ʿAbdallāh ibn al-Mubārak

ʿAbdallāh ibn al-Mubārak ibn Wādih al-Hanzalī ( Arabic عبد الله بن المبارك بن واضح الحنظليّ Abd Allāh ibn al-Mubārak b. Wādih al-Hanzalī , DMG ʿAbd Allāh b. al-Mubārak b. Wāḍiḥ al-Ḥanẓalī ; born 736 in Marw ; died 794 in Hīt ) was one of the most famous Ḥadīṯ scholars , historians and Ṣūfī of his time.

His mother came from Hwarezm , his father was of Turkish descent and served with a merchant of the Banū Ḥanẓala in Hamadan . He also dealt with the Koran exegesis , linguistics and poetry ; several poems, which he wrote on different occasions, have been preserved in adh-Dhahabī . In the introduction to the work, the editor of the Kitāb al-Jihād also compiled several of Ibn al-Mubārak's contributions to poetry.

In 758 he stayed on his first study trip to Iraq , mainly in the circle of Sufyān ath-Thaurī . He studied with most of the scholars of his time: in Syria among others with Al-Auzā , ī , in Egypt and in Ḥiǧāz among others with Mālik ibn Anas . He is also considered to be the narrator of the Muwaṭṭaʾ of Mālik ibn Anas, which is fundamental for the Malikite school of law . He was wealthy and owned a large library. In his biography it is mentioned several times that he is said to have donated one hundred thousand dirhams a year for the poor and organized the pilgrimage to Mecca for the needy .

Through his work and the support of his students, the study of traditional sciences was consolidated in the Islamic East. "Because next to prophecy there is nothing higher than the spread of knowledge (of religion)."

During the time of Ibn al-Mubārak the consistent preoccupation with the criticism of tradition began . H. dealing with informers as mediators of traditions. This development, which soon led to an independent scientific discipline, was particularly pronounced in its immediate surroundings: in Iraq and in the East, “where the religious and political parties opposed each other most violently and the secular and spiritual means to the victory of their tendencies in the most ingenious way led to the meeting. "

Ibn al-Mubārak valued Abū Hanīfa as a legal scholar, but not the Ḥadīṯe handed down by him. At the same time he made al-A -masch , a well-known traditionalist in Kufa, responsible for the downfall of the correct mediation of Ḥadīṯen in Iraq.

Ibn al-Mubārak died shortly after returning from a campaign against Byzantine troops in Hīt. The chronicler al-Ḫaṭīb al-Baġdādī († 1070-1071) mentions in his Kitāb al-birr wa-ṣ-ṣila that on the tombstone (ʿalā qabr) of Ibn al-Mubārak there was the following line of verse:

• death is a sea, its waves are overwhelming that exceed the powers of the swimmer,
• only fear of God and pious deeds accompany the man to his grave.

His grave is said to be still known today.

Works

Ibn an-Nadīm names the following among his numerous works:

• Kitāb as-sunan fī ʾl-fiqh ; it was a collection of adīṯen who had evidential value in fiqh as the prophetic sun and legal practice of his successors .
• Kitāb at-tafsīr ; Koran exegesis; Fragments of it are mainly preserved in Jamiʿ al-bayān ʿan taʾwīl āy al-Qurʾān from at-Tabarī .
• Kitāb at-taʾrīḫ was a historical work, the structure of which is currently unknown.
• Kitāb az-zuhd also known as Kitāb az-zuhd wa-r-raqāʾiq , is a book on Islamic mysticism and is preserved in several manuscripts.
• Kitāb al-birr wa-ṣ-ṣila was published in 1991 together with his Musnad , a collection of traditions in the arrangement of the Companions of the Prophets.

Another work that Ibn an-Nadīm does not mention is his

• Kitāb al-Jihād ; it is preserved in two parts. In the book, the author presents the advantages of participating in jihad , in the armed struggle against the non-Islamic outside world on the basis of statements by Muḥammed , his companions and their successors. Entries at the beginning of the manuscript document that the book was written in Mopsuestia (Arabic: Maṣṣīṣa), then at the border marks to the Byzantine Empire , was presented in scholarly circles .

Under the title Faḍl al-Jihād (Preference of Jihad) the work was taken over by Andalusian scholars during the lifetime of Ibn al-Mubārak in Mopsuestia, as Ibn Ḫair from Seville still knows about it in the 12th century. Ibn Ḥaǧar al-ʿAsqalānī received this work in the 15th century in the tradition of the same scholars from Mopsuestia who are also recorded in the copy known today.

literature

• Ibn Ḥaǧar al-ʿAsqalānī: Tahḏīb at-tahḏīb . (Haidarabad. Reprint Baghdad, undated). Volume 5, pp. 382-387
• adh-Dhahabī: Siyar aʿlām an-nubalāʾ . (Ed. Naḏīr Ḥamdān. Beirut 1990). Volume 8, pp. 378-420
• GHA Juynboll: Muslim Tradition. Studies in chronology, provenance and authorship of early ḥadīth . Cambridge 1983
• al-Mizzī: Tahḏīb al-kamāl fī asmāʾ ar-riǧāl . (Ed. Baššār ʿAwwād Maʿrūf. Beirut 1992). Volume 16, pp. 5-27
• Fuat Sezgin: History of Arabic Literature. Brill, Leiden 1967. Volume 1. p. 95
• The Encyclopaedia of Islam . New Edition. Brill, suffering. Volume 3, p. 879

Individual evidence

1. ↑ GHA Juynboll (1983), pp. 236-237; Fuat Sezgin (1967), p. 95; Ibn Ḥaǧar al-ʿAsqalānī: Tahḏīb at-tahḏīb , vol. 5, p. 384; al-Mizzī : Tahḏīb al-kamāl , vol. 16, p. 14.
2. ↑ Siyar aʿlām an-nubalāʾ , Vol. 8, pp. 411-418
3. ↑ Ed. Nazīh Ḥammād. Jeddah, 1982. pp. 24-35
4. ^ Johann Fück : The role of traditionalism in Islam. In: Journal of the Deutsche Morgenländische Gesellschaft (ZDMG), Volume 93 (1939), pp. 7–8 according to al-Ḫaṭīb al-Baǧdādī
5. ↑ Ignaz Goldziher : Muhammedanische Studien . Halle as 1890. Volume 2, p. 141
6. ↑ GHA Juynboll (1983), p. 120; 122
7. ↑ GHA Juynboll (1983), p. 174
8. ↑ Ed. Mir Ḥasan Ṣabrī. Beirut 2000. p. 88. No. 54 and there footnote 4
9. ↑ See the introduction to his Kitāb al-Jihād by the editor, p. 6
10. ↑ al-Fihrist . P. 284, Ed. Riḍā Taǧaddud, Tehran 1971
11. ↑ Fuat Sezgin (1967), Vol. 1, p. 95. Edited by Aḥmad Farīd. Riyadh 1995.
12. ^ Edited by Muṣṭafā ʿUṯmān Muḥammad. Beirut 1991; Fuat Sezgin (1967), vol. 1, p. 95 should be added.
13. ↑ Edited by Nazih Hammad. Jeddah. 1982
14. ↑ Fahrasa Ibn Ḫair. Ed. F. Codera. Saragossa 1893. Reprinted Cairo 1963. pp. 238–239
15. ↑ Ibn Ḥaǧar: al-Muʿǧam al-mufahras . (Ed. Muḥammad Šakkūr Maḥmūd. Beirut 1998). P. 73. No. 186