an-Nasāʾī

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An-Nasāʾī , Ahmad ibn ʿAlī ibn Shuʿaib an-Nasāī, Abū ʿAbd ar-Rahman Arabic أحمد بن علي بن شعيب النسائي, أبو عبد الرحمان, DMG Aḥmad b. ʿAlī b. Shu'ayb Al-Nasa'i, Abu Abd-Rahman (born 830 in NASA, in a place in Chorasan five days from Merw removed.; D 915 in Ramla or Mecca ) was an Islamic traditionist and Writer one of the six canonical Hadith -Sammlungen in Islamic tradition. In the Arabic scholarly biographies , such as Ibn Hajar al-ʿAsqalānī , adh-Dhahabī , as-Suyūtī , al-Maqrīzī (born 1364; died 1442), as-Subkī (born 1327; died 1370 in Cairo) and others. a., his name appears Ahmad ibn Shuʿaib ibn ʿAlī.

Life

The Arab biographers only provide incomplete and little informative reports about him. The most extensive biography of him was written by adh-Dhahabī in the 14th century with his references to older biographical sources and oral traditions. On his study trips “to gain knowledge” (fī ṭalab al-ʿilm), which he began as early as 845, he studied with famous traditionalists in Khorasan, Iraq , Damascus and the Hejaz . After his study trips, he settled in Egypt , where he developed his scientific activities in the field of hadith and the exegesis of the Koran and wrote his most important works there. In jurisprudence he followed the Shafiʿite school; therefore he is also mentioned in a short biography in the “class books” of the Shafiites of as-Subkī. One of his numerous students in Egypt was at-Tahāwī (* 853 ; † 933 ) the most famous theoretician in the field of hadith studies at the time.

In his private life in Egypt he was known for his preference for women, which adh-Dhahabī and the Egyptian local historian al-Maqrīzī know to report in detail in their scholarly biographies: he had four wives and had several concubines whom he had bought, but which he had equal rights with his wives had treated. His students claimed that his radiant and young appearance was due to the enjoyment of nabīdh - an intoxicating drink made from different types of fruit, depending on the region - which he enjoyed indulging in.

According to the local Egyptian historian Ibn Yūnus as-Sadafī (born 894; died 958), whose city history Ibn Hajar al-ʿAsqalānī and adh-Dhahabī evaluate in their biographical works, an-Nasa'i left Fustat shortly before his death and returned to Back to Damascus in 914. Umayyad followers asked him there about the merits (fadāʾil) of Muʿāwiya I , about whom he then made derogatory remarks. Because of his affection for Ali and openly expressed rejection of the Umayyads, he was allegedly beaten up by their supporters in the main mosque of Damascus ( Umayyad Mosque ). He was driven to Ramla, where he died in 915. Due to the circumstances of his death, he is considered a martyr . His tomb is said to be in Jerusalem . Other sources report that he was buried in Mecca.

Works

  • Kitāb as-Sunan al-kubrā كتاب السنن الكبرى, also called Sunan an-Nasāʿī or Sunan aṣ-Ṣuġra, has not survived in its first version. During his work in Egypt the author produced a short version in which the so-called “weak” traditions with incomplete isnads were in part no longer taken into account. This collection of hadiths was called al-Mujtabāالمجتبى / al-Muǧtabā  / 'The Selection' and as-Sunan al-kubrā “The Great Sunna Work”. It is entitled “Sunan an-Nasāʾī” with the detailed commentary by as-Suyūtī and the marginal notes on the basic work (Hāschīyaحاشية / Ḥāšīya by as-Sindī (d. 1724) published in 1987.
Added Al-Nasa'i in this work of his predecessors, al-Bukhari and Muslim ibn al-Hajjaj collected materials by other traditions that were often classified as "weak" (da'eef) from the Hadithkritik or no full, on Mohammed returned Isnade (mauqūf ) to have.
He describes his original position on the hadith material known in his time as follows:
“I don't dismiss a tradition until all critics have agreed that it is reprehensible. If Jahjā al-Kattān rejects it, but Ibn Mahdī confirms it, I accept it, for it is known how severely that theologian went into judgment ”
In the collection, the author reports a total of 11949 traditions, both prophetic hadiths and the traditions of his companions and their successors, with their variants either in the wording or in their attached isnads . Some chapters, which do not appear in the other canonical collections, contain hadiths about pious foundations ( waqf ) and donations, which are then discussed within the framework of the law of inheritance and donation of foundations of Islamic jurisprudence, but not in this work by an-Nasāʾī . The focus of the work, however, lies in the strikingly detailed presentation of the hadith materials on Islamic ritual life (ʿibādāt) with numerous variants that are not preserved in the two Sahih collections of al-Buchārī and Muslim ibn al-Hajjādsch. Ignaz Goldziher already wrote :
“Notably, Al-Nasāʾī expands his collections to the slightest subtleties within every moment of legal life. In the ritualistic chapters in particular, he indulges in excessive mischief. "
The work reached Qairawān in the 10th century through Egyptian mediation , and from there to al-Andalus , where it was one of the most important teaching materials in the following generations. It is mentioned in the scholarly biographies of Cordoba in the late 12th century.
  • at-Tafsir تفسير النسائي / Tafsīr an-Nasāʾī ; Although a chapter is devoted to the Koran exegesis in the Sunan work, an-Nasāʾī nevertheless wrote an independent Tafsīr consisting of 766 sections . The author follows the well-known division of suras , but explains only selected verses of the Koran based on prophetic hadiths and statements by the oldest Koran exegetes of the late 7th and early 8th centuries. The work was first published in 1990 in Cairo. This Koran exegesis was spread in the same way in Kairouan and al-Andalus in the 10th century as the above-mentioned Sunan work.
  • Kitāb ad-Duʿafāʾ كتاب الضعفاء والمتروكين / Kitāb aḍ-ḍuʿafāʾ wal-matrūkīn ; "The book about weak traditionalists and who are not named" in this little book the author names 674 narrators and a narrator, whom he describes with the following predicates: “weak”, “not credible”, “frowned upon” and the like. a. and sometimes also mentions in which city they worked. It was published together with the Kitāb aḍ-Ḍuʿafāʾ aṣ-ṣaġīr (“The Little Book on Weak Traditionarians”) by al-Bukhari in India and Aleppo .
  • Kitāb al-Chasāʾis كتاب الخصائص في فضل علي بن أبي طالب / Kitāb al-Ḫaṣāʾiṣ fī faḍl ʿAlī b. Abī Ṭālib "The peculiarities about the virtues of ʿAlī ibn Abī Tālib" is a collection of around a hundred pages with sayings about the virtues and about the good, imitable qualities of ʿAlī and his family. The book has been printed several times in the Orient.
  • Some fragments and loose leaves in Arabic manuscript collections are attributed to an-Nasāʾī as the author.

literature

  • The Encyclopaedia of Islam. New Edition. Brill, suffering. Vol. 7, p. 969 ("al-Nasāʾī")
  • Fuat Sezgin: History of Arabic Literature . Brill, 1967. Vol. IS 167-169
  • an-Nasā'ī: as-Sunan al-kubrā. Vol. 1, pp. 3-4 (foreword). Maktabat ar-rušd. Riyadh. 2006

Individual evidence

  1. ^ Yāqūt: K. Muʿǧam al-buldān. ( Geographical Dictionary ). Edited by Ferdinand Wüstenfeld. Leipzig 1866-1870. sn Nisā
  2. ^ The Encyclopaedia of Islam . New Edition. Brill, Leiden, Vol. 6, p. 193
  3. ^ Carl Brockelmann: History of the Arabic literature. Second edition adapted to the supplement volumes. Vol. 2, pp. 108-110. Brill, Leiden 1949
  4. ^ Carl Brockelmann : History of the Arabic literature. First supplement volume. Brill, Leiden 1937, p. 269 gives both variants.
  5. ↑ From this the derivation in Arabic: ṭālib (Part.Aktiv) = student
  6. ↑ Fuat Sezgin (1967), Vol. 1, p. 167
  7. ↑ Ṭabaqāt aš-Šāfiʿiyya al-kubrā. Vol. 3, pp. 14-16 (Cairo 1965)
  8. ↑ Siyar aʿlām an-nubalāʾ, Vol. 14, p. 128. 4th edition. Beirut 1986
  9. ^ AJ Wensinck and JH Kramers (eds.): Short dictionary of Islam. P. 563. Brill, Leiden 1941; The Encyclopaedia of Islam. New Edition. Vol. 7, p. 840. Brill, Leiden
  10. ↑ Siyar a'lam an-nubala ', Vol. 14, p. 128. 4th edition. Beirut 1986
  11. ↑ Fuat Sezgin (1967), Vol. 1, pp. 357-358; The Encyclopaedia of Islam. New Edition. Vol. 3, p. 969
  12. ↑ An-Nasa'i (2006), p. 3 with reference to Ibn Hajar al-ʿAsqalānī; this description is also followed by adh-Dhahabī in his scholarly biography Siyar aʿlām an-nubalāʾ.
  13. ↑ So in: The Encyclopaedia of Islam. New Edition. Brill, suffering. Vol. 7, p. 969; however, the biographers do not call him a shahīd (martyr), but occasionally use the verb: “ustushhida”: to be martyred
  14. ^ The Encyclopaedia of Islam . New Edition. Brill, suffering. Vol. 7, p. 969
  15. ^ The Encyclopaedia of Islam. New Edition. Vol. 3, p. 268 (Ḥāšiya)
  16. ↑ Fuat Sezgin (1967), vol. 1, p. 168
  17. ↑ For other print editions, which are not scientific editions, see Fuat Sezgin (1967), vol. 1. p. 168. The edition in Maktabat ar-rušd (Riyadh 2006) is also a reprint of an edition in Beirut (undated) .); however, it is numbered and provided with indices
  18. ↑ Ignaz Goldziher: Muhammedanische Studien . Vol. 2, p. 250. Halle a. S. 1890. The traditionarians named in the quotation were well-known greats in hadith studies in Iraq in the early 9th century
  19. ↑ According to the edition Maktabat ar-rušd. Riyadh, 2006 (in 3 volumes on 2229 pages, including indices)
  20. ↑ Ignaz Goldziher: Muhammedanische Studien . Vol. 2, p. 252.
  21. ↑ Miklos Muranyi : Contributions to the history of Ḥadīṯ and legal scholarship of the Mālikiyya in North Africa up to the 5th century. H. Bio-bibliographical notes from the Qairawān mosque library. P. 284. Wiesbaden 1997
  22. ↑ Volume 3, pp. 1718–1865 in the Maktabat ar-rušd edition. Riyadh 2006
  23. ↑ Fuat Sezgin (1967), p. 169. No. 6
  24. ↑ Miklos Muranyi (1997), p. 283
  25. ↑ Fuat Sezgin (1967), pp. 168-169. No. 3
  26. ↑ Fuat Sezgin (1967), p. 168. No. 2
  27. ↑ Fuat Sezgin (1967), p. 169. Nos. 4-10
personal data
SURNAME an-Nasāʾī
ALTERNATIVE NAMES Ahmad ibn ʿAlī ibn Shuʿaib an-Nasāī, Abū ʿAbd ar-Rahmn
BRIEF DESCRIPTION Islamic traditionalist
DATE OF BIRTH 830
PLACE OF BIRTH NASA, Khorasan
DATE OF DEATH 915
Place of death Ramla or Mecca