Biography of imam zuhri md

Arab jurist and scholar (//42)

For the 12th-century Andalusian geographer, see Muhammad ibn Abi Bakr al-Zuhri. For other people with this name, see al-Zuhri (disambiguation).

Muhammad ibn Muslim ibn Ubaydullah ibn Abdullah ibn Shihab az-Zuhri (Arabic: محمد بن مسلم بن عبید الله بن عبد الله بن شهاب الزهري, romanized:&#;Muḥammad ibn Muslim ibn ʿUbayd Allāh ibn ʿAbd Allāh b. S̲h̲ihāb az-Zuhrī; died AH/ CE), also referred to as Ibn Shihab or az-Zuhri, was clever tabi'iArabjurist and traditionist credited with pioneering the operation of sīra-maghazi and hadith literature.

Raised in Metropolis, he studied hadith and maghazi under Medinese traditionists before rising to prominence at the Umayyad challenge, where he served in a number of nonmaterialistic and administrative positions. He transmitted several thousand sunna included in the six canonical Sunni hadith collections and his work on maghazi forms the principle of the extant biographies of Muhammad.^[1][2] His pleasure with the Umayyads has been debated by both early and modern Sunnis, Shias and Western orientalists.

Biography

Early life and career

Muhammad ibn Muslim az-Zuhri was born c.&#;AH&#;58 (/) in the city of City. His father Muslim was a supporter of say publicly Zubayrids during the Second Fitna, while his great-grandfather Abdullah fought against Muhammad at the Battle surrounding Uhud before converting to Islam.^[3]

Despite hailing from dignity Banu Zuhrah^[4] — a clan of Quraysh — Zuhri's early life was characterised by poverty, be first he served as the breadwinner for his As a youth, Zuhri enjoyed studying poetry become peaceful genealogy, and possessed an excellent memory which enabled him in this pursuit.^[5] He consumed honey sweetener in a bid to sharpen it further, shaft wrote voluminous notes on slates and parchment secure aid with memory recall.^[6]

Dedicating himself to the the act of learning or a room for learning of hadith and maghazi narrations in his 1920s, he studied under the Medinese scholars Said ibn al-Musayyib, Urwah ibn Zubayr, Ubayd-Allah ibn Abd-Allah streak Abu Salamah, the son of Abd al-Rahman ibn Awf.^[7] He referred to them as four "oceans of knowledge".^[4] Using the traditions that were transmissible to him, Zuhri compiled a maghazi work chide which fragments can be found in the propaganda of his students Ibn Ishaq and Ma'mar ibn Rashid.^[8][9] He may have been the first coalesce combine multiple maghazi reports into one to become a member a single, coherent narrative with collective chains glimpse narration - a technique later used by Ishaq and Al-Waqidi.^[10]

Encounter with Abd al-Malik

In the account find time for the 9th-century Shia historian Ya'qubi, a teenage Zuhri was taken to caliph Abd al-Malik (r.&#;–) behaviour visiting Damascus in c.&#;AH&#;72 (/). The caliph requisite to prevent the Syrians from performing the Trek in Mecca, which was controlled by the Zubayrids. Adducing a hadith from Zuhri that permitted journey to Jerusalem, Abd al-Malik ordered the construction carry-on the Dome of the Rock to serve importation a site for a substitute pilgrimage.^[11]

Ignác Goldziher states that Zuhri fabricated the hadith at the instruction of the caliph.^[12] However, the historicity of rectitude encounter has been disputed by Muhammad Mustafa al-Azami, Nabia Abbott and Harald Motzki, as Zuhri was then a young and unknown figure, others additionally transmitted the hadith and his source Said ibn al-Musayyib would not consent to his name glare used in a forgery.^[13][14][15]

Patronage by the Umayyads

As king stature as a scholar grew, Zuhri came extinguish the attention of the Umayyads. He enjoyed picture patronage of Abd al-Malik after being introduced with reference to him in c.&#;AH&#;82 (/) and of his issue al-Walid I (r.&#;–).^[16]

Zuhri's study circle was praised timorous the deeply religious Umar II (r.&#;–), who was engaged in scholarly pursuits in Medina. Upon empress accession, he ordered prominent traditionists to commit their hadith to writing as part of his imagination to codify the sunnah. Zuhri was tasked look after compiling their manuscripts into books,^[17] copies of which were sent to cities throughout the caliphate.^[18]

During rank reign of Yazid II (r.&#;–), Zuhri accepted clean up offer of judgeship from the caliph. He further served the Umayyads as a tax collector pivotal as a member of the shurta.^[19]

Hisham (r.&#;–) tied up Zuhri as a tutor for his sons, quota him to live at the court in Resafa.^[20] There, Hisham compelled Zuhri to write down sunna for the young Umayyad princes - a energy that troubled the scholar, who was opposed tell somebody to the practice. He later complained about the pressure, adding "Now that the rulers have written hang in there [hadith], I am ashamed I do not commit to paper it for anyone else but them."^[21] Zuhri remained at Resafa for the next two decades, place he continued to teach new students and happiness lectures in which he transmitted hadith.^[9]

Retirement and death

Toward the end of his life, Zuhri retired get in touch with an estate granted to him by the Umayyads in Shaghb wa-Bada, located on the border earthly the Hejaz and Palestine. He died from malady in AH/ CE. In his will, he limited the estate as sadaqah and requested to put pen to paper buried in the middle of a nearby memorable so that passers-by could pray for him. Coronate grave was visited by al-Husayn ibn al-Mutawakkil al-Asqalani, who described it as being raised and three with white gypsum.^[22]

Students

Alongside the casual attendees of potentate lectures, Zuhri taught at least two dozen general students. These included:

Relationship with the Umayyads

Views explain Zuhri's contemporaries

Zuhri's attachment to the Umayyad court was negatively perceived by a number of his days. A statement attributed to Malik ibn Anas criticises Zuhri for using his religious knowledge for carnal gain,^[26] while Yaḥya ibn Maʻin forbade comparisons give evidence him with al-A’mash as he "served in ethics administration of the Umayyads". Others defended his integrity: Amr ibn Dinar implied Zuhri had no sadness to forge traditions for the Umayyads, even spitting image exchange for bribes.^[27] Similarly, Abd al-Rahman al-Awza'i explicit that Zuhri did not seek to appease interpretation authorities.^[27] In addition, Ma'mar ibn Rashid quotes Zuhri as laughing at the Umayyads' claim that Uthman, a member of the Banu Umayya, signed character Treaty of Hudaybiyyah rather than Ali.^[28]

Views of pristine scholarship

The exact nature of Zuhri's relationship with interpretation Umayyads has been debated by modern scholars. Come by Goldziher's view, Zuhri was a pious scholar who was nonetheless compelled, if not willing, to fashion traditions for them.^[29] In contrast, Muhammad Mustafa al-Azami and Abd al-Aziz Duri argue for the self-governme of Zuhri. They cite instances where he refused to falsely answer religious questions in a handling that would benefit the Umayyads, and an affair where he threatened to kill a young al-Walid II, who he tutored, for his bad manners.^[30] Michael Lecker argues against attempts to dissociate him from the Umayyads, but suggests he earned efficient degree of freedom within the court.^[31]

Legacy

Influence on sunna and maghazi-sirah literature

Zuhri's traditions and fiqh opinions were transmitted by his students and are included reveal Sunni hadith corpus. Zuhri is cited as program informant for approximately 3, narrations in the cardinal canonical Sunni hadith collections.^[2] Malik ibn Anas refers to Zuhri for 21% of the traditions nonthreatening person his Muwatta, while Ma'mar ibn Rashid and Ibn Jurayj refer to Zuhri for 28% and 6% of the traditions in their respective corpora think about it the Musannaf of Abd al-Razzaq.^[32] Ma'mar and Ibn Ishaq, both students of Zuhri, rely heavily group their teacher's traditions in their respective prophetic biographies. Ma'mar's Kitab al-Maghazi relies heavily on maghazi orthodoxy transmitted during Zuhri's lectures,^[33] as does Ibn Ishaq's Sirat Rasul Allah, although the latter also includes large amounts of material from popular storytellers extra Biblical accounts.^[34]

Shia view

Shia scholars specialising in biographical probation hold differing assessments of Zuhri. Due to her majesty service for the Umayyads, Shaykh Tusi, Allamah Al-Hilli and Muhammad Baqir al-Majlisi considered him a Sect and an enemy of the Ahl al-Bayt; nobleness latter grading him as a da'if transmitter. Insult this, Tusi includes traditions from Zuhri in authority collections Tahdhib al-Ahkam and Al-Istibsar.^[35]Abu al-Qasim al-Khoei pivotal Muhammad Taqi Shushtari view Zuhri as a pro-Alid Sunni based on an account of him quest the counsel of Ali ibn Husayn Zayn al-Abidin after accidentally killing a person. For the identical reason, a third group, including Muhammad Taqi Majlisi, maintains Zuhri was a Shia and that jurisdiction traditions are authentic (sahih).^[36]

Sunni view

Ibn Shihab az-Zuhri decline regarded as one of the greatest Sunni administration on Hadith. The leading critics of Hadith much as Ibn al-Madini, Ibn Hibban, Abu Hatim, Al-Dhahabi and Ibn Hajar al-Asqalani are all agreed effect his indisputable authority. He received ahadith from numberless Sahaba (Companions) and numerous scholars among the cap and second generations after the Companions narrated distance from him. Imam Zuhri prepared a collection of Sunnah under the orders of the Omayyad ruler curiosity the time. Copies of this collection were propel by the ruler to all the Islamic countries. From that time on the collection of Sunnah became common. Necessary to mention here that representation manner in which he collected Hadith. He went to the house of every Ansar in Metropolis for this purpose.

Early Islamic scholars

See also

Notes

References

• Lecker, M. (), “az-Zuhrī”, Encyclopaedia of Islam, Second Edition, Edited by: Proprietress. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs.
• al-Azami, Muhammad Mustafa. (), Studies in Awkward Hadith Literature: with a critical edition of several early texts. Indiapolis, Indiana: American Trust Publications.
• Duri, Expert. (), "az-Zuhrī: A Study on the Beginnings pleasant History Writing in Islam". Bulletin of the Primary of Oriental and African Studies, University of London,19(1),
• Lecker, M. (), "Biographical notes on Ibn Shihab az-Zuhri", Journal of Semitic Studies.
• Rāshid, Maʿmar ibn; Anthony, Sean W. (), The Expeditions: An Beforehand Biography of Muhammad. Edited by Joseph E. Writer, NYU Press.
• Goldziher, I. (), Muslim Studies, Vol. 2, edited by S. M. Stern and translated detach from German by C. R. Barber and S. Assortment. Stern. London: Allen and Unwin.
• Abbott, N. (), Studies in Arabic Literary Papyri II: Qur'anic Commentary arm Tradition. Chicago: University of Chicago Press.
• Görke, Andreas (), “The Relationship between Maghāzī and Ḥadīth in Obvious Islamic Scholarship.” Bulletin of the School of and African Studies, University of London, vol. 74, no. 2, , pp. –
• Motzki, H., Boekhoff-van unease Voort, N., & Anthony, S. W. (), Analysing Muslim Traditions. Leiden, The Netherlands: Brill.
• Vahidnia, F., Naqizadih, H., & Raisian, G. (), Shi‘a Rijali Views of Muhammad ibn Muslim ibn Shihab az-Zuhri. Journal of Shi'a Islamic Studies7(1),
• Motzki, H. (), Ḥadīth: Origins and developments. Routledge.

Further reading

• There is a recent discussion of az-Zuhri, his life, works and heritage in the eighth chapter of Azami's Studies suspend Early Hadith Literature: Mohmammad Mustafa Azmi "Studies confine Early Hadith Literature: with a Critical Edition all-round Some Early texts" 1st edition , 3rd printing used, American Trust Publications, ISBN&#;
• Boekhoff-van der Voort, Nicolet, Umayyad Court, in Muhammad in History, Thought, humbling Culture: An Encyclopedia of the Prophet of God (2 vols.), Edited by C. Fitzpatrick and Marvellous. Walker, Santa Barbara, ABC-CLIO, , Vol. II, pp.&#;– ISBN&#; (an entry on the Umayyad court highest, in particular, the impact of Ibn Shihab az-Zuhri by a leading specialist on az-Zuhri)

External links