Ibn 'Asakir

Ibn ‘Asākir
Born Muharram 499AH / September, 1105[1]
Died 11 Rajab, 571AH/ 24 January 1176 [1][2] (aged 71)
Era Medieval era
Region Damascus (Burid dynasty/Zengid dynasty)
Religion Islam
Denomination Sunni
Jurisprudence Shafi'i
Creed Ash'ari[3][4]
Main interest(s) History

Ibn Asakir (Arabic: ابن عساكر, translit. Ibn ‘Asākir; 1106–1175) was a Sunni Islamic scholar,[1] a historian[5] and a student of the Sunni mystic Abu al-Najib Suhrawardi.[5]

Name

His full name was Ali ibn al-Hasan ibn Hibat Allah ibn `Abd Allah, Thiqat al-Din, Abu al-Qasim, known as Ibn `Asakir al-Dimashqi al-Shafi`i al-Ash`ari (الحافظ المورخ علی بن الحسن بن ھبۃ اللہ بن عبداللہ بن الحسین الدمشقی الشافعی).[1]

Life

Born in Damascus, during the reign of atabeg Toghtekin, Ibn Asakir received an extensive education, as befitting someone from a wealthy family.[6] By 1120, he was attending lectures of al-Sulami at the Shafi'i madrasa, which was built by atabeg Gumushtegin.[6] He traveled to Baghdad, following the death of his father, and went on hajj in 1127. He returned to Baghdad to hear lectures at the Nezamiyeh, from Abu l'Hasan al-Ansari(a pupil of al-Ghazali), lectures on the hadith of Abi Salih al-Karamani and Ibn al-Husayn Abu 'l-Kasim.

By 1132, Ibn Asakir returned to Damascus being married within the year. Civil disturbances forced him to leave Damascus and travel from Isafahan to Merv, where he met Abu Sa'd 'Abd al-Karim al-Samani. With al-Samani he travel to Nishapur and Herat and by 1139 he had passed through Baghdad on his way back to Damascus. Throughout his journey he collected numerous hadiths and had become a hafiz.[6]

Under the patronage of Nur ad-Din Zangi, Ibn Asakir wrote the Tarikh Dimashq. In 1170, Nur al-Din built the madrasa Dar al-Hadith for Ibn Asakir.[7][8]

Ibn Asakir studied under 80 female Muslim scholars.[9]

Works

"Likewise, The Najjariyya held that the Creator is in every place without localization or direction. And the Hashwiyya and Mujassima held that God is localized on the Throne, and that Throne is a place for him, and that He is sitting on it. But al-Ash'ari followed a middle course between them and held that God was when no place was, and then He created the Throne and the [Kursiyy] without His needing a place, and He was just the same after creating place as He had been before He created it."[13]

See also

References

  1. 1 2 3 4 Ibn Asakir
  2. Salaam Knowledge
  3. Aaron Spevack, The Archetypal Sunni Scholar: Law, Theology, and Mysticism in the Synthesis of Al-Bajuri, p 55. State University of New York Press, 1 Oct 2014. ISBN 143845371X
  4. Brown, Jonathan (2013). The Canonization of al-Bukhārī and Muslim: The Formation and Function of the Sunnī Ḥadīth Canon (Islamic History and Civilization). Brill Publishers. p. 219. ISBN 9004158391.
  5. 1 2 F. Sobieroj (1987). "al-Suhrawardi". In C.E. Bosworth; E. van Donzel; W.P. Heinrichs; G. Lecomte. The Encyclopaedia of Islam. IX. Brill. p. 778.
  6. 1 2 3 N. Elisseeff (1986). "Ibn Asakir". In B. Lewis; V.L. Menage; C. Pellat; J. Schacht. The Encyclopaedia of Islam. III. Brill. pp. 713–714.
  7. Newman, Andrew J. (2006). "Ibn Asakir". In Josef W. Meri; Jere L. Bacharach. Medieval Islamic Civilization: An Encyclopedia. 1. Routledge. p. 351.
  8. Carole Hillenbrand, The Crusades: Islamic Perspectives, (Routledge, 2000), 127.
  9. Muhammad Eqbal, Farouque Hassan, “Madrassa (Madrasah),” in Helmut K. Anheier and Stefan Toepler eds. International Encyclopedia of Civil Society (New York: Springer, 2010), p. 964.
  10. Ibn Asakir
  11. McCarthy, Richard J. (1953). The Theology of Al-Ashari. Imprimerie Catholique. p. 145.
  12. McCarthy, Richard J. (1953). The Theology of Al-Ashari. Imprimerie Catholique. p. 171.
  13. McCarthy, Richard J. (1953). The Theology of Al-Ashari. Imprimerie Catholique. p. 172.
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