ʿAbdallāh ibn ʿAmr

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Abū Muhammad ʿAbdallāh ibn ʿAmr ( Arabic أبو محمد عبد الله بن عمرو, DMG Abū Muḥammad ʿAbdallāh ibn ʿAmr d. Between 683 and 685) was the son of the Arab conqueror ʿAmr ibn al-ʿĀs and an important prophet companion with ascetic tendencies. Under the first caliphs he held various political offices, but above all he worked as a scribe. While it was customary in his time to only pass on the sayings of the Prophet Mohammed orally, ʿAbdallāh ibn ʿAmr referred to the fact that the Prophet had given him permission to record his sayings in writing. He himself had a notebook, which he called as-Sādiqa ("the true one") and in which he had recorded such prophetic sayings . Parts of this booklet were incorporated into later hadith collections. ʿAbdallāh ibn ʿAmr not only collected hadiths, but also studied the traditions of the Jewish and Christian traditions in great detail . Individual Muslim scholars accused him of having slipped traditions of Christian or Jewish provenance on the prophet.

Life

Convert to Islam and ascetic tendencies

ʿAbdallāh ibn ʿAmr was a son of the Arab conqueror ʿAmr ibn al-ʿĀs and Rā'ita, the daughter of Munabbih ibn al-Hajjaj. Both his father and mother belonged to the Quraishite clan of the Sahm. He was only twelve (sic!) Years younger than his father and accepted Islam before him in the year 7 after the Hijra (= 628/29 AD). Its original name is said to have been ʿĀs. He received the name ʿAbdallāh only when he was converted. ʿAbdallāh got permission from Mohammed to write down everything he heard from him.

ʿAbdallāh is said to have devoted himself very strongly to the exercises in worship . According to various reports, he kept a permanent daily fast and had made a vow to hold on to it until the end of his life. Mohammed, who had found out about this, admonished him not only to wake up at night, but also to sleep, and not only to fast but also to eat during the day. In order to protect his body, he recommended an intermittent fast , which he called "David's fast" ( ṣaum Dāwūd ) and which he said was equivalent to the lifetime fast ( ṣiyām ad-dahr ). According to a report that is traced back to Mujahid ibn Jabr , the actual reason for the prophetic admonition was that his father had married him to a Quraish woman, but that he was not interested in her, but preferred to spend the time with prayer and fasting spent. When his father found out about it, he complained to Mohammed about it. He then admonished ʿAbdallāh to be moderate in his asceticism and not to neglect his wife. According to another account, the Prophet also took this opportunity to command him to obey his father.

Activities under the first caliphs

At the battle of Yarmūk (636) ʿAbdallāh ibn ʿAmr carried the banner of his father. He also took part in the Arab conquest of Egypt (639–42) and built a house in Egypt. During the caliphate of Umar ibn al-Chattāb (634–644) and ʿUthmān ibn ʿAffān (644-656) he held hadith sessions in Egypt. In the year 27 of the Hijra (= 647/48 AD) he was appointed governor of Caesarea in Syria .

During the disputes over ʿUthmān towards the end of his caliphate, ʿAbdallāh ibn ʿAmr and his father ʿAmr took a neutral position. When ʿUthmān was first besieged in Medina in 656 , he moved with his father and brother to Palestine, where the family owned an estate called ʿAdschlān. The name came from a client who worked the estate on behalf of his father. According to the description of the Arabic sources, the property was in the place Sabʿ in the district of Bait Djibrin. Michael Lecker identifies the place with the desert of Chirbat ʿAdschlān southwest of the modern city of Kirjat Gat . Here the three waited for further events.

In the service of Muʿāwiya

After the assassination of ʿUthmān ʿAbdallāh went with his father to Muʿāwiya ibn Sufyān and took part in the battle of Siffin on his side . After Abu ʿUbaid ibn Qāsim ibn Sallām (d. 838), ʿAbdallāh commanded the right wing of Muʿāwiya's army. However, several reports emphasize that ʿAbdallāh ibn ʿAmr took part in the battle reluctantly. According to Ibn al-Athīr , ʿAbdallāh initially refused to go out with his father, pointing out that the Prophet had given him a special assignment. His father then reminded him of the last words of the Prophet, in which he commanded him to obey his father. After the battle, he regretted participating in the battle and wished he had died twenty years earlier. Several reports emphasize that he did not fight, only wielded the war banner. He admonished two men who argued about killing the ʿAlī follower ʿAmmār ibn Yāsir not to boast, because the Messenger of God had foretold that the "rebellious gang" ( al-fīʾa al-bāġiya ) will kill.

ʿAbdallāh's reputation was so great that his father at the arbitration tribunal after the battle, when Abū Mūsā al-Ashʿarī suggested ʿUmar's son ʿAbdallāh as a compromise candidate for the caliphate , was able to propose him as his own opponent. After ʿAlī's death, ʿAbdallāh accompanied Muʿāwiya on his entry into Kufa . He served as its governor in Kufa for a while, then Muʿāwiya replaced him with al-Mughīra ibn Shuʿba. Then ʿAbdallāh moved to his father, who was the Muʿāwiya governor in Egypt. Here he resumed his hadith sessions, but was reprimanded by previous students for having participated in the civil war .

When his father ʿAmr ibn al-ʿĀs died in 662 or 663, ʿAbdallāh replaced him for a time in the position of governor of Egypt. But then Muʿāwiya ibn Sufyān dismissed him and replaced him with his own brother ʿUtba ibn Sufyān. From his father he had inherited enormous riches in Egyptian gold, so that he became one of the "kings of the Prophet 's companions " ( mulūk ak-ṣaḥāba ). Ascetics from Basra who had visited him on the pilgrimage in Mecca reported that he had come with 300 camels, 100 of which were riding camels and 200 were pack camels. On these he transported his mawālī and friends and their luggage. According to a report, which is cited in various versions by Ibn ʿAsākir , Maslama ibn Muchallad, who served as governor of Egypt from 667/68, was requested in a letter by Muʿāwiya to send ʿAbdallāh ibn ʿAmr with the mail riders to him could ask about a hadith.

Rift with Muʿāwiya and rapprochement with the Alides

What ʿAbdallāh had inherited from his father also included the Waht garden near at-Tā'if , where grapes were grown, which brought in fabulous proceeds. Muʿāwiya I coveted this property, but ʿAbdallāh was not ready to sell it to him at any price. When Muʿāwiya announced that he would have Waht through his brother ʿAnbasa, who was his governor in at-Tā'if, ʿAbdallāh instructed his mawālī to take up their arms and prepare for battle. When the Quraishit Chālid ibn al-ʿĀs al-Machzūmī visited ʿAbdallāh and urged him to give in, ʿAbdallāh relied on the Prophet's saying: “He who is killed in defense of his property is a martyr ” ( man qutila dūna māli -hī fa-huwa šahīd ). Parallel to the estrangement from Muʿāwiya, there was a rapprochement with the Aliden . During a stay in Medina , ʿAbdallāh al-Huzain visited ibn ʿAlī and asked his forgiveness for standing at Siffīn's side with Muʿāwiya. He cited as an excuse that he had been bound to obey his father by the command of the Messenger of God, but pointed out that he had not fought.

ʿAbdallāh ibn ʿAmr later moved to the Palestinian village of ʿAdschlān, which his father ʿAmr ibn ʿĀs had donated to his own descendants. From there he used to send oil for the lights in the Church of the Nativity to Bethlehem. Occasionally he seems to have also visited the caliph Yazīd ibn Muʿāwiya at his court. A certain ʿUryān ibn al-Haitham saw him there. But later he seems to have distanced himself from Yazīd. According to a report cited by adh-Dhahabī , he was in Mecca when Yazīd's general al-Husain ibn Numair set fire to the Kaaba during the siege of the city in October 683 and the building collapsed in the flames. On this occasion he is said to have severely criticized Yazīd's actions against al-Hussain ibn ʿAlī and against the house of God and threatened him with God's vengeance.

ʿAbdallāh ibn ʿAmr had a reddish complexion, was very corpulent and tall, and went blind at the end of his life. In old age he was too weak to keep the fasting rhythm he had promised. He is said to have repented that he had not taken the prophetic permission to reduce his fast to three days a month. After going blind, he is said to have performed the tawāf around the Kaaba .

death

The information on the place and date of ʿAbdallāh's death differ greatly. According to Ahmad ibn Hanbal , he died on one of the nights during the battle on the lava field ( al-Ḥarra ) in Dhū l-Hiddscha 63 (= August 683 AD). Ibn Qutaiba , on the other hand, states that he died in Mecca in 65 (= 684/5 AD), while others said that he died in at-Tā'if, Egypt or Palestine.

After Muhammad ibn Saʿd he spent the last few years in Egypt, where he had bought a house. This fits in with other reports that he died when Fustāt was besieged by Marwān ibn al-Hakam in 684/685 . Due to the ongoing fighting between Marwān and the Egyptian governor of ʿAbdallāh ibn az-Zubair , he could not be buried at first. His body was later brought to Palestine, where it was buried in a village two parasangs (= 12 km) from Ashkelon. The village was in the immediate vicinity of the ʿAdschlān estate. In Ibn ʿAsākir the name of the place is given as Umm Lāmis. Michael Lecker suspects that it is the desert of Umm Lāqis, which is three kilometers west of Chirbat ʿAdschlān.

Descendants and Mawālī

ʿAbdallāh had a son named Muhammad, from whom he received his Kunya Abū Muhammad. The details differ about the identity of his mother. While Ibn Qutaiba states that her name was ʿAmra bint ʿUbaidallāh and was a granddaughter of al-ʿAbbās ibn ʿAbd al-Muttalib , Muhammad ibn Saʿd writes that she was a daughter of Mahmīya ibn Jaz'az-Zubaidī. Another woman, Umm Hāschim al-Kindīya, bore him six more children: Hishām, Hāschim, ʿImrān, Umm Iyās, Umm ʿAbdallāh and Umm Saʿīd. One of his sons died of a snakebite at the age of seven . His son Muhammad also died during his lifetime. He left a son named Shuʿaib. This Shuʿaib ibn Muhammad grew up with him and remained loyal to him for life.

ʿAbdallāh ibn ʿAmr also had a large number of mawālī . One of them was Wardān, who came forward with his own views and ideas ( fikr ). He had offspring in Egypt and his own Sūq , who became known as Sūq Wardān. In the 1980s, an inscription was found in the Negev that mentions a certain Hakīm ibn Abī Asmāʿ, Maulā of ʿAbdallāh ibn ʿAmr ibn ʿĀs.

to teach

ʿAbdallāh took the Islamic ban on alcohol very seriously. He is quoted as saying: "If I saw a man who drinks alcohol and no one else sees me but God, I would kill him if I were able to." He also considered the continuation of jihad to be very important . According to a report narrated by al-Auzāʿī , ʿAbdallāh ibn ʿAmr was once asked by a group of Yemenis about the status of a man who had accepted Islam, practiced hijra and participated in jihad, but then about his (sc. unbelieving) parents and treated them with honor and kindness. While the Yemenis themselves considered this man to be an apostate , ʿAbdallāh ibn ʿAmr took the view that he was in paradise. He countered the Yemenis with the example of another man who, in his opinion, should be considered an apostate: namely the one who, after converting to Islam, practicing hijra and participating in jihad, deprives a Nabataean of his land and livelihood and then jihad gave up and built its land. From the Prophet he narrated the statement: "A day of Ribāt is better than a month of fasting and night watch."

ʿAbdallāh ibn ʿAmr considered it appropriate to weep a lot because of the impending disaster in the hereafter. One student quoted him as saying, “If you knew what I know, you would laugh little and cry a lot. And if one of you knew the truth, he would scream until his voice fails and prostrate himself so often that his spine breaks. ”He himself is said to have often cried behind closed doors until his eyes emitted something white. Because of his tendency to cry, some of the prophet 's companions are said to have called him "the howler" ( al-bakkāʾ ).

ʿAbdallāh taught about the Paradise Garden : “The garden hangs rolled up by the horns of the sun and is spread out once a year. The spirits of believers reside in the belly of green birds that are like starlings . They get to know each other and are nourished by the fruits of the garden. "

His role as a traditionalist and scribe

Significance in the Islamic tradition

ʿAbdallāh ibn ʿAmr was a very important trader of prophetic traditions. Those who narrated of him included his grandson Shuʿaib ibn Muhammad, Anas ibn Mālik , Saʿīd ibn al-Musaiyab , asch-Shaʿbī , ʿUrwa ibn az-Zubair , Mujāhid ibn Jabr , al-Hasan al-Basrī, and Wahbn Munabbi . ʿĀ'ischa bint Abī Bakr is said to have recommended her nephew ʿUrwa ibn az-Zubair specifically to contact ʿAbdallāh ibn ʿAmr during Hajj because he knew many hadiths from the Prophet by heart.

In Egypt, nearly 100 hadiths were handed down about him. A total of about 700 hadiths are traced back to him. He is said to have claimed to have memorized 1,000 parables from Mohammed. However, ʿAbdallāh passed on not only from Mohammed, but also from Abū Bakr , ʿUmar ibn al-Chattāb , his father ʿAmr ibn al-ʿĀs, ʿAbd ar-Rahmān ibn ʿ Auf and some others.

Occupation with the Christian and Jewish tradition

The Syrian hadith scholar adh-Dhahabī (d. 1348) explains that ʿAbdallāh ibn ʿAmr also come from the ahl al-kitāb , i.e. H. the Jews and Christians. He was addicted to looking into her books and paid great attention to it. It is reported in various sources that ʿAbdallāh ibn ʿAmr could read texts in the Syriac language .

ʿAbdallāh is said to have exchanged information with Kaʿb al-Ahbār about formulas that are used in ornithomancy ( ṭīra ). Kaʿb al-Ahbār is said to have praised him for being the most intelligent Arab ( afqah al-ʿArab ) because he used the correct formula that is already in the Torah . In his political propaganda for the new ruler, he also resorted to the writings of Jews and Christians. So in Jerusalem he declared that in the scriptures of ahl al-kitāb. d. H. of the Jews and Christians who have found the names of the first three caliphs Abū Bakr as-Siddīq (“the true one”), ʿUmar al-Fārūq (“the Redeemer”) and ʿUthmān Dhū n-nūraini (“The One with the Two Lights”) as well as a reference to Muʿāwiya as "King of the Holy Land" ( malik al-arḍ al-muqaddasa ).

The later tradition saw in ʿAbdallāh ibn ʿAmr a scribe ( ḥabr ) who combined the study of the Koran and the Torah. According to a tradition spread by the Egyptian scholar Ibn Lahīʿa (d. 790), ʿAbdallāh ibn ʿAmr had a dream in the time of the Prophet in which he saw honey dripping from one of his fingers and clarified butter from the other, which he had with the Mouth licked. The prophet is said to have interpreted this dream for him in such a way that he would read both the Torah and the Koran. This is what ʿAbdallāh did too. Some even said that Mohammed allowed ʿAbdallāh to alternate one night with the Koran and one night with the Torah during his nightly worship practice. Adh-Dhahabī , on the other hand, considered these traditions to be reprehensible lies and declared that they could not be correct because the Torah was falsified and abrogated by the Koran .

The prophetic permission to write

According to a tradition that goes back to his great-grandson ʿAmr ibn Shuʿaib (d. 736), ʿAbdallāh had received permission from Mohammed to write down everything he heard about him. This permission should also include what Muhammad said "in a state of approval and anger" ( fī ḥāl ar-riḍā wa-l-ġaḍab ) because he was only telling truth. The Meccan scholar ʿAtā 'ibn Abī Rabāh (d. 732) narrated from ʿAbdallāh that he had asked the Prophet if he could record the knowledge. When the Prophet replied in the affirmative, he asked what the holding ( taqyīd ) was. The Prophet then gave him the answer: "The writing" ( al-kitāb ). The first document written by ʿAbdallāh ibn ʿAmr is said to have been a letter from the Prophet to the inhabitants of Mecca. Abū Huraira is said to have said: “There is no one who has kept more hadiths of the Messenger of God except ʿAbdallāh ibn ʿAmr. He used to write them down while I didn't. "

These hadiths were in apparent contradiction to another hadith reported by Abū Saʿīd al-Ḫudrī (d. 693). Accordingly, the Prophet had said: “Don't write anything down from me other than the Koran . Anyone who wrote down something else from me should erase it. ”Basrian hadith scholars like Ibn ʿUlaiya (d. 809), who obeyed this writing prohibition, therefore also said that the hadith handed down by ʿAmr ibn Shuʿaib about the prophetic permission to write was lying be. Ibn Qutaiba (d. 889), on the other hand, who considered both hadiths to be authentic, considered two ways of eliminating the contradiction between them. The first possibility consisted in assuming an abrogation of the Sunnah by the Sunnah in such a way that the Prophet forbade the written fixation of his sayings, but then allowed them. The second possibility was that it was assumed that Muhammad had given permission to write it only to ʿAbdallāh ibn ʿAmr because he was well read and could speak Arabic and Syrian, while he had forbidden the other companions of the Prophet to do so because of their poor writing skills.

Later scholars such as al-Muʿāfā ibn Zakarīyā (d. 1000) saw in the hadith handed down by ʿAmr ibn Shuʿaib clear evidence that the written fixation of knowledge and wisdom is justified so that those who forget something can fall back on it to remember what has been forgotten. According to a tradition cited by adh-Dhahabī, the recording of prophetic sayings in writing was not at all a privilege of ʿAbdallāh. In this tradition, ʿAbdallāh himself is quoted as saying: “We used to write down what he said with the Messenger of God.” Adh-Dhahabī himself sees this tradition as proof that the companions of the Prophets wrote down some sayings of Muhammad.

The Sādiqa

Mujāhid ibn Jabr (d. 722) narrated from ʿAbdallāh ibn ʿAmr the words: “I do not worry about anything except the Sādiqa. That is a notebook ( ṣaḥīfa ) in which, with the permission of the Prophet, I wrote down what I heard from him. ”According to another report, mujahid had once visited ʿAbdallāh and was given a notebook under his pillow. But ʿAbdallāh did not allow him to look inside and explained to him that it was the “true booklet ( aṣ-ṣaḥīfa aṣ-ṣādiqa ) with the sayings which he had heard directly from Mohammed. Nothing worldly is so close to his heart as [the estate] Waht and this booklet. "

The book was then passed on in the family of ʿAbdallāh. Fragments may have entered later collections of hadiths. For example, many chains of narrators in the Musnad of Ahmad ibn Hanbal are traced back to the Sādiqa in the review of ʿAmr ibn Shuʿaib (d. 736), the great-grandson of ʿAbdallāh ibn ʿAmr. The traditionarians of the 8th and 9th centuries were divided as to whether they should be allowed to pass on the content of the Sādiqa in the tradition of Amr ibn Shuʿaib, since he had only found them with his father, but had not heard the relevant hadiths from him. Al-Mughīra ibn Miqsam ad-Dabbī (d. 753) is quoted as saying: “ʿAbdallāh ibn ʿAmr had a notebook called as-Sādiqa. I would not have wanted it for two fils . ”Many great traditionarians, including al-Bukhari and Ahmad ibn Hanbal, however, had no hesitation in passing on materials going back to the aforementioned review of the Sādiqa .

The Murjiite theologian Bishop al-Marīsī (d. 833) claimed that derAbdallāh had fallen into the hands of the ahl al-kitāb during the battle of Yarmūk with two donkey loads of books . He then put the statements and reports that he found in the prophet's mouth so that he was finally asked not to report any more about his donkey loads. The traditional scholar ad-Dārimī (d. 869) rejected this claim, arguing that ʿAbdallāh ibn ʿAmr was a trustworthy authority among his contemporaries.

literature

Arabic sources

Secondary literature

  • Michael Cook: The Opponents of the Writing of Tradition in Early Islam. In: Arabica. 44, 1997, pp. 437-530.
  • M. Yaşar Kandemir: Abdullah b. Amr b. Âs. In: Türkiye Diyanet Vakfı İslâm ansiklopedisi. Volume I, pp. 85a-86a. islamansiklopedisi.info (PDF)
  • Michael Lecker: The estates of ʿAmr b. al-ʿĀṣ in Palestine: notes on a new Negev Arabic inscription. In: Bulletin of the School of Oriental and African Studies. 52, 1989, pp. 24-37.
  • Farzin Negahban: ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ. In: Encyclopaedia Islamica. Brill, Leiden 2008ff. Volume I, pp. 146a-148a.
  • Gregor Schoeler: Oral Torah and Ḥadīṯ: Tradition, writing ban, editing. In: Islam. 66, 1989, pp. 213-251.
  • Fuat Sezgin : History of Arabic Literature . Volume 1. Quranic studies, Ḥadīṯ, history, fiqh, dogmatics, mysticism up to approx. 430 H. Brill, Leiden 1967, p. 84.

Individual evidence

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  2. ↑ Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1996, Volume XXXI, p. 241.
  3. ↑ aḏ-Ḏahabī: Siyar aʿlām al-nubalāʾ. 1981, Volume III, p. 79 f.
  4. ↑ Ibn Qutaiba: Kitāb al-Maʿārif . 1960, p. 286.
  5. ↑ Ibn al-Aṯīr: Usd al-ġāba . 2012, p. 720b.
  6. ↑ Ibn Ḥaǧar al-ʿAsqalānī: Tahḏīb at-tahḏīb 1907, Volume V, p. 337.
  7. ↑ Ibn Saʿd: Kitāb al-Ṭabaqāt al-kabīr . Volume IV / 2, pp. 9f.
  8. ↑ Aḥmad ibn Ḥanbal: Musnad . 1997, Volume IX, pp. 8f.
  9. ↑ Ibn al-Aṯīr: Usd al-ġāba . 2012, p. 721b.
  10. ↑ Ibn al-Aṯīr: Usd al-ġāba . 2012, p. 721a.
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  26. ↑ Yummy: The estates of ʿAmr b. al-ʿĀṣ in Palestine . 1989, p. 29f.
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  30. ↑ Yummy: The estates of ʿAmr b. al-ʿĀṣ in Palestine . 1989, p. 25.
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  38. ↑ Abū Nuʿaim: Ḥilyat al-auliyāʾ . Volume I, pp. 284, 286.
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  46. ↑ Yummy: The estates of ʿAmr b. al-ʿĀṣ in Palestine . 1989, p. 36.
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personal data
SURNAME ʿAbdallāh ibn ʿAmr
ALTERNATIVE NAMES Abū Muhammad ʿAbdallāh ibn ʿAmr
BRIEF DESCRIPTION Companion of the prophets and scribe
DATE OF BIRTH 7th century
DATE OF DEATH between 683 and 685