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Ibn Abbas

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Youngest cousin of the Islamic prophet Muhammad
Not to be confused with Abbas ibn Ali.
ʿAbd Allāh ibn ʿAbbās
عَبْد ٱللَّٰه ٱبْن عَبَّاس
TitleHibr Al-Ummah
Personal life
Born
ʿAbd Allāh ibn ʿAbbās

c. 619 CE
Diedc. 687 (aged 67–68)
Resting placeMasjid Abdullah ibn Abbas, Ta'if
Known forInterpretation of the Qur'an
Other names
  • Al-Hibr ("The Ink")
  • Al-Bahr ("The Sea")
OccupationExpert in Tafsir, with interests in the Qur'an, Sunnah, Hadith and Tafsir [1] during the Islamic golden age
Relatives
List
Religious life
ReligionIslam
Muslim leader
Disciple ofMuhammad
Spouses
Children
Sons:
  • Al-Abbas
  • Ali
  • Muhammad
  • Ubayd Allah
  • Al-Fadl
  • Sa'd

Daughters:

  • Lubabah
  • Asma (the latter's mother was the concubine)
Parents
Influences

ʿAbd Allāh ibn ʿAbbās (Arabic: عَبْد ٱللَّٰه ٱبْن عَبَّاس; c. 619 – 687 CE), also known as Ibn ʿAbbās, was one of the cousins of the prophet Muhammad. He is considered to be the greatest mufassir of the Qur'an.[7] [8]

He was the son of Abbas ibn Abd al-Muttalib, an uncle of Muhammad, and a nephew of Maymunah bint al-Harith, who later became Muhammad's wife. During the early struggles for the caliphate he supported Ali, and was made governor of Basra. He withdrew to Mecca shortly afterwards. During the reign of Mu'awiya I he lived in Hejaz and often travelled to Damascus. After Mu'awiya I died in 680 CE he migrated to At-Ta'if, where he is resting from around 687 CE.[7] [9]

'Abd Allah ibn Abbas was highly regarded for his knowledge of traditions and his critical interpretation of the Qur'an. From early on, he gathered information from other companions of Muhammad and gave classes and wrote commentaries.[7]

Biography

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Masjid Abdullah bin Abbas (21°16′13.31′′N 40°24′30.48′′E / 21.2703639°N 40.4084667°E / 21.2703639; 40.4084667 ) in the Hejazi city of At-Ta'if

Family

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He was the third son of a wealthy merchant, Al-'Abbas ibn 'Abd al-Muttalib, thus he was called Ibn Abbas (the son of Abbas). His mother was Umm al-Fadl Lubaba, who prided herself in being the second woman who converted to Islam, on the same day as her close friend Khadijah bint Khuwaylid, Muhammad's wife.[10]

The father of Ibn Abbas and the father of Muhammad were both sons of Shaiba ibn Hashim, better known as 'Abdul-Muṭṭalib. Shaiba bin Hashim's father was Hashim ibn Abd Manaf, the progenitor of the clain of Banu Hashim of the tribe of Quraysh in Mecca.[citation needed ]

619–632: Muhammad's era

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Ibn Abbas was born in 3 BH (619–620 C.E.) and his mother took him to Muhammad before he had begun to suckle. This event represented the beginning of a close relationship between them.[1]

As he grew up, he was by Muhammad's side doing different services like fetching water for ablution (Arabic: wudu ). He would pray (Arabic: salat ) with Muhammad and follow him on his assemblies, journeys and expeditions. It is said that Muhammad would often draw him close, pat him on the shoulder and pray, "O God! Teach him (the knowledge of) the Book (Qur'an) ".[11] Muhammad had also supplicated for him to attain discernment in religion.[12] Ibn Abbas kept following Muhammad, memorizing and learning his teaching.[1]

Muhammad's statement

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In AH 10 (631/632), Muhammad fell into his last illness. During this period, the Hadith of the pen and paper was reported, with Ibn Abbas as the first-level narrator, at that time about twelve years old.[13] Days after that, Abbas and Ali supported Muhammad's weight on their shoulder, as Muhammad was too weak to walk unaided.[14]

632–634: Abu Bakr's era

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Inheritance from Muhammad

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Ibn 'Abbas was thirteen years old when Abu Bakr came to power.

Continued education

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After Muhammad's era, he continued to collect and learn Muhammad's teaching from Muhammad's companions (Arabic: Sahaba ), especially those who knew him the longest. He would consult multiple Sahaba to confirm narrations, and would go to as many as thirty Companions to verify a single matter,[1] once he heard that a Sahaba knew a hadith unknown to him:[1] A hadith attributed to Abd Allah ibn Abbas reports:[citation needed ]

...I went to him during the time of the afternoon siesta and spread my cloak in front of his door. The wind blew dust on me (as I sat waiting for him). If I wished I could have sought his permission to enter and he would certainly have given me permission. But I preferred to wait on him so that he could be completely refreshed. Coming out of his house and seeing me in that condition he said, 'O cousin of the Prophet! What's the matter with you? If you had sent for me I would have come to you.' 'I am the one who should come to you, for knowledge is sought, it does not just come,' I said. I asked him about the hadith and learnt from him.


In addition to his own scholarship, Ibn Abbas was a teacher. His house from where he taught became the equivalent of a university.[1]

One of his companions described a typical scene in front of his house:

I saw people converging on the roads leading to his house until there was hardly any room in front of his house. I went in and told him about the crowds of people at his door and he said: 'Get me water for wudu.'

He performed wudu and, seating himself, said: 'Go out and say to them: Whoever wants to ask about the Qur'an and its letters (pronunciation) let him enter.'

This I did and people entered until the house was filled. Whatever he was asked, Abdullah was able to elucidate and even provide additional information to what was asked. Then (to his students) he said: 'Make way for your brothers.'

Then to me he said: 'Go out and say: Who wants to ask about the Quran and its interpretation, let him enter'.

Again the house was filled and Abdullah elucidated and provided more information than what was requested.[1]

He held classes on one single subject each day. His classes covered topics such as tafsir, fiqh, Halal and Haraam, ghazawa, poetry, Arab history before Islam, inheritance laws, Arabic language and etymology.[1]

634–644: Umar's era

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Advising Umar

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Umar often sought the advice of Ibn Abbas on important matters of state and described him as a "young man of maturity":[1]

A hadith attributed to Abd Allah ibn Abbas Sahih reports:[citation needed ]

Umar used to make me sit with the elderly men who had fought in the battle of Badr. Some of them (Abd-al-Rahman ibn Awf [15] ) felt it (did not like that) and said to Umar: "Why do you bring in this boy to sit with us, while we have sons like him?"

Umar replied "Because of what you know of his position" (i.e. his religious knowledge).

One day Umar called me and made me sit in the gathering of those people, and I think that he called me just to show them (my religious knowledge). 'Umar then asked them in my presence: 'What do you say about the interpretation of the statement of Allah'.

When comes help of God, and the conquest...

Some of them said: "We are ordered to praise God and ask for His forgiveness, when God's help and the conquest comes to us". Some others kept quiet and did not say anything. On that Umar asked me: "Do you say the same, O Ibn Abbas?" I replied: "No". He said: "What do you say then?" I replied: "That is the sign of the death of Prophet Muhammad, which God informed him of. God said:

(O Muhammad) when comes the help of God (to you against your enemies) and the conquest (which is the sign of your death) – you should celebrate the praises of your Lord and ask for His forgiveness, and He is the One who accepts the repentance and forgives". On that Umar said: "I do not know anything about it other than what you have said".


The Sahaba Sa`d ibn Abi Waqqas said:

I have never seen someone who was quicker in understanding, who had more knowledge and greater wisdom than Ibn Abbas. I have seen Umar summon him to discuss difficult problems in the presence of veterans of Badr from among the Muhajirin and Ansar. Ibn Abbas would speak and Umar would not disregard what he had to say.[1]

656–661: Ali's era

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Battle of Siffin

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Main article: Battle of Siffin

Ibn Abbas remained a staunch supporter of his cousin Ali ibn Abi Talib during his war with Muawiyah, including at the Battle of Siffin. He had also been given the position of governor of Basra during Ali's reign as Caliph.[citation needed ]

A large group of Ali's army were discontented with the outcome of Ali's war with Muawiyah, and broke off into a separate group that became known as the Khawarij or Kharijites. Ibn Abbas played a key role in convincing a large number of them to return to Ali; 20,000 of 24,000 according to some sources. He did so using his knowledge of Muhammad's biography, in particular, the events of the Treaty of Hudaybiyyah.[1]

680–683: Yazid's era

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Sunnis believe that ibn Abbas was in favour of the unity of the Muslims and hence did not revolt against rulers. He advised Husayn ibn Ali against his proposed expedition to Kufa that ended at Karbala.

Wives and children

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By a Yemenite princess named Zahra bint Mishrah, Ibn Abbas had seven children:

  1. Al-Abbas, the first born, who was childless.
  2. Ali ibn Abdullah (died 736), who was the grandfather of the first two Abbasid caliphs, who replaced the Umayyads as rulers of Caliphate in 750.
  3. Muhammad, who was childless.
  4. Ubaydullah, who was childless.
  5. Al-Fadl, who was childless. (Riverine Sudanese trace their ancestry to al-Fadl through a son named Saeed, whose mother is said to be from the Ansar).
  6. Saad had two children
  7. Lubaba, who married Ali ibn Abdullah ibn Jaafar and had descendants.

He had another daughter, Asma, by a concubine; she married her cousin Abdullah ibn Ubaydullah ibn Abbas and had two sons.[16]

Hadith transmitted

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Ibn Abbas narrated that Muhammad said, "Two favours are treated unjustly by most people: health and free time." (from Sahih Bukhari , at-Tirmidhi, ibn Majah and al-Nasa'i)[citation needed ]

Ibn Abbas reported: Muhammad said, "He who does not memorize any part from the Qur'an, he is like the ruined house." (from Tirmidhi)[citation needed ]

On the authority of Ibn Abbas, who said, "One day I was behind (i.e. riding behind him on the same mount) the Prophet and he said to me: 'Young man, I shall teach you some words (of advice). Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah; if you seek help, seek help of Allah. Know that if the nations were to gather together to benefit you with anything, they would benefit you only with something that Allah had already prescribed for you, and if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you. The pens have been lifted and the pages have dried." (from Tirmidhi)

Al Hakim records on the authority of ibn Abbas that Muhammad advanced, carrying upon his back Hassan ibn Ali, and a man met him and said, 'an excellent steed thou ridest, lad!'. Muhammad replied, 'and he is an excellent rider.'[citation needed ]

Ali ibn Husam Adin (commonly known as al-Mutaki al-Hindi) records that ibn Abbas narrated that Muhammad said the following about his deceased aunt Fatima, the mother of Ali: "I (Muhammad) put on her my shirt that she may wear the clothes of heaven, and I lay in her grave that I may lessen the pressure of the grave. She was the best of Allah’s creatures to me after Abu Talib".[citation needed ]

Legacy

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Masruq ibn al Ajda said of him:

Whenever I saw Ibn Abbas, I would say: He is the most handsome of men. When he spoke, I would say: He is the most eloquent of men. And when he held a conversation, I would say: He is the most knowledgeable of men."[1]

The 1924 Cairo edition Quran adopted the chronological order of chapters promulgated by Ibn Abbās, which subsequently became widely accepted.[17] [18]

Descendants

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The genealogy of the Abbasids including their rival Zaydi imams
Abbasids
Mūsā II
ibn ʿAbd Allāh as-Sâlih ibn Mūsā al-Jawn ibn ʿAbd Allāh al-Kāmīl Idrīs ibn Idrīs
(2nd Zaydī Imām of Idrisids in Morocco) Muḥammad
al-Muntasir

(11)
r. 861–862 Ṭalḥa al-Muwaffaq
(Regent)
870–891 Aḥmad
al-Musta'in

(12)
r. 862–866 Muḥammad
al-Muhtadi

(14)
r. 869–870
Muḥammad ibn Yūsūf
Al-Ukhayḍhir

(1st Zaydī Imām of Ukhaydhirites in Najd and Al-Yamama) Abūʾl-Ḥusayn
Al-Hādī ilāʾl-Ḥaqq

Yaḥyā ibn
al-Ḥusayn

(1st Zaydī Imām of Rassids in Yemen) ʿAlī
al-Muktafī

(17)
r. 902–908 Jāʿfar
al-Muqtadir

(18)
r. 908–929,
929–932
Muḥammad
al-Qāhir

(19)
r. 929, 932–934 Jāʿfar al-Mufawwid
(Wali al-Ahd)
875–892
Ismāʿīl ibn Ḥasan ibn Zayd ibn al-Ḥasan al-Mujtabā ʿAlī ibn ʿUmar al-Ashraf ibn ʿAlī Zayn al-ʿĀbidīn Al-Ḥusayn Dhu'l-Dam'a ibn Zayd ibn ʿAlī Zayn al-ʿĀbidīn ʿAbd Allāh
al-Qāʿīm

(26)
r. 1031–1075
Muḥammad ibn Ismāʿīl ibn Ḥasan ibn Zayd Al-Ḥasan ibn ʿAlī ibn ʿUmar al-Ashraf Yaḥyā ibn al-Ḥusayn Dhu'l-Dam'a ibn Zayd Muḥammad Dhakīrat ad-Dīn
(Wali al-Ahd)
1039–1056
Zayd ibn Muḥammad ibn Ismāʿīl ibn Ḥasan ʿAlī ibn al-Ḥasan ibn ʿAlī ibn ʿUmar al-Ashraf ʿUmar ibn Yaḥyā ibn al-Ḥusayn Dhu'l-Dam'a ʿAbd Allāh
al-Mūqtādī

(27)
r. 1075–1094
Al-Mānṣūr
al-Rāshīd

(30)
r. 1135–1136
Muḥammad
al-Mūqtāfī

(31)
r. 1136–1160 Alī ibn al-Faḍl
al-Qabī
Yūsuf
al-Mūstānjīd

(32)
r. 1160–1170 al-Hāsān
ibn Alī
Al-Hāssān
al-Mūstādī'

(33)
r. 1170–1180 Abū Bakr
ibn al-Hāsān
Aḥmad
al-Nāsīr

(34)
r. 1180–1225 Abi 'Alī al-Hāsān ibn Abū Bakr
Al-Mānsūr
al-Mūstānsīr

(36)
r. 1226–1242 Abū'l-Qāsim Aḥmad
al-Mūstānsīr

(1)
r. 1261 Abū'l-ʿAbbās Aḥmad
al-Hakim I

(2)
r. 1262–1302
ʿAbd Allāh
al-Mūstā'sīm

(37)
r. 1242–1258 Abū'r-Rabīʿ Sulaymān
al-Mustakfī I

(3)
r. 1302–1340 Aḥmad ibn Aḥmad
al-Ḥākim bi-amr Allāh
Abū'l-ʿAbbās Aḥmad
al-Hakim II

(5)
r. 1341–1352 Abū'l-Fatḥ Abū Bakr
al-Mu'tadid I

(6)
r. 1352–1362 Abū Isḥāq Ibrāhīm
al-Wāṯiq I

(4)
r. 1340–1341
Abū ʿAbd Allāh Muḥammad
al-Mutawakkil I

(7)
r. 1362–1377,
1377–1383,
1389–1406
Abū Yāḥyā Zakariyāʾ
al-Musta'sim

(8)
r. 1377,
1386–1389
Abū Ḥafs ʿUmar
al-Wāṯiq II

(9)
r. 1383–1386
Abū'l-Faḍl al-ʿAbbās
al-Musta'īn

(10)
r. 1406–1414
Sultan of Egypt
r. 1412
Abū'l-Fatḥ Dāwud
al-Mu'tadīd II

(11)
r. 1414–1441 Abū'r-Rabīʿ Sulaymān
al-Mustakfī II

(12)
r. 1441–1451 Yaʿqūb ibn Muḥammad
al-Mutawakkil ʿalā'Llāh Abū'l-Baqāʾ Ḥamza
al-Qāʾim

(13)
r. 1451–1455 Abū'l-Maḥāsin Yūsuf
al-Mustanjid

(14)
r. 1455–1479
Abū'l-ʿIzz ʿAbd al-ʿAzīz
al-Mutawakkil II

(15)
r. 1479–1497
Abū'ṣ-Ṣabr Yaʿqūb
al-Mustamsik

(16)
r. 1497–1508,
1516–1517
Muḥammad
al-Mutawakkil III

(17)
r. 1508–1516,
1517

Views

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Ibn Abbas viewed that Tafsir can be divided in four categories:[19]

  • The category the Arabs knew because of its language
  • Those of ignorance, of which no one will be excused
  • Those the scholars know
  • Those no one knows except Allah (Arabic: الله Allāh)

Sunni view him as the most knowledgeable of the Companions in tafsir. A book entitled Tanwir al-Miqbas min Tafsir Ibn Abbas is tafsir, all explanations of which may go back to Ibn Abbas.[1] Of all narrations transmitted by Ibn Abbas, 1660 were considered authentic (Arabic: Sahih ) by the authors of the two Sahihs.[1] [20] [page needed ]

Regarding Ibn Abbas giving verdicts (Arabic: fatwa ) in favor of Nikah Mut'ah, most Sunnis view that Ali corrected him on the matter, while other view that "Ibn Abbas position on the permissibility of Mut'ah until his last day is proven" per the Hadith of Ibn al-Zubayr and Mut'ah.[21]

Sunnis describe thus:

... the courageous Abdullah showed that he preferred peace above war, and logic against force and violence. However, he was not only known for his courage, his perceptive thought and his vast knowledge. He was also known for his great generosity and hospitality. Some of his contemporaries said of his household: "We have not seen a house with more food or drink or fruit or knowledge than the house of Ibn Abbas."

He had a genuine and abiding concern for people. He was thoughtful and caring. He once said: "When I realize the importance of a verse of God's Book, I would wish that all people should know what I know.

"When I hear of a Muslim ruler who deals equitably and rules justly, I am happy on his account and I pray for him...

"When I hear of rains that fall on the land of Muslims, that fills me with happiness..."

Abdullah ibn Abbas was constant in his devotions. He kept voluntary fasts regularly and often stayed up at night in Prayer. He would weep while praying and reading the Quran. And when reciting verses dealing with death, resurrection and the life hereafter his voice would be heavy from deep sobbing.[1]

See also

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References

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  1. ^ a b c d e f g h i j k l m n o p q biography Archived 2009年05月28日 at archive.today on the MSA West Compendium of Muslim Texts
  2. ^ "PAR246 Hadith Criticism". Archived from the original on 2007年03月11日. Retrieved 2006年09月28日.
  3. ^ Jewish Encyclopedia [1]
  4. ^ Media Monitors Network, A Few Comments on Tafsir of the Quran, Habib Siddiqui October 2004
  5. ^ Mashahir, 99-Too; Ghaya, 1. 283; Abu Nuʿaym, II. 105-19; Kashif, I. 235; Ibn Marthad 41-3
  6. ^ usulgloss2 Archived November 15, 2006, at the Wayback Machine
  7. ^ a b c "'Abd Allah ibn al-'Abbas" . Encyclopædia Britannica. Vol. I: A-Ak - Bayes (15th ed.). Chicago, Illinois: Encyclopædia Britannica, Inc. 2010. pp. 16. ISBN 978-1-59339-837-8.
  8. ^ Ludwig W. Adamec (2009), Historical Dictionary of Islam, p.134. Scarecrow Press. ISBN 0810861615.
  9. ^ There is uncertainty as to the actual year of his death. Some sources state either 687 or 688.
  10. ^ Marriage to a 'past': Parents should not reject a proposal without a good reason – and being a revert with a past is not an acceptable one
  11. ^ Sahih al-Bukhari , 9:92:375
  12. ^ Sahih Muslim (#6523)
  13. ^ Regarding Omar's Refusal to Give the Prophet a Pen to Write his Will!!! [permanent dead link ]
  14. ^ Sahih al-Bukhari , 1:4:197, 1:11:634, 3:47:761,5:59:727
  15. ^ Sahih al-Bukhari , 4:56:821
  16. ^ Tabari, vol. 39, pp. 54-55.
  17. ^ Jane Dammen McAuliffe "Preface" Encyclopaedia of the Qur'an, Vol. 1
  18. ^ Gerhard Böwering, "Chronology and the Quran", Encyclopaedia of the Qur'an, Vol. 1, Brill
  19. ^ Interpreting The Text
  20. ^ Reliance of the Traveller by Ahmad al-Misr, (A Classic Manual of Islamic Sacred Law), translated by Nuh Ha Mim Keller, published by Amana publications, Beltsville, Maryland, USA 1991
  21. ^ Fatih al-Qadir by Muhammad ash-Shawkani, Sharh Hidaya Volume 3 p. 51
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