Ibn Abī Hātim ar-Rāzī

Abū Muhammad ʿAbd ar-Rahmān Ibn Abī Hātim Muhammad al-Hanzalī ar-Rāzī ( Arabic أبو محمد عبد الرحمن بن أبي حاتم محمد الحنظلي الرازي, DMG Abū Muḥammad ʿAbd ar-Raḥmān Ibn Abī Ḥātim Muḥammad al-Ḥanẓalī ar-Rāzī , b. 854 in Raiy , d. 938 in Tūs ) was a Koran exegete and hadith scholar who was valued by traders above all for his expertise in the field of science . His traditionarian lexicon Kitāb al-Ǧarḥ wa-t-taʿdīl , which is provided with an extensive preface, is one of the most important works of hadith criticism. He also wrote a commentary on the Koran and books on Fiqh and the dissent of the Prophet's companions , the Muslims the next generation and the legal scholars of the various Arab capitals .

Ibn Abī Hātim was the last significant exponent of Sunni scholarship in the city of Raiy . Both Shafiites and Hanbalites claim it for themselves.

Life

Ibn Abī Hātim's family came from the village of Jazz near Isfahan . His ancestors were Mawālī of the tribe Tamīm ibn Hanzala, which is why Ibn Abī Hatīm also appears in some sources with the Nisba at-Tamīmī or al-Hanzalī .

Ibn Abī Hātim first read the Koran from the scholar al-Fadl ibn Shādhān and was then included in the hadith by his father Abū Hātim (811-890) and Abū Zurʿa ar-Rāzī (815-878), both of whom were important scholars of tradition. Scholarship introduced. A contemporary said about his upbringing: "It was part of the goodness of God to ʿAbd ar-Rahmān that he was born between the book bags of science and tradition, was brought up in the study sessions of his father and Abū Zurʿas, and they etched him like a young bird becomes." Another important teacher of Ibn Abī Hātim ar-Rāzī was Ibn Wāra (d. 884).

His father took him on a pilgrimage to Mecca in 255 (AD 869) . Since Ibn Abī Hātim became manable ( iḥtilām ) the night after leaving the city of Medina and before entering the Haram at Dhū l-Hulaifa , he was able to complete his compulsory pilgrimage by participating in the Hajj . In Mecca he heard hadith from various sheikhs from Mecca itself as well as from Kufa , Wāsit, Baghdad and Samarra , some of which were already very old. In the year 260 (873/74 AD) Ibn Abī Hātim traveled again with his father to the Hajj in Mecca.

Since Ibn Abī Hātim was his father's only son, he did not want to let him travel alone at first. Only after much pressure did the father give in. In the year 262 (875/76 AD) Ibn Abī Hātim traveled together with the scholar Muhammad ibn Hammād at-Tihrānī to Syria and Egypt. He spent seven months in Egypt, during which he and a companion devoted himself entirely to the study of hadith. During the day they sat with different sheikhs , after sunset they copied and collated books. They got very little to eat. Among the works that Ibn Abī Hātim had dictated to himself in Egypt were the entire books of ʿAbdallāh ibn Wahb and the books of al-Shāfiī . His sheikhs in Fustāt included the Shāfiʿī students Yūnus ibn ʿAbd al-Aʿlā (d. 877/78) and ar-Rabīʿ ibn Sulaimān. The latter was largely responsible for the dissemination of Ash-Shāfidīs teachings outside of Egypt. In addition to the Egyptian capital, Ibn Abī Hātim also visited Alexandria . In Syria he not only visited Damascus, but also Beirut , the coastal areas and the border fortresses ( ṯuġūr ).

A third trip led Ibn Abī Hātim ar-Rāzī in 264 (877/78 AD) to Isfahan to the traditionalists Yūnus ibn Habīb and Usaid ibn ʿĀsim. The sons of Ahmad ibn Hanbal , ʿAbdallāh and Sālih , were among the other scholars from whom Ibn Abī Hātim ar-Rāzī heard .

Ibn Abī Hātim ar-Rāzīs reputation as a hadith expert was so great at the beginning of the 10th century that he was consulted from a distance as an expert in a process between two Iraqi hadith scholars. The starting point of the case that the Baghdad hadith scholar Ibn Sa'id (842-930) a hadith put forward and the Hadith scholar Ibn'Uqda (863-944) him because of a fault in the isnaad was blamed. Followers of Ibn Sāʿid brought the matter before the vizier ʿAlī ibn ʿĪsā al-Jarrāh (d. 945), who had Ibn ʿUqda imprisoned. In order to clarify the justification of the accusation, the vizier asked Ibn Abī Hātim on the advice of those around him. He examined the hadith in question and found that it was as Ibn ʿUqda had said. He informed the vizier about this, who then released Ibn ʿUqda.

Ibn Abī Hātim ar-Rāzī died in Muharram in 327 (= October / November 938 AD).

Works

The traditional dictionary

The Kitāb al-Ǧarḥ wa-t-taʿdīl ("Unbelievable and credible declaration") is a biographical lexicon of around 20,000 traditionalists in which they are judged according to their trustworthiness. The expression al-ǧarḥ wa-t-taʿdīl for the judgment of narrators was still new at that time, a scholar against whom Ibn Abī Hātim ar-Rāzī used the expression, could not do anything with it. The individual biographies are arranged alphabetically. In six attached chapters, those traditionalists are dealt with who are only known by their Kunya , their father's or brother's name.

Ibn Abī Hātim wrote the book on the basis of at-Taʾrīḫ al-kabīr from al-Buchārī and generally also adopted his judgments about the traditionalists ( aḥkām ʿalā r-ruwāt ), but often explained these brief judgments in more detail. Most of the biographies are also more detailed than the al-Buchari's. In some places he corrects mistakes made by his predecessor. The work is preceded by an introduction ( Taqdima ) as a separate book. She emphasizes the necessity of studying hadith , which can only be carried out precisely if one knows the living conditions of the narrators. The surest way to distinguish the real from the fake is to follow the masters of traditional criticism, some of which are enumerated. The book became a basic work of the Rijāl literature, from which many later authors such as Ibn ʿAsākir , al-Mizzī and adh-Dhahabī drew. The first printed edition appeared in Hyderabad between 1941 and 1953 in eight parts.

The Sufi Abū Yaʿqūb ar-Rāzī (d. 916) is told that he reprimanded Ibn Abī Hātim ar-Rāzī for writing this work, because in it he slandered people who had gone to paradise 100 or 200 years earlier. Ibn Abī Hātim ar-Rāzī is said to have taken this criticism very seriously and wept.

The Quran commentary

His commentary on the Koran ( at-Tafsīr ) contains the exegetical traditions of the first three Islamic centuries and thus resembles the commentary on the Koran by at-Tabarī . The work, of which significant parts (Sura 1–13 and Sura 23–29) have been preserved in manuscripts in Medina, Cairo and Istanbul, was edited by Asʿad Muḥammad aṭ-Ṭaiyib in ten volumes (Mekka / Beirut 1997), the lost parts were reconstructed from quotations in later works. In this edition, which is faulty in many places, the work contains a total of 19,541 traditions, but the numbering is mixed up in several places.

Four percent of the traditions are traced back to the Prophet, 22 percent to Sahāba and 74 percent to Muslims of the second generation and later scholars. Within the group of the Prophet's Companions, ʿAbdallāh ibn ʿAbbās plays the most important role as an informant with 80 percent. The most common isnād leads through Ibn Abī Hātim's father Abū Hātim (d. 890), Abū Sālih, (d. 837) the secretary of al-Laith ibn Saʿd (222/837), through Muʿāwiya ibn Sālih (d. 788) ʿAlī ibn Abī Talha (d. 760) goes back to ʿAbdallāh ibn ʿAbbās. This isnaad occurs a total of 807 times.

The work includes some exegetical traditions of narrators whose trustworthiness Ibn Abī Hātim himself questions in his Kitāb al-Ǧarḥ wa-t-taʿdīl . This includes in particular several traders with a Shiite tendency. Because of this, the work was also criticized by some later exegetes such as Ibn Kathīr . Many isnaads have similarities with those on which the Qur'anic commentaries of at-Tabarī and ath-Tha Thlabī are based.

The interpretations that go back to Ibn Abī Hātim ar-Rāzī himself take up no more than two pages in the work. This makes a remarkable difference to the Qur'anic commentary by at-Tabarī, because the latter is frank about expressing its own preferences and beliefs.

Other works

• ʿIlal al-ḥadīṯ wa-bayān mā waqaʿa min al-ḫaṭaʾ wa-l-ḫalal fī baʿḍ ṭuruq al-aḥādīṯ al-marwīya fī s-sunan an-nabawīya (2 volumes, printed Cairo 1345h).
• Kitāb al-Marāsīl , Treatise on mursal- Hadithe (printed Hyderabad 1341h).
• Ādāb aš-Šāfiʿī wa-manāqibu-hū , biography and work in praise of al-Shāfiʿī , edited by ʿAbd al-Ġanī ʿAbd al-Ḫāliq (Cairo 1953).
• Bayān ḫaṭaʾ Abī ʿAbdillāh Muhammad b. Ismāʿīl al-Buḫārī fī taʾrīḫi-hī , list of errors in al-Buchārīs Taʾrīḫ , arranged alphabetically according to sources.
• Zuhd aṯ-ṯamāniya min at-tābiʿīn on the piety of eight second-generation Muslims ( ʿĀmir ibn ʿAbdallāh , Uwais al-Qaranī , Harīm ibn Haiyān, ar-Rabīʿ ibn Chuthaim, Abū Muslim al-Chaulānī, al-Aswadī, al-Aswadī, ibn al-Ajdaʿ and al-Hasan al-Basrī ).
• Aṣl as-sunna wa-iʿtiqād ad-dīn , contains his questions to his father and Abū Zurʿa with their answers.
• ar-Radd ʿalā l-Ǧahmīya , refutation of the Jahmīya , which did not survive on its own.

His classification of traders

Ibn Abī Hātim divided the assessments for traders used in the criticism of hadith into seven grades in descending order:

• Thiqa ( ṯiqa ; "trustworthy") or Mutqin ( mutqin ; "exactly"). Hadiths narrated by such a trader can be used as an argument.
• Sadūq ( ṣadūq ; "sincere") or Lā ba'sa bi-hī ( lā baʾsa bi-hī ; "perfect"). Hadiths from such a trader can be written down, but they must be examined.
• Sheikh ( šaiḫ ; "master"). Hadiths from such a trader may also be written down.
• Sālih al-hadīth ( ṣāliḥ al-ḥadīṯ ; "suitable for the hadith"). Hadiths by such a trader may be written down and taken into account.
• Laiyin ( laiyin ; "soft").
• Daʿīf al-hadīth ( ḍaʿīf al-ḥadīṯ ; "weak in the hadith"). Hadiths by such a trader may not be put forward but taken into account.
• Matrūk al-hadīth ( matrūk al-ḥadīṯ ; "abandoned in the hadith"), or Dhāhib al-hadīth ( ḏāhib al-ḥadīṯ ; "perished in the hadith") or Kadhdhāb ( kaḏḏāb ; "liar"). Hadiths by such a trader are not to be written down.

Legends

Ibn Abī Hātim was considered one of the Abdāl because of his asceticism and piety . In its surroundings was told that his father Abu Haatim "the greatest name of God" ( ism Allah al-A'zam ) knew and that God called , had been seriously ill as Ibn Abi Haatim in his youth again. The invocation eventually led to the boy's recovery, but the father was told in a dream that his son would remain childless. This explained the childlessness of Ibn Abī Hātim. Another explanation was that he had never touched his wife during his seventy years of marriage.

literature

Arabic sources

• Ibn Abī Yaʿlā: Ṭabaqāt al-Ḥanābila . Ed. ʿAbd ar-Raḥmān ibn Sulaimān Ibn ʿUthaimīn. Riyadh 1999. Vol. III, 103-105.
• Shams ad-Dīn aḏ-Ḏahabī : Taḏkirat al-Ḥuffāẓ. Dāʾirat al-Maʿārif al-ʿUṯmānīya, Hyderabad, 1955. Vol. III, pp. 829-832. Digitized
• Shams ad-Dīn aḏ-Ḏahabī : Siyar aʿlām an-nubalāʾ. Ed. Shuʿaib al-Arnāʾūṭ. 11th edition. Muʾassasat ar-Risāla, Beirut, 1996. Vol. XIII, pp. 263-269. Digitized
• Ibn ʿAsākir : Taʾrīḫ madīnat Dimašq . Ed. ʿUmar ibn Ġarāma al-ʿUmarī. Dār al-Fikr, Beirut, 1996. Vol. XXXV, pp. 357-366. Digitized
• Tāǧ ad-Dīn as-Subkī : Ṭabaqāt aš-Šāfiʿīya . 10 vols. Ed. Maḥmūd Muḥammad aṭ-Ṭanāḥī, ʿAbd-al-Fattāḥ Muḥammad al-Ḥulw. ʿĪsā al-Bābī al-Ḥalabī, Cairo, 1964–1976. Vol. III, pp. 324-328. Digitized
• Jalāl ad-Dīn as-Suyūtī : Ṭabaqāt al-mufassirīn . Ed. ʿAlī Muḥammad ʿUmar. Cairo 1976. pp. 62-64. Digitized

Secondary literature

• Rifʿat Fauzī ʿAbd-al-Muṭṭalib: Ibn Abī Ḥātim ar-Rāzī wa-aṯaruhū fī ʿulūm al-ḥadīṯ . Maktabat al-Ḫānǧī, Cairo, 1415 h. [1994].
• Badr ʿAbd-al-Ḥamīd Ibrāhīm Badr: Qaḍāyā al-ǧarḥ wa-'t-taʿdīl ʿinda Ibn Abī-Ḥātim ar-Rāzī . Al-Maktab al-Ǧāmiʿī al-Ḥadīṯ, al-Iskandarīya, 2009.
• Carl Brockelmann : History of Arabic Literature. Supplementary volume I. Brill, Leiden, 1937. pp. 278f.
• Eerik Dickinson: The development of early sunnite Hadīth criticism: the Taqdima of Ibn Abī Ḥātim Al-Rāzī (240/854 - 327/938). Brill, Leiden, 2001.
• Josef van Ess : Theology and Society in the 2nd and 3rd Century Hijra. A History of Religious Thought in Early Islam. Volume II. De Gruyter, Berlin-New York, 1992. pp. 636-637.
• Mehmet Akif Koç: "Isnāds and Rijāl Expertise in the Exegesis of Ibn Abī Ḥātim (327/939)" in Der Islam 82 (2005) 146–168.
• Scott C. Lucas: Constructive Critics, Ḥadīth Literature, and the articulation of Sunnī Islam. The Legacy of the Generation of Ibn Saʿd, Ibn Maʿīn, and Ibn Ḥanbal . Brill, Leiden, 2004. pp. 145-148.
• ʿAbd-ar-Raḥmān Maḥǧūbī: al-Muṣṭalaḥ al-ḥadīṯī min ḫilāl kitāb al-Ǧarḥ wa-t-taʿdīl li-Bn Abī Ḥātim ar-Rāzī (240-327h) . Dār Ibn-Ḥazm, Beirut, 2011.
• Fuat Sezgin : History of Arabic Literature . Vol. 1. Qurānwissenschaften, Ḥadīṯ, Geschichte, Fiqh, Dogmatik, Mystik up to approx. 430 H. Brill, Leiden, 1967. S. 178f.

Individual evidence

1. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. XIII, p. 264.
2. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. XIII, p. 265.
3. ↑ Cf. Dickinson: The development of early sunnite Hadīth criticism . 2001, p. 12.
4. ↑ Cf. Dickinson: The development of early sunnite Hadīth criticism . 2001, p. 16.
5. ↑ Cf. aḏ-Ḏahabī: Taḏkirat al-Ḥuffāẓ . 1955, Vol. III, p. 830.
6. ↑ Cf. Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1996, vol. XXXV, p. 360.
7. ↑ Cf. Dickinson: The development of early sunnite Hadīth criticism . 2001, p. 18.
8. ↑ Cf. Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1996, vol. XXXV, p. 360.
9. ↑ Cf. Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1996, Vol. XXXV, p. 361.
10. ↑ Cf. Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1996, Vol. XXXV, p. 361.
11. ↑ Cf. Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1996, Vol. XXXV, p. 362.
12. ↑ Cf. aḏ-Ḏahabī: Taḏkirat al-Ḥuffāẓ . 1955, Vol. III, p. 830.
13. ↑ Cf. Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1996, Vol. XXXV, p. 362.
14. ↑ Cf. van Ess: Theology and Society . 1992, p. 637.
15. ↑ Cf. Dickinson: The development of early sunnite Hadīth criticism . 2001, p. 22.
16. ↑ Cf. Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1996, Vol. XXXV, p. 362.
17. ↑ Cf. Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1996, Vol. XXXV, p. 362.
18. ↑ Cf. Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1996, Vol. XXXV, p. 357.
19. ↑ Cf. Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1996, vol. XXXV, p. 365 and Dickinson: The development of early sunnite Hadīth criticism . 2001, p. 27.
20. ↑ Cf. Tāǧ ad-Dīn as-Subkī: Ṭabaqāt aš-Šāfiʿīya . Vol. III, p. 326.
21. ↑ Cf. Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1996, Vol. XXXV, p. 362.
22. ↑ See the review by Albert Dietrich in Zeitschrift der Morgenländische Gesellschaft 107 (1957) 203–205. Digitized
23. ↑ Cf. Ibn ʿAsākir: Taʾrīḫ madīnat Dimašq . 1996, Vol. XXXV, p. 364.
24. ↑ See Koç: "Isnāds and Rijāl Expertise". 2004, p. 147.
25. ↑ See Koç: "Isnāds and Rijāl Expertise". 2004, pp. 146-148.
26. ↑ See Koç: "Isnāds and Rijāl Expertise". 2004, p. 167.
27. ↑ See Koç: "Isnāds and Rijāl Expertise". 2004, p. 151.
28. ↑ See Koç: "Isnāds and Rijāl Expertise". 2004, p. 156.
29. ↑ See Koç: "Isnāds and Rijāl Expertise". 2004, pp. 161f.
30. ↑ See Koç: "Isnāds and Rijāl Expertise". 2004, p. 155.
31. ↑ See Koç: "Isnāds and Rijāl Expertise". 2004, p. 166f.
32. ↑ See Koç: "Isnāds and Rijāl Expertise". 2004, p. 163.
33. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. XIII, p. 267.
34. ↑ Cf. Tāǧ ad-Dīn as-Subkī: Ṭabaqāt aš-Šāfiʿīya . Vol. III, p. 325.
35. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām an-nubalāʾ. 1996, Vol. XIII, p. 266.