Ibn Abī Shaiba

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Abū Bakr ʿAbdallāh ibn Muhammad Ibn Abī Shaiba al-ʿAbsī ( Arabic ابو بكر عبد الله بن محمد بن ابي شيبة العبسي, DMG Abū Bakr ʿAbdallāh ibn Muḥammad Ibn Abī Šaiba al-ʿAbsī ; * 775/776; † August 2, 849 in Kufa ) was a hadith scholar and historian from Kufa, who was one of the most recognized teaching authorities in the field of tradition during the time of the Abbasid caliph al-Mutawakkil 'alā' llāh and played an important role in its religious policy .

Life

Abū Bakr Ibn Abī Schaiba came from a well-known Kufic family of scholars who belonged to the Arab tribe of the ʿAbs. His grandfather Abū Shaiba was Qādī in the city of Wāsit and his father was Qādī in Fars Province . Abū Bakr completed his studies in Kufa and heard there mainly from Wakīʿ ibn al-Jarrāh (st. 812), but also from ʿAbdallāh ibn al-Mubārak hadith. Later he taught there in the mosque, namely at the "pillar" ( usṭūwāna ), at which ʿAbdallāh ibn Masʿūd and Sufyān ath-Thaurī had already taught. Abū Bakr had two brothers, ʿUthmān and Qāsim, who were also traditionalists.

Ibn Abī Shaiba later went to Baghdad. There he and his brother ʿUthmān belonged to the scholars who were commissioned by the caliph al-Mutawakkil after the end of the Mihna to recite traditions refuting the teachings of the Muʿtazila and about the vision of God in the hereafter, which was rejected by them. Al-Chatīb al-Baghdādī reports in his story of Baghdad that they received gratuities and salaries for this. While his brother ʿUthmān worked as a preacher in the west of the Tigris part of Baghdad, Abū Bakr took over the sermon in the mosque of ar-Rusāfa, the part of the city east of the Tigris. There he is said to have spoken from a pulpit and gathered 30,000 listeners around him. The effect of his appearance must have been very great, because another contemporary speaks of Baghdad being "turned upside down" by Abū Bakr ibn Abī Shaiba.

Obviously Ibn Abī Shaiba also had the task of doing propaganda for the Abbasids . As al-Chatīb al-Baghdādī reports, he began his hadith sessions several times with the allegedly Abbasid-friendly prophetic word: "Keep me in the form of al-ʿAbbā , because a man's paternal uncle is like his father". Ahmad ibn Hanbal accused both brothers of distributing fake hadiths.

Among the well-known students of Ibn Abī Shaiba were Muslim ibn al- Hajjādsch and Jafar ibn Muhammad al-Firyābī (st. 913) from Khorasan , al-Buchari from Transoxania and the two scholars Baqī ibn Machlad (st. 889) and Muhammad ibn Waddāh ( st. 899) from al-Andalus . Hadiths handed down by him can be found in all six books with the exception of the Ǧāmiʿ of at-Tirmidhī .

Works

The materials collected by Ibn Abī Schaiba were written down by his students in lecture notes and later put together in works arranged according to different principles. These include:

  • Kitāb al-Muṣannaf , a collection of traditions arranged according to legal topics, which in the modern print edition, published by A.-A. Ǧumʿa and MI al-Luḥaidān (Riyadh: Maktabat ar-Rušd, 2006), comprises 16 volumes. The collection was compiled by the Andalusian scholar Baqī ibn Machlad and introduced by him in al-Andalus as the basic text for hadith teaching. Several important Andalusian scholars such as Ibn ʿAbd al-Barr (st. 1070) and Ibn Baschkuwāl (st. 1183) used the work and passed it on. The Moroccan historiographer ʿAbd al-Wāhid al-Marrākuschī mentions it among the ten Musannaf works from which the Almohad ruler Yaʿqūb al-Mansūr had a collection of laws for prayer compiled in 1225 in order to break the hegemony of the Malikite teaching direction. It was not until the 13th century that the plant was re- imported from Andalusia to the Maschriq . As Scott Lucas has shown on the basis of an analysis of the chapters on Zakāt , Talāq and the Hadd punishments , just under 9 percent of the law-relevant traditions in the collection are traced back to the Prophet himself, the rest goes back to the Prophet's companions and their successors. The numerically most important teaching authority for Ibn Abī Schaiba was al-Hasan al-Basrī . The thirteenth volume of the collection contains a refutation of 120 legal views of Abū Hanīfa .
  • Kitāb al-Musnad , collection of hadiths arranged according to Isnaden . It was introduced in al-Andalus by Muhammad ibn Waddāh. A modern print edition in two volumes, created by ʿĀdil Ibn-Yūsuf al-ʿAzzāzī and Aḥmad Farīd al-Mazīdī, appeared in Riyadh in 1997 .
  • Kitāb al-Īmān ("Book of Faith"). The work was published in Beirut in 1983 by Muhammad Nāsir ad-Dīn al-Albānī .
  • Kitāb al-Adab , collection of Adab -related traditions published by Mu 1999ammad Riḥā al-Qahwaǧī in Beirut in 1999.
  • Kitāb at-Taʾrīḫ , a historical work on the beginnings of Islam, fragmentary preserved in the Berlin manuscript 9409. The text of 112 folios, which begins with the time before the appearance of Muhammad as a prophet and ends with the death of odeUmar , was examined by Heinrich Schützinger. Aloys Sprenger used the manuscript for his biography of the prophet. The question of whether the work is identical to part of the Kitāb al-Muṣannaf has not yet been fully clarified .
  • Ibn an-Nadīm also attributes independent books to Ibn Abī Schaiba on the Islamic civil wars , the camel battle , the battle of Siffin and the Futūh . However, none of these books has survived.

literature

swell
  • al-Ḫaṭīb al-Baġdādī: Taʾrīḫ Baġdād . Ed. Baššār ʿAuwād Maʿrūf . Dār al-Ġarb al-Islāmī, Beirut, 2001. Vol. XI, pp. 259-267. Here viewable online.
Secondary literature
  • Scott C. Lucas: Where are the legal Ḥadīth ?: a study of the Muṣannaf of Ibn Abī Shayba. In: Islamic Law and Society 283 (2008) 283-314.
  • Christopher Melchert: Religious Policies of the Caliphs from al-Mutawakkil to al-Muqtadir, AH 232-295 / AD 847-908. In: Islamic Law and Society 3 (1996) 316-342.
  • Charles Pellat : Art. Ibn Abī Sh ayba in The Encyclopaedia of Islam. New Edition . Vol. III, p. 692.
  • Heinrich Schützinger: Ibn Abī Šaiba and his Taʾrīx. An investigation based on Ms. Berlin 9409. In: Oriens 23–24 (1973–1974) 134–146.
  • Fuat Sezgin: History of Arabic Literature . Vol. 1. Brill, Leiden 1967, pp. 210-211.
  • Walter Werkmeister: Source research on the Kitāb al-ʿIqd al-farīd of the Andalusian Ibn ʿAbdrabbih (246/860 - 328/940): a contribution to the history of Arabic literature . Schwarz, Berlin 1983, pp. 160-167, 436-439. Here viewable online.

Individual evidence

  1. ↑ See Lucas 287.
  2. ↑ See Lucas 290.
  3. ↑ See Schützinger 135.
  4. ↑ Cf. Lucas 287 f.
  5. ↑ See Schützinger 135 f. and Melchert 322.
  6. ↑ Cf. al-Ḫaṭīb 261 and Schützinger 136.
  7. ↑ Cf. al-Ḫaṭīb 261 and Melchert 323.
  8. ↑ See Melchert 324.
  9. ↑ See Lucas 288
  10. ↑ See Schützinger 139 and Werkmeister 165.
  11. ^ Digitized Archive.org
  12. ↑ Cf. Werkmeister 160 and Lucas 285f, 289.
  13. ↑ Cf. Lucas 289f.
  14. ↑ Cf. Ignaz Goldziher : Die âhiriten. Their teaching system and their history. A contribution to the history of Muslim theology. Leipzig 1884. pp. 174f.
  15. ↑ See Lucas 290.
  16. ↑ See Lucas 293.
  17. ↑ See Lucas 285.
  18. ↑ Cf. Werkmeister 160f.
  19. ↑ See Schützinger 141.
  20. ↑ See Schützinger 139.
personal data
SURNAME Ibn Abī Shaiba
ALTERNATIVE NAMES Abū Bakr ʿAbdallāh ibn Muhammad Ibn Abī Shaiba al-ʿAbsī; Abū Bakr ʿAbdallāh ibn Muḥammad ibn Abī Šaiba al-ʿAbsī
BRIEF DESCRIPTION Hadith scholar and historian
DATE OF BIRTH 775 or 776
DATE OF DEATH August 2, 849
Place of death Kufa