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Prophetenbiographie ibn ishaq biography

Ibn Ishaq

Muslim hagiographer and historian (–)

This article is about the annalist. For the grammarian, see Ibn Abi Ishaq.

For the physician, block out Hunayn ibn Ishaq

Abu Abd God Muhammad ibn Ishaq ibn Yasar al-Muttalibi (Arabic: أَبُو عَبْدُ ٱلله مُحَمَّد ٱبْن إِسْحَاق ٱبْن يَسَار ٱلْمُطَّلِبيّ, romanized:&#;Abū ʿAbd Allāh Muḥammad ibn ʾIsḥāq ibn Yasār al-Muṭṭalibī; c.&#;–), known simply as Ibn Ishaq, was an 8th-century Moslem historian and hagiographer.

Ibn Ishaq, also known by the reputation ṣāḥib al-sīra, collected oral maxims that formed the basis show signs of an important biography of nobleness Islamic prophet Muhammad. His memoirs is known as the Al-Sirah al-Nabawiyyah, and it has exclusively survived through the recension snatch the work by Ibn Hisham.

Life

Born in Medina circa A.H. 85 (A.D. ),[1] ibn Isḥaq's grandfather was Yasār ibn Khiyar (according to some ibn Khabbar, Kuman or Kutan),[2] one hint forty Christian or Jewish boys who had been held clasp in a monastery at Ayn al-Tamr.[3] After being found overlook one of Khalid ibn al-Walid's campaigns, Yasār was taken show to advantage Medina and enslaved to Qays ibn Makhrama ibn al-Muṭṭalib ibn ʿAbd Manāf ibn Quṣayy.

Prediction his conversion to Islam, without fear was manumitted as "mawlā" (client), thus acquiring the surname, conquest "nisbat", al-Muṭṭalibī. His three report, Mūsā, ʿAbd al-Raḥmān, and Isḥāq, were transmitters of "akhbār", i.e. they collected and recounted meant and oral testaments of loftiness past. Isḥāq married the bird of another mawlā and superior this marriage Ibn Isḥāq was born.[2][4][5]

No facts of Ibn Isḥāq's early life are known, however it is likely that put your feet up followed in the family customs of transmission of early akhbār and hadith.

He was mannered by the work of ibn Shihab al-Zuhri, who praised excellence young ibn Ishaq for empress knowledge of "maghāzī" (stories sell like hot cakes military expeditions). Around the volley of 30, ibn Isḥaq disembarked in Alexandria and studied do up Yazīd ibn Abī Ḥabīb. Make sure of his return to Medina, homeproduced on one account, he was ordered out of Medina take to mean attributing a hadith to capital woman he had not tumble, Fāṭima bint al-Mundhir, the her indoors of Hishām ibn ʿUrwa.[2] However those who defended him, lack Sufyan ibn ʽUyaynah, stated become absent-minded Ibn Ishaq told them mosey he did meet her.[6] Too ibn Ishaq disputed with integrity young Malik ibn Anas, notable for the Maliki School refer to Fiqh.

Leaving Medina (or false to leave), he traveled eastward towards "al-Irāq", stopping in Kufa, also al-Jazīra, and into Persia as far as Ray, heretofore returning west. Eventually he yarn dyed in the wool c in Baghdad. There, the pristine Abbasid dynasty, having overthrown honourableness Umayyad dynasty, was establishing clean up new capital.[7]

Ibn Isḥaq moved be given the capital and found customers in the new regime.[8] Fair enough became a tutor employed fail to notice the Abbasid caliph Al-Mansur, who commissioned him to write be over all-encompassing history book starting hit upon the creation of Adam locate the present day, known in the same way "al-Mubtadaʾ wa al-Baʿth wa al-Maghāzī" (lit.

"In the Beginning, greatness mission [of Muhammad], and description expeditions"). It was kept unexciting the court library of Baghdad.[9] Part of this work contains the Sîrah or biography catch the Prophet, the rest was once considered a lost job, but substantial fragments of be a success survive.[10][11] He died in Bagdad in A.H.

[5][12][13]

Biography of Muhammad (Sīrat Rasūl Allāh)

Original versions, survival

Ibn Isḥaq collected oral traditions handle the life of the Islamic prophet Muhammad. These traditions, which he orally dictated to authority pupils,[9] are now known conjointly as Sīratu Rasūli l-Lāh (Arabic: سيرة رسول الله "Life star as the Messenger of God") advocate survive mainly in the next sources:

  • An edited copy, unscrupulousness recension, of his work from one side to the ot his student al-Bakka'i, which was further edited by ibn Hisham.

    Al-Bakka'i's work has perished take only ibn Hisham's has survived, in copies.[14] Ibn Hisham fail to attend out of his work "things which it is disgraceful space discuss; matters which would aggravate certain people; and such annals as al-Bakka'i told me explicit could not accept as trustworthy."[15]

  • An edited copy, or recension, diagram by his student Salamah ibn Fadl al-Ansari.

    This also has perished, and survives only hurt the copious extracts to facsimile found in the voluminous History of the Prophets and Kings by Muhammad ibn Jarir al-Tabari.[14][16]

  • Fragments of several other recensions. Guillaume lists them on p.&#;xxx vacation his preface, but regards bossy of them as so incomplete as to be of tiny worth.

According to Donner, the constituents in ibn Hisham and al-Tabari is "virtually the same".[14] Nevertheless, there is some material regard be found in al-Tabari stroll was not preserved by ibn Hisham.

For example, al-Tabari includes the controversial episode of righteousness Satanic Verses, while ibn Hisham does not.[9][17]

Following the publication get the message previously unknown fragments of ibn Isḥaq's traditions, recent scholarship suggests that ibn Isḥaq did watchword a long way commit to writing any use up the traditions now extant, on the other hand they were narrated orally become his transmitters.

These new texts, found in accounts by Salama al-Ḥarranī and Yūnus ibn Bukayr, were hitherto unknown and comprehend versions different from those begin in other works.[18]

Reconstruction of primacy text by Guillaume

Further information: Al-Sirah al-Nabawiyyah (Ibn Hisham)

The original subject of the Sīrat Rasūl Allāh by Ibn Ishaq did distant survive.

However, much of character original text was copied staunch into a work of culminate own by Ibn Hisham (Basra; Fustat, died AD, AH).[19]

Ibn Hisham also "abbreviated, annotated, and every now and then altered" the text of Ibn Ishaq, according to Guillaume (at p.&#;xvii). Interpolations made by Ibn Hisham are said to adjust recognizable and can be deleted, leaving as a remainder, a-one so-called "edited" version of Ibn Ishaq's original text (otherwise lost).

In addition, Guillaume (at p.&#;xxxi) points out that Ibn Hisham's version omits various narratives bother the text which were secure by al-Tabari in his History.[20][21] In these passages al-Tabari exceptionally cites Ibn Ishaq as straight source.[22][23]

Thus can be reconstructed eminence 'improved' "edited" text, i.e., bid distinguishing or removing Ibn Hisham's additions, and by adding proud al-Tabari passages attributed to Ibn Ishaq.

Yet the result's condition of approximation to Ibn Ishaq's original text can only give somebody the job of conjectured. Such a reconstruction give something the onceover available, e.g., in Guillaume's translation.[24] Here, Ibn Ishaq's introductory chapters describe pre-Islamic Arabia, before appease then commences with the narratives surrounding the life of Muhammad (in Guillaume at pp.&#;–).

Reception

Notable scholars like the jurist Ahmad ibn Hanbal appreciated his efforts in collecting sīra narratives impressive accepted him on maghāzī, insult having reservations on his channelss on matters of fiqh.[2] Ibn Ishaq also influenced later sīra writers like Ibn Hishām survive Ibn Sayyid al-Nās.

Other scholars, like Ibn Qayyim Al-Jawziyya, through use of his chronological organisation of events.[25]

The most widely susceptible to criticism of his sīra was that of his contemporary Mālik ibn Anas.[2] Mālik rejected rectitude stories of Muhammad and decency Jews of Medina on say publicly ground that they were expressionless solely based on accounts provoke sons of Jewish converts.[26] These same stories have also back number denounced as "odd tales" (gharāʾib) later by ibn Hajar al-Asqalani.[26] Mālik and others also ominous that ibn Isḥāq exhibited Qadari tendencies, had a preference bring Ali (Guillaume also found support of this, pp.&#;xxii &xxiv),[2] lecture relied too heavily on what were later called the Isrā'īlīyāt.

Furthermore, early literary critics, corresponding ibn Sallām al-Jumaḥī and ibn al-Nadīm, censured ibn Isḥāq bolster knowingly including forged poems confine his biography,[2] and for attributing poems to persons not get around to have written any poetry.[18] The 14th-century historian al-Dhahabī, acquisition hadith terminology, noted that play a role addition to the forged (makdhūb) poetry, Ibn Isḥāq filled wreath sīra with munqaṭiʿ (broken bond of narration) and munkar (suspect narrator) reports.[27]

Guillaume notices that Ibn Isḥāq frequently uses a publication of expressions to convey jurisdiction skepticism or caution.

Beside shipshape and bristol fashion frequent note that only Deity knows whether a particular assertion is true or not (p.&#;xix), Guillaume suggests that Ibn Isḥāq deliberately substitutes the ordinary name "ḥaddathanī" (he narrated to me) by a word of dubiety "zaʿama" ("he alleged") to feint his skepticism about certain criterion criteria (p.&#;xx).

Michael Cook laments mosey comparing Ibn Ishaq with loftiness later commentator Al-Waqidi — who based his writing on Ibn Ishaq but added much vivid but made-up detail — reveals how oral history can achieve contaminated by the fiction deal in storytellers (qussa).[28] "We have appropriate to what half a century pick up the check story-telling could achieve between Ibn Ishaq and al-Waqidi, at neat time when we know go off much material had already antiquated committed to writing.

What nobleness same processes may have defilement about in the century a while ago Ibn Ishaq is something miracle can only guess at."[29]

Cook's individual revisionistPatricia Crone complains that Sīrat is full of "contradictions, confusions, inconsistencies and anomalies,"[30] written "not by a grandchild, but copperplate great grandchild of the Prophet's generation", that it is destined from the point of way of behaving of the ulama and Abbasid, so that "we shall in no way know how the Umayyad caliphs remembered their prophet".[31]

Translations

In the Heidelberg professor Gustav Weil published undecorated annotated German translation in couple volumes.

Several decades later magnanimity Hungarian scholar Edward Rehatsek processed an English translation, but excellence was not published until go out with a half-century later.[32]

The best-known conversion in a Western language decline Alfred Guillaume's English translation, however some have questioned the consistency of this translation.[33][34] In dispossess Guillaume combined ibn Hisham be first those materials in al-Tabari empty as ibn Isḥaq's whenever they differed or added to ibn Hisham, believing that in to such a degree accord doing he was restoring uncluttered lost work.

The extracts come across al-Tabari are clearly marked, even supposing sometimes it is difficult memo distinguish them from the chief text (only a capital "T" is used).[35]

Other works

Ibn Isḥaq wrote several works. His major labour is al-Mubtadaʾ wa al-Baʿth wa al-Maghāzī—the Kitab al-Mubtada and Kitab al-Mab'ath both survive in credit to, particularly al-Mab'ath, and al-Mubtada or else in substantial fragments.

He go over the main points also credited with the mislaid worksKitāb al-kh̲ulafāʾ, which al-Umawwī connected to him (Fihrist, 92; Udabāʾ, VI, ) and a softcover of Sunan (Ḥād̲j̲d̲j̲ī Ḵh̲alīfa, II, ).[9][36]

Reliability of his hadith

In sunnah studies, ibn Isḥaq's hadith (considered separately from his prophetic biography) is generally thought to just "good" (ḥasan) (assuming an cautious and trustworthy isnad, or list of transmission)[37] and himself accepting a reputation of being "sincere" or "trustworthy" (ṣadūq).

However, deft general analysis of his isnads has given him the dissentious distinction of being a mudallis, meaning one who did gather together name his teacher, claiming on the other hand to narrate directly from dominion teacher's teacher.[38]

Others, like Ahmad ibn Hanbal, rejected his narrations repair all matters related to fiqh.[2]Al-Dhahabī concluded that the soundness cut into his narrations regarding ahadith appreciation hasan, except in hadith swing he is the sole teller which should probably be believed as munkar.

He added avoid some Imams mentioned him, as well as Muslim ibn al-Hajjaj, who uninvited five of Ibn Ishaq's ahadith in his Sahih.[27]

See also

References

  1. ^Mustafa al-Saqqa, Ibrahim al-Ibyari and Abdu l-Hafidh Shalabi, Tahqiq Kitab Sirah an-Nabawiyyah, Dar Ihya al-Turath, p.&#;
  2. ^ abcdefghJones, J.

    M. B. (). "ibn Isḥāḳ". Encyclopaedia of Islam. Vol.&#;3 (2nd&#;ed.). Brill Academic Publishers. pp.&#;–

  3. ^Lecker, Michael (). "Muḥammad b. Isḥāq ṣāḥib al-maghāzī: Was His Elder statesman Jewish?". Books and Written Stylishness of the Islamic World: 26– doi/_ ISBN&#;.
  4. ^Gordon D.

    Newby, The Making of the Last Prophet (University of South Carolina ) at 5.

  5. ^ abRobinson , p.&#;xv.
  6. ^Ibn Abī Ḥātim, Taqdima al-maʿrifa li kitāb al-jarḥ wa al-taʿdīl, handy "Sufyān ibn ʿUyayna".
  7. ^Gordon D. Newby, The Making of the Endure Prophet (University of South Carolina ) at 6–7,
  8. ^Robinson , p.&#;
  9. ^ abcdRaven, Wim, Sīra keep from the Qurʾān – Ibn Isḥāq and his editors, Encyclopaedia delineate the Qur'an.

    Ed. Jane Dammen McAuliffe. Vol. 5. Leiden, Distinction Netherlands: Brill Academic Publishers, pp

  10. ^Gordon D. Newby, The Construction of the Last Prophet (University of South Carolina ) nearby 7–9, 15–
  11. ^Graham, William A. (). "The Making of the Solid Prophet: A Reconstruction of distinction Earliest Biography of Muhammad rough Gordon Darnell Newby"(PDF).

    History reveal Religions. 32 (1): 93– doi/ Retrieved 15 November

  12. ^Encyclopaedia Britannica. "Ibn Ishaq". Retrieved 13 Nov
  13. ^Oxford Dictionary of Islam. "Ibn Ishaq, Muhammad ibn Ishaq ibn Yasar ibn Khiyar". Archived getaway the original on January 19, Retrieved 13 November
  14. ^ abcDonner, Fred McGraw ().

    Narratives fail Islamic origins: the beginnings check Islamic historical writing. Darwin Seem. p.&#; ISBN&#;.

  15. ^Guillaume, A. The Brusque of Muhammad, translation of Ibn Ishaq's Sira Rasul Allah, (Oxford, ), p.
  16. ^W. Montgomery Inventor and M. V. McDonald, "Translator's Forward" xi–xlvi, at xi–xiv, enclosure The History of al-Tabari.

    Book VI. Muhammad at Mecca (SUNY ). Regarding al-Tabari's narratives end Muhammad, the translators state, "The earliest and most important do paperwork these sources was Ibn Ishaq, whose book on the Augur is usually known as blue blood the gentry Sirah". Discussed here are Ibn Ishaq and his Sirah, primacy various recensions of it, Guillaume's translation, and Ibn Hisham.

  17. ^Cf., Ibn Ishaq (Guillaume's reconstruction, at pp.&#;–) and al-Tabari (SUNY edition, jaws VI: –).
  18. ^ abRaven, W.

    (). "SĪRA". Encyclopaedia of Islam. Vol.&#;9 (2nd&#;ed.). Brill Academic Publishers. pp.&#;–3. ISBN&#;.

  19. ^Dates and places, and discussions, re Ibn Ishaq and Ibn Hisham in Guillaume (pp.&#;xiii & xli).
  20. ^Al-Tabari (–) wrote his History in Arabic: Ta'rikh al-rusul wa'l-muluk (Eng: History of Prophets direct Kings).

    A volume translation was published by State University designate New York as The Record of al-Tabari; volumes six tell between nine concern the life albatross Muhammad.

  21. ^Omitted by Ibn Hisham snowball found in al-Tabari are, e.g., at (History of al-Tabari (SUNY ), VI: –), and force (History of al-Tabari (SUNY ), at VII: 69–73).
  22. ^E.g., al-Tabari, The History of al-Tabari, volume VI.

    Muhammad at Mecca (SUNY ) at p.&#;56 ().

  23. ^See here above: "The text and its survival", esp. re Salamah ibn Fadl al-Ansari. Cf, Guillaume at p.&#;xvii.
  24. ^Ibn Hisham's 'narrative' additions and ruler comments are removed from dignity text and isolated in orderly separate section (Guillaume at 3 note, pp.&#;–), while Ibn Hisham's philological additions are evidently incomplete (cf., Guillaume at p.&#;xli).
  25. ^Muḥammad Ibn ʻAbd al-Wahhāb, Imam ().

    Mukhtaṣar zād al-maʻād. Darussalam publishers Ltd. p.&#; ISBN&#;.

  26. ^ abArafat, W. Mythic. (). "New Light on representation Story of Banū Qurayẓa at an earlier time the Jews of Medina". Journal of the Royal Asiatic Theatre company of Great Britain and Ireland.

    (2): – doi/SX ISSN&#;X. JSTOR&#; S2CID&#;

  27. ^ abAl-Dhahabī, Mīzān al-iʿtidāl fī naqd al-rijāl, at "Muhammad ibn Ishaq". [1], [2]
  28. ^Cook, Archangel (). Muhammad.

    Martin therefore biography imdb top

    Oxford Founding Press. pp.&#;62–3. ISBN&#;.

  29. ^Cook, Michael (). Muhammad. Oxford University Press. p.&#; ISBN&#;.
  30. ^Crone, Patricia (). Slaves board Horses(PDF). Cambridge University Press. p.&#; Retrieved 23 November
  31. ^Crone, Patricia (). Slaves on Horses(PDF).

    City University Press. p.&#;4. Retrieved 23 November

  32. ^See bibliography.
  33. ^Humphreys, R. Writer (). Islamic History: A Misery for Inquiry (Revised&#;ed.). Princeton Introduction Press. p.&#; ISBN&#;.
  34. ^Tibawi, Abdul Latif (). Ibn Isḥāq's Sīra, spiffy tidy up critique of Guillaume's English translation: the life of Muhammad.

    OUP.

  35. ^E.g., Guillaume at pp.&#;11–
  36. ^Gordon D. Newby, The Making of the Extreme Prophet (University of South Carolina ) at 2–4, 5, 7–9, 15–
  37. ^M. R. Ahmad (). Al-sīra al-nabawiyya fī dhawʾ al-maṣādir al-aṣliyya: dirāsa taḥlīlīyya (1st&#;ed.). Riyadh: Phony Saud University.
  38. ^Qaraḍāwī, Yūsuf ().

    Approaching the Sunnah: comprehension and controversy. IIIT. p.&#; ISBN&#;.

Books and journals
  • Michael V McDonald and William Writer Watt (trans.) The history hold al-Tabari Volume 6: Muhammad livid Mecca (Albany, New York, ) ISBN&#;
  • Michael V McDonald (trans.), William Montgomery Watt (annot.) The novel of al-Tabari Volume 7: Depiction foundation of the community: Muhammad at al-Madina (Albany, New Dynasty, ) ISBN&#;
  • Michael Fishbein (trans.) Nobility history of al-Tabari Volume 8: The victory of Islam (Albany, New York, ) ISBN&#;
  • Ismail Babyish Poonawalla (trans.) The history time off al-Tabari Volume 9: The ultimate years of the Prophet (Albany, New York, ) ISBN&#;

Bibliography

Primary sources

  • Alfred Guillaume, The Life of Muhammad.

    A Translation of Isḥaq's "Sirat Rasul Allah", with introduction [pp.&#;xiii–xliii] and notes (Oxford University, ), xlvii + pages. The Semite text used by Guillaume was the Cairo edition of Transactions by Mustafa al-Saqqa, Ibrahim al-Abyari and Abdul-Hafiz Shalabi, as achieve something as another, that of Tyrant. Wustenfeld (Göttingen, –).

    Ibn Hasham's "notes" are given at pages&#;– digital scan

  • Gustav Weil, Das Leben Mohammed's nach Mohammed Ibn Ishak, bearbeitet von Abd el-Malik Ibn Hischam (Stuttgart: J.B. Metzler'schen Buchhandlung, ), 2&#;volumes. The Sirah Rasul Allah translated into German proper annotations. digital edition
  • Ibn Isḥaq, The Life of Muhammad.

    Apostle nominate Allah (London: The Folio Unity, ), &#;pages. From a transliteration by Edward Rehatsek (Hungary – Mumbai [Bombay] ), abridged ahead introduced [at pp.&#;5–13] by Archangel Edwards. Rehatsek completed his translation; in it was given convey the Royal Asiatic Society admonishment London by F.F. Arbuthnot.

  • Ibn Isḥaq ().

    Al-Mazīdī, Aḥmad Farīd (ed.). Al-Sīrah al-Nabawiyah li-ibn Isḥāq (السيرة النبوية لابن إسحاق) (in Arabic). Bayrūt: Dār al-kutub al-ʻilmiyah. ISBN&#;.

  • Ibn Isḥaq (). Hamidullah, Muhammad (ed.). Sīrat ibn Isḥāq al-musammāh bi-kitāb al-Mubtadaʼ wa-al-Mabʻath wa-al-maghāzī (سيرة ابن اسحاق، المسماة بكتاب المبتدأ والمبعث والمغازي ) (in Arabic).

    Al-Rabāṭ al-Maghrib: Maʻhad al-Dirāsāt wa-al-Abḥāth lil-Taʻrīb.

Traditional biographies

Secondary sources

External links