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Template:Infobox Companion Ibrāhīm b. Muḥammad b. Abī Yaḥyā (Arabic: إبراهیم بن محمد بن أبي یحیی) was a Shi'a theologian (mutakallim), transmitter of hadith and jurist (faqih) in the 2nd/8th century. Various and even contradictory opinions have been expressed regarding his beliefs and religious inclinations. Al-Baghdadi considered him the founder of a sect known as Ibrahimiyya, named after him. Ibn Abi Yahya was one of the teachers of Imam al-Shafi'i. It is said that he was among the elite of Shi'a transmitters or hadith and a companion of Imam al-Sadiq (a), narrating hadith both from him and Imam al-Baqir (a).

Biography

Ibrahim b. Muhammad b. Abi Yahya was known by the kunya Abu Ishaq. It is said that because he was a leader (mawla) of the Banu Aslam, he was called Aslami, and because he was from Medina, he was also called Madani.[1] His grandfather's name was Sam'an,[2] and according to Ibn Hajar al-'Asqalani, he was the leader of Abu Ishaq al-Madani.[3]

In most biographical works (tadhkira), classes (tabaqat), histories, and rijal books, his name appears as Ibrahim b. Muhammad b. Abi Yahya, but he has also been referred to as Ibrahim b. Abi Yahya[4] and Ibrahim b. Yahya.[5]

His date of birth is unknown, but his death is recorded as 184 AH/800.[6]

Scholarly Activities

Founder of the Ibrahimiyya Sect

Al-Baghdadi considers him the founder of a sect that was known as Ibrahimiyya, named after him.[7]

Teaching

He was one of the teachers of Imam al-Shafi'i (Muhammad b. Idris). According to some accounts, al-Shafi'i considered him trustworthy (thiqa) and narrated from him. It is said that when al-Shafi'i accepted the position of judge, Ibrahim disowned him.[8]

Narration of Hadith

Ibrahim was a prolific narrator (kathir al-hadith).[9] His Muwatta was reportedly several times larger than the Muwatta of Malik.[10] However, his collection of hadiths is not currently available. Some have stated that al-Waqidi took Ibrahim's books and claimed them as his own.[11]

Sunni View

Although there were other prominent Sunni figures who found nothing objectionable in his hadith most of them strove to reject him.[12]

Among them is Malik who did not consider him trustworthy and even counted him as a liar (kadhdhab) whose hadith and religion could not be trusted.[13]

Ahmad b. Hanbal also considered his hadiths baseless[14] and others have mentioned him as matruk al-hadith (one whose hadith is abandoned), munkar al-hadith (one whose hadith is rejected, weak or false).[15]

The reason for this rejection and denial can be attributed to the fact that he was among the elite of Shi'a narrators,[16] a companion of Imam al-Sadiq (a)[17] and narrated hadith from him and Imam al-Baqir (a).[18] It is said that he authored a book on Halal and Haram transmitted from Imam al-Sadiq (a) which has also been lost.[19]

Opinions and Denomination

From what has been mentioned, it appears that Ibrahim was an Imami Shi'a. This view is supported by the fact that his opponents called him a Rafidi[20] however, these same opponents also considered him one of the Mu'tazila.[21]

Nevertheless, his supporters also spoke of his Mu'tazili affiliation. Al-Balkhi,[22] Qadi 'Abd al-Jabbar,[23] and Ibn al-Murtada in Tabaqat al-Mu'tazila[24] and Bab dhikr al-Mu'tazila[25] counted him among the Mu'tazila and the Mu'tazila of Medina. Qadi 'Abd al-Jabbar also considered his father, Muhammad b. Abi Yahya, to be a Mu'tazili,[26] but according to Ibn al-Murtada, Ibrahim himself was from the fifth generation of the Mu'tazila and a companion of Amr b. Ubayd.[27]

Ibrahim was counted among the Mu'tazila because he believed in Tawhid and Divine Justice ('Adl) and the Mu'tazila considered those who believed in Tawhid and 'Adl as one of their own, often listing many people, including the Shi'a Imams, in the ranks of the Mu'tazila.[28] Ibn al-Murtada also included Imam al-Shafi'i among the people of 'Adl and Tawhid.[29]

Ahmad b. Hanbal called him a Qadari,[30] this was confirmed by Imam Malik[31] and al-Shafi'i[32] as he apparently made his belief in Qadar (Free Will) public and had no fear of it.[33]

Ibrahim's opponents also called him a Jahmi, and the Jahmiyya are known in Islam for their belief in determinism (jabr). Interestingly, he has been called both a Qadari (associated with free will) and a Jahmi.[34]

This might be due to his agreement with some of Jahm's theories that resembled Shi'a views. Additionally, early scholars sometimes counted the Mu'tazila among the Jahmiyya. Applying this title to them was due to the shared views of both groups on certain issues such as the negation of eternal attributes, the negation of seeing God, the createdness of the Qur'an (Kalam Allah), and rational goodness and badness (husn wa qubh al-'aqli)[35] as well as the precedence of the Jahmiyya over the Mu'tazila and the latter's following of the former.[36] Individuals associated with Shi'a were often labeled with this title.[37]

Another point is that al-Baghdadi[38] considers him among the anthropomorphists (Ahl al-Tashbih).

Such an attribution has also been made to other Shi'a theologians, such as Hisham b. al-Hakam, who was also a student of Imam al-Sadiq (a). However, since Ibrahim's original words and claims are not available, further judgment about his beliefs cannot be made.

Notes

  1. ↑ Ibn al-Murtaḍā, Aḥmad b. Yaḥyā. Bāb dhikr al-Muʿtazila. p. 25; Ibn al-Murtaḍā, Aḥmad b. Yaḥyā. Ṭabaqāt al-Muʿtazila. pp. 42, 129.
  2. ↑ Ibn al-Jawzī, ʿAbd al-Raḥmān. Kitāb al-ḍuʿafāʾ wa l-matrūkīn. vol. 1, p. 51; Dhahabī, Muḥammad b. Aḥmad al-. Tadhkirat al-ḥuffāẓ. vol. 1, p. 247; Dhahabī, Muḥammad b. Aḥmad al-. Mīzān al-iʿtidāl. vol. 1, p. 60.
  3. ↑ Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Tahdhīb al-tahdhīb. vol. 1, p. 158.
  4. ↑ Baghdādī, ʿAbd al-Qāhir b. Ṭāhir al-. Al-Farq bayn al-firaq. p. 140; Dhahabī, Muḥammad b. Aḥmad al-. Mīzān al-iʿtidāl. vol. 1, p. 57.
  5. ↑ Ibn al-Murtaḍā, Aḥmad b. Yaḥyā. Bāb dhikr al-Muʿtazila. p. 25; Ibn al-Murtaḍā, Aḥmad b. Yaḥyā. Ṭabaqāt al-Muʿtazila. pp. 42, 129.
  6. ↑ Ibn Saʿd, Muḥammad. Al-Ṭabaqāt al-kubrā. vol. 5, p. 425; Dhahabī, Muḥammad b. Aḥmad al-. Mīzān al-iʿtidāl. vol. 1, p. 61; Dhahabī, Muḥammad b. Aḥmad al-. Tadhkirat al-ḥuffāẓ. vol. 1, p. 247; Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Tahdhīb al-tahdhīb. vol. 1, p. 159.
  7. ↑ Baghdādī, ʿAbd al-Qāhir b. Ṭāhir al-. Al-Farq bayn al-firaq. p. 140.
  8. ↑ Ibn ʿAdī, ʿAbd Allāh. Al-Kāmil fī ḍuʿafāʾ al-rijāl. vol. 1, pp. 221, 226; Ibn al-Jawzī, ʿAbd al-Raḥmān. Kitāb al-ḍuʿafāʾ wa l-matrūkīn. vol. 1, p. 51; Ibn al-Murtaḍā, Aḥmad b. Yaḥyā. Bāb dhikr al-Muʿtazila. p. 25; Ibn al-Murtaḍā, Aḥmad b. Yaḥyā. Ṭabaqāt al-Muʿtazila. pp. 43, 129; Dhahabī, Muḥammad b. Aḥmad al-. Tadhkirat al-ḥuffāẓ. vol. 1, pp. 246-247; Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Tahdhīb al-tahdhīb. vol. 1, pp. 158-161.
  9. ↑ Ibn Saʿd, Muḥammad. Al-Ṭabaqāt al-kubrā. vol. 5, p. 425; Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Tahdhīb al-tahdhīb. vol. 1, pp. 159-160.
  10. ↑ Ibn ʿAdī, ʿAbd Allāh. Al-Kāmil fī ḍuʿafāʾ al-rijāl. vol. 1, p. 226; Dhahabī, Muḥammad b. Aḥmad al-. Tadhkirat al-ḥuffāẓ. vol. 1, p. 247; Dhahabī, Muḥammad b. Aḥmad al-. Mīzān al-iʿtidāl. vol. 1, p. 59.
  11. ↑ Najāshī, Aḥmad b. ʿAlī al-. Rijāl. p. 15; Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Fihrist. p. 16.
  12. ↑ Ibn ʿAdī, ʿAbd Allāh. Al-Kāmil fī ḍuʿafāʾ al-rijāl. vol. 1, p. 222.
  13. ↑ ʿUqaylī, Muḥammad b. ʿUmar al-. Kitāb al-ḍuʿafāʾ al-kabīr. vol. 1, p. 63; Ibn ʿAdī, ʿAbd Allāh. Al-Kāmil fī ḍuʿafāʾ al-rijāl. vol. 1, pp. 219-220; Ibn al-Jawzī, ʿAbd al-Raḥmān. Kitāb al-ḍuʿafāʾ wa l-matrūkīn. vol. 1, p. 51; Dhahabī, Muḥammad b. Aḥmad al-. Tadhkirat al-ḥuffāẓ. vol. 1, p. 246; Dhahabī, Muḥammad b. Aḥmad al-. Mīzān al-iʿtidāl. vol. 1, p. 57; Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Tahdhīb al-tahdhīb. vol. 1, p. 158.
  14. ↑ Dhahabī, Muḥammad b. Aḥmad al-. Mīzān al-iʿtidāl. vol. 1, pp. 57-58.
  15. ↑ Ibn Saʿd, Muḥammad. Al-Ṭabaqāt al-kubrā. vol. 5, p. 425; ʿUqaylī, Muḥammad b. ʿUmar al-. Kitāb al-ḍuʿafāʾ al-kabīr. vol. 1, pp. 62-64; Ibn ʿAdī, ʿAbd Allāh. Al-Kāmil fī ḍuʿafāʾ al-rijāl. vol. 1, pp. 219-222; Baghdādī, ʿAbd al-Qāhir b. Ṭāhir al-. Al-Farq bayn al-firaq. p. 140; Dhahabī, Muḥammad b. Aḥmad al-. Mīzān al-iʿtidāl. vol. 1, p. 57; Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Tahdhīb al-tahdhīb. vol. 1, pp. 158-160; Nasāʾī, Aḥmad b. ʿAlī al-. Al-Ḍuʿafāʾ wa l-matrūkūn. p. 42; Bukhārī, Muḥammad b. Ismāʿīl al-. Kitāb al-ḍuʿafāʾ al-ṣaghīr. p. 408.
  16. ↑ Najāshī, Aḥmad b. ʿAlī al-. Rijāl. p. 15; Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Fihrist. p. 16; Ḥillī, al-Ḥasan b. ʿAlī al-. Kitāb al-rijāl. p. 17; ʿAllāma al-Ḥillī, al-Ḥasan b. Yūsuf al-. Khulāṣat al-aqwāl. p. 3.
  17. ↑ Barqī, Aḥmad b. Abī ʿAbd Allāh al-. Kitāb al-rijāl. p. 27.
  18. ↑ Najāshī, Aḥmad b. ʿAlī al-. Rijāl. p. 14; ʿAllāma al-Ḥillī, al-Ḥasan b. Yūsuf al-. Khulāṣat al-aqwāl. p. 3.
  19. ↑ Najāshī, Aḥmad b. ʿAlī al-. Rijāl. p. 15; Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Fihrist. p. 16.
  20. ↑ ʿUqaylī, Muḥammad b. ʿUmar al-. Kitāb al-ḍuʿafāʾ al-kabīr. vol. 1, pp. 63-64; Ibn ʿAdī, ʿAbd Allāh. Al-Kāmil fī ḍuʿafāʾ al-rijāl. vol. 1, p. 221; Dhahabī, Muḥammad b. Aḥmad al-. Mīzān al-iʿtidāl. vol. 1, pp. 58-59; Dhahabī, Muḥammad b. Aḥmad al-. Tadhkirat al-ḥuffāẓ. vol. 1, p. 247; Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Tahdhīb al-tahdhīb. vol. 1, pp. 158-160.
  21. ↑ Ibn ʿAdī, ʿAbd Allāh. Al-Kāmil fī ḍuʿafāʾ al-rijāl. vol. 1, p. 219; Dhahabī, Muḥammad b. Aḥmad al-. Mīzān al-iʿtidāl. vol. 1, p. 57; Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Tahdhīb al-tahdhīb. vol. 1, pp. 158-160.
  22. ↑ Balkhī, Abū l-Qāsim al-. Faḍl al-iʿtizāl. p. 80.
  23. ↑ Qāḍī ʿAbd al-Jabbār al-Muʿtazilī. Faḍl al-iʿtizāl. p. 336.
  24. ↑ Ibn al-Murtaḍā, Aḥmad b. Yaḥyā. Ṭabaqāt al-Muʿtazila. p. 134.
  25. ↑ Ibn al-Murtaḍā, Aḥmad b. Yaḥyā. Bāb dhikr al-Muʿtazila. pp. 20, 25.
  26. ↑ Qāḍī ʿAbd al-Jabbār al-Muʿtazilī. Faḍl al-iʿtizāl. p. 336.
  27. ↑ Ibn al-Murtaḍā, Aḥmad b. Yaḥyā. Bāb dhikr al-Muʿtazila. p. 25; Ibn al-Murtaḍā, Aḥmad b. Yaḥyā. Ṭabaqāt al-Muʿtazila. pp. 42, 129.
  28. ↑ See for example: Faḍl al-iʿtizāl.
  29. ↑ Ibn al-Murtaḍā, Aḥmad b. Yaḥyā. Bāb dhikr al-Muʿtazila. p. 25; Ibn al-Murtaḍā, Aḥmad b. Yaḥyā. Ṭabaqāt al-Muʿtazila. pp. 42-43, 129, 134.
  30. ↑ Dhahabī, Muḥammad b. Aḥmad al-. Mīzān al-iʿtidāl. vol. 1, pp. 57-59; Dhahabī, Muḥammad b. Aḥmad al-. Tadhkirat al-ḥuffāẓ. vol. 1, p. 247.
  31. ↑ Bukhārī, Muḥammad b. Ismāʿīl al-. Kitāb al-ḍuʿafāʾ al-ṣaghīr. p. 408; ʿUqaylī, Muḥammad b. ʿUmar al-. Kitāb al-ḍuʿafāʾ al-kabīr. p. 62.
  32. ↑ Ibn ʿAdī, ʿAbd Allāh. Al-Kāmil fī ḍuʿafāʾ al-rijāl. vol. 1, p. 221; Dhahabī, Muḥammad b. Aḥmad al-. Mīzān al-iʿtidāl. vol. 1, pp. 57-59; Dhahabī, Muḥammad b. Aḥmad al-. Tadhkirat al-ḥuffāẓ. vol. 1, p. 247; Also see: Balkhī, Abū l-Qāsim al-. Faḍl al-iʿtizāl. p. 80; Qāḍī ʿAbd al-Jabbār al-Muʿtazilī. Faḍl al-iʿtizāl. p. 336.
  33. ↑ ʿUqaylī, Muḥammad b. ʿUmar al-. Kitāb al-ḍuʿafāʾ al-kabīr. vol. 1, p. 3; Ibn ʿAdī, ʿAbd Allāh. Al-Kāmil fī ḍuʿafāʾ al-rijāl. vol. 1, p. 221; Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Tahdhīb al-tahdhīb. vol. 1, p. 160.
  34. ↑ ʿUqaylī, Muḥammad b. ʿUmar al-. Kitāb al-ḍuʿafāʾ al-kabīr. vol. 1, p. 63; Ibn ʿAdī, ʿAbd Allāh. Al-Kāmil fī ḍuʿafāʾ al-rijāl. vol. 1, p. 220; Dhahabī, Muḥammad b. Aḥmad al-. Mīzān al-iʿtidāl. vol. 1, pp. 58-59; Dhahabī, Muḥammad b. Aḥmad al-. Tadhkirat al-ḥuffāẓ. vol. 1, p. 247; Ibn Ḥajar al-ʿAsqalānī, Aḥmad b. ʿAlī. Tahdhīb al-tahdhīb. vol. 1, pp. 158-161.
  35. ↑ Shahrastānī, Muḥammad b. ʿAbd al-Karīm al-. Al-Milal wa l-niḥal. vol. 1, pp. 79-81.
  36. ↑ Ibn Taymiyya, Aḥmad b. ʿAbd al-Ḥalīm. Minhāj al-sunna al-nabawiyya. vol. 1, p. 256.
  37. ↑ Dārimī, ʿUthmān b. Saʿīd al-. Al-Radd ʿalā l-Jahmiyya. p. 98.
  38. ↑ Baghdādī, ʿAbd al-Qāhir b. Ṭāhir al-. Al-Farq bayn al-firaq. p. 140.

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