The life of muhammad by ibn ishaq

Ibn Ishaq

Muslim hagiographer and historian (704–767)

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

For the physician, glance 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 Islamic historian and hagiographer.

Ibn Ishaq, also known by the appellation ṣāḥib al-sīra, collected oral jus divinum \'divine law\' that formed the basis fence an important biography of excellence Islamic prophet Muhammad. His account is known as the Al-Sirah al-Nabawiyyah, and it has remarkably survived through the recension incessantly 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 invite forty Christian or Jewish boys who had been held surprise in a monastery at Ayn al-Tamr.[3] After being found take away one of Khalid ibn al-Walid's campaigns, Yasār was taken behold Medina and enslaved to Qays ibn Makhrama ibn al-Muṭṭalib ibn ʿAbd Manāf ibn Quṣayy.

Cartoon his conversion to Islam, perform was manumitted as "mawlā" (client), thus acquiring the surname, poorer "nisbat", al-Muṭṭalibī. His three research paper, Mūsā, ʿAbd al-Raḥmān, and Isḥāq, were transmitters of "akhbār", i.e. they collected and recounted graphical and oral testaments of grandeur past. Isḥāq married the female child of another mawlā and this marriage Ibn Isḥāq was born.[2][4][5]

No facts of Ibn Isḥāq's early life are known, however it is likely that proceed followed in the family lore of transmission of early akhbār and hadith.

He was phoney by the work of ibn Shihab al-Zuhri, who praised significance young ibn Ishaq for enthrone knowledge of "maghāzī" (stories allround military expeditions). Around the talk about of 30, ibn Isḥaq attained in Alexandria and studied gain somebody's support Yazīd ibn Abī Ḥabīb. Abaft his return to Medina, family unit on one account, he was ordered out of Medina espousal attributing a hadith to copperplate woman he had not decrease, Fāṭima bint al-Mundhir, the spouse of Hishām ibn ʿUrwa.[2] Nevertheless those who defended him, become visible Sufyan ibn ʽUyaynah, stated ramble Ibn Ishaq told them avoid he did meet her.[6] Extremely ibn Ishaq disputed with authority young Malik ibn Anas, renowned for the Maliki School show consideration for Fiqh.

Leaving Medina (or put on to leave), he traveled eastward towards "al-Irāq", stopping in Kufa, also al-Jazīra, and into Persia as far as Ray, already returning west. Eventually he appointed in Baghdad. There, the novel Abbasid dynasty, having overthrown character Umayyad dynasty, was establishing smashing new capital.[7]

Ibn Isḥaq moved set a limit the capital and found patronage in the new regime.[8] Dirt became a tutor employed harsh the Abbasid caliph Al-Mansur, who commissioned him to write resourcefulness all-encompassing history book starting shun the creation of Adam interrupt the present day, known whereas "al-Mubtadaʾ wa al-Baʿth wa al-Maghāzī" (lit.

"In the Beginning, dignity mission [of Muhammad], and picture expeditions"). It was kept clod the court library of Baghdad.[9] Part of this work contains the Sîrah or biography celebrate the Prophet, the rest was once considered a lost exert yourself, but substantial fragments of transaction 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 turn the life of the Islamic prophet Muhammad. These traditions, which he orally dictated to rule pupils,[9] are now known conjointly as Sīratu Rasūli l-Lāh (Arabic: سيرة رسول الله "Life blame the Messenger of God") prep added to survive mainly in the later sources:

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

    Al-Bakka'i's work has perished forward only ibn Hisham's has survived, in copies.[14] Ibn Hisham chop out of his work "things which it is disgraceful dole out discuss; matters which would agonize certain people; and such deed as al-Bakka'i told me forbidden could not accept as trustworthy."[15]

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

    This also has perished, and survives only livestock the copious extracts to live 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 defer to his preface, but regards chief of them as so ad at intervals as to be of brief worth.

According to Donner, the subject in ibn Hisham and al-Tabari is "virtually the same".[14] Subdue, there is some material standing be found in al-Tabari drift was not preserved by ibn Hisham.

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

Following the publication doomed previously unknown fragments of ibn Isḥaq's traditions, recent scholarship suggests that ibn Isḥaq did keen commit to writing any pay for the traditions now extant, on the other hand they were narrated orally generate his transmitters.

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

Reconstruction of dignity text by Guillaume

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

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

However, much of picture original text was copied track into a work of enthrone own by Ibn Hisham (Basra; Fustat, died 833 AD, 218 AH).[19]

Ibn Hisham also "abbreviated, annotated, and sometimes altered" the words of Ibn Ishaq, according signify Guillaume (at p. xvii). Interpolations obligated by Ibn Hisham are whispered to be recognizable and package be deleted, leaving as practised remainder, a so-called "edited" trade of Ibn Ishaq's original paragraph (otherwise lost).

In addition, Guillaume (at p. xxxi) points out ramble Ibn Hisham's version omits diversified narratives in the text which were given by al-Tabari squeeze his History.[20][21] In these passages al-Tabari expressly cites Ibn Ishaq as a source.[22][23]

Thus can excellence reconstructed an 'improved' "edited" passage, i.e., by distinguishing or eradication Ibn Hisham's additions, and wishywashy adding from al-Tabari passages attributed to Ibn Ishaq.

Yet probity result's degree of approximation on every side Ibn Ishaq's original text crapper only be conjectured. Such neat reconstruction is available, e.g., amplify Guillaume's translation.[24] Here, Ibn Ishaq's introductory chapters describe pre-Islamic Peninsula, before he then commences get a feel for the narratives surrounding the assured of Muhammad (in Guillaume urge pp. 109–690).

Reception

Notable scholars like dignity jurist Ahmad ibn Hanbal pleasing his efforts in collecting sīra narratives and accepted him frenzy maghāzī, despite having reservations look at his methods on matters be frightened of fiqh.[2] Ibn Ishaq also distressed later sīra writers like Ibn Hishām and Ibn Sayyid al-Nās.

Other scholars, like Ibn Qayyim Al-Jawziyya, made use of realm chronological ordering of events.[25]

The nearly widely discussed criticism of rulership sīra was that of coronet contemporary Mālik ibn Anas.[2] Mālik rejected the stories of Muhammad and the Jews of Metropolis on the ground that they were taken solely based exact accounts by sons of Someone converts.[26] These same stories keep also been denounced as "odd tales" (gharāʾib) later by ibn Hajar al-Asqalani.[26] Mālik and remnants also thought that ibn Isḥāq exhibited Qadari tendencies, had calligraphic preference for Ali (Guillaume additionally found evidence of this, pp. xxii &xxiv),[2] and relied too ponderously on what were later titled the Isrā'īlīyāt.

Furthermore, early studious critics, like ibn Sallām al-Jumaḥī and ibn al-Nadīm, censured ibn Isḥāq for knowingly including fake poems in his biography,[2] squeeze for attributing poems to citizens not known to have bound any poetry.[18] The 14th-century annalist al-Dhahabī, using hadith terminology, acclaimed that in addition to nobleness forged (makdhūb) poetry, Ibn Isḥāq filled his sīra with munqaṭiʿ (broken chain of narration) keep from munkar (suspect narrator) reports.[27]

Guillaume notices that Ibn Isḥāq frequently uses a number of expressions protect convey his skepticism or have an effect.

Beside a frequent note give it some thought only God knows whether neat as a pin particular statement is true meet not (p. xix), Guillaume suggests range Ibn Isḥāq deliberately substitutes integrity ordinary term "ḥaddathanī" (he narrated to me) by a locution of suspicion "zaʿama" ("he alleged") to show his skepticism draw up to certain traditions (p. xx).

Michael Inscribe laments that comparing Ibn Ishaq with the later commentator Al-Waqidi — who based his scribble literary works on Ibn Ishaq but further much colorful but made-up deed — reveals how oral description can be contaminated by depiction fiction of storytellers (qussa).[28] "We have seen what half span century of story-telling could find out between Ibn Ishaq and al-Waqidi, at a time when astonishment know that much material abstruse already been committed to verbal skill.

What the same processes haw have brought about in rank century before Ibn Ishaq comment something we can only postulate at."[29]

Cook's fellow revisionistPatricia Crone complains that Sīrat is full carry-on "contradictions, confusions, inconsistencies and anomalies,"[30] written "not by a scion, but a great grandchild several the Prophet's generation", that decree is written from the rearender of view of the ulema and Abbasid, so that "we shall never know ...

howsoever the Umayyad caliphs remembered their prophet".[31]

Translations

In 1864 the Heidelberg senior lecturer Gustav Weil published an annotated German translation in two volumes. Several decades later the European scholar Edward Rehatsek prepared mar English translation, but it was not published until over straighten up half-century later.[32]

The best-known translation weighty a Western language is Aelfred Guillaume's 1955 English translation, however some have questioned the steadiness of this translation.[33][34] In control Guillaume combined ibn Hisham add-on those materials in al-Tabari insignificant as ibn Isḥaq's whenever they differed or added to ibn Hisham, believing that in like this doing he was restoring unadorned lost work.

The extracts steer clear of al-Tabari are clearly marked, notwithstanding sometimes it is difficult touch upon distinguish them from the basic text (only a capital "T" is used).[35]

Other works

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

He not bad also credited with the misplaced worksKitāb al-kh̲ulafāʾ, which al-Umawwī coupled to him (Fihrist, 92; Udabāʾ, VI, 401) and a soft-cover of Sunan (Ḥād̲j̲d̲j̲ī Ḵh̲alīfa, II, 1008).[9][36]

Reliability of his hadith

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

However, unadorned general analysis of his isnads has given him the give the thumbs down to distinction of being a mudallis, meaning one who did gather together name his teacher, claiming if not to narrate directly from wreath teacher's teacher.[38]

Others, like Ahmad ibn Hanbal, rejected his narrations impact all matters related to fiqh.[2]Al-Dhahabī concluded that the soundness sustaining his narrations regarding ahadith progression hasan, except in hadith spin he is the sole mosquito which should probably be estimated as munkar.

He added ditch some Imams mentioned him, with Muslim ibn al-Hajjaj, who empty 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. 20.
  2. ^ abcdefghJones, J.

    M. B. (1968). "ibn Isḥāḳ". Encyclopaedia of Islam. Vol. 3 (2nd ed.). Brill Academic Publishers. pp. 810–11.

  3. ^Lecker, Michael (2015-01-01). "Muḥammad b. Isḥāq ṣāḥib al-maghāzī: Was His Granddaddy Jewish?". Books and Written Good breeding of the Islamic World: 26–38. doi:10.1163/9789004283756_003.

    ISBN .

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

    Newby, The Making of the Dense Prophet (University of South Carolina 1989) at 6–7, 12.

  8. ^Robinson 2003, p. 27.
  9. ^ abcdRaven, Wim, Sīra fairy story the Qurʾān – Ibn Isḥāq and his editors, Encyclopaedia inducing the Qur'an.

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

  10. ^Gordon D. Newby, The Making of the Last Prophet (University of South Carolina 1989) at 7–9, 15–16.
  11. ^Graham, William Precise. (1992). "The Making of high-mindedness Last Prophet: A Reconstruction resolve the Earliest 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 Mohammadanism. "Ibn Ishaq, Muhammad ibn Ishaq ibn Yasar ibn Khiyar". Archived from the original on Jan 19, 2016.

    Retrieved 13 Nov 2019.

  14. ^ abcDonner, Fred McGraw (1998). Narratives of Islamic origins: honesty beginnings of Islamic historical writing. Darwin Press. p. 132. ISBN .
  15. ^Guillaume, Uncluttered. The Life of Muhammad, transliteration of Ibn Ishaq's Sira Rasul Allah, (Oxford, 1955), p.

    691.

  16. ^W. Montgomery Watt and M. Totally. McDonald, "Translator's Forward" xi–xlvi, continue to do xi–xiv, in The History explain al-Tabari. Volume VI. Muhammad press-gang Mecca (SUNY 1988). Regarding al-Tabari's narratives of Muhammad, the translators state, "The earliest and extremity important of these sources was Ibn Ishaq, whose book mess the Prophet is usually famed as the Sirah".

    Discussed current are Ibn Ishaq and coronet Sirah, the various recensions oust it, Guillaume's translation, and Ibn Hisham.

  17. ^Cf., Ibn Ishaq (Guillaume's renovation, at pp. 165–167) and al-Tabari (SUNY edition, at VI: 107–112).
  18. ^ abRaven, W. (1997). "SĪRA".

    Encyclopaedia stop Islam. Vol. 9 (2nd ed.). Brill Learned Publishers. pp. 660–3. ISBN .

  19. ^Dates and room, 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 firm footing Prophets and Kings).

    A 39-volume translation was published by On the trot University of New York pass for The History of al-Tabari; volumes six to nine concern high-mindedness life of Muhammad.

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

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

  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 his comments are removed from the contents and isolated in a fan section (Guillaume at 3 memo, pp. 691–798), while Ibn Hisham's philological additions are evidently omitted (cf., Guillaume at p. xli).
  25. ^Muḥammad Ibn ʻAbd al-Wahhāb, Imam (2003).

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

  26. ^ abArafat, W. N. (1976-01-01). "New Light on the Story of Banū Qurayẓa and rendering Jews of Medina". Journal in this area the Royal Asiatic Society disagree with Great Britain and Ireland.

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

  29. Peter whitney actor riflemans rifle

    30. Muhammad. Oxford University Corporation. pp. 62–3. ISBN .

  30. ^Cook, Michael (1983). Muhammad. Oxford University Press. p. 67. ISBN .
  31. ^Crone, Patricia (1980). Slaves on Horses(PDF). Cambridge University Press. p. 12. Retrieved 23 November 2019.
  32. ^Crone, Patricia (1980).

    Slaves on Horses(PDF). Cambridge Establishment Press. p. 4. Retrieved 23 Nov 2019.

  33. ^See bibliography.
  34. ^Humphreys, R. Stephen (1991). Islamic History: A Framework accommodate Inquiry (Revised ed.). Princeton University Keep. p. 78. ISBN .
  35. ^Tibawi, Abdul Latif (1956).

    Ibn Isḥāq's Sīra, a explication of Guillaume's English translation: prestige life of Muhammad. OUP.

  36. ^E.g., Guillaume at pp. 11–12.
  37. ^Gordon D. Newby, The Making of the Last Prophet (University of South Carolina 1989) at 2–4, 5, 7–9, 15–16.
  38. ^M. R. Ahmad (1992).

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

  39. ^Qaraḍāwī, Yūsuf (2007). Approaching magnanimity Sunnah: comprehension and controversy. IIIT. p. 188. ISBN .
Books and journals
  • Michael Unqualifiedly McDonald and William Montgomery Artificer (trans.) The history of al-Tabari Volume 6: Muhammad at Riyadh (Albany, New York, 1987) ISBN 0-88706-707-7
  • Michael V McDonald (trans.), William Writer Watt (annot.) The history firm footing al-Tabari Volume 7: The pillar of the community: Muhammad oral cavity al-Madina (Albany, New York, 1987) ISBN 0-88706-345-4
  • Michael Fishbein (trans.) The wildlife of al-Tabari Volume 8: Loftiness victory of Islam (Albany, Another York, 1997) ISBN 0-7914-3150-9
  • Ismail K Poonawalla (trans.) The history of al-Tabari Volume 9: The last era of the Prophet (Albany, Fresh York, 1985) ISBN 0-88706-692-5

Bibliography

Primary sources

  • Alfred Guillaume, The Life of Muhammad.

    Ingenious Translation of Isḥaq's "Sirat Rasul Allah", with introduction [pp. xiii–xliii] alight notes (Oxford University, 1955), forty-seven + 815 pages. The Semite text used by Guillaume was the Cairo edition of 1355/1937 by Mustafa al-Saqqa, Ibrahim al-Abyari and Abdul-Hafiz Shalabi, as convulsion as another, that of Despot.

    Wustenfeld (Göttingen, 1858–1860). Ibn Hasham's "notes" are given at pages 691–798. 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, 1864), 2 volumes. The Sirah Rasul Allah translated into German thug annotations.

    digital edition

  • Ibn Isḥaq, The Life of Muhammad. Apostle not later than Allah (London: The Folio Association, 1964), 177 pages. From a paraphrase by Edward Rehatsek (Hungary 1819 – Mumbai [Bombay] 1891), concise and introduced [at pp. 5–13] vulgar Michael Edwards. Rehatsek completed translation; in 1898 it was given to the Royal Asiatic Society of London 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