ABDULLAH ANSARI OF HERAT PDF

Probably soon after, a crisis occurred. The caravan reached Baghdad without mishap, but news of unsafe roads made them decide to return to Khorasan. This time the caravan was unable to go farther than Ray. He began as a master in the Kohandez. Taking only his prayer rug, he returned hurriedly to Herat. On his return, he changed his methods.

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Probably soon after, a crisis occurred. The caravan reached Baghdad without mishap, but news of unsafe roads made them decide to return to Khorasan. This time the caravan was unable to go farther than Ray. He began as a master in the Kohandez. Taking only his prayer rug, he returned hurriedly to Herat. On his return, he changed his methods. He undertook a commentary on the Koran and the following year started it again from the beginning, but the work was never finished.

So he won peace and growing renown. His material situation, too, improved thanks to gifts made to him. Then began a glorious apogee of a long career, which lasted eleven years. The leading citizens decided to expel those responsible immediately. In spring they were allowed to return home, and were given a triumphal welcome at Herat, on 21 April It was only at the end of his life, when urged by disciples and forced by polemics, that he resolved to dictate his main works.

His nervous, essentially oral style, where assonance and rhythm interrelate and where his thought defines itself by successive waves, struck his contemporaries and successors as a sort of snowballing. He is an equally difficult author in either Arabic or Persian. His main works are the following: 1. In connection with Koran , the master makes an exposition of the spiritual itinerary in a hundred small chapters. Ilahiyat Fak. It comprises two parts, each of fifteen chapters. In the second, he attempts to show that all imams who are recognized authorities in Islam disapproved of these activities.

By way of conclusion, a few chapters treat the malediction of theologians and the sin of accepting learning from them, and the greatness of those who live according to the Sunna. Designed for easy memorization, the rigidity of its structure is understandable. Without denying them a considerable intrinsic value, one must be wary concerning their authenticity. He was a spiritual master very much aware of the Sufi tradition but always personal in his judgments.

Because of his education, Hanbalism and Sufism exist harmoniously in his mind rather than confronting each other. His spiritual development was marked by his encounters and trials.

His attitude to the great masters of the Baghdad school, from which he claimed descent, was original. He preferred a hair from Rovaym to a hundred Jonayds. Wheeler M. Thackston, tr. An anthology of texts with translation, as well as a biography, is found in S. Other studies: W. Arberry, The Islamic Quarterly , pp. I, Fasc.

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Description[ edit ] Much of the focus of the complex is given to the east iwan , a rectangular interior space with one un-walled side. The facade consists of three entrances from the large polygonal bay, covered in intricate mosaics. Despite the grandeur of the ornamentation, the iwan walls are rough. This is likely due to the rushed nature of construction, which only took around three years despite the fact that decoration itself is usually completed in the same length of time, suggesting that Qavam al-Din designed the ornamentation himself, which was then executed by a team of mosaicists. The center wall of the portal possesses a door that leads to a dihliz. The west-facing entrance facade presents the primary entrance portal. The primary entrance portal is semi-domed and five sided.

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