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Ibrahim b. Sa'd b. Ibrahim
Personal Information
Full nameIbrahim b. Sa'd b. Ibrahim al-Qurashi al-Zuhri
KunyaAbu Ishaq al-Madani
EpithetShaykh al-Shafi'i
Place of ResidenceMedina, Baghdad
Well known relativesAbd al-Rahman b. Awf
Religious AffiliationImami / Sunni
Hadith Information
Narrated from infallibleImam al-Sadiq (a)
ReliabilityDisputed
Hadith topicsJurisprudence, Maghazi
WorksNuskhat Ibrahim


Ibrāhīm b. Saʿd b. Ibrāhīm (Arabic: ابراهیم بن سعد بن ابراهیم) was a prominent student of Imam al-Sadiq (a), a jurist, and a renowned traditionist (muhaddith) active in Medina and Baghdad. Originally from Medina, he later relocated to Baghdad, where he was held in high esteem by the Abbasid caliph Harun al-Rashid. In addition to his judicial appointment, he served as the custodian of the city's Bayt al-Mal (public treasury).

Sunni scholars recognize Ibrahim as a prolific narrator, asserting that he memorized over 17,000 hadiths. His narrations are incorporated into the Sihah al-Sitta (The Six Authentic Books). He is regarded as a student of his father, Sa'd, and Hisham b. Urwa, while notable figures such as Ahmad b. Hanbal and Abu Dawud al-Tayalisi are counted among his students.

Scholarly opinion regarding his religious affiliation is divided. Based on the explicit phrasing of Al-Shaykh al-Tusi, some biographical scholars (rijaliyun) classify him as Imami, whereas others argue that the silence of Sunni scholars concerning his sectarian inclination evinces his Sunni identity. Due to the scarcity of detailed biographical data, some Shi'a scholars of rijal categorize him as an "unknown" person (majhul) or refrain from validating his reliability (withaqa); conversely, Sunni scholars regard him as highly reliable (thiqa) and trustworthy.

General Introduction

Ibrahim b. Sa'd b. Ibrahim al-Qurashi, also known as Ibrahim b. Sa'd al-Zuhri,[1] was a companion of Imam al-Sadiq (a),[2] a jurist,[3] and a celebrated traditionist of Medina.[4] Distinguished scholars from Kufa, Basra, and Baghdad are reported to have followed his teachings.[5]

His lineage traces back to Abd al-Rahman b. Awf, a prominent companion of Prophet Muhammad (s);[6] consequently, he bears the epithet "al-'Awfi." As his ancestor, Abd al-Rahman b. Awf, belonged to the Banu Zuhra clan, he is also referred to as "al-Zuhri."[7] His kunya was Abu Ishaq,[8] and he was known as al-Madani[9] or al-Madini.[10] He was also styled "Sheikh al-Shafi'i."[11] Regarding his physical appearance, reports indicate he was dark-skinned.[12]

Ibrahim was born in the year 108 AH/726[13] or 110 AH/728.[14] He is categorized among the Successors of the Successors (tabi' al-tabi'in) and was a scholar, theologian, and memorizer of the Qur'an residing in Baghdad.[15] Like his father, he held the office of judgeship and transmitted hadith in Medina;[16] however, he later relocated to Baghdad, where he garnered the respect of the Abbasid caliph Harun al-Rashid.[17] In Baghdad, he attained the position of judge and became the custodian of the city's Bayt al-Mal.[18] He remained in the city until his demise.[19] Ibn 'Asakir, author of Tārīkh madīnat Dimashq, investigated the potential identification of this name with another individual, Abu Mikhnaf Lut b. Yahya.[20]

Al-Zirikli, author of al-A'lam, posits that Ibrahim was also a musician;[21] reports exist concerning his proficiency in singing (ghina') and music.[22] It is said that Ibrahim deemed Sama' permissible and would sing while playing the lute.[23]

His death is recorded in the year 183 AH/799,[24] 184 AH/800,[25] or 185 AH/801[26] at the age of 75. While some sources state he died in Medina,[27] others specify Baghdad.[28] Khatib al-Baghdadi maintains that he moved to Baghdad in 184 AH and passed away in the same year.[29]

A twenty-page work by Ibrahim b. Sa'd has survived, known as Nuskhat Ibrāhīm (The Version of Ibrahim),[30] which has been published by various houses.[31]

Narrator of Hadith

Sunni scholars regard Ibrahim b. Sa'd as a narrator of numerous hadiths.[32] His name appears in the chains of transmission within the Sihah al-Sitta books, including Sahih al-Bukhari,[33] Sahih Muslim,[34] Sunan Ibn Maja,[35] Sunan al-Tirmidhi,[36] and al-Nasa'i.[37] It is reputed that he memorized over 17,000 hadiths pertaining to religious rulings.[38] Some have asserted that his memorized traditions surpassed those of all the people of Medina,[39] excluding the traditions he knew regarding the history of battles (Maghazi).[40] He was noted for his prodigious memory concerning stories and *maghazi*, which he narrated from Muhammad b. Ishaq.[41]

Teachers and Students

Ibrahim narrated from his father Sa'd, Hisham b. Urwa,[42] Muhammad b. Ishaq,[43] Salih b. Kaysan, al-Zuhri, and others.[44] Students who narrated from him include Abu Dawud al-Tayalisi, Ahmad b. Hanbal,[45] Yazid b. al-Had, Muhammad b. al-Sabbah, and al-Walid b. Kathir.[46]

Sect and Reliability

Abd Allah al-Mamaqani, a Shi'a scholar of rijal, considered Ibrahim b. Sa'd an Imami based on the literal phrasing employed by Al-Shaykh al-Tusi,[47] and some have even identified him as a praised Imami.[48] However, the author of Qamus al-rijal considers him a Sunni; he argues that the individuals listed in al-Shaykh al-Tusi's book are general and encompass companions of the Imams from diverse sects.[49] He further posits that the silence of Sunni scholars regarding him and their omission of any accusations of Shi'ism serves as evidence of his Sunni faith.[50]

Sayyid Muhsin al-Amin states that his being Shi'a is not definitive,[51] noting that his inclusion in A'yan al-Shi'a stems from the fact that some Shi'a scholars deemed it highly probable.[52] Mirza Abu l-Qasim Naraqi, author of Shu'ab al-maqal, cites Ibn Hajar's assessment of Ibrahim's reliability but maintains that Ibn Hajar's testimony carries no weight for the Shi'a.[53]

Given the limited biographical data, some Shi'a scholars of rijal have categorized him as "unknown" (majhul)[54] or have abstained from commenting on his reliability, merely noting his status as a student of Imam al-Sadiq (a).[55]

Conversely, Sunnis consider Ibrahim b. Sa'd to be a highly reliable (thiqa) scholar,[56] with reports characterizing him as trustworthy and as someone in whom they placed complete confidence regarding the narration of hadith.[57]

Notes

  1. ↑ Abū Makhrama, Qilādat al-naḥr, 1428 AH, vol. 2, p. 285.
  2. ↑ Al-Shaykh al-Ṭūsī, Rijāl al-Ṭūsī, 1373 Sh, p. 156.
  3. ↑ Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, 1406 AH, vol. 2, p. 380.
  4. ↑ Sezgin, Tārīkh al-turāth al-ʿArabī, 1412 AH, part 1, vol. 1, p. 176.
  5. ↑ Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, 1406 AH, vol. 2, p. 380.
  6. ↑ Bandanījī Qādrī, Jāmiʿ al-anwār, 1422 AH, p. 179.
  7. ↑ Shūshtarī, Qāmūs al-rijāl, 1410 AH, vol. 1, p. 187.
  8. ↑ Nawawī, Tahdhīb al-asmāʾ wa al-lughāt, 1430 AH, p. 77.
  9. ↑ Ḥusaynī, Al-Tadhkira bi-maʿrifat rijāl al-kutub al-ʿashara, 1418 AH, vol. 1, p. 19.
  10. ↑ Abū Makhrama, Qilādat al-naḥr, 1428 AH, vol. 2, p. 285.
  11. ↑ Nawawī, Tahdhīb al-asmāʾ wa al-lughāt, 1430 AH, p. 77.
  12. ↑ Ṣafadī, Al-Wāfī bi-l-wafayāt, 1401 AH, vol. 5, p. 352.
  13. ↑ Amīn, Aʿyān al-Shīʿa, 1403 AH, vol. 2, p. 139.
  14. ↑ Abū Makhrama, Qilādat al-naḥr, 1428 AH, vol. 2, p. 285.
  15. ↑ Shabastarī, Al-Fāʾiq, 1418 AH, vol. 1, p. 41.
  16. ↑ Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, 1406 AH, vol. 2, p. 380.
  17. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, 1417 AH, vol. 6, p. 82.
  18. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 7, p. 234.
  19. ↑ Qummī, Al-Kunā wa al-alqāb, 1429 AH, p. 295.
  20. ↑ Ibn ʿAsākir, Tārīkh madīnat Dimashq, 1415 AH, vol. 6, p. 399.
  21. ↑ Ziriklī, Al-Aʿlām, 1989, vol. 1, p. 40.
  22. ↑ Ṣafadī, Al-Wāfī bi-l-wafayāt, 1401 AH, vol. 5, p. 352.
  23. ↑ Ziriklī, Al-Aʿlām, 1989, vol. 1, p. 40.
  24. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 5, p. 475.
  25. ↑ Dhahabī, Al-Iʿlām bi-wafayāt al-aʿlām, 1413 AH, vol. 1, p. 117.
  26. ↑ Qummī, Al-Kunā wa al-alqāb, vol. 2, p. 302.
  27. ↑ Abū Makhrama, Qilādat al-naḥr, 1428 AH, vol. 2, p. 285.
  28. ↑ Bandanījī Qādrī, Jāmiʿ al-anwār, 1422 AH, p. 179.
  29. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, 1417 AH, vol. 6, p. 82.
  30. ↑ Ziriklī, Al-Aʿlām, 1989, vol. 1, p. 40.
  31. ↑ Khalaf, Istidrākāt ʿalā tārīkh al-turāth al-ʿArabī, 1421 AH, p. 85.
  32. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 7, p. 234.
  33. ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, 1410 AH, vol. 1, p. 7.
  34. ↑ Muslim, Ṣaḥīḥ Muslim, 1412 AH, vol. 3, p. 1343.
  35. ↑ Ibn Māja, Sunan Ibn Māja, 1418 AH, vol. 1, p. 50.
  36. ↑ Tirmidhī, Sunan al-Tirmidhī, 1419 AH, vol. 4, p. 541.
  37. ↑ Nasāʾī, Sunan al-Nasāʾī, vol. 1, p. 100.
  38. ↑ Dhahabī, Tārīkh al-Islām, 1413 AH, vol. 12, p. 52.
  39. ↑ Ḥusaynī, Al-Tadhkira, vol. 1, p. 19.
  40. ↑ Shūshtarī, Qāmūs al-rijāl, 1410 AH, vol. 1, p. 188.
  41. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, 1410 AH, vol. 5, p. 475.
  42. ↑ Bandanījī Qādrī, Jāmiʿ al-anwār, 1422 AH, p. 179.
  43. ↑ Nawawī, Tahdhīb al-asmāʾ wa al-lughāt, 1430 AH, p. 78.
  44. ↑ Abū Makhrama, Qilādat al-naḥr, 1428 AH, vol. 2, p. 285.
  45. ↑ Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, 1406 AH, vol. 2, p. 380.
  46. ↑ Abū Makhrama, Qilādat al-naḥr, 1428 AH, vol. 2, p. 285.
  47. ↑ al-Māmaqānī, Tanqīḥ al-maqāl, 1431 AH, vol. 4, p. 19.
  48. ↑ Shabastarī, Al-Fāʾiq, 1418 AH, vol. 1, p. 41.
  49. ↑ Shūshtarī, Qāmūs al-rijāl, 1410 AH, vol. 1, p. 187.
  50. ↑ Shūshtarī, Qāmūs al-rijāl, 1410 AH, vol. 1, pp. 187-188.
  51. ↑ Amīn, Aʿyān al-Shīʿa, 1403 AH, vol. 2, p. 139.
  52. ↑ Amīn, Aʿyān al-Shīʿa, 1403 AH, vol. 2, p. 139.
  53. ↑ Narāqī, Shuʿab al-maqāl, 1422 AH, p. 158.
  54. ↑ Murtaḍā, Zubdat al-maqāl, 1426 AH, vol. 1, p. 68.
  55. ↑ al-Khoei, Muʿjam rijāl al-ḥadīth, 1413 AH, vol. 1, p. 205; Narāqī, Shuʿab al-maqāl, 1422 AH, p. 157; Tafrishī, Naqd al-rijāl, 1377 Sh, vol. 1, p. 62.
  56. ↑ Ḥusaynī, Al-Tadhkira, 1418 AH, vol. 1, p. 19.
  57. ↑ Ibn al-ʿImād al-Ḥanbalī, Shadharāt al-dhahab, 1406 AH, vol. 2, p. 380.

References

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