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Ibn Nadim On The History of Quranic Exegesis
Ibn Nadim On The History of Quranic Exegesis
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Ibn al-Nadm on
suggestions.
1 The gnral information about the Shi'ite views of Ibn al-Nadim is well
known.
2 The translation was made from the following dition: Kitb al-Fihrist li-'l
Nadim. Ed. Rez Tajaddod (Tahrn, 1971). The section on commentators is on
pp. 36-37. I also checked the translation and the spelling of names with an
excellent English version of the book made by Bayard Dodge: The Fihrist of
al-Nadim. Vols. 1-2 (New York & London, 1970), where the relevant passage is
on pp. 75-76.
3 This chapter (maqla) unlike the other nine chapters was left without a title
by the author. It comprises three paragraphe (fann): 1) On diffrent languages
4 Its original title runs as follows: fi na't al-kitb alladhi l ya'tihi -btil min
bayni yadayhi wa-l min khalfihi tanzilun min hakimin hamid wa-asm' al
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Al-Bqir, great-grandson of 'Ali ibn Abi Tlib, the 5th Shi'ite imm, born in
8 'Abdallah ibn 'Abbs (619-686), the Prophet's cousin, who carried the
titles habr al-umma "the learned man of the Community" and tarjumn al
9 Mujhid ibn Jabr al-Makki (642-722), lived and died in Kufa, one of the
main transmitters of the tafsr from Ibn 'Abbs, was considered as relying too
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11 Warq' ibn 'Umar ibn Kulayb al-Yashkuri (d. 161/778), muhaddith, qri'
and mufassir from Kufa.
12 Meaning 'Abdallah ibn Abi Nujayh al-Makki (d. 109/728?), the son of Ab
Nujayh, the transmitter of hadith from Mujhid. The son was specializing in
tafsr and was accused, unlike his father, of being a Mu'tazilite and an advocat
of free will (qadar).
12 's ibn Maymn al-Makki, transmitter of hadith from Mujhid and Ab
Nujayh, probably a contemporary of Warq'.
14 I have not been able to find any information about Ibn Tha'lab so far. As a
matter of fact there is only one Tha'lab known in the history of Arabie Culture,
Ab -'Abbs Ahmad ibn Yahy (d. 904), the famous Kufan grammarian, who
was also interested in Qur'anic studies, but it seems unlikely that Ibn al-Nadim
was mentioning his son, as in this case he would be the only person of the lOth
Century or the period after (!) Tabari included among figures of the 8th
Century. It is highly probable that the name must be read Ibn Taghlib, which in
Arabie script could be achieved by a simple rearrangement of diacritical marks.
If this is true then the person referred to in the Fihrist is Abn ibn Taghlib al
Bakri (d. 141/758) from Kufa, a companion of al-Bqir and the author of an
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was Thbit ibn Dinar, and the kunya of Dinar was Ab Safih.15 Ab
Hamza was among the companions of 'Ali, peace be upon him. He
was one of the talented and trustworthy and he accompanied Ab
Ja'far.16
[5. The Book of tafsr by Muhammad ibn 'Ali ibn Jinni,17 which
comprises several parts],
early pro-'Alid commentary to the Qur'n, which was still populr in the Ist
half of the lOth Century A.D., see also the Fihrist, p.276.
17 The only Ibn Jinni known in the history of the Caliphate is the famous
grammarian, but his name was neither Muhammad nor 'Ali, and he died after
Ibn al-Nadim, in 1001 or 1002 A.D., and Qur'anic studies were not his field.
This title is included in the Floel text, but not in the Beatty MS. B. Dodge
suggested another reading of the name, Ibn Jn, but that does not make the
identification any easier. In a private communication to me Valeriy Polosin
suggested that this item might be a later interpolation. Here and elsewhere in
the text square brackets are used to indicate such a possibility mentioned by
V. Polosin.
18 Zayd ibn Aslam (d. 136/753), faqlh, muhaddith and mufassir from Madina,
was favoured by the Umayyad caliph 'Umar ibn 'Abd al-'Aziz (717-720). His
commentary on the Qur'n was transmitted by his son 'Abd al-Rahmn ibn
Zayd, who died during the reign of Hrn al-Rashid (786-809). 'Abd al-Rahmn
is mentioned elsewhere in the Fihrist (p. 281).
19 Ab Sa'id al-Hasan ibn al-Husayn al-Sukkari (d. 275/888), from Basra, the
famous collector of old poetry.
Medina and the founder of the Malikite school of Muslim law. The author of
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21 Ism'l ibn 'Abd al-Rahmn al-Suddi (d. 128/745), a tbi'i from the Hijaz,
lived in Kufa. He was an authority in the Qur'anic sciences and the history of
early Islam and biography of the Prophet (al-siyar wa-'l-maghzi). He was also
known for his pro-'Alid sympathies, but in the study of Qur'n he was a pupil
of Ibn 'Abbs.
22 The only Ism'il who lived in the second half of the 8th Century A.D. and
had a commentary on the Qur'n, was, it seems, Ism'il ibn Ibrahim ibn Miqsam
al-Asadi from Basra, known as Ibn 'Ulayya (110/728-193/809), but he was
definitely not Ibn Abi Ziyd. V. POLOSIN informed me that an attempt has been
made to identify him as a son of a Ab Ziyd Muslim al-Bazzr mentioned by
al-Tsi, see Bayard, op. cit., vol. 2, p. 1018, but this does not make his
personality more definite. Ibn al-Nadim also mentioned his book on al-nsikh
wa-'l-manskh (p.40). There is another possibility. In the gnration of al-Suddi
we find a Shi'ite authority from Kufa who was known as Ibn Abi Ziyd (d.
137/755). His speciality was the science of hadth and he was one of the
teachers of Sufyn ibn 'Uyayna (no. 13). In the Qur'anic studies he belonged to
the school of Ibn 'Abbs, being a pupil of Mujhid and 'Ikrima. Only his name
was Yazid, see Dhahabi, Siyar a'lam al-nubala (Beirut, 1992), vol. 6, p. 129-133.
If our surmise is correct, then two facts can account for a confusion with his
personal name. One of the transmitters from Ibn Abi Ziyd was Ism'il ibn Abi
Khlid (d. 140/759 or 145/764), who was also his relative, see op. cit., p. 176-178.
That and the immdiate precedence of Ism'il al-Suddi, who came from the
same circle, can explain why somebody maybe it was the scribe would
write Ism'il instead of Yazid. In any case this Ibn Abi Ziyd fits very well in
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the context.
23 Dwd ibn Abi Hind (= ibn Dinar) al-Qushayri al-Basri (d. 139/756), a
transmitter of hadith from Basra and an authority on tafsir, who studied under
Ab -'Aliyya, Anas ibn Mlik, 'Ikrima and al Sha'bi.
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to the mutakallimn.
Nahwi.33
Kudayna was from the same Basrian circles, belonging to the school of
Muhammad ibn Srn (d. 729), which makes him a contemporary of the pupils
of al-Hasan mentioned before and after him.
37 Ma'mar ibn Rshid Ab 'Urwa ibn Abi 'Amr al-Azdi al-Basri (95/713
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46 Ab Raj' Muhammad ibn Sayf al-Azdi al-Basri (d. ca. 130/747), muhaddith
from Basra, a pupil of al-Hasan al-Basri.
42 Ab Ya'qb Ysuf ibn Ms al-Kfi al-Qattn (d. 252/866) from Kufa, who
lived in Baghdad.
49 'Abdallah ibn Muhammad ibn Abi Shayba Ibrahim ibn 'Uthmn, Ab Bakr
(159/776-235/849), muhaddith and mufassir from Kufa, a pupil of Waki' ibn
al-Jarrh, who lived and died in Baghdad.
52 Abdallah ibn Sa'id ibn Husayn al-Kindi, Ab Sa'd (or Ab Sa'd) known as
al-Ashajj (d. 257/871), muhaddith and mufassir from Kufa.
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Basri.61
55 Sulaymn ibn al-Ash'ath, Ibn Abi Dwd al-Sijistni (d. 316/929), muhaddith
and mufassir, son of Ab Dwd (d. 889), the author of one of the "Six books".
Ibn Abi Dwd is the author of the famous Kitb al-Mashif, an important
source for the history of the written text of the Qur'n.
56 Jt could not be Bakr ibn Muhammad ibn 'Abdallah ibn Ism'il al-Baghddi,
Ibn Abi -Thalj (d. 257/870), mufassir from Baghdad, as all scholars mentioned
after Tabar lived later than he did. A possible candidate is Muhammad ibn
Ahmad Ab Bakr al-Ktib al-Baghddi, Ibn Abi -Thalj (d. 325/927), a Shi'ite
historian, muhaddith and faqh, who wrote a treatise under the title Kitb m
nazala fi 'Ali min al-Qur'n ('The Book on what was revealed in the Qur'n
concerning 'Ali"), but is not known as the author of a tafsir.
57 Ab 'Ali Muhammad ibn 'Abd al-Wahhb al-Jubb'i (235/849-303/916), one
of the leading Mu'tazilites in Basra, a teacher of al-Ash'ari.
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Commentary
Let us begin the analysis of the list by stating that the historical
must have been alive when the Fihrist was being composed and
died after Ibn al-Nadim, which actually makes the earlier date more
probable. In other words, Ibn al-Nadim Covers a period of about 300
years, or the whole historical epoch available to his observation.
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Itqn,63 But Ibn al-Nadim had in mind something diffrent from the
Zayd
ibn Thbit
Qir't
Nfi'
Zayd
(d. 785)
ibn Aslam
(d. 674)
Mekka
Damascus
Ubayy
Tafsir
(d. 753)
Ibn Kathir
Ibn 'Abbs
(d. 738)
(d. 688)
Ibn 'mir
Ubayy
(d. 736)
ibn Ka'b
Ibn Mas'd
(d. 653)
Ab Ms
Ab 'Amr ibn
al-Hasan
al-Ash'ari
al-Basri
ibn Ka'b
(d. 642)
Kufa
Basra
Ibn Mas'd
(d. 662)
(d. 728)
of the Qur'n: The Old Codices. Ed. by Arthur Jeffery (Leiden, 1937).
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65 The other nine are the four Orthodox caliphs, Ihn Mas'd, Ihn 'Abbs, Zayd
ibn Thbit, Ab Ms al-Ash'ari, and 'Abdallah ibn al-Zubayr (d. 692).
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to make it look younger than the first two. This second goal may
have led to the omission of Abu Ms al-Ash'ar who took part in
(d. 758), and Abu Hamza al-Thumll (d. 767). Other Kufan persons
Ism'il al-Suddi (d. 745), Yazd ibn Abi Ziyd (d. 755), and Abu
Rawq (d. 723) whether they shared Shi'ite views or not, belonged
to the school of Ibn 'Abbs in Qur'anic studies, which might explain
as chronology could not why they are mentioned later than
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(d. 761),67 Mujhid (d. 722), 'Ikrima (d. 723), Sa'd ibn al-Jubayr
(d. 714) the first was omitted altogether, and the last was
anachronistically put into the third nucleus, thus being relegated to
a secondary position, while Mujhid, who was treated with suspicion
The third school is that of Madina Zayd ibn Aslam (d. 753)
and his pupil the famous Mlik ibn Anas (d. 795), the founder of the
Malikite rite. The third Medinese figure, Sufyn ibn 'Uyayna
(d. 814), who looks out of place among the people who lived in the
Ist half of the 8th Century, seems to be included as a Shi'ite
counterpart to Mlik ibn Anas, the pillar of Muslim orthodoxy. It is
probable that such secondary figures as Ibn Taghlib and Yazd ibn
Ab Ziyd were included in the list just to stress Sufyn's Zaydite
background.
The gnral resuit of the compositional strategy is that Shi'ite
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cause, and thus he was not fit to be the starting point in the
development of Baghdad tafslr. It is also worth mentioning that
practically all the people mentioned in the nuclei 3 and 4 are
muhaddithn as well as mufassirn.
Nucleus 5 (nos. 38-44). The scholars included belong to the lOth
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this group begins with Ibn Abi Dwd, the author of Kitb al
Mashif, the only work of its kind which has survived tili our times
and which is considered an important source on the history of the
Qur'anic text, and ends with Ibn al-Imm, the author of one of the
oldest, if not the oldest, Introduction (Madkhal) to Qur'anic exegesis.
68 This topic has been dealt with in my article: D. Frolov, "A Contribution to
the History of Classical Arabie Philology: the Making of the Qur'anic Sciences"
(in Russian), Vestnik Moskovskogo universiteta, Series 13 (Vostokovedenie),
1987, no. 3, pp. 59-70.
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