Yūsuf ibn 'Abd Allāh ibn Muhammad ibn 'Abd al-Barr al-Namarī
يُوسُف بن عبد الله بن مُحمَّد بن عبد البر النمري
Personal
Born978 CE / 368 AH
Córdoba , Caliphate of Córdoba
Died1071 CE / 463 AH
Xàtiva, Kingdom of Dénia
ReligionIslam
EraMedieval era
RegionAl-Andalus
DenominationSunni
JurisprudenceMaliki
CreedAthari[1][2][3]
Main interest(s)Islamic jurisprudence, Islamic theology, Hadith
Muslim leader
Influenced by
Influenced

Yūsuf ibn ʿAbd Allāh ibn Muḥammad ibn ʿAbd al-Barr, Abū ʿUmar al-Namarī al-Andalusī al-Qurṭubī al-Mālikī, commonly known as Ibn ʿAbd al-Barr (Arabic: ابن عبد البر) [5][6] was an eleventh-century Maliki scholar and Athari theologian[7] who served as the Qadi of Lisbon.[8][9] He died in December 2, 1071(1071-12-02) (aged 93).

Biography

Ibn 'Abd al-Barr was born in 978 and died in 1071 in Xàtiva in Al-Andalus.[10][11] According to Ibn Khallikan, Ibn Abd al-Barr sprung from the Arabian tribe of Namr ibn Qasit.[12]

While initially having been an adherent of the Zahirite school of Muslim jurisprudence, Ibn Abd al-Barr later switched to the Maliki school, which was the officially recognized legal code of the Umayyad dynasty, under which he lived. His book on the three great Sunni jurists Malik ibn Anas, Al-Shafi'i and Abu Hanifa noticeably excluded both his former patron Dawud al-Zahiri and Ahmad ibn Hanbal.[13] Ibn 'Abd al-Barr was a strong opponent of the practice of Taqlid (blind-imitation)[14] and represented the traditionalist strand of the Maliki school.[15] He is often referred to as the "Bukhari of the West."[9]

Works

Some of his works include:

  • The Comprehensive Compilation of the Names of the Prophet's Companions Arabic: الإستيعاب في معرفة الأصحاب, romanized: Al-Isti'ab fi ma'rifat al-ashab‎. In it, the author intended to list every person who met Muhammad even once in their life;
  • Jami' Bayan al-'Ilm wa Fadlihi.[5]
  • Al-Ajwiba al-Mû`iba ("The Comprehensive Answers");
  • Al-`Aql wal-`Uqalâ' ("Reason and the People of Wisdom");
  • Ash`âr Abî al-`Atâhiya ("The Poems of Abû al-`Atahiya[12]");
  • Al-Bayân fî Tilâwat al-Qur'an ("The Exposition Concerning the Recitation of the Qur'ân");
  • Al-Farâ'id ("The Laws of Inheritance");
  • Al-Iktifâ' fî Qirâ'at Nâfi`in wa Abî `Amrin ("The Contentment in Nâfi` and Abû `Amr's Reading");
  • Al-Inbâh `an Qabâ'il al-Ruwâh ("Drawing Attention to the Nomenclature of the Narrators' Tribes");
  • Al-Insâf fî Asmâ' Allâh ("The Book of Fidelity: On the Names of Allâh");
  • Al-Intiqâ' fî Fadâ'il al-Thalâthat al-A'immat al-Fuqahâ' Mâlik wal-Shâfi`î wa Abî Hanîfa ("The Hand-Picked Excellent Merits of the Three Great Jurisprudent Imâms: Mâlik, Shâfi`î, and Abû Hanîfa"). Shaykh `Abd al-Fattâh Abû Ghudda said the order in the title reflects the precedence of Madîna over Makka and that of Makka over al-Kûfa.
  • Al-Istidhkâr li Madhhab `Ulamâ' al-Amsâr fîmâ Tadammanahu al-Muwatta' min Ma`ânî al-Ra'î wal-Athâr ("The Memorization of the Doctrine of the Scholars of the World Concerning the Juridical Opinions and the Narrations Found in Mâlik's Muwatta'");
  • Jâmi` Bayân al-`Ilmi wa-Fadlihi wamâ Yanbaghî fî Riwâyatihi wa Hamlih ("Compendium Exposing the Nature of Knowledge and Its Immense Merit, and What is Required in the Process of Narrating it and Conveying it");
  • Al-Kâfî fî Madhhab Mâlik ("The Sufficiency in Mâlik's School of Jurisprudence");
  • Al-Kunâ ("The Patronyms");
  • Al-Maghâzî ("The Battles");
  • Al-Qasd wal-Umam fî Nasab al-`Arab wal-`Ajam ("The Endeavors and the Nations: Genealogies of the Arabs and Non-Arabs");
  • Al-Shawâhid fî Ithbât Khabar al-Wâhid ("The Supporting Evidence for Maintaining Lone-Narrator Reports [as a source for legal rulings]");
  • Al-Tamhîd limâ fîl-Muwatta' min al-Ma`ânî wal-Asânîd ("The Facilitation to the Meanings and Chains of Transmission Found in Mâlik's Muwatta'");
  • Al-Taqassî fî Ikhtisâr al-Muwatta' ("The Detailed Study in the Abridgment of the Muwatta'");

See also

Arabic Wikisource has original text related to this article:

References

  1. ↑
  2. ↑ G. Chejne, Anwar (1969). The Arabic Language: Its Role in History. University of Minnesota Press. p. 78. ISBN 9781452912233. There were also scholars such as... the traditionalist Yūsuf ibn 'Abd al-Barr (died 1071).
  3. ↑
  4. ↑ Mustafa, Abdul-Rahman (2020). On Taqlīd: Ibn al Qayyim's Critique of Authority in Islamic Law. New York: Oxford University Press. pp. 64–65. ISBN 978-0-19-993751-6.
  5. 1 2 Jesus' Sayings and Stories in Islamic Literature
  6. ↑ Muslim American Society Archived 2008-10-19 at the Wayback Machine
  7. ↑ Abu-AlAbbas, Belal; Dann, Michael; Melchert, Christopher, eds. (2020). Modern Hadith Studies: Continuing Debates and New Approaches. Edinburgh: Edinburgh University Press. p. 121. ISBN 978-1-4744 4179-7.
  8. ↑ Brown, Jonathan A.C. (2014). Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy. Oneworld Publications. p. 49. ISBN 978-1780744209.
  9. 1 2 Lewis, B.; Ménage, V.L.; Pellat, CH.; Schacht, J., eds. (1986). The Encyclopaedia of Islam: New Edition Volume III. Leiden, Netherlands: E. J. Brill. p. 674. ISBN 90-04-08118-6.
  10. ↑ Al-Imam Al-Azam Abu Hanifa
  11. ↑ "TheSunnipath.PDF" (PDF). Archived from the original (PDF) on 2012-10-21. Retrieved 2009-06-07.
  12. ↑ Ibn Khallikan's Biographical Dictionary Translated from the Arabic by Bn. Mac Guckin De Slane: Paris Oriental Translation Fund of Great Britain and Northern Ireland, 1871. 1871. p. 404.
  13. ↑ Camilla Adang, This Day I have Perfected Your Religion For You: A Zahiri Conception of Religious Authority, pg. 20. Taken from Speaking for Islam: Religious Authorities in Muslim Societies. Ed. Gudrun Krämer and Sabine Schmidtke. Leiden: Brill Publishers, 2006.
  14. ↑ Mustafa, Abdul-Rahman (2013). On Taqlīd: Ibn al Qayyim's Critique of Authority in Islamic Law. New York: Oxford University Press. pp. 64–70. ISBN 978-0-19-993751-6.
  15. ↑ Abu-AlAbbas, Belal; Dann, Michael; Melchert, Christopher, eds. (2020). Modern Hadith Studies: Continuing Debates and New Approaches. Edinburgh: Edinburgh University Press. p. 121. ISBN 978-1-4744 4179-7. ..Ibn ʿAbd al-Barr (d. 463/1071) and al-Ṭaḥāwī (d. 321/933) represented a traditionalist tendency within the Mālikī and Ḥanafī schools.
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