ʿAbdallāh ibn al-Hurr al-Qaisī

ʿAbdallāh ibn al-Hurr al-Qaisī ( Arabic عبد الله بن الحر القيسي, DMG ʿAbdallāh ibn al-Ḥurr al-Qaisī ), variant: al-ʿAbsī, al-ʿAnsī, is mentioned by Ibn ʿAsākir in his monumental city history of Damascus . He was probably born before the time of Muhammad's prophecy , but had no direct contact with Muhammad. Thus he was not a companion of the prophet and could not pass on any traditions from the prophet . He is mentioned only among those Muslims who lived in the time of the Prophet: adraka n-nabiyya .

According to Ibn ʿAsākir, he took part in the conquest of Damascus in 636, four years after Muhammad's death.

At the Kaisān Gate (Bāb Kaisān), which was already considered the gate of Jupiter in the Roman Empire , he owned land (qaṭīʿa) given as a fief by the Caliph Umar ibn al-Chattab . There he enjoyed, according to Ibn erAsākir, respect and was still known in the following generations (la-hu ḏikr) .

After Ibn al-Ḥurr began to use the land in Syria for agriculture, he drew the caliph's wrath. Because he had his agriculture destroyed and said: "You have placed yourself in the ranks of the humiliated and insignificant among the infidels (kuffār)" (in the ranks of those who, as a defeated and resident population, had to pay taxes to the Muslims) . According to another report, in the same area, in the south of Damascus, the Caliph allocated the Banū ʿAbs grazing land for their horses, which they then used as farmland. The caliph took the land away from them and fined them for what they earned there.

The negative attitude towards the possession and agricultural cultivation of the lands conquered by jihad preoccupied the scholarly world for several centuries. In doing so, reference was made to the statements of the prophet, whose mission and prophecy were manifested in jihad. The Egyptian scholar Abū Ǧaʿfar aṭ-Ṭaḥāwī († 933) quotes the following saying of the prophet, which al-Burārī († 870) had already recorded in his collection of authentic traditions: "Before the resurrection I was sent with the sword, that God alone, who has no partner is served. My livelihood has been put under my spearhead. (Var .: my livelihood has been placed in the shadow of my lance). The humiliation and humiliation is imposed on those who oppose me. And those who imitate other peoples are part of them. "

The ḥanbali legal scholar and theologian Ibn Rajab , who worked in the 14th century, comments on the decision of the caliph ʿUmar, who forbade the Muslim conquerors of al-dasūla to use the fertile land for agriculture, with the following words: “The companions of the prophets considered it reprehensible, a taxed one To enter land for the purpose of agriculture, because this distracts (the Muslims) from the jihad. ” Then Ibn Rajab quotes the Syrian lawyer Makhūl ibn Abī Muslim ad-Dimashqī († between 730 and 737), the Ibn an-Nadīm as the author of a legal work states as follows: “When the Muslims came to Syria, they were told of the abundant agriculture of al-Ḥūla. Then they started to cultivate the land. The news (about it) then reached ʿUmar ibn al-Ḫaṭṭāb; he sent (a troop) to the agriculture of the Muslims, which was in full bloom and maturity, and had (the fields) destroyed by fire. "

The case of ʿAbd Allaah ibn al-Ḥurr and his contemporaries, who during the conquest in the conquered areas - like the conquered population - devoted themselves to agriculture, has been a theme in legal works for centuries. In the course of time, however, the question of land ownership has been treated separately from the necessity of jihad. "The prophet's statements on these subjects are reminiscent of a bygone and glorious time."

literature

• Ibn ʿAsākir : Taʾrīḫ madīnat Dimašq. Volume 27, p. 361. (Ed. ʿUmar b. Ġarāma al-ʿAmrawī). Dār al-Fikr. Beirut 1995.
• Ibn ʿAsākir: Volume: ʿAbd Allāh b. Ǧābir - ʿAbd Allāh b. Zaid (Tarāǧim ḥarf al-ʿAin) . P. 136. Maṭbūʿāt Maǧmaʿ al-luġa al-ʿarabiyya bi-Dimašq. Damascus 1981
• Tahḏīb taʾrīḫ Dimašq . Volume 7, p. 357 (Ed. ʿAbd al-Qādir Badrān). Beirut 1979
• Carl Brockelmann : History of Arabic Literature. Second edition adapted to the supplement volumes. Brill, Leiden 1943. Supplementary volumes I-III. Brill, Leiden 1937-1942
• Meir J. Kister : Land property and Jihād. A discussion of some early traditions . In: Journal of the Economic and Social History of the Orient Volume 34 (1991), pp. 270-311
• Fuat Sezgin : History of Arabic Literature . Volume I. (Leiden 1967)
• Abū Ǧaʿfar aṭ-Ṭaḥāwī : Šarḥ muškil al-āṯār. Volume 1. (Ed. Šuʿaib al-Arnaʾūṭ). Muʾassat ar-Risāla, Beirut 1987

Individual evidence

1. ↑ The information about his tribe is different because of the Rasm in Arabic:القيسي ، العبسي ، العنسي; see the editor's comments on Ibn ʿAsākir's work, p. 361. Note 1.
2. ↑ adraka n-nabiyya, or la-hu idrāk . - The term is a term used to distinguish between people born before Islam or during prophecy and companions of the prophets: Miklos Muranyi : The comrades of the prophets in early Islamic history. Bonn 1973, p. 31.
3. ↑ So in the Arabic edition. The gate is also known as Bāb Kīsān.
4. ↑ Taʾrīḫ madīnat Dimašq . Volume 27, Ed. ʿUmar b. Ġarāma al-ʿAmrawī. Dār al-Fikr. Beirut 1995, p. 361.
5. ↑ Taʾrīḫ madīnat Dimašq (1981), p. 136 notes 2–3.
6. ↑ MJ Kister (1991), pp. 282–283 based on the short version of the work Tahḏīb taʾrīḫ Dimašq . Volume 7, p. 357 (Ed. ʿAbd al-Qādir Badrān). Beirut 1979.
7. ↑ This picture explains Ibn Ḥaǧar al-ʿAsqalānī in his commentary on al-Buchārī with the use of attaching the prophet 's flag to the spearhead: Fatḥ al-bārī , Volume 6, pp. 98-99 to Chapter 88 of K. al-Jihād in the Ṣaḥīḥ of al-Buchārī.
8. ↑ Quoting from aṭ-Ṭaḥāwī, Volume 1, p. 213. No. 231; MJ Kister (1991), pp. 280–281 and note 45 with further references and parallel passages. Regarding the tradition: And those who imitate other peoples are part of them ... see in detail: MJ Kister: "Do not assimilate yourselves ..." Lā tashabbahū ... In: Jerusalem Studies in Arabic and Islam 12 ( 1989), pp. 321-353; with an appendix by Menahem Kister, pp. 354-371.
9. ↑ Carl Brockelmann, Vol. 2, pp. 129-130; Supplement Volume 2, pp. 129-130.
10. ^ Based on the collection of the theological and legal letters (rasāʾil) by Ibn Raǧab (manuscript in the Biblioteca Medicea Laurenziana ): MJ Kister (1991), p. 282. Note 49.
11. ↑ Fuat Sezgin (1967), p. 404.
12. ↑ MJ Kister (1991), p. 282, note 49.
13. ↑ MJ Kister (1991), p. 311.