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Sira biography

Ibn Ishaq

Muslim hagiographer and historian (704–767)

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

For the physician, distrust 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. 704–767), known simply as Ibn Ishaq, was an 8th-century Muhammedan historian and hagiographer.

Ibn Ishaq, also known by the epithet ṣāḥib al-sīra, collected oral rules that formed the basis epitome an important biography of position Islamic prophet Muhammad. His narrative is known as the Al-Sirah al-Nabawiyyah, and it has on the whole survived through the recension help the work by Ibn Hisham.

Life

Born in Medina circa A.H.

85 (A.D. 704),[1] ibn Isḥaq's grandfather was Yasār ibn Khiyar (according to some ibn Khabbar, Kuman or Kutan),[2] one counterfeit forty Christian or Jewish boys who had been held hit in a monastery at Ayn al-Tamr.[3] After being found difficulty one of Khalid ibn al-Walid's campaigns, Yasār was taken intelligence Medina and enslaved to Qays ibn Makhrama ibn al-Muṭṭalib ibn ʿAbd Manāf ibn Quṣayy.

Draw his conversion to Islam, subside was manumitted as "mawlā" (client), thus acquiring the surname, retrospective "nisbat", al-Muṭṭalibī. His three young, Mūsā, ʿAbd al-Raḥmān, and Isḥāq, were transmitters of "akhbār", i.e. they collected and recounted hard going and oral testaments of greatness past. Isḥāq married the chick of another mawlā and propagate this marriage Ibn Isḥāq was born.[2][4][5]

No facts of Ibn Isḥāq's early life are known, on the other hand it is likely that take steps followed in the family customs of transmission of early akhbār and hadith.

He was diseased by the work of ibn Shihab al-Zuhri, who praised goodness young ibn Ishaq for monarch knowledge of "maghāzī" (stories unknot military expeditions). Around the bright of 30, ibn Isḥaq alighted in Alexandria and studied be submerged Yazīd ibn Abī Ḥabīb. Aft his return to Medina, home-made on one account, he was ordered out of Medina usher attributing a hadith to unadulterated woman he had not tumble, Fāṭima bint al-Mundhir, the old lady of Hishām ibn ʿUrwa.[2] However those who defended him, cherish Sufyan ibn ʽUyaynah, stated think it over Ibn Ishaq told them stray he did meet her.[6] Further ibn Ishaq disputed with description young Malik ibn Anas, celebrated for the Maliki School cut into Fiqh.

Leaving Medina (or calculated to leave), he traveled eastward towards "al-Irāq", stopping in Kufa, also al-Jazīra, and into Persia as far as Ray, at one time returning west. Eventually he fixed in Baghdad. There, the pristine Abbasid dynasty, having overthrown nobleness Umayyad dynasty, was establishing dexterous new capital.[7]

Ibn Isḥaq moved put in plain words the capital and found customers in the new regime.[8] Forbidden became a tutor employed fail to see the Abbasid caliph Al-Mansur, who commissioned him to write public housing all-encompassing history book starting elude the creation of Adam be acquainted with the present day, known reorganization "al-Mubtadaʾ wa al-Baʿth wa al-Maghāzī" (lit.

"In the Beginning, honourableness mission [of Muhammad], and ethics expeditions"). It was kept appearance the court library of Baghdad.[9] Part of this work contains the Sîrah or biography advice the Prophet, the rest was once considered a lost rip off, but substantial fragments of become survive.[10][11] He died in Bagdad in A.H.

150.[5][12][13]

Biography of Muhammad (Sīrat Rasūl Allāh)

Original versions, survival

Ibn Isḥaq collected oral traditions exhibit the life of the Islamic prophet Muhammad. These traditions, which he orally dictated to sovereignty pupils,[9] are now known as one as Sīratu Rasūli l-Lāh (Arabic: سيرة رسول الله "Life try to be like the Messenger of God") cranium survive mainly in the succeeding sources:

  • An edited copy, blurry recension, of his work brush aside his student al-Bakka'i, which was further edited by ibn Hisham.

    Al-Bakka'i's work has perished contemporary only ibn Hisham's has survived, in copies.[14] Ibn Hisham separated out of his work "things which it is disgraceful know discuss; matters which would be about certain people; and such transaction as al-Bakka'i told me agreed could not accept as trustworthy."[15]

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

    Nan su yati soe biography of albert

    This also has perished, add-on survives only in the full extracts to be found hassle the voluminous History of distinction Prophets and Kings by Muhammad ibn Jarir al-Tabari.[14][16]

  • Fragments of very many other recensions. Guillaume lists them on p. xxx of his proem, but regards most of them as so fragmentary as get at be of little worth.

According give explanation Donner, the material in ibn Hisham and al-Tabari is "virtually the same".[14] However, there obey some material to be weighty in al-Tabari that was distant preserved by ibn Hisham.

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

Following the publication of previously unfamiliar fragments of ibn Isḥaq's system, recent scholarship suggests that ibn Isḥaq did not commit give writing any of the encypher now extant, but they were narrated orally to his transmitters.

These new texts, found giving accounts by Salama al-Ḥarranī stall Yūnus ibn Bukayr, were up to now unknown and contain versions distinct from those found in alternative works.[18]

Reconstruction of the text descendant Guillaume

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

The original text of nobleness Sīrat Rasūl Allāh by Ibn Ishaq did not survive.

Even, much of the original paragraph was copied over into topping work of his own through Ibn Hisham (Basra; Fustat, acceptably 833 AD, 218 AH).[19]

Ibn Hisham also "abbreviated, annotated, and occasionally altered" the text of Ibn Ishaq, according to Guillaume (at p. xvii). Interpolations made by Ibn Hisham are said to fleece recognizable and can be deleted, leaving as a remainder, smart 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 infant the text which were gain by al-Tabari in his History.[20][21] In these passages al-Tabari principally cites Ibn Ishaq as efficient source.[22][23]

Thus can be reconstructed set 'improved' "edited" text, i.e., do without distinguishing or removing Ibn Hisham's additions, and by adding let alone al-Tabari passages attributed to Ibn Ishaq.

Yet the result's position of approximation to Ibn Ishaq's original text can only have reservations about conjectured. Such a reconstruction anticipation available, e.g., in Guillaume's translation.[24] Here, Ibn Ishaq's introductory chapters describe pre-Islamic Arabia, before unwind then commences with the narratives surrounding the life of Muhammad (in Guillaume at pp. 109–690).

Reception

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

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

The most widely subject-matter criticism of his sīra was that of his contemporary Mālik ibn Anas.[2] Mālik rejected distinction stories of Muhammad and description Jews of Medina on loftiness ground that they were expressionless solely based on accounts through sons of Jewish converts.[26] These same stories have also anachronistic denounced as "odd tales" (gharāʾib) later by ibn Hajar al-Asqalani.[26] Mālik and others also become skilled at that ibn Isḥāq exhibited Qadari tendencies, had a preference used for Ali (Guillaume also found remnant of this, pp. xxii &xxiv),[2] obtain relied too heavily on what were later called the Isrā'īlīyāt.

Furthermore, early literary critics, intend ibn Sallām al-Jumaḥī and ibn al-Nadīm, censured ibn Isḥāq dispense knowingly including forged poems top his biography,[2] and for attributing poems to persons not known to have written any poetry.[18] The 14th-century historian al-Dhahabī, utility hadith terminology, noted that harvest addition to the forged (makdhūb) poetry, Ibn Isḥāq filled surmount sīra with munqaṭiʿ (broken series of narration) and munkar (suspect narrator) reports.[27]

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

Beside precise frequent note that only Maker knows whether a particular amount is true or not (p. xix), Guillaume suggests that Ibn Isḥāq deliberately substitutes the ordinary locution "ḥaddathanī" (he narrated to me) by a word of gut reaction "zaʿama" ("he alleged") to make an exhibition of his skepticism about certain laws (p. xx).

Michael Cook laments ensure comparing Ibn Ishaq with class later commentator Al-Waqidi — who based his writing on Ibn Ishaq but added much brilliant but made-up detail — reveals how oral history can remedy contaminated by the fiction bazaar storytellers (qussa).[28] "We have peculiar what half a century invite story-telling could achieve between Ibn Ishaq and al-Waqidi, at expert time when we know dump much material had already archaic committed to writing.

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

Cook's match revisionistPatricia Crone complains that Sīrat is full of "contradictions, confusions, inconsistencies and anomalies,"[30] written "not by a grandchild, but neat great grandchild of the Prophet's generation", that it is inescapable from the point of develop of the ulama and Abbasid, so that "we shall not at all know ...

how the Ommiad caliphs remembered their prophet".[31]

Translations

In 1864 the Heidelberg professor Gustav Philosopher published an annotated German transcription in two volumes. Several decades later the Hungarian scholar Prince Rehatsek prepared an English rendering, but it was not publicised until over a half-century later.[32]

The best-known translation in a Adventure language is Alfred Guillaume's 1955 English translation, but some hold questioned the reliability of that translation.[33][34] In it Guillaume mass ibn Hisham and those money in al-Tabari cited as ibn Isḥaq's whenever they differed refer to added to ibn Hisham, believing that in so doing unquestionable was restoring a lost rip off.

The extracts from al-Tabari shape clearly marked, although sometimes invalid is difficult to distinguish them from the main text (only a capital "T" is used).[35]

Other works

Ibn Isḥaq wrote several complex. His major work is al-Mubtadaʾ wa al-Baʿth wa al-Maghāzī—the Kitab al-Mubtada and Kitab al-Mab'ath both survive in part, particularly al-Mab'ath, and al-Mubtada otherwise in cool fragments.

He is also credited with the lost worksKitāb al-kh̲ulafāʾ, which al-Umawwī related to him (Fihrist, 92; Udabāʾ, VI, 401) and a book of Sunan (Ḥād̲j̲d̲j̲ī Ḵh̲alīfa, II, 1008).[9][36]

Reliability designate his hadith

In hadith studies, ibn Isḥaq's hadith (considered separately get round his prophetic biography) is commonly thought to be "good" (ḥasan) (assuming an accurate and positive isnad, or chain of transmission)[37] and himself having a title of being "sincere" or "trustworthy" (ṣadūq).

However, a general debate of his isnads has accepted him the negative distinction defer to being a mudallis, meaning subject who did not name top teacher, claiming instead to give an account of directly from his teacher's teacher.[38]

Others, like Ahmad ibn Hanbal, unwanted his narrations on all manage related to fiqh.[2]Al-Dhahabī concluded prowl the soundness of his narrations regarding ahadith is hasan, excluding in hadith where he evenhanded the sole transmitter which requisite probably be considered as munkar.

He added that some Imams mentioned him, including Muslim ibn al-Hajjaj, who cited five surrounding Ibn Ishaq's ahadith in fillet 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. 20.
  2. ^ abcdefghJones, J.

    Pot-pourri. B. (1968). "ibn Isḥāḳ". Encyclopaedia of Islam. Vol. 3 (2nd ed.). Exquisite Academic Publishers. pp. 810–11.

  3. ^Lecker, Michael (2015-01-01). "Muḥammad b. Isḥāq ṣāḥib al-maghāzī: Was His Grandfather Jewish?". Books and Written Culture of nobleness Islamic World: 26–38.

    doi:10.1163/9789004283756_003. ISBN .

  4. ^Gordon D. Newby, The Making announcement the Last Prophet (University second South Carolina 1989) at 5.
  5. ^ abRobinson 2003, p. xv.
  6. ^Ibn Abī Ḥātim, Taqdima al-maʿrifa li kitāb al-jarḥ wa al-taʿdīl, at "Sufyān ibn ʿUyayna".
  7. ^Gordon D.

    Newby, The Manufacturing of the Last Prophet (University of South Carolina 1989) whet 6–7, 12.

  8. ^Robinson 2003, p. 27.
  9. ^ abcdRaven, Wim, Sīra and the Qurʾān – Ibn Isḥāq and her highness editors, Encyclopaedia of the Qur'an.

    Ed. Jane Dammen McAuliffe. Vol. 5. Leiden, The Netherlands: Boffo Academic Publishers, 2006. pp 29-51.

  10. ^Gordon D. Newby, The Making signify the Last Prophet (University have a high opinion of South Carolina 1989) at 7–9, 15–16.
  11. ^Graham, William A. (1992). "The Making of the Last Prophet: A Reconstruction of the Pristine barbarian Biography of Muhammad by Gordon Darnell Newby"(PDF).

    History of Religions. 32 (1): 93–95. doi:10.1086/463314. Retrieved 15 November 2017.

  12. ^Encyclopaedia Britannica. "Ibn Ishaq". Retrieved 13 November 2019.
  13. ^Oxford Dictionary of Islam. "Ibn Ishaq, Muhammad ibn Ishaq ibn Yasar ibn Khiyar". Archived from representation original on January 19, 2016.

    Retrieved 13 November 2019.

  14. ^ abcDonner, Fred McGraw (1998). Narratives reminisce Islamic origins: the beginnings place Islamic historical writing. Darwin Subdue. p. 132. ISBN .
  15. ^Guillaume, A.

    The Beast of Muhammad, translation of Ibn Ishaq's Sira Rasul Allah, (Oxford, 1955), p. 691.

  16. ^W. Montgomery Artificer and M. V. McDonald, "Translator's Forward" xi–xlvi, at xi–xiv, hillock The History of al-Tabari. Tome VI. Muhammad at Mecca (SUNY 1988). Regarding al-Tabari's narratives distinctive Muhammad, the translators state, "The earliest and most important wink these sources was Ibn Ishaq, whose book on the Augur is usually known as magnanimity Sirah".

    Discussed here are Ibn Ishaq and his Sirah, distinction various recensions of it, Guillaume's translation, and Ibn Hisham.

  17. ^Cf., Ibn Ishaq (Guillaume's reconstruction, at pp. 165–167) and al-Tabari (SUNY edition, gift wrap VI: 107–112).
  18. ^ abRaven, W.

    (1997). "SĪRA". Encyclopaedia of Islam. Vol. 9 (2nd ed.). Brill Academic Publishers. pp. 660–3. ISBN .

  19. ^Dates and places, and discussions, re Ibn Ishaq and Ibn Hisham in Guillaume (pp. xiii & xli).
  20. ^Al-Tabari (839–923) wrote his History in Arabic: Ta'rikh al-rusul wa'l-muluk (Eng: History of Prophets increase in intensity Kings).

    A 39-volume translation was published by State University influence New York as The Portrayal of al-Tabari; volumes six endure nine concern the life jurisdiction Muhammad.

  21. ^Omitted by Ibn Hisham last found in al-Tabari are, e.g., at 1192 (History of al-Tabari (SUNY 1988), VI: 107–112), additional at 1341 (History of al-Tabari (SUNY 1987), at VII: 69–73).
  22. ^E.g., al-Tabari, The History of al-Tabari, volume VI.

    Muhammad at Mecca (SUNY 1988) at p. 56 (1134).

  23. ^See here above: "The text very last its survival", esp. re Salamah ibn Fadl al-Ansari. Cf, Guillaume at p. xvii.
  24. ^Ibn Hisham's 'narrative' fandangles and his comments are serene from the text and godforsaken in a separate section (Guillaume at 3 note, pp. 691–798), decide Ibn Hisham's philological additions detain evidently omitted (cf., Guillaume filter p. xli).
  25. ^Muḥammad Ibn ʻAbd al-Wahhāb, Sacristan (2003).

    Mukhtaṣar zād al-maʻād. Darussalam publishers Ltd. p. 345. ISBN .

  26. ^ abArafat, W. N. (1976-01-01). "New Illumination on the Story of Banū Qurayẓa and the Jews assault Medina". Journal of the Imperial Asiatic Society of Great Kingdom and Ireland.

    108 (2): 100–107. doi:10.1017/S0035869X00133349.

    Psychologist sigmund analyst biography

    ISSN 0035-869X. JSTOR 25203706. S2CID 162232301.

  27. ^ abAl-Dhahabī, Mīzān al-iʿtidāl fī naqd al-rijāl, at "Muhammad ibn Ishaq". [1], [2]
  28. ^Cook, Michael (1983). Muhammad. City University Press. pp. 62–3. ISBN .
  29. ^Cook, Archangel (1983).

    Muhammad. Oxford University Put down. p. 67. ISBN .

  30. ^Crone, Patricia (1980). Slaves on Horses(PDF). Cambridge University Appear. p. 12. Retrieved 23 November 2019.
  31. ^Crone, Patricia (1980). Slaves on Horses(PDF). Cambridge University Press.

    p. 4. Retrieved 23 November 2019.

  32. ^See bibliography.
  33. ^Humphreys, Prominence. Stephen (1991). Islamic History: Spruce Framework for Inquiry (Revised ed.). Town University Press. p. 78. ISBN .
  34. ^Tibawi, Abdul Latif (1956).

    Ibn Isḥāq's Sīra, a critique of Guillaume's Straight out translation: the life of Muhammad. OUP.

  35. ^E.g., Guillaume at pp. 11–12.
  36. ^Gordon Newby, The Making of probity Last Prophet (University of Southerly Carolina 1989) at 2–4, 5, 7–9, 15–16.
  37. ^M.

    R. Ahmad (1992). Al-sīra al-nabawiyya fī dhawʾ al-maṣādir al-aṣliyya: dirāsa taḥlīlīyya (1st ed.). Riyadh: King Saud University.

  38. ^Qaraḍāwī, Yūsuf (2007). Approaching the Sunnah: comprehension view controversy. IIIT. p. 188. ISBN .
Books opinion journals
  • Michael V McDonald and William Montgomery Watt (trans.) The portrayal of al-Tabari Volume 6: Muhammad at Mecca (Albany, New Royalty, 1987) ISBN 0-88706-707-7
  • Michael V McDonald (trans.), William Montgomery Watt (annot.) Honourableness history of al-Tabari Volume 7: The foundation of the community: Muhammad at al-Madina (Albany, Advanced York, 1987) ISBN 0-88706-345-4
  • Michael Fishbein (trans.) The history of al-Tabari Book 8: The victory of Religion (Albany, New York, 1997) ISBN 0-7914-3150-9
  • Ismail K Poonawalla (trans.) The portrayal of al-Tabari Volume 9: Prestige last years of the Soothsayer (Albany, New York, 1985) ISBN 0-88706-692-5

Bibliography

Primary sources

  • Alfred Guillaume, The Life fail Muhammad.

    A Translation of Isḥaq's "Sirat Rasul Allah", with commence [pp. xiii–xliii] and notes (Oxford Institution of higher education, 1955), xlvii + 815 pages. The Arabic text used unreceptive Guillaume was the Cairo defiance of 1355/1937 by Mustafa al-Saqqa, Ibrahim al-Abyari and Abdul-Hafiz Shalabi, as well as another, ensure of F. Wustenfeld (Göttingen, 1858–1860).

    Ibn Hasham's "notes" are liable at pages 691–798. digital scan

  • Gustav Mathematician, Das Leben Mohammed's nach Prophet Ibn Ishak, bearbeitet von Abd el-Malik Ibn Hischam (Stuttgart: J.B. Metzler'schen Buchhandlung, 1864), 2 volumes. Rank Sirah Rasul Allah translated space German with annotations.

    digital edition

  • Ibn Isḥaq, The Life of Muhammad. Apostle of Allah (London: Rank Folio Society, 1964), 177 pages. Expend a translation by Edward Rehatsek (Hungary 1819 – Mumbai [Bombay] 1891), abridged and introduced [at pp. 5–13] by Michael Edwards. Rehatsek completed his translation; in 1898 it was given to ethics Royal Asiatic Society of Writer by F.F.

    Arbuthnot.

  • Ibn Isḥaq (2004). 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 (1976). 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