Chabbab ibn al-Aratt

Abū ʿAbdallāh Chabbāb ibn al-Aratt ( Arabic أبو عبد الله خبّاب بن الأرتّ, DMG Abū ʿAbdallāh Ḫabbāb ibn al-Aratt ; born around 586; died 657 in Kufa ) was a former slave who was one of the first followers of the Prophet Mohammed . Ibn Hishām lists him in twelfth place among the Sābiqūn auwalūn . Because of his precarious social situation and the openness with which he expressed his beliefs, he is said to have been exposed to particular persecution by those around him in Mecca. Because of this, he is considered a special model for steadfastness ( ṣabr ) in the Islamic tradition . Chabbāb also played a certain role as narrator of hadith . There are said to be a total of 32 hadiths that are traced back to the Prophet through him.

Origin and early years

According to general tradition, Chabbāb belonged to the Banū Saʿd ibn Zaidmanāt, a tribe of the Tamīm, whose territory was in eastern Arabia, his full nasab was Chabbāb b. al-Aratt b. Jandala b. Saʿd b. Chuzaima b. Kaʿb b. Saʿd b. Zaidmanāt b. Tamīm. Originally Chabbāb lived in the fruiting land ( sawād ) of Iraq, his father was a resident of the city of Kaskar. When a group of the Rabīʿa robbed this area, he was captured, enslaved and taken to the hijaz , where either Sibāʿ ibn ʿAbd al-ʿUzzā. or whose mother Umm Sibāʿ bought. Sibāʿ later gave it to his daughter Umm Anmār, who released him.

Sibā' and his family belonged to the tribe of Banu Khuza'a following were sojourners ( ḥulafā' ) of Banu Zuhra from the tribe of Quraysh , more precisely of 'Awf ibn Abd' Awf ibn Abd al-Harith, the father of Abdur Rahman bin Awf . In this way Chabbāb had a threefold nisba : by origin ( nasab ) he was a tamīmit, by his protective relationship ( walāʾ ) he was a chuzāʿit, and by the covenant treaty ( ḥilf ) of his former mistress a zuhrit. Chabbāb earned his living as a blacksmith ( qain ) and sword-sweeper .

Conversion to Islam and persecution by Meccans

According to a tradition cited by Muhammad ibn Saʿd , Chabbāb converted to Islam even before Mohammed entered the house of al-Arqam and began to preach there. Mujāhid ibn Jabr even included him among the six people who were the first to show Islam to the outside world, even before Mohammed himself did so. Kirdaus al-Ghatafānī expressed himself similarly: Chabbāb is the sixth person to have accepted Islam. Ibn Hishām , on the other hand, listed Chabbāb only twelfth in his list of the first Muslims.

ʿUrwa ibn az-Zubair attributed Chabbab to the so-called Mustadʿafūn, a group of fellow prophets who, due to their weak social position, were particularly exposed to persecution by the pagan Meccans. Other Muslims belonging to this group were Suhaib ibn Sinān , ʿAmmār ibn Yāsir, and Bilāl ibn Rabāh . According to a tradition that at-Tabarī cites in his commentary on the Qur'an with reference to ʿAbdallāh ibn Masʿūd , the Quraish are said to have rebuked Mohammed for his dealings with these people and promised him that they might join him if he left Chabbāb and the other socially weak Muslims. Muhammad is said to have been tempted to accept this offer, but ultimately refused. This is said to have been the occasion for revelation for sura 6 : 52: “Do not drive out those who call on their master in the morning and in the evening in order to seek his closeness! You are not entitled to settle anything with them, and they are not entitled to settle anything with you so that you could drive them away. Because then you belong to the oppressors. "

According to a tradition, which Muhammad ibn Saʿd cites with reference to al-Aʿmash , Chabbāb in Mecca had difficulties above all with al-ʿĀs ibn Wāʾil, the father of ʿAmr ibn al-ʿĀs . Once when he had a claim on him and came to him to collect the debt, the latter told him he would not pay him until he denied Mohammed. Chabbāb is said to have replied, "I will not deny him any sooner than if you died and rose again." Al-ʿĀs took this as a welcome opportunity for a debt moratorium and said. "So I will be resurrected from the dead? This is how I will pay you as soon as I regain my fortune and my children." The Qur'anic passage in Sura 19 : 77-80 is supposed to refer to this incident : "Have you seen him who denied our signs and said: 'They will give me property and children!' You think he ergündet the unseen or the Merciful a covenant? But no! Writing we become what he says, and it will extend the punishment. What he says will we inherit, and he is all alone come to us. "

According to a report that is traced back to asch-Shaʿbī (st. Between 721-728), attempts were unsuccessful to dissuade Chabbāb from his belief by tying him on his back on boiling stones. The flesh on his back is said to have been destroyed. Al-Balādhurī claims to have learned from Muhammad ibn Saʿd that the one who tormented Chabbāb in this way was ʿUtba ibn Abī Waqqās, the brother of Saʿd ibn Abī Waqqās . However, he considered another tradition to be more likely, according to which al-Aswad ibn ʿAbd Yaghūth had used this torture method.

When ʿUmar ibn al-Chattāb later praised Bilāl ibn Rabāh for the suffering he had suffered, Chabbāb pointed out that, unlike Bilāl, he had no protection ( manāʿa ) in Mecca . Even his former mistress Umm Anmār is said to have persecuted Chabbāb because of his proximity to the Prophet and injured him with a hot iron.

Emigration to Medina

After his emigration to Medina, Chabbāb lived there together with al-Miqdād ibn ʿAmr, initially with Kulthūm ibn Hidm. When he died shortly before the Battle of Badr , they moved to Saʿd ibn ʿUbāda and stayed with him until the attack on the Banu Quraiza . When Mohammed formed pairs of brothers between the Ansār and the Muhādschirūn , Chabbāb was assigned the Ansārī Jabr ibn ʿAtīl. According to another tradition, he was assigned to Tamīm, the client of Chirāsh ibn as-Simma.

Chabbāb took part in all the battles of Muhammad, besides the Battle of Badr also in the Battle of Uhud and the Battle of the Trenches . Some authors such as Abū Nuʿaim , Hudschwīrī, and Shams ad-Dīn al-Sachāwī also included Chabbāb in the list of Ahl as-Suffa .

Chabbab suffered from an illness for a long time. When ʿUmar ibn al-Chattāb became caliph, he showed him a large leprous spot on his back, which was due to the fact that the Meccans had pushed him backwards into a fire to dissuade him from his belief. ʿUmar is quoted in this context as saying that he has never seen anything like this before.

Relocation to Kufa

When the Muslims built the new camp town of Kufa , Chabbāb moved there and built a house. This stood at the intersection ( čahārsūǧ ) of Chunais. ʿUthmān granted him the two estates Saʿnabā and Istīniyā in the neighborhood of Kufa, so that he became wealthy. In Kufa, Chabbāb was also used as an authority for the Koran. For example , when ʿAbdallāh ibn Masʿūd was asked for an explanation for the mysterious letters ṭ-sm at the beginning of Sura 26, he replied: "I do not have them. But stick to the one who received them from the Messenger of God. Stick to yourselves to Abū ʿAbdallāh Chabbāb ibn al-Aratt. "

However, his health deteriorated noticeably. People who visited Chabbāb during his illness reported that he had been cauterized on his stomach in seven places . He himself is said to have said on this occasion: "If the Messenger of God had not forbidden us from wishing death, I would have wished it."

The wealth he has achieved is said to have caused him great conscience. When a shroud made of fine qubātī material was brought to him, he is said to have crying about how the Muslims buried Hamza ibn ʿAbd al-Muttalib wrapped in his upper garment and, since it did not come down to his feet, buried it with lemongrass ( iḏḫir ) had covered. He told visitors that in the time of Muhammad he did not have a single dirham, but that he now had 40,000 dirhams in his house. Because of the goods already received in this world, he feared losing his wages on the other side. Therefore, he considered the companions of the prophets, who had died before the wealth of the Muslims increased, to be happier than those who were still alive like him. According to a tradition in the Musnad of Ahmad ibn Hanbal , he sold one of his estates to donate the proceeds to the poor.

Death and burial

After the death of ʿUthmān, Chabbāb ʿAlī ibn Abī Tālib joined. He died in his house in Kufa in the summer of 657 at the age of 73 while ʿAlī was in Siffīn . According to a report given by Ibn Saʿd, he was the first to be buried in Kufa after his return from Siffīn. According to another report by al-Fāsī (d. 1429), Chabbāb was already buried at this point. ʿAlī and his companions are said to have seen his tomb, along with six other new tombs, on entering the city on their right. When ʿAlī asked about these tombs, he was told that Chabbāb had decreed that he should be buried outside the city. Until then, it was customary for people to bury their dead in the courtyards of their homes or in front of them. Following the example of Chabbāb, the other dead were buried on the hill ( ẓahr ) Kufas . Ibn Saʿd also mentions that Chabbāb initiated a change in the local funeral rites, in that the inhabitants of Kufa previously buried their dead in the cemeteries ( ǧabbānāt ) of their own tribes. Hichem Djaït, however, doubts that there actually was such a change in funeral rites in Kufa, as much evidence from later times indicates that the tribal cemeteries were still being used.

Famous are the words that'Alī to have been made when he learned of the death of Chabbābs. "God have mercy on Chabbāb He has converted his own request to Islam who has willingly Hijrah completed, has as jihad lived fighters and has under his Body suffered. "

A little later, Chabbāb's son ʿAbdallāh, together with his pregnant wife, was cruelly killed by the Kharijites when he refused to profess their teachings and renounce ʿUthman and ʿAlī.

literature

Arabic sources

• Abū Nuʿaim al-Iṣfahānī : Ḥilyat al-Auliyāʾ wa-ṭabaqāt al-aṣfiyāʾ . 10 vol. Dār al-kutub al-ʿilmīya, Beirut, vol. I, pp. 143–147. Digitized
• Ahmad ibn Hanbal : Musnad . Ed. Šuʿaib al-Arnāʾūṭ et al. Muʾassasat ar-Risāla, Beirut, 1999. Vol. XXXIV, pp. 530–556. Digitized
• Abū l-ʿAbbās Aḥmad b. Yaḥyā al-Balāḏurī : Kitāb Ansāb al-ašrāf . Edited by Muḥammad Ḥamīdallāh. Dār al-Maʿārif, Cairo 1959. Volume I, pp. 175–180. Digitized
• Taqī ad-Dīn Muḥammad ibn Aḥmad al-Fāsī: al-ʿIqd aṯ-ṯamīn fī tārīḫ al-balad al-amīn . Ed. Fuʾād Saiyid. Muʾassasat ar-Risāla, Beirut, 1986. Vol. IV, pp. 300-303. Digitized
• Ibn al-Aṯīr : Usd al-ġāba fī maʿrifat aṣ-ṣaḥāba. Dār Ibn Ḥazm, Beirut, 2012. Vol. I, 335a-337a digitized
• Ibn Saʿd : Kitāb aṭ-Ṭabaqāt al-kabīr . Edited by E. Sachau. Leiden 1904-1940. Vol. III / 1, pp. 116–118 digitized and Vol. VI, p. 8 digitized .
• Muḥammad ibn ʿAbd ar-Raḥmān as-Saḫāwī : Ruǧḥān al-kiffa fī bayān nubḏa min aẖbār ahl aṣ-ṣuffa. Ed. Abū-ʿUbaida Mašhūr Ibn-Ḥasan Āl-Salmān. Dār as-Salaf, ar-Riyāḍ, 1995. pp. 185-188.
• Abū l-Qāsim at-Tabarānī : al-Muʿǧam al-kabīr. Ed. ʿAbd al-Maǧīd as-Salafī. Maktabat Ibn Taimīya, Cairo o. D. Vol. IV, pp. 54–81. Digitized

Secondary literature

• MJ Kister: Art. " Kh abbāb ibn al-Aratt" in The Encyclopaedia of Islam. New Edition . Vol. IV, pp. 896b-897b.
• MJ Kister: "On strangers and allies in Mecca" in Jerusalem Studies in Arabic and Islam 13 (1990) 113-154. Here pp. 126–127.
• Aloys Sprenger : The life and teachings of Moḥammad, according to largely unused sources . 3 vol. 2nd edition Nicolaische Verlagsbuchhandlung, Berlin, 1869. Vol. I, pp. 439–440. Digitized

Individual evidence

1. ↑ Cf. al-Fāsī: al-ʿIqd aṯ-ṯamīn . 1986, Vol. IV, p. 300.
2. ↑ Cf. al-Fāsī: al-ʿIqd aṯ-ṯamīn . 1986, Vol. IV, p. 303.
3. ↑ Cf. Werner Caskel: Ǧamharat an-nasab: the genealogical work of Hišām Ibn Muḥammad al-Kalbī . 2 Vols. Brill, Leiden, 1966. Vol. II, p. 497b.
4. ↑ Cf. Ibn al-Aṯīr: Usd al-ġāba . 2002, Vol. I, p. 335a.
5. ↑ So al-Balāḏurī: Kitāb Ansāb al-ašrāf . 1959, Vol. I, p. 175.
6. ↑ So Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . 1904. Vol. III / 1, p. 116.
7. ↑ Cf. al-Balāḏurī: Kitāb Ansāb al-ašrāf . 1959, Vol. I, p. 175.
8. ↑ Cf. Werner Caskel: Ǧamharat an-nasab: the genealogical work of Hišām Ibn Muḥammad al-Kalbī . 2 Vols. Brill, Leiden, 1966. Vol. II, p. 512a.
9. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . 1904. Vol. III / 1, p. 116. Line 17.
10. ↑ Cf. al-Fāsī: al-ʿIqd aṯ-ṯamīn . 1986, Vol. IV, pp. 300f.
11. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . 1904. Vol. III / 1, p. 116. Z. 22f.
12. ↑ Cf. al-Fāsī: al-ʿIqd aṯ-ṯamīn . 1986, Vol. IV, p. 300.
13. ↑ See Abū Nuʿaim : Ḥilyat al-Auliyāʾ . Vol. I, p. 143.
14. ↑ Cf. Ibn Hišām: Kitāb Sīrat Rasūl Allāh from d. Hs. On Berlin, Leipzig, Gotha a. Leyden ed. by Ferdinand Wüstenfeld. 2 vols. Göttingen 1858-59. P. 163. Digitized .
15. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . 1904. Vol. III / 1, p. 116. Lines 25f.
16. ↑ Cf. aṭ-Ṭabarī: Ǧāmiʿ al-bayān ʿan taʾwīl āy al-qurʾān . Ed. Maḥmūd and Aḥmad Muḥammad Šākir. Maktabat Ibn Taimīya, Cairo, undated vol. XI., P. 374f. Digitized
17. ↑ Cf. Muhammad ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . 1904. Vol. III / 1, p. 116. Lines 17-21.
18. ↑ Cf. Ibn al-Aṯīr: Usd al-ġāba . 2002, Vol. I, p. 335b.
19. ↑ Cf. al-Balāḏurī: Kitāb Ansāb al-ašrāf . 1959, Vol. I, p. 178.
20. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . 1904. Vol. III / 1, p. 116, line 26 to p. 117, line 11.
21. ↑ Cf. al-Fāsī: al-ʿIqd aṯ-ṯamīn . 1986, Vol. IV, p. 301.
22. ↑ Cf. Ibn al-Aṯīr: Usd al-ġāba . 2002, Vol. I, p. 336a.
23. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . 1904. Vol. III / 1, p. 117. Z. 12-19.
24. ^ Cf. Abū Nuʿaim al-Iṣfahānī: Ḥilyat al-Auliyāʾ . Vol. I, pp. 143ff.
25. ↑ Cf. Huǧwīrī: Kašf al-maḥǧūb . Engl. Transl. Reynold A. Nicholson. EJ Brill, Leiden, 1911. p. 81. Digitized
26. ↑ Cf. as-Saḫāwī: Ruǧḥān al-kiffa . 1995, pp. 185-188.
27. ↑ Cf. al-Fāsī: al-ʿIqd aṯ-ṯamīn . 1986, Vol. IV, p. 302.
28. ↑ Cf. al-Balāḏurī: Kitāb Ansāb al-ašrāf . 1959, Vol. I, p. 178.
29. ↑ See Abū Nuʿaim: Ḥilyat al-Auliyāʾ . Vol. I, p. 144.
30. ↑ Cf. al-Balāḏurī: Kitāb Ansāb al-ašrāf . 1959, Vol. I, p. 179.
31. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . 1909. Vol. VI, p. 8.
32. ↑ Cf. Kister: Art. " Kh abbāb ibn al-Aratt" in EI² Vol. IV, p. 897a.
33. ↑ See Abū Nuʿaim: Ḥilyat al-Auliyāʾ . Vol. I, p. 143.
34. ↑ See Abū Nuʿaim: Ḥilyat al-Auliyāʾ. Vol. I, p. 144.
35. ↑ Cf. al-Balāḏurī: Kitāb Ansāb al-ašrāf . 1959, Vol. I, p. 178.
36. ↑ See Ahmad ibn Hanbal: Musnad . 1999, vol. XXXIV, p. 555 and at-Tabarānī: al-Muʿǧam al-kabīr. Vol. IV, pp. 55f.
37. ↑ Cf. at-Tabarānī: al-Muʿǧam al-kabīr. Vol. IV, p. 80.
38. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . 1904. Vol. III / 1, p. 118. Lines 12-13.
39. ↑ Cf. al-Fāsī: al-ʿIqd aṯ-ṯamīn . 1986, Vol. IV, p. 303.
40. ↑ Cf. Ibn Saʿd: Kitāb aṭ-Ṭabaqāt al-kabīr . 1904. Vol. III / 1, p. 118. Lines 9-19.
41. ↑ Cf. Hichem Djaït: Al-Kūfa. Naissance de la ville islamique. Editions G.-P. Maisonneuve et Larose, Paris, 1986. p. 292.
42. ↑ Quoting from al-Fāsī: al-ʿIqd aṯ-ṯamīn . 1986, Vol. IV, p. 303.
43. ↑ Cf. at-Tabarī Taʾrīḫ al-rusul wa-l-mulūk. Ed. MJ de Goeje. Leiden, 1879-1901. Vol. I, pp. 3373-74. Digitized .