Qadi Baydawi
Qadi Baydawi | |
|---|---|
 16th-century Persian manuscript of Baydawi's Kitab Nizam al-Tawarikh. Copy created in Safavid Iran, probably Tabriz | |
| Personal life | |
| Born | mid 13th-century |
| Died | June 1319[2] |
| Main interest(s) | Tafsir |
| Notable work(s) | The Lights of Revelation and the Secrets of Interpretation |
| Religious life | |
| Religion | Islam |
| Denomination | Sunni, Sufi[3] [4] |
| Jurisprudence | Shafi'i[5] |
| Creed | Ashari[5] |
| Muslim leader | |
Influenced by | |
Qadi Baydawi (also known as Naṣir ad-Din al-Bayḍawi, also spelled Baidawi, Bayzawi and Beyzavi; d. June 1319, Tabriz) was a Persian[6] jurist, theologian, and Quran commentator. He lived during the post-Seljuk and early Mongol era. Many commentaries have been written on his work. He was also the author of several theological treatises.[7]
He lived in the period of the Salghurids. Iranian region was a sheltered place because the Salgurs got along with the Mongols in this period. For this reason, this region became a safe region preferred by scholars. He also benefited from the scholars who came here. Details about his life are available in his book titled al-Gayah al-Kusvâ.[8]
Baydawi's only Persian work, the Kitab Nizam al-Tawarikh, is the first historical book to showcase the ethno-national history of Iran.[6]
Biography
[edit]Baydawi was a native of Bayda (from which his nisba was derived), a small town in the Fars region of southern Iran.[9] Since 1148, the region had been controlled by the Salghurids, a family of Turkoman origin, who would rule as nominal vassals of the Seljuks, the Khwarazmshahs, and the Mongols until their downfall in 1282.[10] Baydawi's date of birth is unknown, however, assessing his accomplishments throughout his career, it can be deduced that he was born sometime during the reign of the Salghurid atabeg (ruler) Abu Bakr ibn Sa'd (r. 1226–1260). During this period, culture flourished in Fars; Abu Bakr ordered the construction of many hospitals and high-level religious establishments which attracted many scholars.[9]
Like the majority of the population of Fars, Baydawi was a Sunni Muslim of the Shafi'ite madhhab (school).[11] Baydawi's education is obscure. According to the historian al-Yafi'i, Baydawi was tutored by his father Umar, who had been a student of Mujir-ad-Din Mahmud ibn Abi-al-Mubarak al-Baghdadi ash-Shafi'i, a former student of Mui'in-ad-Din Abi-Sa'id Mansur ibn Umar al-Baghdadi, who had studied under the prominent Persian philosopher al-Ghazali (died 1111).[12]
His father, Qazi Imam al-Din Abu al-Qasim 'Umar bin al-Sa'id Fakhr ad-Din Abdullah al-Baydawi was a disciple of Sufi Saint, Abu Talib 'Abd al-Mohsin bin Abi al-'Umaid al-Shafi', al-Khafifi al-Abhari (d. 624/1227) who was well versed in religious laws and was illustrious Muslim scholar in the last 6th and early 7th century A.H.[13][14]
Baydawi became the disciple of a Sufi Saint in Tabriz, Shaikh Muhammad bin Muhammad al-Kunjani.[15][16] Once he wanted to become the Qadi of Fars under the rule of Arghun Khan so he requested the saint to help him in the matter, as Arghun Khan had a high opinion of Shaikh and used to pay homage to the Shaikh on every Thursday. One day when Arghun Khan visited him, the Shaikh told him that "a Persian scholar had begged a piece of hell from him equal to a prayer rug". Arghun Khan wanted further explanation regarding the statement. On this, Shaikh explained to him that Qadi Nasir ud-Din Baydawi wanted the office of the Qadi of Fars. Arghun Khan, on Shaikh's recommendation again appointed him as the Qadi.
Baydawi heard of the Shaikh's remarks made and consequently was much disturbed. He took the words as a warning and became penitent, finally giving up the idea to achieve his desired post. Eventually, he lost his interest in the worldly affairs and settled permanently at Tabriz and spent the rest of his life there.[17] While staying at Tabriz, he began to visit his Shaikh regularly till his death at Tabriz.[17] A narration is also there that he completed his Quranic commentary on a hint by the same Shaikh. He spent his old age in mystic activities at Tabriz.[18][19]
Imam Baydawi, according to Zarkobe, died at Tabriz and was buried in the Charand-ab graveyard[20] and his grave stood near the shrine of his spiritual guide, Shaikh Muhammad bin Muhammad al-Kunjani.[21] Muhammad Ma'sum Shirazi reports his burial on the east of the shrine of Shaikh Zia ud-Din Yahya in the same graveyard.[15]
Works
[edit]al-Baydawi wrote on many subjects, including fiqh (jurisprudence), history, Arabic grammar, tafsir and theology.
His major work is the commentary on the Qur'an entitled The Lights of Revelation and the Secrets of Interpretation (Anwar al-Tanzil wa-Asrar al-Ta'wil)'. This work is largely a condensed and amended edition of al-Zamakhshari's (al-Kashshaf). That work, which displays great learning, is affected by Mu'tazilite views, which al-Baydawi has tried to amend, sometimes by refuting them and sometimes by omitting them.[22][23] In addition to drawing heavily from al-Kashshaf, al-Baydawi's tafsir also relied on the tafsirs of Fakhr al-Din al-Razi and al-Raghib al-Isfahani.[24] It has been edited by Heinrich Leberecht Fleischer (2 vols., Leipzig, 1846-1848; indices ed. W. Fell, Leipzig, 1878). A selection with numerous notes was edited by D. S. Margoliouth as Chrestomathia Beidawiana (London, 1894),[7] and his commentary on Sūra 12 was edited and translated by A. F. L. Beeston.[25]
His historical work Nizam al-Tawarikh (The Ordering of Histories) was written in Persian, his native language.[1] It seems to be part of an effort to encourage Abaqa Khan, the Buddhist ruler of Iraq to legitimize Ilkhanate rule in Iraq by conversion to Islam.[26] This work played a key-role in the formation of the ethno-national history of Iran, being the first book devoted to its national history.[6]
His theological/kalamic work "Tawali' al-Anwar min Matali' al-Anzar" is about the logic of kalam in the Islamic theological tradition.
His other works: al-Gayah al-Kusvâ, Minhaj al-Usul ila Ilm al-Usul, Lub al-Albâb, Risala fî Ta'rifat al-Ulûm, Tuhfeh al-Abrâr, Havâs al-Quran.[27]
See also
[edit]References
[edit]- ^ a b "The Radiances of Revelation and the Mysteries of Exegesis". wdl.org. 13 January 1563.
- ^ His date of death is disputed, but 1319 CE / 719 AH is the most likely date. Other dates sometimes cited include 1286 CE / 685 AH and 1292 CE / 691 AH; see Saleh 2017.
- ^ Shirazi, Muhammad Ma'sum. Trai'q al Haqaa'iq, vol 2. p. 664.
- ^ Khalifa, Haji. Kashf al-Zanun. pp. 186–194.
- ^ a b Esposito, John L. (2004). The Oxford Dictionary of Islam. Oxford University Press. p. 39. ISBN 0195125592.
- ^ a b c Ashraf 2006, pp. 507–522.
- ^ a b Thatcher 1911.
- ^ Aykaç, Mustafa, Nâsıruddin el-Beyzâvî ve Osmanlı Kelâm Geleneğindeki Yeri = Naser Addin al-Baidawi and His Place on Ottoman Theology Tradition, İslami Araştırmalar, 2016/27, vol. 3, p. 389
- ^ a b Ibrahim 1979, p. 311.
- ^ Limbert 2004, p. 12.
- ^ Ibrahim 1979, pp. 311–312.
- ^ Ibrahim 1979, p. 312.
- ^ Zarkobe. Shiraz Nama. p. 136.
- ^ Rehmani, Dr. Anjum. Nizam ut-Tawarikh by Qadi Baydawi, Translated in English [(Arrangement of Histories)]. Institute of Islamic Culture, Lahore. pp. xxii.
- ^ a b Shirazi, Muhammad Ma'sum. Tari'q al-Haqaa'iq, vol 2. p. 664.
- ^ Baqir, Muhammad. Rauzat al-Jannah. p. 435.
- ^ a b Rana, Baha ul-Haq. Nizam ul Tawarikh (Urdu Translation). pp. 18 (preface).
- ^ Khafaji. Hashiya Tafsir al-Baydawi. p. 1.
- ^ Khalifa, Haji. Kashf al-Zanun, vol 1. p. 187.
- ^ Zarkobe. Shiraz Nama. p. 65.
- ^ Khalifa, Haji. Kashf al-Zanun, vol 1. pp. 186–194.
- ^ Gibb, H.A.R.; Kramers, J.H.; Levi-Provencal, E.; Schacht, J. (1986) [1st. pub. 1960]. Encyclopaedia of Islam. Vol. I (A-B) (New ed.). Leiden, Netherlands: Brill. p. 1129. ISBN 9004081143.
- ^ Thatcher 1911 cites cf. Th. Nöldeke's Geschichte des Qorans, Göttingen, 1860, p. 29
- ^ Muhammad Husayn, al-Dhahabi (2000). التفسير والمفسرون. Cairo, Egypt: Maktabah Wahbah. pp. 1/212.
- ^ A. F. L. Beeston, Baiḍawiʼs Commentary on Surah 12 of the Qurʾan: Text, Accompanied by an Interpretative Rendering and Notes (Oxford: Oxford University Press, 1963).
- ^ Peacock 2007.
- ^ Aykaç, Mustafa, Nâsıruddin el-Beyzâvî ve Osmanlı Kelâm Geleneğindeki Yeri = Naser Addin al-Baidawi and His Place on Ottoman Theology Tradition, İslami Araştırmalar, 2016/27, vol. 3, p. 390
Sources
[edit]- Limbert, John (2004). Shiraz in the Age of Hafez. University of Washington Press. pp. 1–182. ISBN 9780295802886.
- Saleh, Walid (2017). "al-Bayḍāwī". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett (eds.). Encyclopaedia of Islam (3rd ed.). Brill Online. ISSN 1873-9830.
- Ibrahim, Lutpi (1979). "Al-Baydāwī's Life and Works". Islamic Studies. 18: 311–321. JSTOR 20847119. (registration required)
- This article incorporates text from a publication now in the public domain: Thatcher, Griffithes Wheeler (1911). "Baiḍāwī". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 3 (11th ed.). Cambridge University Press. p. 214. This in turn cites:
- C. Brockelmann, Geschichte der arabischen Litteratur (Weimar 1898), vol. i. pp. 416–418.
- Peacock, A. C. S. (2007). Mediaeval Islamic Historiography and Political Legitimacy: Balʿamī's Tārīkhnāma. London and New York: Routledge. ISBN 978-0-415-40025-1.
- Ashraf, Ahmad (2006). "Iranian identity iii. Medieval Islamic period". Encyclopaedia Iranica, Vol. XIII, Fasc. 5. pp. 507–522.
- Jackson, Peter (2017). The Mongols and the Islamic World: From Conquest to Conversion. Yale University Press. pp. 1–448. ISBN 9780300227284. JSTOR 10.3366/j.ctt1n2tvq0. (registration required)
- Lane, George E. (2012). "The Mongols in Iran". In Daryaee, Touraj (ed.). The Oxford Handbook of Iranian History. Oxford University Press. pp. 1–432. ISBN 978-0-19-987575-7.
- Lane, George (2014). "Persian Notables and the Families Who Underpinned the Ilkhanate": 182–213.
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