Bã…â«-saã„â«d Abul-khayr or Abil-kheir Come Again Whoever You Are

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Mausoleum of Abū-Sa'īd Abul-Khayr

Abusa'id Abolkhayr or Abū Saʿīd Abū'l-Khayr (Dec 7, 967 - January 12, 1049), too known as Sheikh Abusaeid or Abu Sa'eed, was a famous Persian^[1] Sufi and poet who contributed extensively to the development of Sufi tradition.

The majority of what is known from his life comes from the volume Asrar al-Tawhid (اسرارالتوحید, or "The Mysteries of Unification") written by Mohammad Ibn Monavvar, ane of his grandsons, 130 years after his death.

The book, which is an of import early Sufi writing in Persian, presents a record of his life in the form of anecdotes from a variety of sources and contains a collection of his words.

During his life his fame spread throughout the Islamic world, even to Spain. He was the first Sufi writer to widely use ordinary love poems as mode to express and illuminate mysticism, and equally such he played a major role in foundation of Persian Sufi poetry. He spent most of his life in Nishapur.

Biography [edit]

Statue of Abū-Sa'īd Abul-Khayr in Nishapur.

Abū-Sa'īd was built-in in the hamlet of Mihne, role of Greater Khorasan, today located nearly mihne in Akhal Province. His male parent was a herbalist and dr. with an involvement in Sufism.

He then moved and lived in the city of Nishapur, and subsequently moved back to Meyhaneh after a few years. Abū-Sa'īd's formal education included Islamic scholarship and Arabic literature that he continued until the historic period 23 when he left them for Sufism.

He also traveled to and spent fourth dimension in minor towns around the same province visiting other Sufis or his teachers.^[2]

Mysticism [edit]

His mysticism is a typical instance of the Khorasani school of Sufism. He extracted the essence of the teachings of the past Sufis of this school (and to some extent other schools as well) and expressed them in a simpler, and in a sense deeper, form without the use of philosophy.

He held a special reverence for before Sufis, especially Bayazid Bastami and Hallaj. Moreover, in Asrar al-Tawhid, Tazkiratul Awliyā and Noorul Uloom it has been written that Abū-Sa'īd went for the visit of Shaikh Abul Hassan Kharaqani and got deeply influenced by his personality and land.

His arrangement is based on a few themes that appear frequently in his words, more often than not in the form of simple emotional poems.

The main focus of his teachings is liberation from "I", which he considered the ane and only cause of separation from God and to which he attributed all personal and social misfortunes. His biography mentions that he would never call himself "I" or "we" just "they" instead. This idea of selflessness appears equally Fotovvat (a concept very near to chivalry) in his ethical teachings and as Malaamat, a kind of selflessness before the Beloved which he considers a sign of perfect love in his strictly mystical teachings.

Both of these concepts in a certain sense are spiritual forms of warrior ethics. Despite their simplicity he believed that the total application of these teachings to 1's life requires both divine grace and the guidance of an experienced Sufi, and is impossible through personal efforts lonely. His film as portrayed in various Sufi writings is a particularly joyful one of continuous ecstasy. Other famous Sufis fabricated frequent references to him, a notable example being the Persian Sufi poet Farid al-Din Attar, who mentions Abū-Sa'īd as his spiritual guide. Many miracles are attributed to him in Sufi writings.

Poetry [edit]

Many brusk Persian poems are attributed to him and he is considered one of the keen medieval Farsi poets. The attribution of these poems has ever been doubtful and due to recent research, it is generally believed that he wrote only two poems in his life. The attribution of so many poems to Abū-Sa'īd was due to his cracking fondness for verse. His love for poesy can be seen from the fact that he normally used love poetry written past non-Sufis in his daily prayers. Even his last words were a poem, and at his funeral instead of the recitation of Qur'anic verses, he requested the following poem.

What sweeter than this in the earth!
Friend met friend and the lover joined his Beloved.

That was all sorrow, this is all joy
Those were all words, this is all reality.

Another example of the poems attributed to him.

Love came and flew as blood in my veins
Emptied me of myself and filled me with beloved.

Each part of my being she conquered
At present a mere name is left to me and the rest is she.

Views on Islam [edit]

Abū-Sa'īd insists that his teachings and Sufism as a whole are the true meaning of Islam. He based his teachings on the mystic interpretation of verses from Qur'an and some hadiths and was considered a learned Islamic scholar. Withal, his interpretations of Qur'an were considered an ocean of knowledge in exegesis of the Quran.

To this day this has been one of the causes of criticizing him from a religious point of view. In general he was bold in expressing his mystic opinions equally can be seen from his praise of Hallaj who was considered a heretic past virtually of the Pseudo-Sufis and most ignoramus laymen of the time due to irrelevant conclusions without a depth of support of the dandy majority of the Islamic scholars of the time and nowadays modernistic era, although the mutual stance about Hallaj changed in time.

Relationship and Avicenna [edit]

There is evidence that Abū-Sa'īd and Avicenna, the Western farsi physician and philosopher, corresponded with one another. Abū-Sa'īd records several meetings betwixt them in his biography. The first coming together is described as 3 days of private conversation, at the end of which Abū-Sa'īd said to his followers that everything that he could see (i.eastward. in visions), Avicenna knew, and in turn Avicenna said that everything he knew Abū-Sa'īd could see, in realistic theory presents the pinnacle connection between Islamic Saints of God (أولياء, Awliya) revealing the reliability of such spiritual powers as believed to be placed on them by Allah ( الله, God).

References [edit]

^ Bloch, Ernst (2019). Avicenna and the Aristotelian Left. New York: Columbia Academy Press. p. 76. ISBN9780231175357. Abu-Sa'Id Abul-Khayr (967-1049) was a Farsi Sufi.
^ Brummell, Paul (2005). Turkmenistan. Bradt Travel Guides. pp. 124–125. ISBN978-one-84162-144-9.

E.Grand. Browne. Literary History of Persia. (Four volumes, 2,256 pages, and twenty-five years in the writing). 1998. ISBN 0-7007-0406-X
January Rypka, History of Iranian Literature. Reidel Publishing Company. ASIN B-000-6BXVT-Chiliad
The modern Abil Khair Abil Khair System @ Khanqah Khairiyyah

Gerhard Bantiong1987