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65HISTORICAL SCIENCES
AL-QURTUBI, ORIGIN, TEACHERS AND SCIENTIFIC WORKS
Zhamashev A., Kopbayeva R.
Al-Farabi Kazakh National University, Almaty, Kazakhstan
ABSTRACT
This article aims to provide brief background information about the origin of the famous tafsir scholar al-Qurtubi, as well as his way of learning, scientific journeys, teachers, and scientific works. In line with this goal, brief information was given about the city of Cordoba in Andalusia, where the scholar was born and raised. Moreover, the opinions of scholars about al-Qurtubi, his moral qualities, scientific expeditions and scientific studies were mentioned. It is especially noteworthy that in his works, the scholar used a scientific approach to discussing issues and clarifying sources.
Keywords: iscientist; al-Qurtubi; islam; his writings; scientific tpips.
Introduction
Al-Qurtubi is considered to be one of the greatest commentators of the seventh century AH. The full name of the scientist is Abu Abdullah Muhammad bin Ahmed al-Qurtubi [1: 308]. Sources about his biography do not specify the year of his birth. Bashir Uyun, a researcher of al-Qurtubi's book At-Tazkar fi afdalil-al-Azkar [2: 69], suggests that he was born at the end of the sixth century AH. The Arab encyclopedia states that he was born in 600 AH [3: 163].
Al-Qurtubi's family, childhood and adolescence are not mentioned in the translation books written about the lives of scholars. Al-Qurtubi's vodka is mentioned in his works. For example, during the recitation of verse 170 of Surah Imran, Ali states that his father was an ordinary farmer and that he was suddenly killed by the enemy during the harvest [4: 282]. Similarly, the young scholar recalls, "I and young people like me used to carry soil from a place called the Jewish Cemetery outside Cordoba (Kurtuba)" [5:25]. Translation books are mainly about the educated teachers of the scientist. The fact that his teachers mentioned scholars living in Andalusia shows that the scientist began his education in his native Cordoba.
The Andalusian city of Cordoba was the capital of the Muahhit state during the scientist's lifetime. 567 The borders of the Murabit state stretched from the middle of the Spanish peninsula in the north to the deserts of Africa in the south, to the city of Tripoli in the east to the Atlantic Ocean in the east. The Muahhit state was at war with the Western Christian states. Al-Qurtubi was born in 599 AH. He writes about the Battle of Arak: In that battle, many Roman soldiers were killed. Muslims lived in peace until 609 AH. Then, in 609, there was the Battle of Iqab between Andalusian Muslims and Spaniards. Many Muslims were killed in the battle. The Muslims retreated and the enemy occupied the country. Only a small part of Andalusia survived "[6:13].
That battle paved the way for the fall of the Muahhit state. At that time, there were uprisings in two parts of the country. These uprisings also led to the enemy's capture of the largest military strongholds in Andalusia, and in 633 A.D. Cordoba fell into the hands
of the enemy [6:14]. Internal tensions in the country have increased. As a result, one fortress after another fell into the hands of the enemy in Andalusia [6:16]. Al-Qurtubi wrote about the plight of Andalusia: "Corruption is rampant on land and at sea. The straight path and the mind began to disappear. The enemy thus conquered both land and sea in the east and west. The quarrel subsided, the burden fell "[7: 255]. These words show that al-Qurtubi lived in a difficult time in Cordoba.
However, despite the internal tensions and the enemy's insurgency, scientific and cultural life in Andalusia continued. Many valuable scientific works have been written on the teachings of the Qur'an, the sciences of hadith, the schools of jurisprudence and jurisprudence, and in the fields of syntax, morphology, and rhetoric of the Arabic language [6:20, 24-30]. The people of Cordoba paid great attention to the accumulation of books [8:10]. Even in Seville, if a scientist died and his books were sold, he would be taken to Cordoba [9: 147].
In Cordoba, a lot of attention was paid to the education of children. Al-Qurtubi says: "As soon as a child regains consciousness, his guardian should teach him first morality, then writing and arithmetic. Then he has to memorize Arabic poetry and teach the syntax of the Arabic language. Then it is necessary to teach the science of spending. It is necessary to teach the Qur'an and the Sunnah of the Prophet (peace and blessings of Allaah be upon him) while advancing in these sciences.
Al-Qurtubi's education began in Cordoba. There he studied with scholars such as Abu Ja'far Ahmad bin Muhammad al-Qaysi, Rabi 'bin Abdur-Rahman bin Ahmad al-Ashgari, and Abu Hassan Ali bin Kurtal alAnsari, better known as Ibn Abu Hujja.
Al-Qurtubi's knowledge in various fields of science was reflected in his work. He was educated from an early age and had a deep scientific level [10:36].
The city of Córdoba was founded in 633 BC. (1236) After being conquered by an army under King Fernando III of Castile, the scientist moved to Alexandria, Egypt. There he took a lesson from Ahmad bin Omar al-Qurtubi, better known as Ibn Muzayyan,
entitled Al-Mufhim fi Sharhi Sahihi Muslim. He spent the last years of his life in the Mina region of Egypt. There he wrote the famous commentary on al-Jamig li Ahkami al-Quran. Al-Safadi writes about the scholar's commentary: "This commentary was a very valuable work in his field, on the way of which even caravans traveled" [11: 470].
Human qualities of Al-Qurtubi
Scholars praise al-Qurtubi in their writings. Because he was known for his artistic character, special moral qualities and piety. Ibn Farihun said about him: "He was one of the pious servants of Allah. He was not interested in the world. He was one of the pious scholars who was engaged in the affairs of the Hereafter. He spent his time praying to God, praying and writing. He wore only one dress. In the beginning he had a turban "[1: 309].
A similar description can be found in al-Muqri's Nafhi al-Tayyib: Al-Qurtubi's indifference to the world echoed the words of Surat al-A'raf, verse 26: "The best is the garment of piety." Because piety is the best garment. Ibn 'Abbas said, "That garment is a righteous deed." The garment of piety is not a woolen cloak, but modesty and worship in the sight of Allah is better than anything ... Urua bin az-Zubayr explained: "This garment is the fear of Allah." It is also said that "piety is the fear of God in matters that are commanded and forbidden" [12: 184].
Al-Qurtubi differs from such scholars as Ibn Arabi al-Maliki and Abu Bakr al-Razi al-Jassas al-Hanafi, who also studied the rules of the Qur'an, in terms of eloquence, eloquence, and artistic discussion. For example, al-Qurtubi, when asked whether the "Bismillah" is one of the verses of Surat al-Fatiha among scholars, writes:
"Scientists have different opinions about this, they are three different.
The first opinion is that the Bismillah is not a verse of the Fatiha or any other surah. This is Malik's opinion.
The second opinion: "Bismillah" is a verse of every surah. The author of this opinion is Abdullah bin al-Mubarak.
The third opinion: "Bismillah" is one of the verses of the Fatiha. This is Shafiqi's opinion. His opinion on the "Bismillah" in other suras is not clear, because once he says "Bismillah" is one verse of each surah, and now he says only one verse from Surat al-Fatiha. All scholars agree that, as stated in Surat an-Namil, "Bismillah" is a verse from the Qur'an [13: 92-95].
The scholar cites the arguments of Shafi'i and Ibn al-Mubarak in this regard. "Maliki is right about that. This is because the Qur'an is not clarified by a single narration, but by a clear and unambiguous narration, which does not cause any controversy, "he said. Gives and responds to possible objections.
If we compare this analysis and choice with the approach of Ibn al-Arabi on this issue, there is a difference between the two scholars. This is because Ibn al-'Arabi did not refer to the scholars' arguments for the Bismillah, but only to the scholars: Opinions about the "Bismillah" at the beginning of each surah are different. Malik and Abu Hanifa said, "The Bismillah at the beginning of each surah does not mean a verse of
the Qur'an, but only the beginning of the surah. Shafi'i, on the other hand, limited himself to saying, "There is one verse at the beginning of the Fatiha," and he had different opinions about the Bismillah at the beginning of the other suras. "... We would like Shafiqi not to comment on this issue. Because there is a big contradiction in every issue. Therefore, we ask the person who pays attention to our words to take into account the issues that may contradict him "[14: 2-6].
As for the views of the Hanafi Madhhab, it is not narrated from Abu Hanifah that the word Bismillah is a verse from the Qur'an. However, it is narrated that he recited the word Bismillah secretly in prayer. When Muhammad ibn al-Hasan was asked to comment on this, he replied that the cover of the book was the word of God. Hanafi scholars, on the other hand, have chosen the view that "the Bismillah is a complete verse that is revealed to divide between the suras. It is not a verse of the Fatiha or any other surah, but it is from the Qur'an." [23:29, 24:17].
These data show that al-Qurtubi did not immediately express his opinion on the issue under discussion, but came to the conclusion by analyzing the views of other scholars with evidence.
Al-Qurtubi, who was able to show through his writings that he had a deep knowledge of such sciences as tafsir, hadith, qiraat, and fiqh, was described by al-Dhahabi as a "river of science," and other scholars have described him in a similar way.
In his writings, al-Qurtubi supports the Ahl as-Sunnah and criticizes sects such as the Mu'tazilites, the Imamate, the Rafidis, and the Qaramis. He adhered to the Maliki sect. He did not oppose the Sufis, who adhered to the Qur'an and the Sunnah.
Al-Qurtubi's path to the end of his education
Al-Qurtubi's final journey began in Cordoba. 633 A.D. After the conquest of Córdoba, he traveled to Egypt to further his education.
There is no information about al-Qurtubi's visit in the historical records of that period. In this case, perhaps, why al-Qurtubi chose Egypt, it is worth asking when Andalusia came to Egypt [10:42], because other young people who emigrated from Cordoba chose Seville.
The answer to this question is probably that Egypt became the home of many Islamic scholars from different countries and nationalities during the Ayyubid and Mamluk periods [10:42]. Security in Egypt was also important to scholars. Al-Qurtubi, who went to Egypt immediately after the fall of Cordoba, studied there with many famous scholars. In order to improve his knowledge, he traveled from one part of Egypt to another. For example, al-Qurtubi traveled to Cairo, Alexandria and Fayyum. Al-Safadi quotes Fathuddin Muhammad bin Sayyid al-Nas in the autobiography of Imam al-Qurtubi: Each of them was a great scholar in his field, that is, in the field of al-Qurtubi's commentary, and in the field of al-Qarafi's understanding. "[11:87].
In short, al-Qurtubi first studied in Cordoba, the center of science of his time, and then traveled to Egypt. He learned from the great scholars who emigrated to
Egypt from all over the world. He noted his trained teachers.
Al-Qurtubi's Andalusian teachers
Al-Qurtubi was educated by great scholars both in his own country and in Egypt. When it comes to al-Qurtubi's teachers, it is best to start with Andalusian teachers.
Al-Qurtubi recalled his most famous teachers in Andalusia and described their opinions as a source of scientific information.
a) His first teacher was Abu Ja'far Ahmad bin Muhammad al-Qaysi, known to the people of Cordoba as Abu Hujja [15: 210]. He memorized the Koran and taught Arabic. When Cordoba fell, he moved to Seville. He died in 643 A.D. The scholar's works "Tasdid al-Lisan li Zikri Aruahi al-Bayan", "Tafhim al-Qulub Ayati Gallami al-Ghuyub" and Mukhtasar al-Tabsira Fi al-Qiragat are especially noteworthy.
Al-Qurtubi received seven recitation lessons from this teacher [10:50]. The scholar said that he asked his teacher to wash the body of his father, who was killed during the enemy attack on Cordoba, and to offer the funeral prayer. He did not die "[4: 272].
b) His teacher Ibn Ubayy Rabi 'bin Ahmad bin Rabi' al-Ashui [10:51] was known for his prudence and justice when he was a judge in Cordoba. He was well known in the science of hadith. After Abu Hujja, al-Qurtubi asked him about his father's ablution. Then his teacher said, "Your father's sentence is for those who died in battle." [4: 272] This teacher also moved to Seville after the fall of Cordoba and died there.
c) Abu al-Hasan Ali bin Qatral [16: 254] was a famous jurist. The full name of the scholar known as Ibn Qatral is Abu Hasan bin Abdullah bin Muhammad al-Ansari al-Qurtubi.
This information about his teachers shows that al-Qurtubi studied in Cordoba in the fields of seven qiraat, hadith and jurisprudence.
Al-Qurtubi's Egyptian teachers
Al-Qurtubi was educated by many teachers in Egypt. They:
1) Abu al-Abbas al-Qurtubi [1: 309], [8: 409], [16: 273]. The scientist's full name is Omar al-Ansari al-Qurtubi. He is one of the well-known jurists of the Maliki school. He was born in Cordoba. As a child, he traveled with his father from Andalusia, where he studied with many scholars in Mecca and Medina. Later, the scholar came to Alexandria and settled there, where he deepened his knowledge and became famous in the fields of jurisprudence, Arabic language and hadith. The most famous of these is al-Mufhim li Ma Ashkala min Talhisi Kitabi Muslim. Teacher 656 built the world. Al-Qurtubi mentions this in his commentary on his teacher [4:13].
2) Abu Muhammad Abdul Wahhab bin Rawaj [16: 242]. The scientist's full name is Rawaj al-Askandari al-Makki. He became famous in the fields of jurisprudence and hadith. Al-Suyuti said of him: "Many scholars learned from him. Among them was al-Qurtubi "[17:39].
3) Ibn al-Jumayzi [16: 246]. His full name is Hibatullah bin Salama al-Lahmi. He was known as al-Jumayzi. At the age of ten, he learned the Koran by
heart. Then he set out on a journey of knowledge. He has a high degree in jurisprudence, hadith, recitation and the Arabic language. 649 died [18: 248].
4) Al-Hasan al-Bakri [19: 232]. His full name is An-Naysaburi ad-Dimashki. He was educated by scholars in Mecca and Damascus. He wrote works in the field of hadith. He traveled to Egypt on a scientific journey, where he died in 656 AH [20: 198].
These data show that al-Qurtubi was educated in different parts of Egypt by famous scholars of his time.
Scientific works
Al-Qurtubi is a scientist who has left many scientific works. The depth of his knowledge is reflected in his works. These works have a special place in their field. Some of them were preserved, printed, and distributed among the people. And now one of them disappeared during the Mongol invasion.
Al-Qurtubi's famous works and historical works are worth mentioning.
1) The famous book of commentaries, "Al-Jamig li Ahkami al-Quran al-Mubin lima Tadammanahu min as-Sunnati wa ayi al-Furqan," is named after al-Qurtubi. Because this task, on the one hand, is one of the most outstanding works of the scientist, on the other hand, it is one of the most important books of the task. The opinion of other scientists confirms this. For example, Ibn Farihun said: "He collected a large book of twelve volumes on the interpretation of the Qur'an. He called it "al-Jamig li Ahkami al-Quran al-Mubin lima Tadamanmanahu min as-Sunnati wa ayi al-Furqan." This book is one of the most important and largest books of instruction. This is because he did not include stories and historical narratives in his commentary, but instead clarified the rulings of the Qur'an, the proofs, the verses, the principles of ihrab, the issues of nasih and mansuh [1: 309].
Ibn al-Ghimad said, "Al-Tafsir al-Jamig fi Ahkami al-Qur'an" contains all the opinions of scholars in the early days of Islam. There are many benefits to this task "[16: 335].
In the introduction to his commentary, al-Qurtubi says: "The Book of Allah is divided into separate areas, such as the Sunnah and the Fard. Since it was enough to cover all the teachings of the Shari'ah that were revealed from the heavenly Amin to the earthly Amin, I decided to do it all my life and earn as much as I could. I aimed to summarize the meanings of the hadiths, including the tafsirs, dialects, ihrabs, qiraats, the answers to the opinions of the misguided groups, and the hadiths that prove the revelation of the rulings and verses. 13: 302]. He then goes on to describe the requirements of this book: Because the blessing of the doctrine is to show who said the word, "he said.
These data show that al-Qurtubi used a scientific method in his work, clarified the sources, and tried to prove his point of view on various issues.
Another peculiarity of the commentary is that it does not contain Israeli stories, that is, al-Qurtubi was able to critically analyze the available data and distinguish between right and wrong. In his Muqaddima, Ibn Khaldun criticizes some commentators for being careless in taking narrations from Israel and filling their narrations with Israeli
narrations. He said, "Abu Muhammad ibn Atiya came out of the Maghreb and wrote a book that spread to the west of Andalusia and the Arab world, shortening these commentaries and leaving the most accurate narrations. Following in his footsteps, al-Qurtubi wrote a book that became popular in the east of the Arab world "[21: 424].
1) "At-Tizkar fi Afdali al-Azkar". Ibn Farihun said about this book: "This book was written in the process of Nawawi's book al-Tibiyan. However, it is more scientifically detailed [1: 309], [3: 163]. This book has been published and is in use. Al-Qurtubi says in his introduction: "These are the virtues of the Qur'an, the dignity of the one who reads, listens to it and acts upon it, the respect for the Qur'an, how the recitation is made, how the tears are shed when it is recited, and how it is recited." It is a book that shows the superiority of the person who reads it hypocritically, and the fact that he is a resource "[2:69].
2) At-Tazkiratu bi Ahuali al-Mawta wa Umuri al-Ahira. Muhammad Mulhuf describes it as "a book unparalleled in its field" [8: 211], [3: 163]. This is a well-known book that has been published several times. In the book, the scholar collected messages and narrations about death, the dead, resurrection, heaven, hell, strife, signs of the Day of Judgment and the conditions of the Hereafter [5:25].
3) Al-Kitabu al-Asna Fi Asmaillahi al-Husna. Ibn Farihun said about the book: "He has a two-volume book that explains the beautiful names of Allah, called al-Kitabu al-Asna fi Asmaillahi al-Husna. As-Safadi also mentioned this name in the biography of Imam al-Qurtubi [1: 309].
4) "Kamgu al-Hirsi Biz-Zuhdi wa al-Qanagati wa Raddi as-Suali bil-Qutubi wa al-Shafagati." Ibn Farihun said about the book, "I have never seen more books in my field."
5) Kitabu Sharhu at-Taqassi.
6) The book "Urjuza", which contains the names of the Prophet (peace and blessings of Allaah be upon him).
7) At-Taqrib li Kitab al-Tamhidi li Ibn Abdilbar.
8) Risalatun Fi Al-Qabi al-Hadith.
9) Al-Misbah Fi al-Jamgi Bayna al-Afgal wa as-Sihah.
Conclusion
Summing up our article, we can say that al-Qurtubi is a great scientist who has left many scientific works. His works in various fields show the depth of his knowledge. These works have a special place in their field. In particular, his assignment proves that he has reached a high level in the process of writing assignments. The scientist was born in Cordoba, Andalusia. This city was a great center of science in its time. Despite the constant attacks of the enemy, scientific life continued. Al-Qurtubi, who spent his youth in this city, began his education here. He was educated by seven Cordoba teachers in the fields of qiraat, hadith and jurisprudence. When the city fell to the enemy, al-Qurtubi went to Egypt. Because at that time Egypt was the home of great scholars from all over the world. Al-Qurtubi traveled to major Egyptian
centers such as Cairo, Fayyum and Alexandria, where he studied with various scholars in various fields of Islamic teachings. He was able to convey his knowledge through his work. The famous twelve-volume book of commentaries "Al-Jamig li Ahkami al-Quran" was distinguished by its adherence to the scientific process. It has also become one of the most reliable sources of information, as it contains only well-known information and narrations and clarifies the author of the opinions given. Not only in the field of commentary, but also in the field of hadith, recitation and jurisprudence, the scholar's works on various topics were highly valued by scholars. Al-Qurtubi was respected not only for his academic degree, but also for his piety, piety and simplicity. This article is intended for students and undergraduates majoring in Islamic and Religious Studies to supplement their knowledge of missionaries and their work.
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