Yazīd ibn Hārūn

Abū Chālid Yazīd ibn Hārūn as-Sulamī al-Wāsitī ( Arabic يزيد بن هارون السلمي الواسطي, DMG Abū Ḫālid Yazīd ibn Hārūn as-Sulamī al-Wāsiṭī ; born in 736 in Wāsit ; died in early September 821 ibid.) was an Iraqi Koran exegete and traditionarian and was one of the sharpest opponents of the doctrine of the constitution of the Koran .

Life

Origin and early years

Yazīd ibn Hārūn lived in the city of Wāsit, which was founded in the early 8th century by the Iraqi governor al-Hajjāj ibn Yūsuf . His family originally came from Bukhara and were among the clients of the Banū Sulaim . His grandfather had been a cook at the governor's palace in al-Hajjaj.

Yazīd found his way to traditional science early on. He heard before the year 140 (= 757 n. Chr.) In which traditionist Schu'ba ibn al-Hajjaj (d. 776) Hadith . In 759 he went to Basra and heard from Saʿīd ibn Iyās al-Jarīrī (d. 761) and Saʿīd ibn Abī ʿArūba (d. 773). After returning to his hometown of Wāsit, he served the Qādī Abū Shaiba Ibrāhīm ibn ʿUthmān al-ʿAbsī, the grandfather of Ibn Abī Schaiba , as secretary and received from him a monthly salary of ten dirhams .

When Hārūn ibn Saʿd al-ʿIdschlī was installed in 762 by the Alidi insurgent Ibrāhīm ibn ʿAbdallāh as governor of Wāsit, Yazīd ibn Hārūn gave him his support. According to al-Shahrastani , Yazid even joined the Ibrahim uprising himself.

Activity as a traditionalist

Because of his good memory, Yazīd was highly valued as a traditionalist. He himself boasted that he knew over 20,000 hadiths with isnād . A man who attended his college in Baghdad said that his audience was estimated at 70,000. Because of the large number of listeners, he also had a mustamlī who audibly repeated his statements in front of the audience. Those who heard from him included Ibn Abī Shaiba and Ahmad ibn Hanbal .

Yazīd loved to joke in his hadith sessions, which apparently was disapproved of by his disciple Ahmad ibn Hanbal. According to an anecdote narrated by Abū l-Qāsim at-Tabarānī , he once joked with his Mustamlī when the audience heard a throat clearing. When he asked who had cleared his throat, the answer was that it was Ahmad ibn Hanbal. Then he hit his forehead and shouted: "Why didn't you tell me that Ahmad is here so that I won't be joking."

At an unknown point in time, Yazīd went blind, which he himself attributed to the many nights of being awake. After losing his sight it often happened that he was asked about hadiths that he did not know. In these cases he had a slave check the hadith from his book.

Fight against the doctrine of the constitution of the Koran

In the year 817 Yazīd called on the people in Baghdad to murder the Hanafi theologian Bishop al-Marīsī, who represented the doctrine of the creation of the Koran . He declared that al-Marīsī and Abū Bakr al-Asamm were infidels whose blood should be shed. According to a report cited by various Arab authors, because of Yazid's high position , al-Ma'mūn was reluctant to openly proclaim the dogma that the Qur'an was created during its lifetime. A courtier of al-Ma'mun traveled to Yazīd in Wāsit to find out for himself how he faced such a step by the caliph. Since Yazīd declared the courtier a liar in the presence of his supporters, on the grounds that al-Ma'mūn would never convert the people to a view they did not recognize as right, the courtier himself finally advised the caliph against it after his return to officially proclaim the creation of the Koran.

Works

Yazīd ibn Hārūn wrote a commentary on the Koran, which at-Tabarī used in his Tafsīr and in his World Chronicle in the review of Mujāhid ibn Mūsā (d. 858). He also wrote a Kitāb al-Farāʾiḍ on the compulsory shares in inheritance law .

Positions

Yazīd is best known for his rejection of the doctrine of the creation of the Koran . He is said to have sworn that whoever said that the Quran was created is an unbeliever. Another heard him say: “The Koran is the speech of God . May God Jahm curse. The one who represents his teaching is undoubtedly an unbeliever . "

In theology, Yazīd was close to the anthropomorphists . He narrated the hadith that one would see God in paradise like the moon on a full moon night, and is said to have expressly confirmed it. In contrast to the Jahmites, who interpreted the Koranic statements, according to which God “sat on the throne” ( istawā ʿalā l-ʿarš ; cf. e.g. sura 7:54), as a metaphor , Yazīd rejected this metaphorical one Interpretation of the Istiwāʾ problem.

Yazīd was also considered to be one of those who realized the principle of al-Amr bi-l-maʿrūf wa-n-nahy ʿani-l-munkar . In Wāsit he once had the mihrāb torn down in a private mosque that was currently under construction , because he apparently considered it to be an unlawful innovation .

Ash-Shahrastānī counted Yazīd as one of the Zaidi Shiites because of his support for the uprising of Ibrāhīm ibn ʿAbdallāh , but he was not really Shiite. He is said to have given his disciples the option of giving priority to ʿUthmān ibn ʿAffān or ʿAlī ibn Abī Tālib . He himself handed down the reports about the Fadā'il ʿUthmāns, but not those about the Fadā'il ʿAlīs. When asked why, he replied: "The followers'Uthmāns are trustworthy in terms'Alīs, but the trailer'Alīs are not trustworthy in terms'Uthmāns." He also narrated from the Homser traditionist Huraiz ibn Uthmaan (died 779th) of who was known to revile ʿAlī. In the circle of his pupil Ahmad ibn Hanbal this was no longer seen as permissible.

In the field of readings of the Koran , Yazīd had a strong dislike for the reading of Hamza.

Judgment as traditionarians by posterity

While Yazīd was highly valued as a traditionalist by contemporaries, posterity's judgment was ambiguous. His two students, Ahmad ibn Hanbal and Ibn Abī Shaiba, praised his good memory, but Ahmad considered his traditions of Ibn Abī ʿArūba to be weak and said that he had also erred in his hadiths. The traditionalist Yahyā ibn Maʿīn (d. 847) denied Yazīd belonging to the Ashāb al-hadīth entirely, on the grounds that he paid too little attention to whom he passed down from.

literature

Arabic sources

• Aslam Ibn-Sahl Baḥšal: Tārīḫ Wāsiṭ . Ed. Kurkīs ʿAuwād. ʿĀlam al-Kutub, Beirut, 1986. pp. 125-129.
• Abū l-Qāsim al-Balḫī : Qabūl al-aḫbār wa-maʿrifat ar-riǧāl Ed. Abū ʿAmr al-Ḥusainī. Dār al-Kutub al-ʿilmīya, Beirut, 2000. Vol. II, pp. 20-23. Digitized
• Shams ad-Dīn aḏ-Ḏahabī : Taḏkirat al-Ḥuffāẓ. Dāʾirat al-Maʿārif al-ʿUṯmānīya, Hyderabad, 1955. Vol. I, pp. 317-320. Digitized
• Shams ad-Dīn aḏ-Ḏahabī: Siyar aʿlām al-nubalāʾ. Ed. Shuʿaib al-Arnaʾūṭ and ʿAlī Abū Zayd. Beirut 1986. Vol. IX, pp. 358-371. Digitized
• al-Ḫaṭīb al-Baġdādī: Tārīḫ Baġdād . Ed. Baššār ʿAuwār Maʿrūf. Dār al-Ġarb al-islāmī, Beirut, 2001. Vol. XVI, pp. 493–505 Digitized

Secondary literature

• Carl Brockelmann : History of Arabic Literature. Supplementary volume I. Brill, Leiden, 1943. Page 332.
• Josef van Ess : Theology and Society in the 2nd and 3rd Century Hijra. A History of Religious Thought in Early Islam. Volume II. Berlin-New York 1992. pp. 431f, 435-437.
• Zekeriya Güler: Art. "Yezîd b. Hârûn" in Türkiye Diyanet Vakfı İslâm ansiklopedisi Vol. XLIII, pp. 521b-522a. Digitized
• Wilferd Madelung: The Imam al-Qāsim ibn Ibrāhīm and the Zaidite doctrine . De Gruyter, Berlin, 1965. pp. 39, 227f.
• Walter M. Patton: Aḥmed Ibn Ḥanbal and the Miḥna: a biography of the Imâm including an account of the Moḥammedan inquisition called the Miḥna, 218-234 AH Brill, Leiden 1897. pp. 29f., 52–54. Digitized
• Fuat Sezgin: History of Arabic Literature . Vol. 1. Brill, Leiden, 1967. p. 40.

Individual evidence

1. ↑ Cf. aḏ-Ḏahabī: Taḏkirat al-Ḥuffāẓ. 1955, Vol. I, p. 319.
2. ↑ See Baḥšal: Tārīḫ Wāsiṭ . 1986, p. 110.
3. ↑ Cf. Abū l-Qāsim al-Balḫī: Qabūl al-aḫbār wa-maʿrifat ar-riǧāl . 2000, Vol. II, p. 21.
4. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām al-nubalāʾ. 1986. Vol. IX, p. 358.
5. ↑ Cf. Abū l-Qāsim al-Balḫī: Qabūl al-aḫbār wa-maʿrifat ar-riǧāl . 2000, Vol. II, p. 22.
6. ↑ Cf. aš-Šahrastānī: Al-Milal wa-n-niḥal . Pp. 209-210. Dār al-Maʿrifa, Beirut, 1993. p. 223. Digitalisat - German transl. Religious parties and schools of philosophers for the first time completely from d. Arab. trans. u. with declared Note vers. by Theodor Haarbrücker. 2 vols. Hall 1850-51. Vol. I, p. 218 digitized
7. ↑ Cf. al-Ḫaṭīb al-Baġdādī: Tārīḫ Baġdād . 2001, Vol. XVI, pp. 495-97.
8. ↑ Cf. aḏ-Ḏahabī: Taḏkirat al-Ḥuffāẓ. 1955, Vol. I, p. 318.
9. ↑ Cf. aḏ-Ḏahabī: Taḏkirat al-Ḥuffāẓ. 1955, Vol. I, pp. 317f.
10. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām al-nubalāʾ. 1986. Vol. IX, p. 371.
11. ↑ Cf. aḏ-Ḏahabī: Taḏkirat al-Ḥuffāẓ. 1955, Vol. I, p. 318.
12. ↑ Cf. al-Ḫaṭīb al-Baġdādī: Tārīḫ Baġdād . 2001, Vol. XVI, p. 499.
13. ↑ Cf. al-Ḫaṭīb al-Baġdādī: Tārīḫ Baġdād . 2001, Vol. XVI, p. 495.
14. ↑ Cf. Madelung: The Imam al-Qāsim ibn Ibrāhīm . 1965. p. 39.
15. ↑ Cf. al-Ḫaṭīb al-Baġdādī: Tārīḫ Baġdād . 2001, Vol. XVI, p. 499 and Patton: Aḥmed Ibn Ḥanbal and the Miḥna . 1897, pp. 52-54.
16. ↑ Cf. al-Ḫaṭīb al-Baġdādī: Tārīḫ Baġdād . 2001, Vol. XVI, p. 500.
17. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām al-nubalāʾ. 1986. Vol. IX, p. 362.
18. ↑ Cf. al-Ḫaṭīb al-Baġdādī: Tārīḫ Baġdād . 2001, Vol. XVI, p. 504.
19. ↑ See Baḥšal: Tārīḫ Wāsiṭ . 1986, p. 143.
20. ↑ Cf. van Ess: Theology and Society . 1992, Vol. II, p. 436.
21. ↑ Cf. Madelung: The Imam al-Qāsim ibn Ibrāhīm . 1965. pp. 227f.
22. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām al-nubalāʾ. 1986. Vol. IX, p. 369.
23. ↑ Cf. aḏ-Ḏahabī: Siyar aʿlām al-nubalāʾ. 1986. Vol. IX, pp. 359, 361.
24. ↑ Cf. aḏ-Ḏahabī: Taḏkirat al-Ḥuffāẓ. 1955, Vol. I, p. 319.
25. ↑ Cf. al-Ḫaṭīb al-Baġdādī: Tārīḫ Baġdād . 2001, Vol. XVI, p. 495.