Saʿīd ibn Abī ʿArūba

from Wikipedia, the free encyclopedia

Saʿīd ibn Abī ʿArūba al-ʿAdawī al-Basrī ( Arabic سعيد بن أبي عروبة العدوي البصري Saʿīd ibn Abī ʿArūba al-ʿAdawī al-Baṣrī born. against 689 ; d. 773 ) was an important traditionists with sphere of Basra .

Life

There are few reports from Islamic biographers about his life and career . He was a client ( Maulā ) of the Banū ʿAdī Yaschkur and a merchant. His father was already a well-known mediator of traditions about Mohammed and his companions , who u. a. al-Buchari in his collection of hadiths. Ibn Abī ʿArūba is one of the first in the Islamic science of hadith in Iraq , the hadith systematically, i.e. H. according to the chapters of fiqh - after chapters on prayer , hajj , zakat etc. It is likely that his collection represents the first attempts in Islamic literature to create works of law. During his lifetime he already owned a mosque in Basra that bore his name. He followed the doctrine of free will discussed in his day and was thus in the tradition of Hasan al-Basri . After the death of his teacher Qatāda, he was his successor in the scholarly life of Basra , especially in the field of Koranic studies . Towards the end of his life he suffered from mental confusion (iḫtilāt) . Thus, the traditional criticism only accepted those traditions in his tradition that he was able to pass on to his students before he became ill.

Works

Title page of K. al-manāsik. Part I. 12th century

His writings on marriage and divorce, mentioned by the biographers, have not survived. He is known as a credible narrator of the Kitāb al-manāsik of his teacher Qatāda ibn Diʿāma on the ritual regulations of pilgrimage ceremonies . Many of his teacher's contributions to the exegesis of the Koran are preserved in his tradition at at-Tabarī . They also contain legends of the prophets (qiṣaṣ al-Anbiyāʾ) , which Islamic scholarship treats as part of the Kore Exegesis. Since Qatāda was blind, he relied on Ibn Abī ʿArūba to process and pass on his teachings. According to other reports by the hadith critics of the late 8th century, he did not hear Qatāda directly from Qatāda.

literature

  • Josef van Ess : Theology and Society in the 2nd and 3rd Century Hijra. A History of Religious Thought in Early Islam. Berlin-New York 1992. Volume 2, pp. 62-65; 72-78
  • Ignaz Goldziher : Muhammadan Studies. Halle aS 1890. Vol. 2, pp. 211-212
  • Fuat Sezgin : History of Arabic Literature . Brill, Leiden 1967. Volume 1. pp. 91-92
  • W. Raven: Art. Saʿīd b. Abī Arūba (sic!) In The Encyclopaedia of Islam. New Edition Vol. VIII, p. 853.

Individual evidence

  1. ↑ Josef van Ess (1992), p. 62
  2. ↑ See the introduction to K. al-Manāsik (Ed. ʿĀmir Ḥasan Ṣabrī. Beirut, 2000. pp. 8–9)
  3. ↑ Fuat Sezgin (1967), p. 91
  4. ↑ Ignaz Goldziher (1890), p. 212
  5. ↑ See the introduction to K. al-Manāsik (Ed. ʿĀmir Ḥasan Ṣabrī. Beirut, 2000. p. 10)
  6. ↑ Josef van Ess (1992), pp. 62-64
  7. ^ W. Montgomery Watt: The Formative Period of Islamic Thought . Edinburgh 1973. p. 111
  8. ↑ See the introduction to K. al-Manāsik (Ed. ʿĀmir Ḥasan Ṣabrī. Beirut, 2000. p. 25)
  9. ↑ Fuat Sezgin (1967), p. 92 does not name him as the author, but as the narrator ("review") of the work after Qatāda. The book was published in 2000 by Dār al-baschāʾir al-islāmiyya (Ed .: mir Ḥasan Ṣabrī) in Beirut; there Ibn Abī ʿArūba is mistakenly named as the author on the title page .
  10. ↑ Fuat Sezgin (1967), p. 32. No. 3 with the note that Qatāda's exegesis can be verified over 3000 times in the tradition of Ibn Abī ʿArūba in at-Tabarī.
  11. ↑ Josef van Ess (1992), p. 63
  12. ↑ Fuat Sezgin (1967), p. 65
personal data
SURNAME Saʿīd ibn Abī ʿArūba
ALTERNATIVE NAMES Saʿīd ibn Abī ʿArūba al-ʿAdawī al-Baṣrī
BRIEF DESCRIPTION Traditional people with Basra activity
DATE OF BIRTH at 689
DATE OF DEATH 773