Абу аль-Касим аль-Балхи

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Абу аль-Касим аль-Балхи

Encyclopaedia Islamica

Abū al-Qāsim al-Balkhī, ʿAbd Allāh b. Aḥmad b. Maḥmūd (d. 319/931), was a well-known Muʿtazilī theologian from Baghdad. He was also known as al-Kaʿbī, deriving from the name of one of his forebears, Kaʿb (al-Samʿānī, 11/122).

Abū al-Qāsim was apparently born in Balkh. This can be deduced from the comments of some authorities, including al-Khaṭīb al-Baghdādī (9/384), that he returned to Balkh after completing his education and living some time in Baghdad (see also Ibn Murtaḍā, 87–88). On the authority of Abū al-ʿAbbās Jaʿfar b. Muḥammad al-Mustaghfirī (d. 432/1041), Ibn Ḥajar, the author of Taʾrīkh Nasaf, says that Abū al-Qāsim al-Balkhī was born in 273/886 (3/255), which is certainly incorrect since he is said to have been the scribe of Muḥammad b. Zayd al-Dāʿī (d. 287/900) (al-Khaṭīb, 12/340; al-Ḥākim al-Jushamī, 122; Ibn Isfandiyār, 1/94). On the other hand, according to al-Jindārī (p. 41), the Zaydī imam Yaḥyā b. al-Ḥusayn, known as ‘al-Hādī ilā al-Ḥaqq’, studied theology (kalām) under Abū al-Qāsim al-Balkhī. Al-Hādī was active in Yemen from 280/893, but prior to that, in 270/883, he stayed briefly in Āmul with Muḥammad b. Zayd al-Dāʿī (van Arendonk, 127–128). Apparently it was during this period in Āmul that he studied under al-Balkhī. If al-Balkhī was a teacher of theology in 270/883, then it must have been after his long stay in Baghdad, during which he studied theology under his teacher Abū al-Ḥusayn al-Khayyāṭ. Therefore we may conclude that he must have been born long before 273/886, and perhaps the year ‘thalāth wa sabʿīn wa miʾatayn’ (273/886), given in Ibn Ḥajar's report (3/255), should be read as ‘thalāth wa arbaʿīn wa miʾatayn’ (243/856). According to Ibn Murtaḍā, Abū Muslim Muḥammad b. Baḥr al-Iṣfahānī (q.v.), the author of al-Tafsīr, was a pupil of Muḥammad b. Zayd al-Dāʿī at the same time as Abū al-Qāsim al-Balkhī and Nāṣir li al-Ḥaqq (p. 91; see also Abū Ṭālib, 87; al-Ḥākim al-Jushamī, 121). Abū Muslim Muḥammad was born in 254/868 and died in 322/934 (Yāqūt, Udabāʾ, 18/35). Thus they were contemporaries as well as friends. Al-Khaṭīb al-Baghdādī refers to his long stay in Baghdad and, citing Abū ʿUbayd Allāh Muḥammad b. ʿImrān al-Marzubānī (d. 384/994), refers to the strong bond of friendship that existed between his father and al-Balkhī: whenever the latter came to Baghdad, he would visit al-Marzubānī's father, and also wrote regular letters to him when he returned to his home town (9/384). Therefore we may conclude that he made frequent journeys to Baghdad from Khurāsān, and al-Khaṭīb al-Baghdādī's remarks (12/340) about Abū al-Qāsim returning to Balkh and staying there until his death must be in reference to his last journey from Baghdad. Works Abū al-Qāsim al-Balkhī was a very active and prolific author, writing many books and treatises on theology, exegesis, ḥadīth, logic and refutation of the opinions of his opponents. The most important are as follows:

1 Qabūl al-akhbār wa maʿrifat al-rijāl. A manuscript in 6 volumes is held at the Dār al-Kutub in Cairo (see Fihris al-makhṭūṭāt, 1/273). This book is clearly very different from the works of the traditionists and rijālī scholars, and thus attracted criticism from the likes of Ibn Ḥajar al-ʿAsqalānī (3/255). 2 al-Tafsīr al-kabīr li al-Qurʾān. According to Ibn Ṭāwūs (p. 192), this was entitled Jāmiʿ ʿilm al-Qurʾān. Al-Ṣafadī relates that it ran to 12 volumes (17/26). Ibn Ṭāwūs cites many passages from Abū al-Qāsim's Tafsīr, often with criticisms (pp. 192–209). Among the passages that he cites from al-Balkhī's Tafsīr is one in which he says that the Qurʾān was compiled in the time of the Prophet and under his supervision. It argues that since the Qurʾān is a clear proof (ḥujja) and the foundation of Islam, one must assume that it was compiled by the Prophet and that he determined its grammatical inflection and the arrangement of its sūras and āyas (pp. 192–193). From the sections of al-Balkhī's exegesis as cited in Saʿd al-suʿūd and al-Tibyān by al-Shaykh al-Ṭūsī, it can be said that like the majority of the Muʿtazilīs, al-Balkhī preferred the intellectual over the transmitted approach. For example, in his exegesis of the verse ‘When thy Lord drew forth from the Children of Adam—from their loins—their descendants’ (al-Aʿrāf, 7/172), al-Balkhī explains that what is meant by ‘descendants’ (dhurriyya) are generations of humans throughout the centuries, and the testifying of the descendants to the Lordship of God refers to the first intellect and primordial nature (fiṭra) that was entrusted to man. Al-Balkhī then refutes a report transmitted from the caliph ʿUmar regarding exegesis of this verse and which gave rise to the belief in the world of particles/atoms (ʿālam al-dharr). According to al-Balkhī, this report was transmitted through either Sulaymān or Muslim b. Bashshār al-Juhanī, but according to the well-known traditionist, Yaḥyā b. Maʿīn, Sulaymān b. Bashshār was not a known narrator (al-Ṭūsī, 5/27–29; Ibn Ṭāwūs, 201–202).

Cite this page Zaryab, Abbas, Negahban, Farzin and Translated by Maryam Rezaee, “Abū al-Qāsim al-Balkhī”, in: Encyclopaedia Islamica, Editors-in-Chief: Farhad Daftary. Consulted online on 05 June 2023 <http://dx.doi.org.wikipedialibrary.idm.oclc.org/10.1163/1875-9831_isla_COM_0122>

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• Библиографическая ссылка: Абу аль-Касим аль-Балхи [Электронный ресурс] // QuranAcademy.org: Академия Корана. 2026 г.
• URL: http://ru.quranacademy.org/encyclopedia/article/Абу аль-Касим аль-Балхи
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