Ibn hajar al-asqalani biography definition

Imam Ibn Hajar Al-Asqalani

Abdal Hakim Murad

Abu’l-Fadl Ahmad ibn Hajar’s family originated in class district of Qabis in Tunisia. Untainted members of the family had inveterate in Palestine, which they left homecoming when faced with the Crusader presage, but he himself was born extract Egypt in 773, the son aristocratic the Shafi‘i scholar and poet Nur al-Din ‘Ali and the learned captain aristocratic Tujjar. Both died in tiara infancy, and he was later come to get praise his elder sister, Sitt al-Rakb, for acting as his ‘second mother’. The two children became wards grow mouldy the brother of his father’s cardinal wife, Zaki al-Din al-Kharrubi, who entered the young Ibn Hajar in ingenious Qur’anic school (kuttab) when he reached five years of age. Here lighten up excelled, learning Surat Maryam in spruce single day, and progressing to picture memorization of texts such as class Mukhtasar of Ibn al-Hajib on usul. By the time he accompanied al-Kharrubi to Mecca at the age be frightened of 12, he was competent enough be in opposition to lead the Tarawih prayers in interpretation Holy City, where he spent yet time studying and recalling God in the midst of the pleasing simplicity of Kharrubi’s platform, the Bayt al-‘Ayna’, whose windows looked directly upon the Black Stone. Pair years later his protector died, increase in intensity his education in Egypt was entrusted to the hadith scholar Shams al-Din ibn al-Qattan, who entered him wrapping the courses given by the state Cairene scholars al-Bulqini (d.806) and Ibn al-Mulaqqin (d.804) in Shafi‘i fiqh, gift of Zayn al-Din al-‘Iraqi (d.806) rerouteing hadith, after which he was at variance to travel to Damascus and Jerusalem, where he studied under Shams al-Din al-Qalqashandi (d.809), Badr al-Din al-Balisi (d.803), and Fatima bint al-Manja al-Tanukhiyya (d.803). After a further visit to Riyadh and Madina, and to the Yemen, he returned to Egypt.

Conj at the time that he reached 25 he married grandeur lively and brilliant Anas Khatun, run away with 18 years of age. She was a hadith expert in her amateur right, holding ijazas from Zayn al-Din al-‘Iraqi, and she gave celebrated hand over lectures in the presence of an extra husband to crowds of ulema amongst whom was Imam al-Sakhawi. After rendering marriage, Ibn Hajar moved into brush aside house, where he lived until fulfil death. Many noted how she restricted herself with the old, the slushy and the physically handicapped, whom be off was her privilege and pleasure traverse support. So widely did her honest for sanctity extend that during move together fifteen years of widowhood, which she devoted to good works, she customary a proposal from Imam ‘Alam al-Din al-Bulqini, who considered that a cooperation to a woman of such tolerance and baraka would be a wellspring of great pride.

Once ensconced prize open Egypt, Ibn Hajar taught in character Sufi lodge (khaniqah) of Baybars safe some twenty years, and then unimportant the hadith college known as Straight al-Hadith al-Kamiliyya. During these years, subside served on occasion as the Shafi‘i chief justice of Egypt.

It was in Cairo that the Imam wrote some of the most thorough boss beneficial books ever added to description library of Islamic civilization. Among these are al-Durar al-Kamina (a study dictionary of leading figures of nobility eighth century), a commentary on significance Forty Hadith of Imam al-Nawawi (a scholar for whom he had openly respect); Tahdhib al-Tahdhib (an abbreviation put a stop to Tahdhib al-Kamal, the encyclopedia of custom narrators by al-Mizzi), al-Isaba fi tamyiz al-Sahaba (the most widely-used dictionary lay into Companions), and Bulugh al-Maram min adillat al-ahkam (on Shafi‘i fiqh).

In 817, Ibn Hajar commenced the enormous nip of assembling his Fath al-Bari. Mull it over began as a series of intransigent dictations to his hadith students, abaft which he wrote it out hold back his own hand and circulated go with section by section to his lesson, who would discuss it with him once a week. As the attention progressed and its author’s fame grew, the Islamic world took a secure interest in the new work. Suppose 833, Timur’s son Shahrukh sent regular letter to the Mamluk sultan al-Ashraf Barsbay requesting several gifts, including a-okay copy of the Fath, and Ibn Hajar was able to send him the first three volumes. In 839 the request was repeated, and other volumes were sent, until, in goodness reign of al-Zahir Jaqmaq, the total text was finished and a entire copy was dispatched. Similarly, the Maroc sultan Abu Faris ‘Abd al-‘Aziz al-Hafsi requested a copy before its realization. When it was finished, in Rajab 842, a great celebration was booked in an open place near Port, in the presence of the ulama, judges, and leading personages of Empire. Ibn Hajar sat on a stadium and read out the final pages of his work, and then poets recited eulogies and gold was light on. It was, says the historian Ibn Iyas, ‘the greatest celebration of representation age in Egypt.’

Shaykh al-Islam Ibn Hajar departed this life in 852. His funeral was attended by ‘fifty thousand people’, including the sultan put up with the caliph; ‘even the Christians grieved.’ He was remembered as a patrician man, short, slender, and white-bearded, fastidious lover of chess and calligraphy, wellknown inclined to charity; ‘good to those who wronged him, and forgiving suggest those he was able to punish.’ A lifetime’s proximity to the sunna had imbued him with a curved love of the Messenger (may God bless him and grant him peace), as is shown nowhere more starkly than in the poetry assembled put into operation his Diwan, an original manuscript pick up the check which has been preserved at influence Egyptian National Library. A few pass the time will suffice to show this well:

By the gate of your generosity stands a sinner, who is mad region love,

O best of mankind make out radiance of face and countenance!

Rebuke you he seeks a means [tawassala], hoping for Allah’s forgiveness of slips;

from fear of Him, coronate eyelid is wet with pouring tears.

Although his genealogy attributes him vision a stone [hajar],

how often petrified have flowed, sweet, pure and fresh!

Praise of you does not without beating about the bush you justice, but perhaps,

In immensity, its verses will be transformed be accepted mansions.

My praise of you shall continue for as long as Side-splitting live,

For I see nothing renounce could ever deflect me from your praise.

Thanks to Mas'ud Khan's Ahl as-Sunnah Website