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<p>Новая страница: «{{заготовка}} &#039;&#039;&#039;Абу аль-Фатх ад-Дайлями&#039;&#039;&#039; == Encyclopaedia Islamica == Abū al-Fatḥ al-Daylamī, al-Nāṣir b. al-Ḥasan b. Mu...»</p> <p><b>Новая страница</b></p><div>{{заготовка}}<br /> &#039;&#039;&#039;Абу аль-Фатх ад-Дайлями&#039;&#039;&#039;<br /> <br /> == Encyclopaedia Islamica ==<br /> Abū al-Fatḥ al-Daylamī, al-Nāṣir b. al-Ḥasan b. Muḥammad (d. 444/1052), was a Yemeni Zaydī scholar and statesman and the author of a famous work of Qurʾān commentary. There are different versions of his name and lineage in the sources: some follow his line of descent back to al-Ḥasan b. ʿAlī and others back to Ḥusayn b. ʿAlī (al-ʿArshī, 36; al-Muḥallī, 2/99; Yaḥyā, 1/246; Zabāra, Aʾimma, 1/90); and his name has been recorded as either al-Ḥusayn b. al-Nāṣir or Abū al-Fatḥ b. al-Nāṣir (al-Muḥallī, 2/99; Yaḥyā, 1/246).<br /> <br /> &lt;!-- It is not known exactly when or where in Persia Abū al-Fatḥ was born. He is said (al-ʿArshī, 36; Zabāra, Aʾimma, 1/90) to have declared his Zaydī mission (daʿwa) in 430/1039 in the region of Daylam (northern Persia), but little is known about the methods of preaching he engaged in, or the nature of his mission. The most important phase of Abū al-Fatḥ&#039;s life began when he arrived in al-Bawn in Yemen in 437/1045–1046 (al-Shaybānī, 13; Yaḥyā, 1/246; al-Ḥaddād, 182). According to his own account, he called people to rise up in revolt against the spread of corruption and crime, and declared that the object of his mission was to uphold the laws of the Qurʾān and the sunna, to act upon the rulings of the Law, and to disseminate true knowledge (al-Muḥallī, 2/103; Zabāra, Aʾimma, 1/91). He sent out his missionaries to different parts of the Yemeni high-lands, and also issued a series of universal invitations to join the mission (al-Ḥaddād, 182–183; al-Muḥallī, 2/100). After he had become well known and popular in Yemen, he started assembling an army with the assistance of the Banū Hamdān in al-Bawn. Then he captured the town of Ṣaʿda, the refuge of the descendants of al-Hādī ilā al-Ḥaqq (r. 284–298/897–911), the first Zaydī imam of Yemen. During the siege there was great destruction and bloodshed. He proceeded to conquer the region of Ẓāhir and in this same area, close to Dhū Bīn, built the castle of Ẓafār (al-Shaybānī, 13; al-Muḥallī, 2/104; Zabāra, Aʾimma, 1/92; Madelung, 22).<br /> <br /> Abū al-Fatḥ captured Sanaʿa in Shaw-wāl (Madelung, 22) or Dhū al-Qaʿda, 437/April or May, 1046. After entering the town and seizing its treasury, he received the oath of allegiance from Jaʿfar b. al-Qāsim al-ʿIyānī, who was the leader of theZaydīs in that area (Madelung, 22). Abū al-Fatḥ put al-Qāsim b. al-Ḥusayn al-ʿIyānī&#039;s two sons in charge of the town and appointed Saʿīd b. Yazīd, a nomad from the deserts around Sanaʿa, as the qāḍī of that city (Yaḥyā, 1/246; al-Shaybānī, 13; Zabāra, Aʾimma, 1/92). Then he returned to Dhū Bīn and remained there until the month of Ṣafar in the following year (August 1046). In 438/1047 he went from Dhū Bīn to Ḥaddān (in the lowlands of the Wādī al-Sirr, in Balad Banū Ḥashīsh) and from there he travelled to ʿAlab (to the south of Sanaʿa) where he built the castle, thus expanding and consolidating his power in the region. In addition, after he had sent the call (daʿwa) to the chiefs of the tribes in ʿAnas, they sent 100 horsemen to join his forces, and offered him their oath of allegiance (Yaḥyā, 1/246–247; Zabāra, Aʾimma, 1/92).<br /> <br /> It is important to note that, in the 4th/10th century, Sanaʿa and the surrounding regions witnessed constant skirmishing between the different tribes of the area. The Ḍaḥḥāk family, led by Muḥammad b. Qays b. al-Ḍaḥḥāk, the Ḥāshid family under the leadership of Ibn Abī Ḥāshid, and the tribe of Khawlān led by Ibn Abī al-Futūḥ, each endeavoured to gain control of Sanaʿa. At the same time, the presence of Jaʿfar b. al-Qāsim al-ʿIyānī, the leader ofa Zaydī faction in the area, could not be ignored (al-Ḥaddād, 182), and although the relationship was soon to deteriorate, this may have been the reason why Abū al-Fatḥ sought the friendship of Jaʿfar b. al-Qāsim, chose him to be his chief commander, and handed over a quarter of the revenues to him (Yaḥyā, 1/246–247; Zabāra, Aʾimma, 1/92). The causes of the quarrel between them are perhaps connected to the tribal disputes as well as to the appearance in the political arena of Sanaʿa of new contenders for power, such as Abū al-Fatḥ. Whatever the truth of the matter, Jaʿfar b. al-Qāsim left Sanaʿa along with Ibn Abī Ḥāshid, and confronted Abū al-Fatḥ. Abū al-Fatḥ, who was probably in his headquarters in ʿAlab, ordered the destruction of the Banū al-Ḥārith and the Banū Marwān. Infuriated by this act, Ibn Abī al-Futūḥ and Ibn Abī Ḥāshid proceeded to Sanaʿa, dismissed Abū al-Fatḥ&#039;s officials and agents, banned his followers from the Great Mosque, and forbade the mention of his name in the khuṭba (al-Shaybānī, 13; Yaḥyā, 1/246–247; Zabāra, Aʾimma, 1/92). Following the uprising of Ibn Abī al-Futūḥ and Ibn Abī Ḥāshid, Abū al-Fatḥ set out from ʿAlab towards al-Jawf and then returned to al-Bawn and ʿAnas. Jaʿfar b. al-Qāsim pursued him and numerous battles broke out between them for total control of the military strongholds in Athāfit and ʿAjīb (Yaḥyā, 1/246–247; Zabāra, Aʾimma, 1/92).<br /> <br /> In 439/1047, with the appearance of ʿAlī b. Muḥammad al-Ṣulayḥī, the founder of the dynasty of Fāṭimid dāʿīs called the Ṣulayḥids (al-Ṣulayḥiyyūn), and his capture of Jabal Masār, Abū al-Fatḥ&#039;s power began to decline. As Ṣulayḥid power increased, people withdrew their support from Abū al-Fatḥ, and even his close companions turned away from him. Fearful of al-Ṣulayḥī, he went from town to town and fled between the towns of Banū Khawlān, ʿAns and Dhū Bīn (Yaḥyā, 1/248, 250; Zabāra, Aʾimma, 1/93), until finally al-Ṣulayḥī took control of Sanaʿa and then all of Yemen (Zabāra, Aʾimma, 1/92–93; Yaḥyā, 1/249). The wrangling between Abū al-Fatḥ and his emirs, as well as the loyalties of the Yemeni tribes and the rivalries between them, may well have been the decisive factors in al-Ṣulayḥī&#039;s conquest of Sanaʿa (al-Ḥaddād, 183).<br /> <br /> After al-Ṣulayḥī occupied Sanaʿa in Rabīʿ I 444/July 1052, Abū al-Fatḥ had no choice but to turn to Najāḥ, the governor of Tihāma, for help: he wrote him a letter inciting him against al-Ṣulayḥī, calling on him to throw al-Ṣulayḥī out of Sanaʿa and capture the town. The correspondence between Abū al-Fatḥ and Najāḥ ledto the latter falling out with al-Ṣulayḥī (al-Hamdānī, 82). Najāḥ sent a huge army to confront al-Ṣulayḥī, but to no avail, because al-Ṣulayḥī&#039;s forces were far superior. Finally, around the end of 444/1053, al-Ṣulayḥī attacked Abū al-Fatḥ and a group of his supporters in the town of ʿAns, who were all killed in the ensuing battle and buried in a place in Najd al-Jāḥ near Rudāʿ (Zabāra, Aʾimma, 1/92–93; for other dates for his death, see al-Muḥallī, 2/104; Zabāra, Itḥāf, 51; al-Shaybānī, 13). Later, Muḥammad b. al-Nāṣir removed his father&#039;s body to Radmān, a town of ʿAnas. It is also reported that Abū al-Fatḥ&#039;s head was taken to Sanaʿa and his body was buried in Afīq, one of the towns of ʿAnas (al-Hamdānī, 82, 83; Yaḥyā, 1/250; Zabāra, Aʾimma, 1/93; al-Muḥallī, 2/104). In the 11th/17th century, a mausoleum was built on the site of his grave, which was later known as ‘Qāʿ al-Daylamī’. His descendants, known as the Banū al-Daylamī, include some great scholars from the city of Dhimār (Zabāra, Aʾimma, 1/92–93; Madelung, 22).<br /> <br /> Works<br /> Abū al-Fatḥ produced some writings, the most important of which is a commentary on the Qurʾān in four parts, which has been said to display nuances and subtleties of all the different disciplines of Islam (al-Muḥallī, 2/99; Zarzūr, 141). A manuscript of this commentary, entitled al-Burhān fī tafsīr al-Qurʾān, is held in the Library of the Great Mosque (al-Jāmiʿ al-Kabīr) in Sanaʿa (Fihrist makhṭūṭāt, 1/104) and a folio called Tafsīr al-Qurʾān al-karīm is held by the Staatsbibliothek in Berlin (Ahlwardt, no. 4950). It should be noted that Zarzūr gives a detailed account of Abū al-Fatḥ&#039;s commentary under the entry al-Tafsīr al-kabīr; apart from quoting a section of the commentary on the Sūrat al-Maʿārij (no. 70), he also cites the closing pages of the manuscript (pp. 141–143). However, in the footnotes and bibliography of his book, Zarzūr gives the name as al-Burhān. Thus it transpires that al-Tafsīr al-kabīr is nothing but an alternative name for al-Burhān.<br /> <br /> Among his other works are: al-Risāla al-mubhija fī al-radd ʿalā al-firqa al-ḍālla al-Mujaljala (a refutation of the beliefs of the Muṭarrifiyya sect), a manuscript of which is in the Berlin Library (Ahlwardt, no. 4950); Masāʾil Qāsim b. al-ʿAbbās, which is Abū al-Fatḥ&#039;s reply to certain legal and theological questions, a manuscript of which is in the British Library (Rieu, 796–797). In addition, in al-Ḥadāʾiq al-wardiyya (2/100–104) al-Muḥallī quotes in full the text of Abū al-Fatḥ&#039;s letter in which he called on the people of Yemen to rise up in revolt.<br /> <br /> Simin Muhaqqeq<br /> Translated by Daryoush Mohammad Poor<br /> Bibliography<br /> Ahlwardt, Verzeichniss<br /> <br /> al-ʿArshī, al-Ḥusayn, Bulūgh al-marām fī sharḥ misk al-khitām, ed. Anasṭās Mārī al-Karmalī (Beirut, 1939)<br /> <br /> Cook, Michael A., Commanding Right and Forbidding Wrong in Islamic Thought (London, 2000)<br /> <br /> Fihrist makhṭūṭāt Maktabat al-Jāmiʿ al-Kabīr, ed. Aḥmad ʿAbd al-Razzāq al-Ruqayḥī et al. (Sanaʿa, 1984)<br /> <br /> al-Ḥaddād, Muḥammad Yaḥyā, Taʾrīkh al-Yaman al-siyāsī (Sanaʿa, 1396/1976)<br /> <br /> al-Hamdānī, Ḥusayn, al-Ṣulayḥiyyūn wa al-ḥaraka al-Fāṭimiyya fī al-Yaman (Cairo, n.d.)<br /> <br /> Isam Muhammad Abduh Ghanem, ‘The Development of the Hādawī Doctrine, the Neo-Rationalists of the Zaydī School Since 1948, and the Current Role of ʿIlm al-Kalām (Or Scholasticism) in Yemeni Courts: Part I’, Arab Law Quarterly, 3 (1988), pp. 329–344<br /> <br /> Madelung, W., ‘Abū al-Fatḥ al-Daylamī’, EI2, Supplement, fasc. 1–2, p. 22<br /> <br /> al-Muḥallī, Ḥumayd, al-Ḥadāʾiq al-wardiyya (Beirut, n.d.)<br /> <br /> Rieu, Charles, Supplement to the Catalogue of the Arabic Manuscripts in the British Museum (London, 1894)<br /> <br /> al-Shaybānī, ʿAbd al-Raḥmān, Qurrat al-ʿuyūn fī akhbār al-Yaman al-maymūn (lithograph, n.p., 1312/1895)<br /> <br /> Yaḥyā b. al-Ḥusayn, Ghāyat al-amānī fī akhbār al-quṭr al-Yamānī, ed. Saʿīd ʿAbd al-Fattāḥ ʿĀshūr and Muḥammad Muṣṭafā Ziyāda (Cairo, 1388/1968)<br /> <br /> Zabāra, Muḥammad, Aʾimmat al-Yaman (Tāʿiz, 1372/1952)<br /> <br /> idem, Itḥāf al-mustarshidīn (Sanaʿa, 1343/1925)<br /> <br /> Zarzūr, ʿAdnān, al-Ḥākim al-Jushamī wa manhajuh fī tafsīr al-Qurʾān (Beirut, n.d.).<br /> <br /> Cite this page<br /> Muhaqqeq, Simin and Translated by Daryoush Mohammad Poor, “Abū al-Fatḥ al-Daylamī”, in: Encyclopaedia Islamica, Editors-in-Chief: Farhad Daftary. Consulted online on 05 June 2023 &lt;http://dx.doi.org.wikipedialibrary.idm.oclc.org/10.1163/1875-9831_isla_COM_0061&gt;<br /> First published online: 2015--&gt;<br /> <br /> {{Инфо10|автор = &lt;!-- Maqivi--&gt;<br /> |сортировка =|ссылка = <br /> |публикация =&lt;!-- 2023-06-04 --&gt;|обновление =<br /> |ИЭК = |ЭК = |ТДВИА = <br /> |ЭИ3 = |ЭИ1 = |ЭИ2 = <br /> |Исламика = |ИЭС1991 = |ИЭС2007 = <br /> |Цитатник = |Википедия = <br /> |уровень = 5|важность = низкая<br /> |язык = проверить |шариат = проверить<br /> |мета= }}<br /> <br /> {{Категория<br /> |Комментаторы Корана<br /> |Ши‘изм<br /> |<br /> }}<br /> <br /> {{Интервики<br /> |ar=<br /> |az=<br /> |en=<br /> |tr=<br /> }}</div>

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