ʿAbd al-Malik ibn Habīb

Abū Marwān ʿAbd al-Malik ibn Habīb as-Sulamī ( Arabic أبو مروان عبد الملك بن حبيب السلمي, DMG Abū Marwān ʿAbd al-Malik ibn Ḥabīb as-Sulamī ) (* 790 with Huétor Vega in the Vega de Granada ; † February 18, 853 in Córdoba ) was one of the most important Islamic legal scholars of al-Andalus in the 9th century. He was instrumental in making the Maliki school of law a home on the Iberian Peninsula and was the first medical author of al-Andalus. In addition to works on Fiqh and medicine, he has also written writings on history, grammar and genealogy.

origin

ʿAbd al-Malik's family came from Toledo and had lived in Córdoba for a while, but their grandfather had moved to Elvira, later Granada , during a civil war . It is unclear whether the family belonged to the Banū Sulaim themselves or only had a clientele relationship with this tribe. ʿAbd al-Malik's father worked as a spice dealer ( ʿaṭṭār ) and owned an oil press.

Life

Ibn Habīb was born in Hisn Wāt (= Huetor Vega) in 790. He first studied in Elvira and Cordoba. His teachers included Saʿsaʿa ibn Sallām (st. Between 796 and 807), then the most important representative of the law school of al-Auzāʿī in al-Andalus. In the year 822 or 823 Ibn Habīb went on a journey to the Orient with the financial support of his father. On this trip he performed the Hajj and studied with various Malikites in Medina and Egypt. His teachers there included Ibn ʿAbd al-Hakam , ʿAbdallāh ibn al-Mubārak and the son of al-Mājishūn .

In 825 - or according to Ibn Farhūn (d. 1397) in 831 - he returned to al-Andalus and settled in his hometown of Elvira. After his reputation as a scholar had spread, the Emir Abd ar-Rahman II had him brought to Córdoba and assigned him to the class of muftis , which at that time was led by the Berber scholar Yahyā ibn Yahyā ibn Abī ʿĪsā. Ibn Habīb had frequent disputations with Ibn Abī ʿĪsā and gathered a large group of students in the Friday Mosque of Cordoba , in which one only read his works and the al-Muwatta of Mālik ibn Anas . In order to give the knowledge a greater reputation, Ibn Habīb dressed in silk, but otherwise he is said to have been frugal.

Ibn Habīb also served as an advisor to the emir. In this function he warned the ruler against the striving for power of his qadī and relative Ibrāhīm ibn al-ʿAbbās. The emir then dropped him. After the death of Ibn Abī ʿĪsā in 849, Ibn Habīb gained the leadership of the scholars in al-Andalus.

His intransigence with a respected man named Yahyā ibn Zakarīyā al-Hashshāb caused a great stir. This man, who was the nephew of ʿAdjab, the favorite concubine of the late ruler al-Hakam I , made a blasphemous remark during a downpour and was imprisoned by the emir for it. While the Qādī and the other muftis refrained from condemning the man, Ibn Habīb issued a fatwa in favor of his execution and also attended his crucifixion. Some time later, when his own brother Harun was imprisoned in Elvira for making blasphemous remarks and most other authorities spoke out in favor of his punishment, Ibn Habib was able to avert the application of a hadd penalty by interceding with the ruler and drafting several letters of defense . However, the affair severely discredited him and his family.

Ibn Habib owned lands and olive groves near Granada, which he donated to the Mosque of Cordoba . He died after illness of bladder stones in the year 853 and was buried in the Umm Salama cemetery in Cordoba. He left two sons: Muhammad and ʿUbaidallāh.

Works

According to his own statement, ʿAbd al-Malik wrote a total of 1050 books. Several of them must have been relatively short, however, because it is said that ʿAbd al-Malik had the habit of binding ten books together in one volume. Several of his works also spanned a large number of books. In total, only a dozen of his works have survived. The following have received the most attention so far:

• Kitāb al-Wāḍiḥa , Compendium of Maliki Law, of which only fragments on parchment have survived in Qairawān , which deal with various ritual questions. ʿAbd al-Malik analyzes the relevant hadiths for the individual topics and comments on them. The sections on ritual purity were edited by Beatrix Ossendorf-Conrad (Beirut / Stuttgart 1994), the sections on prayer and hajj by Miklós Murányi (Beirut 2010). Digitized version of M. Muranyi's edition
• Tafsīr ġarīb al-Muwaṭṭaʾ , explanations of the difficult to understand expressions in the Muwaṭṭaʾ by Mālik ibn Anas , edited by ʿAbd ar-Raḥmān ibn Sulaimān al-ʿUṯaimīn (Riyad 2001).
• Adab an- nisāʾ also known as al-Ġāya wa-l-nihāya , work on dealing with women, edited by ʿAbd al-Madschīd Turkī (Beirut 1992). Digitized
• As-Samāʿ , is a treatise on various legal issues that he raised with his teachers in Egypt and Medina. Fragments of the work on parchment have also been preserved in the library of al-Qairawān.
• Ṭabaqāt al-fuqahāʾ min ladun aṣ-ṣaḥāba wa-man baʿdahum min al-ʿulamāʾ , biographies of the legal scholars among the Prophet 's companions and the later generations, edited by Riḍwān Bin-Ṣāliḥ al-Ḥuṣarī (Rabat 2012).
• at-Taʾrīḫ , world chronicle , which covers the events from the creation of the world to the various prophets to the hijra , describes the events under the various caliphs up to al-Walid I and then tells the history of Spain up to the year 888. The last ruler treated is Emir Abdallah of Córdoba . It concludes with chapters on the different generations of Islamic legal scholars and statements on various moral issues. It is the earliest historical work from Spain that has been completely preserved. The last parts of the later history of Andalusia were added later by a student. Editions by Jorge Aguadé (Madrid 1991) and ʿAbd al-Ġanī Mastū (Beirut 2008). Digitized version of the Beirut edition
• Kitāb al-Waraʿ , collection of traditions on piety of conscience, which is only preserved in a manuscript in the Spanish National Library , described in 1986 by J. Aguadé. The collection consists of 33 chapters and deals with the subtle threats to the salvation of the soul. The believer is advised to be careful about anything that can be or can lead to sin. This includes things of dubious origin, dealing with rulers, looking at insufficiently veiled women, lies, anger, ridicule, insults, talking too much, etc. Dealers appear in the work in a bad light. In addition to traditions that can be traced back to Mohammed, there are those about other prophets and other pious people such as al-Hasan al-Basrī , Sufyān ath-Thaurī , ʿUmar ibn ʿAbd al-ʿAzīz and ʿAbdallāh ibn al-Mubārak .
• Waṣf al-firdaus , Description of Paradise, printed Beirut 1987.
• Muḫtaṣar fī ṭ-ṭibb , Compendium on Medicine and Health Studies in three parts, edited and translated into Spanish by Camilo Álvarez de Morales and Fernando Girón Irueste (Madrid 1992). The first and third parts are essentially collections of hadiths on magical formulas, supplications, food and lifestyle rules that are intended to serve healing and health. Ibn Habīb's contribution is limited to commenting on these hadiths. The second part describes various herbs and herbs and is of high lexicographical value. Greek medicine hardly plays a role in the work. Its structure corresponds to works of prophetic medicine and has similarities with the so-called "golden letter" ( risāla ḏahabīya ), which is ascribed to the eighth Shiite imam ʿAlī ibn Mūsā ar-Ridā . The similarities are particularly evident in the section on the seasons.

Judgments

Because of his extraordinarily extensive education, ʿAbd al-Malik has been compared to Sahnūn ibn Saʿīd , the famous lawyer of North Africa. Some even preferred him to Sahnūn. The hadiths handed down by him were, however, largely covered with devastating criticism and dismissed as ġarāʾib (“strange, unconfirmed traditions”). Ibn al-Faradī (d. 1013) denied him any knowledge of the hadith and said that he could not distinguish between “healthy” ( ṣaḥīḥ ) and “sick” ( saqīm ). He was also accused of passing on most of the traditions without first reading them to his sheikhs for verification, as was customary at the time.

literature

Arabic sources

• al-Qāḍī ʿIyāḍ b. Mūsā b. ʿIyāḍ al-Yaḥṣubī : Tartīb al-madārik wa-taqrīb al-masālik li-maʿrifat aʿlām madhhab Mālik . Wizārat al-Auqāf, Rabat 1965–83. Vol. 4, pp. 122-42. Digitized
• al-Ḫušanī: Aḫbār al-fuqahāʾ wa-l-muḥaddiṯīn . Ed. María Luisa Avila and Luis Molina. Madrid 1992. pp. 245-54.
• Ibrāhīm ibn ʿAlī Ibn Farḥūn: Kitāb ad-Dībāǧ al-muḏahhab fī maʿrifat aʿyān ʿulamāʾ al-maḏhab . Cairo 1972. Vol. II, pp. 8-15. Digitized

Secondary literature

• Jorge Aguadé: "El libro escrúpolo religioso ( kitāb al-waraʿ ) de ʿAbdalmalik b. Ḥabīb" in Actas del XII Congreso de la UEAI (Málaga 1984). Madrid 1986. pp. 17-34.
• Camilo Alvarez de Morales and Fernando Girón Irueste: Compendio de Medicina . Consejo Superior de Investigaciones Científicas, Instituto de Cooperación con el Mundo Arabe, Madrid, 1992.
• María Arcas Campoy: "La autoridad doctrinal de 'Abd al-Málik ibn Habib (m. 238/835) frente a los cadíes y alfaquíes de su tiempo" in Rachid El Hour (ed.): Cadíes y cadiazgo en al-Andalus y el Magreb medieval . Madrid, 2012. pp. 47-68.
• Ann Christys: "The History of Ibn Habib and ethnogenesis in al-Andalus" in R. Corradini, M.habenberger and H. Reimitz (ed.): The Construction of Communities in the Early Middle Ages: Texts, Resources and Artefacts Brill, Leiden, 2003. pp. 323-348.
• Maria Isabel Fierro Bello: La Heterodoxia en Al-Andalus durante el periodo Omeya . Instituto Hispano-Arabe de Cultura, Madrid, 1987. pp. 58-70.
• Michael Lecker: “The bewitching of the prophet Muhammad by the Jews: a note a propos' Abd al-Malik b. Habib's Mukhatasar fi l-tibb ”in Al-Qantara 13 (1992) 561-570.
• M. Huici Miranda: Art. "Ibn Ḥabīb" in The Encyclopaedia of Islam. New Edition Vol. III, p. 775a.
• Juan P. Monferrer Sala: “El Kitāb waṣf al-fīrdaws de Ibn Ḥabīb” in al-Masāq 10 (1998), 83-94.
• Miklós Murányi : "ʿAbd al-Malik b. Ḥabīb." Encyclopaedia of Islam, THREE. Brill Online, 2014.
• Beatrix Ossendorf-Conrad: The K. al-Wāḍiḥa of ʿAbd al-Malik b. Ḥabīb. Edition and commentary on Ms. Qarawiyyīn 809/40 (Abwāb al-Ṭahāra). Beirut and Stuttgart 1994.
• Francisco Pons Boigues : “Ensayo bio-bibliográfico sobre los historiadores y geógrafos arábigo-españoles” Establ. tip. de San Francisco de Sales, Madrid 1898. pp. 29a-38a. Digitized

Individual evidence

1. ^ Cf. Alvarez des Morales / Girón Irueste: Compendio de Medicina. 1992, p. 30.
2. ↑ . See Elvira JFP Hopkins: Art "Ilbīra" in. The Encyclopaedia of Islam. New Edition Vol. III, p. 1110a.
3. ↑ Cf. Al-Qāḍī ʿIyāḍ: Tartīb al-madārik . P. 122f.
4. ↑ Cf. al-Ḫušanī: Aḫbār al-fuqahāʾ . P. 245.
5. ↑ Cf. Ibn Farḥūn: Kitāb ad-Dībāǧ . P. 8.
6. ↑ Cf. al-Qāḍī ʿIyāḍ: Tartīb al-madārik . P. 123.
7. ↑ Cf. al-Qāḍī ʿIyāḍ: Tartīb al-madārik . P. 124.
8. ↑ Cf. al-Qāḍī ʿIyāḍ: Tartīb al-madārik . P. 124.
9. ↑ Cf. al-Ḫušanī: Aḫbār al-fuqahāʾ . P. 246.
10. ↑ Cf. al-Qāḍī ʿIyāḍ: Tartīb al-madārik . P. 131.
11. ↑ Cf. al-Qāḍī ʿIyāḍ: Tartīb al-madārik. P. 123.
12. ↑ Cf. Fierro Bello: La Heterodoxia en Al-Andalus . 1987, pp. 57-63.
13. ↑ Cf. al-Qāḍī ʿIyāḍ: Tartīb al-madārik . Pp. 133-138.
14. ↑ See Pons Boigues: Ensayo bio-bibliográfico . 1898, p. 30b.
15. ↑ Cf. al-Qāḍī ʿIyāḍ: Tartīb al-madārik . P. 141.
16. ↑ Cf. al-Qāḍī ʿIyāḍ: Tartīb al-madārik . P. 127 f.
17. ↑ Cf. Muranyi: "ʿAbd al-Malik b. Ḥabīb" in EI³.
18. ↑ See Pons Boigues: Ensayo bio-bibliográfico . 1898, p. 31a.
19. ↑ See Christoph Pitschke: Scrupulous Piety in Early Islam. The 'Book of Piety of Conscience' (Kitāb al-Waraʿ) by Aḥmad b. Ḥanbal . Harrassowitz, Wiesbaden, 2010. pp. 17f.
20. ^ Cf. Alvarez des Morales / Girón Irueste: Compendio de Medicina. 1992, p. 35.
21. ^ Cf. Alvarez des Morales / Girón Irueste: Compendio de Medicina . 1992, p. 38.
22. ^ Cf. Alvarez des Morales / Girón Irueste: Compendio de Medicina . 1992, p. 34.
23. ↑ Cf. Fabrizio Speziale: Il Trattato Aureo sulla medicina attribuito all'imām ʿAlī ar-Riḍā . Officina di Studi Medievali, Palermo, 2009. pp. 17-19, 72-75.
24. ↑ See Pons Boigues: Ensayo bio-bibliográfico . 1898, p. 30a.
25. ↑ Cf. al-Qāḍī ʿIyāḍ: Tartīb al-madārik . P. 123.
26. ↑ Cf. al-Qāḍī ʿIyāḍ: Tartīb al-madārik . P. 129f.