yamani (died in 656), Abu Zarr al-Gifari (died
in 653) and successor of companions (tabi‘) Abu-l-Hasan al-Basri (died in 728)
and other figures.
The paramount importance is given to founders-eponyms
of Sunni theological and legal schools (mazhab) – Abu Hanifa (died in 767),
Anas ibn Malik (died in 795).
It is worthy to note that salient representatives of
Sufism (mutassawif) make up a separate group: Yahia ibn Mu'az ar-Razi (died in
872), Sahl ibn Abdallah at-Tustari (died in 896), Abu Bakr ash-Shibli (died in
945), Abu-l-Qasym ibn Muhammad al-Junaid al-Hazzaz (died in 910), Abu Bakr
al-Barrak at-Tirmizi (died in 907) and other mystics.
In traditions transmitted on their behalf there are
contained different instructions. The emphasis in them is not made on
enumerating various events, but on what they experienced. Thus, our author
aimed at bringing up younger generation through describing deeds, examples,
edifications, instructions of wise men. It is to be noted that they bear a
great educational value for modern days as well.
References
1 Gotwald, Y.F. (1900). Ñ.
I-XI. Kazan: Typolithography
of Empire University. – Ñ. I-XI. – 270.
2 Gotwald, Y.F. (1855). Description
of Arabic manuscripts. Kazan: University Printing House. Ñ – 302.
3 Shahab, Y. (2000). Mapping the World of a Scholar in Sixth / Twelfth Century Bukhāra (!): Regional Tradition in
Medieval Islamic Scholarship as Reflected in a Bibliography. Journal of the
American Oriental Society. 120, 1. p.24-43.
4 Haji Halifa. (1941). Kashfu al-zunun an asami al-kutub ua-l funun, Baghdad. – Volume
6.
5 Al-Kurashi,
M. (1915). Jawahir al-Mudiyafi fi tabaqat
al-Hanafiya. Jaidarabad. – Volume 2.
6 Al-Badakhshani, A. (1851). Kitab hulasat al-halisa.
Kazan. 1851. – p. 63-66.