Ibrāhīm al-Kūrānī (Arabic: إبراهيم الكوراني), full name Burhān al-Dīn Ibrāhīm ibn Ḥasan al-Kūrānī was an 18th-century Sunni Muslim scholar and Athari theologian[3][4] of Kurdish descent who was an expert in Sufism.[5] He is a celebrated figure throughout the Muslim-majority Nusantara region as well, due to his influence on many Nusantaran Muslim scholars such as Abd al-Rauf al-Sinkili.[6][7]
Burhān al-Dīn Ibrāhīm ibn Ḥasan al-Kūrānī | |
|---|---|
| Personal | |
| Born | 1615 |
| Died | 1690 |
| Religion | Islam |
| Era | Early modern period |
| Denomination | Sunni |
| Jurisprudence | Shafi'i |
| Creed | Athari[1][2] |
| Main interest(s) | Sufism, Fiqh and Tawhid |
| Tariqa | Shattari, Qadiri and Naqshbandi Sufi orders |
| Muslim leader | |
Influenced by | |
Biography
editIbrahim al-Kurani was born in the year 1615. His birthplace was the village of Shahrani at the plains of Shahrizor.[8] Hence, he was known by the epithets Ash-Shahrānī and Ash-Shahrāzurī. He was also of Kurdish descent.[5]
Al-Kurani started his education in Turkey, but later moved to the countries of Iraq, Syria and Egypt to further his education. In Egypt, he was enrolled in the university of Al-Azhar, where he studied the book "Taysir fi al-Qira'at al-Sab'a" with the scholar Nur al-Din Ali ibn Ali al-Shabramallisi.[8] Other scholars he studied with included 'Azayim Sultan ibn Ahmad al-Marakhi and the renowned Hadith scholar Muhammad ibn 'Ala' al-Din al-Babili. Ibrahim al-Kurani finally moved to Medina, now in modern-day Saudi Arabia, and he stayed there until his death in the year 1690.[9]
In the city of Medina, Ibrahim al-Kurani studied with the Sufi master Ahmad al-Qushashi. The latter would initiate him into the Shattari order of Sufis, and would be an influence on his decision to join to the Naqshbandi and Qadiri orders as well. In his middle-age years, Ibrahim al-Kurani became a respected scholar and taught at the Prophet's Mosque. Students from various countries, including the Malay Archipelago, would travel to the Hijaz to get the opportunity to study under him.[10] Some of his students included the famed Abd al-Rauf al-Sinkili and Yusuf al-Makassari. He maintained a friendly and genuine relationship with the former, and remained in touch after Al-Sinkili returned to Aceh.[7][8]
Religious views
editSufism
editIbrahim al-Kurani was a prominent supporter of Sufism and Islamic mysticism. He delved into the teachings of the mystics Ibn 'Arabi and Abd al-Karim al-Jili, but also emphasized more on compatibility of following the viewpoints of both of them instead of merely choosing one viewpoint.[9][8] This attitude is reflected in al-Kurani's decision to join more than one Sufi order, a practice which was also done by his teacher, Ahmad al-Qushashi. Later in the year 1682, al-Kurani wrote a treatise in defence of Ibn 'Arabi and his followers, entitled Tanbih al-'Uqul 'ala Tanzih al-Sufiyya 'an I'tiqad al-Tajsim wa al-'Ayniyya wa al-Ittihad wa al-Hulul (Arabic: تنبيه العقول على تنزيه الصوفية عن اعتقاد التجسيم والعينية والاتحاد والحلول), which absolved them from any accusations of corporealism, anthropomorphism, pantheism, immanentism, and incarnationism.[11][8]
Creed
editIbrahim al-Kurani considered the creedal views of Athari theologian Ibn Taymiyya as "the standard Islamic theological vision" and advocated a revival of the doctrines of Ibn Taymiyya.[12] Al-Kurani's position was similar to that of Salafis, emphasizing constantly that one should adhere to the principles of the righteous predecessors, or the Salaf.[13] Declaring his adherence to Salafi doctrines, Al-Kurani wrote robustly in support of the creedal doctrines of Athari theologian Ibn Taymiyya and his student Ibn Qayyim.[14] He also took a stance against the Ash'aris, criticizing them for their metaphorical interpretations of Qur'anic verses.[15]
However, Ibrahim al-Kurani does state that he follows Abu al-Hasan al-Ash'ari.[13] He confirms to have followed the book "Ibanah"[13] which is attributed to Al-Ash'ari, and asserted that it represented the primary source of Ash'arite creed.[16] The book is often disregarded by Ash'aris due to its questionable authenticity[17] as well as containing many sayings relating to creedal matters which are more in line with the creed of prominent Hanbalis.
On topics related to the nature of Divine Attributes, Al-Kurani strongly disputed the Ash'ari view and followed the stances of Ibn Taymiyya and Ibn Qayyim.[18] Adopting the stance of Ibn Taymiyya, Ibrahim al-Kurani asserted that the true doctrine of Abu Hasan al-Ash'ari was to affirm the Attributes of God without needing to question them or even allegorically interpret them, something which is not usually done by Ash'aris.[19]
Criticism
editIbrahim al-Kurani was criticized by the followers of the Senussi Sufi order for having teachings that were similar to those of the Qadariyya, who were a sect which was declared heretical by major scholars.[8] He was also accused to have had Mu'tazilite leanings on the discussion of the faith of Thutmose II.[8] In modern times, people with more extremist Jahmi tendencies called him a heretic.[10]
Works
editIbrahim al-Kurani had many works, some of which have not been published and hence have not made it to the modern day. Amongst his published works include:
- Ithaf al-Dhaki bi Sharh al-Tuhfat al-Mursalat ila al-Nabi: A lengthy treatise dedicated to answering the questions of his students in the Nusantara.
- Al-Lum'at al-Saniyat fi Tahqiq al-Ilqa' fi al-Umniya: A book regarding the connections between Tawhid and Sufism.
- Tanbih al-'Uqul 'ala Tanzih al-Sufiyya 'an I'tiqad al-Tajsim wa al-'Ayniyya wa al-Ittihad wa al-Hulul: A treatise which defends Ibn 'Arabi from accusations of anthropomorphism, incarnationism, pantheism, and heresy.
See also
editReferences
edit- ^ Dumairieh, Naser (October 2018). Intellectual Life in the Ḥijāz in the 17th Century The Works and Thought of Ibrāhīm al-Kūrānī (1025-1101/1616-1690). Montreal: Mcgill University. pp. 251–252.
- ^ M. Nafi, Bashir (2002). "Taṣawwuf and Reform in Pre-Modern Islamic Culture: In Search of Ibrāhīm al-Kūrānī". Die Welt des Islams. 42 (3). Brill Publishers: 329, 333–334. doi:10.1163/15700600260435010. JSTOR 1571418 – via JSTOR.
- ^ M. Nafi, Bashir (2002). "Taṣawwuf and Reform in Pre-Modern Islamic Culture: In Search of Ibrāhīm al-Kūrānī". Die Welt des Islams. 42 (3). Brill Publishers: 329, 333–334. doi:10.1163/15700600260435010. JSTOR 1571418 – via JSTOR.
- ^ Dumairieh, Naser (October 2018). Intellectual Life in the Ḥijāz in the 17th Century The Works and Thought of Ibrāhīm al-Kūrānī (1025-1101/1616-1690). Montreal: Mcgill University. pp. 251–252.
- ^ a b El-Rouayheb, Khaled (August 2020). "al-Kūrānī, Ibrāhīm".
- ^ "Ibrahim Al-Kurani dan Akidah Orang Nusantara – NU Bangil Online". Retrieved 2024-01-07.
- ^ a b Mubarok, Hamdani (2019-09-02). "Ibrahim al-Kurani, Mahaguru Para Ulama Nusantara". Islami[dot]co. Retrieved 2024-01-07.
- ^ a b c d e f g N. Hanif, Biographical Encyclopaedia of Sufis: Central Asia and Middle East.
- ^ a b Nafi, Basheer M. (2002). "Taṣawwuf and Reform in Pre-Modern Islamic Culture: In Search of Ibrāhīm al-Kūrānī". Die Welt des Islams. 42 (3): 307–355. doi:10.1163/15700600260435010. ISSN 0043-2539. JSTOR 1571418.
- ^ a b Tajuddin, Abd Rahman (2022-02-24). "Ulama hebat rujukan ilmuwan". Harian Metro. Retrieved 2024-01-07.
- ^ Khaled El-Rouayheb (2015). Islamic Intellectual History in the Seventeenth Century. Cambridge University Press. p. 277. ISBN 9781107042964.
- ^ M. Nafi, Bashir (2002). "Taṣawwuf and Reform in Pre-Modern Islamic Culture: In Search of Ibrāhīm al-Kūrānī". Die Welt des Islams. 42 (3). Brill Publishers: 329. doi:10.1163/15700600260435010. JSTOR 1571418 – via JSTOR.
His means were the invocation and restoration of the Hanbali/Taymiyyan legacy and the re-introduction of it as the standard Islamic theological vision.
- ^ a b c Dumairieh, Naser (2021-12-07), "Intellectual Life in the Ḥijāz in the Seventeenth Century", The Works and Thought of Ibrahim al-Kurani, BRILL, pp. 250–260, doi:10.1163/9789004499058_004, ISBN 978-90-04-49904-1, S2CID 245211169, archived from the original on 2021-02-04, retrieved 2024-01-07
- ^ M. Nafi, Bashir (2002). "Taṣawwuf and Reform in Pre-Modern Islamic Culture: In Search of Ibrāhīm al-Kūrānī". Die Welt des Islams. 42 (3). Brill Publishers: 334. doi:10.1163/15700600260435010. JSTOR 1571418 – via JSTOR.
al-Kurani declared his adherence to the Salafi position.. he staged a powerful defense of Ibn Taymiyya and Ibn Qayyim al-Jawziyya and their theological views
- ^ Dumairieh, Naser (October 2018). Intellectual Life in the Ḥijāz in the 17th Century The Works and Thought of Ibrāhīm al-Kūrānī (1025-1101/1616-1690). Montreal: Mcgill University. pp. 251–252. ISBN 978-90-04-49905-8. Archived from the original on 4 February 2021.
Al-Kūrānī disagrees with later Ashʿarite allegorical interpretations of the ambiguous verses, nor was he satisfied with the attitude of tafwīḍ...
- ^ M. Nafi, Bashir (2002). "Taṣawwuf and Reform in Pre-Modern Islamic Culture: In Search of Ibrāhīm al-Kūrānī". Die Welt des Islams. 42 (3). Brill Publishers: 333. doi:10.1163/15700600260435010. JSTOR 1571418 – via JSTOR.
.. al-Kurani's highliting of al-Ibana (to which he would refer directly in later works) and considering it the principal source of the Ash'ari theology, would subsequently lead him to a closer identification with the salafi-Hanbali position.
- ^ "Authenticity of "al-Ibaanah" of Abu Hasan al-Ashari". al-mustaqeem.tripod.com. Retrieved 2024-04-03.
- ^ M. Nafi, Bashir (2002). "Taṣawwuf and Reform in Pre-Modern Islamic Culture: In Search of Ibrāhīm al-Kūrānī". Die Welt des Islams. 42 (3). Brill Publishers: 333. doi:10.1163/15700600260435010. JSTOR 1571418 – via JSTOR.
- ^ Dumairieh, Naser (October 2018). Intellectual Life in the Ḥijāz in the 17th Century The Works and Thought of Ibrāhīm al-Kūrānī (1025-1101/1616-1690). Montreal: Mcgill University. pp. 251–252. doi:10.1163/9789004499058_004. S2CID 245211169. Archived from the original on 4 February 2021.
Al-Kūrānī instead embraces the position of the radical Ḥanbalites like Ibn Taymiyyah, and claimed that accepting these ambiguous verses and apparently anthropomorphic descriptions of God without any allegorical interpretation is the true position, not only of the salaf, but even of Abū al Ḥasan al-Ashʿarī himself.