A Christian brings the first Arabic dictionary to the capital of the Abbasids and the Hanbalis, who enter Egypt after the fall of the Fatimids .. History of the migration of books and sects

Judge Ibn al-Arabi al-Andalusi al-Maliki (d.543 AH / 1148 CE) says in his book “Law of Interpretation”: “I was one day with some teachers. Al-Semmani (d. 444 AH / 1053 CE) Sheikh of [Abi Al-Walid] Al-Baji (d. The scholars of our country do not understand or understand about it !!

And from that scene full of veneration of the departed in the pursuit of science returning to their countries with the valuable vessels thereof;

Academic jealousy took hold of Ibn al-Arabi, and his reaction to what he heard from his father’s councils was what he expressed by saying: “I vowed in myself a fold (= intention) if I possessed my command (= reached the age of adulthood) to migrate to these shrines (= the cities of knowledge in the East), and to flee To these men, and let them practice with their .. articles !!

That, then, was the psychological reaction with which Ibn al-Arabi met the praise of the books that Imam al-Baji brought from the East, which prompted him - a young boy - to a similar oriental scholarly trip in which he spent 11 years of his life full of knowledge and work, and he returned from it in 496 AH / 1103 CE with a scientific harvest Wafir fulfilled his favorite wish !!

And in this article;

We monitor the phenomenon of history of the migration of books and the transfer of opinions and doctrines from one country to another and from one era to another, revealing the features of this unique cultural phenomenon that highlights the intense Muslim celebration of every new book in its art.

Which made them immortalize in the collections of their histories the names and biographies of those who transmitted these knowledge and works, attributing to them the credit for achieving that!

Methodological motivations

The interest of historians of ideas and pioneers of Islamic cultural history in monitoring the primaries of the spread of knowledge, migrations of books, and the migration of opinions and doctrines - from the homes of their owners to different regions and regions - is due to several reasons.

The most important of them is the keenness of Muslims to communicate with the bond, and their pride in the journey and meeting the elders, and their classification of the books of the classes of scholars of sects, sects and knowledge, and their history of the first sciences, things and events.

It also includes their authorship of what they call “programs,” “indexes,” “proof,” and “glossaries of the sheikhs,” which are books in which one of them documents - by mentioning the methods of narrations and isnads - what he took from scientific books and who took them from the sheikhs, and where, when, and how did he take them?

These works had the most important contribution to the history of knowledge and the transfer of opinions and doctrines between hurricanes and hurricanes.

This helps scholars to determine the emergence of ideas, doctrines and groups, to identify the paths of their transmission and the arenas of their spread, and to monitor the development of the cultural and intellectual movement and the sciences, flags and works that resulted from it.

The centrality of these indexes in this is informed by Ibn Ishaq al-Nadim (d. 380 AH / 991 CE) in the introduction to al-Fihrist: “This is the index of the books of all nations from the Arabs and the non-Arabs, which are found in the language of the Arabs and their pen, in the types of sciences, the news of their compilers, the classes of their authors, their genealogies and the date of their births. And the amount of their ages and the times of their death, and the locations of their countries and their virtues and faults, since the inception of all science was invented to our time, which is the year of seventy-seven and three hundred for migration!

An indication of the importance of these documents and evidence;

Among the scholars the phrase that Al-Hafiz Ibn Hajar Al-Asqalani (d.852 AH / 1448 CE) transmitted - in Fath al-Bari - was common among scholars on some of the virtues, which is that “the chain of narrators is the genealogy of books”!

The title chosen by Jalal al-Din al-Suyuti (d.911 AH / 1506 CE) for one of the dictionaries of his sheikhs tells us about the presence of this documentary historical dimension in the minds of the predecessors.

As he called it: 'the branches of the deed in the genealogy of books'!

Therefore, Muslims took an early interest in writing books of "classes" so the chains of narrators of knowledge were known preserved, its transmission stations were recorded, maps of its spread were carefully drawn and accurately dated, and the "patents" that it carried and published in the regions were preserved with the names of those who bore the burden, so they acquired the "virtue of precedence" that he granted Judge al-Qadhi, historian Ibn Khallakan (d.681 AH / 1282 CE) - in 'Death of notables' - by the famous calligrapher Ibn Muqla (d. 328 AH / 939 CE) because he “was the first” to develop the Kufic script!

Our scholars not only documented the genealogies of their books and their chain of narrations, but went beyond that to documenting the rights to put scientific terms and concepts!

Among this is what we find with the linguist Ahmad bin Faris al-Qazwini (d. 395 AH / 1005 CE) when he mentioned the saying of Ibn Duraid al-Azadi (d. 321 AH / 933 CE) that al-Asma'i (d.216 AH / 831 CE) errs “The public saying: 'This is homogeneous for this', and he says: It is not I am right.

Ibn Faris commented: "And I say: This is a mistake on Al-Asma'i because he is the one who compiled the book Al-Genas, and he was the first to come up with this title (= the term) in the language."

Likewise did Burhan al-Din al-Abanasi al-Shafi’i (d. 802 AH / 1399 CE) - in “Al-Shaza Al-Faih from the Sciences of Ibn Al-Salah” - when he spoke about the meaning of the term “al-Madbaj” in the types of the Prophet’s hadith, stating that Imam al-Dariqutani (d. 385 AH / 996 CE) .. The first to call it al-Madbaj and the first to compile a book in it he called al-Madbij in a volume.

As for the knowledge of the first things, deeds, and the beginnings of events and names, Muslims emerged in it and wrote various books in it, and it has a clear presence in the historical works.

The human being by his nature has an interest in that and aspired to know it, as Abu Hilal al-Askari (d. 395 AH / 1006 CE) said in his book “Al-Awael” pioneering in this chapter: “I have seen most of the private and most of the public have two dialects (= fond) by asking about the first deeds, and the precursors of nouns and verbs. "!!

Ambassadors of schools of thought

when the researcher sees the heritage of a jurisprudential school of thought or an intellectual group in some of the Islamic countries;

It seems to him intuitively that this jurisprudential, theoretical and historical richness was carried out - in its principle - by thousands of jurists and hundreds of scholars, and the truth is that this huge amount of literature, scholars, debates and doctrinal struggle is mostly due at the beginning of his matter to one man, who deported from his hometown to the sheikh of the first sect or one His senior disciples returned with the doctrine, or another man immigrated from the place of birth of the sect and stayed in Egypt from the regions and spread the doctrine and knowledge he desired in it.

This Egypt was overwhelmed with a penchant for the culture of epics and sermon stories until God assigned it to one of its sons, Yazid ibn Abi Habib al-Nubi (d. 128 AH / 746 CE), described by al-Dhahabi (d. 748 AH / 1348 CE) - in the 'History of Islam' - as “one of the flags ... and he was a black Habashian ... and he was the Mufti of the people of Egypt! "

Al-Dhahabi then talks about the cognitive primacy that this Habashian imam enjoyed by bringing about a historical transformation in the land of Egypt, which has become one of the major castles of transport and mental sciences in the world of Islam.

He says that "he was the first to reveal knowledge and issues [of jurisprudence] and halal and forbidden in Egypt, and before that they used to talk about carrots, epics and seditions !!"

And after the crystallization of the juristic schools of thought in the last half of the second century AH / eighth century AD;

Egypt - which gave birth to Imam al-Tahawi al-Azdi (d. 321 AH / 833 CE) one of the greatest imams and followers of the Hanafi school of thought who originated in Kufa - knew this doctrine through a man not of that historical fame, and we mean the Iraqi judge Ismael ibn al-Issa (d.167 AH / 783 CE) who is The first to introduce the doctrine of Abu Hanifa to Egypt .. and they did not know it. "

As in 'Raising Asr' by Ibn Hajar.

And not far from Kufa itself;

We find that the first “one who brought the opinion of Abu Hanifa to Basra” was the jurist Yusef bin Khalid al-Asmati (d.190 AH / 806 CE), and he was also - according to Ibn Hajar in Tahdheeb al-Tahdheeb - who was considered “the first to compose the Book of Conditions,” meaning the science of documents that It takes care of the rules for writing records and documenting civil transactions.

And from the Levant - in which the doctrine of Imam al-Awza’i (d. 152 AH / 769 CE) arose - the modern jurist Sa’a’a bin Salam (d. 192 AH / 808 CE) “moved to Andalusia, so he settled in the time of Abd al-Rahman bin Mu’awiyah (= Abd al-Rahman al-Dakhil d. 172 AH / 788 CE) and his son Hisham (d. AH 181/796 AD); he was the first to introduce the science of hadith and the doctrine of Al-Ouzai to the country of Andalusia.

In contrast;

Imam al-Dhahabi says that Judge Abu Zar'ah al-Thaqafi (d. 302 AH / 914 CE) introduced into the Levant “the Shafi’i school of thought (d. 204 AH / 820 CE) [when he assumed the judiciary of] Damascus and the judges ruled it, and it was prevalent by the saying of al-Ouzai.”

This judge was very loyal to the Shafi’i doctrine, "he is loyal to him and works!"

And from his support for him is that "a condition for whoever keeps" Mukhtasar Al-Muzni "is a hundred dinars (i.e. about 16.6 thousand dollars now) to give it to him!"

He was a rich man who "had a lot of money and lost (= real estate and land) old in the Levant."

Accurate monitoring

and the transfer of the Shafi'i school of thought to Iraq bordering the Levant did not require payment of funds for its spread, as Al-Qadi al-Thaqafi did in the Levant.

The task was undertaken by the jurist Abu Asim al-Anatami (d. 288 AH / 901 CE), who told us Taj al-Din al-Subki (d. 771 AH / 1370 CE) - in 'Layers of the Great Shafi’i ’- that he took the doctrine from the students of al-Shafi’i Ibrahim al-Muzni (d. 264 AH / 878 CE) and al-Rabi’ al-Muradi (d. 270 AH / 883 CE), then “the books of al-Shafi’i were famous for him in Baghdad, and on this the Sheikh of the sect [in Iraq] Abu al-Abbas bin Suraij (d. 306 AH / 918 CE) agreed upon him.”

According to Al-Dhahabi in 'Al-Seer';

The Shafi'i school of thought reached the Khorasan region through Imam Muhammad ibn Abd al-Wahhab al-Thaqafi (d. 328 AH / 940 CE), who said that he “was the first to carry the sciences of al-Shafi’i and the minutes of Ibn Surayj [from Iraq] to Khorasan.”

As for the Transoxiana Territory (= Central Asia);

The Shafi’i doctrine was known by Ahmad ibn al-Husayn al-Farsi (d. 305 AH / 917 CE) after he “understood it with al-Muzni .. [he] was the first to study the Shafi’i doctrine in Balkh (located today in Afghanistan) with the narration of al-Muzni."

We sometimes find a precise definition that monitors the entry of this sect into specific cities, not just the general region.

Al-Dhahabi states - in the History of Islam - that the entry of the Shafi'i school of thought into the Sufrais - located today in Iran - from Khurasan was through the Hafiz Abu Awana al-Asfarayani (d. 316 AH / 928 CE), so he “was the first to introduce the Shafi’i school of thought and classify it to Isfarayin. Ibrahim Al-Muzni and Al-Rabeeh, "Al-Moradi.

Al-Sobky also granted the merit of publishing it in the city of Nishapur specifically - which is from the metropolitan areas of Khurasan - to Ahmad bin Ishaq al-Nisaburi, known as al-Soghi (d. 342 AH / 953 CE), for he was the first to bring to it the knowledge of al-Muzni. 'Heraldry' - with the title “Sheikh of Islam”!

And in Yemen, where Imam al-Shafi’i lived in Bara and left for Iraq in the year 184 AH / 800 CE;

The jurist Ibrahim Al-Khadashi (d. 450 AH / 1059 AD) "was the first to spread the Shafi'i school of thought [there] ..., and [al-Khadashi] was a great jurist."

As in 'Qawalat al-Nahr' by al-Tayyib in Makhramat al-Hadrami (d.947 AH / 1541 CE).

Afif al-Din al-Yafi '(d. 668 AH / 1269 CE) - in the' Mirror of Jinan '- attributed the emergence of the Shafi'i school of thought in Yemen to a number of "venerable jurists", listing their names.

Leaving the Origin:

Perhaps the Maliki and Zahiri doctrines are the most appropriate schools to follow the spread.

Although they were brought up in the East, they quickly Westernized, and their prosperity was outside the birthplace!

In Egypt not far from Medina was the young jurist Abd al-Rahman bin Khalid al-Jamhi al-Masri (d. 163 AH / 880 CE), “The first to enter Egypt was the jurisprudence of [Imam] Malik (d. 179 AH / 796 AD), and with it Ibn al-Qasim (d. 191 AH / 806 CE) Before his trip to Malik, he was one of the righteous, "one of the old companions of Malik and he admired him and understood him";

As in the 'History of Islam' for the golden.

And in the country of Andalusia - in which the Maliki lesson dominated throughout its history - we find that its jurist Ziyad bin Abdul Rahman Al-Lakhmi, known as Shabatoun (d. 193 AH / 809 AD) was “the first to introduce the doctrine of [his Sheikh] Malik to the Andalusian Peninsula, and before that they agreed with Al-Ouzai and others.”

According to al-Dhahabi - in the 'History of Islam' - who adds that Ibn al-Qasim said: “I heard Ziyada, the jurist of Andalusia, asking Malik!”

The Andalusian jurist Issa bin Dinar (d.212 AH / 827 CE) “the first to enter Andalusia was the opinion of Ibn al-Qasim,” the most prominent Egyptian Maliki jurist.

He was the Ambassador of the City of the People of the City to the Far Maghreb (the Kingdom of Morocco today), the ascetic jurist Dras bin Ismail Al-Fassi (d. 357 AH / 971 AD);

He is - as in Ibn al-Qadi’s “Umar al-Quotation” (d. 1025 AH / 1616 CE) - “He who introduced the doctrine of the Malik al-Maghrib, for it was the most dominant of Morocco in the old days the doctrine of the Kufic (= Al-Hanafi)”

And a detail of what Ibn al-Qadi summed up:

The historian of the Maliki school of thought, Al-Qadi Ayyad (d.544 AH / 1149 CE) - in “the order of perceptions” - says that the Hanafis have conquered “Ifriqiya (= Tunisia) and what is behind it from Morocco ... until Ali bin Ziyad (al-Absi d. 183 AH / 199 CE) and [ Abd al-Rahim] bin Asharis and al-Bahlul bin Rashid (al-Absi d. 183 AH / 199 CE), and after them Asad ibn al-Furat (Persian d.213 AH / 828 CE) and others according to Malik’s doctrine. Many people took it, and it continued to disclose it until Sahnoon came (bin Saeed d 240 AH / 854 AD) then prevailed in his days and broke the shaves of the offenders !!

In Iraq, which witnessed the renaissance of the Malikis during some of its eras;

The entry of their sect to Basra had a funny story that gave rise to the science of "Usul al-Fiqh"!

In 'The Merits of al-Shafi’i' by al-Bayhaqi (d. 458 AH / 1067 CE) that Musa bin Abd al-Rahman bin Mahdi said: “The first person to express Malik’s opinion .. in Basra is my father (= Abd al-Rahman bin Mahdi d. 198 AH / 814 CE); [it] cupped and wiped the cupping and entered The mosque prayed and did not perform ablution, so that was very difficult for the people, and my father stood firm on his command! The news of Al-Shafi’i reached him in Baghdad, so he wrote to him complaining about what he was in, so he wrote the book “The Message” and sent it to my father, so he was very pleased with it, Moses said: I know that book With that line with us !!

Transformations and Opportunities

As for the Hanbali school of thought, it is perhaps the least of the remaining jurisprudential schools of thought regarding the clarity of the stages of its spread and the priorities for transmitting its works.

Despite this, we find in it illuminations whose size corresponds to the limited geographical space in which this doctrine has spread historically. Imam Al-Suyuti informed us - in 'Hassan of the lecture' - of the primacy of the departure of the doctrine from Iraq where he grew up, and said that “Imam Ahmad (Ibn Hanbal d. 241 AH / 241 AH / 855 AD) ... he was in the third century, and his doctrine did not emerge outside Iraq until the fourth century.

Al-Suyuti does not start here from a void in determining the beginning of the emergence of Hanbalis in the scientific scene outside their native Iraq.

Al-Dhahabi says - in his 'biography' - recording the decisive contribution of Imam al-Hanbali, Khalil al-Baghdadi (d. 311 AH / 923 CE) in collecting the opinions of this doctrine and preserving it from extinction: “His acceptance of the Imam [Ahmad] was not an independent doctrine, until he followed the texts of Ahmad and wrote and proved them. After the three hundredth [year] (= 300 AH / 912 AD). "

By virtue of geographical proximity;

The next Hanbali station to Iraq to the west was the Levant, which would become their most important stronghold when they lost their fortified castle in Iraq due to the Mongolian invasion of the country in 656 AH / 1258 AD;

The Hanbali expansion reached the Levant - in the second half of the fifth / eleventh century AD - through Imam Abd al-Wahid al-Shirazi (d. 486 AH / 1093 CE), who “came to Damascus and settled in Bayt al-Maqdis and spread the doctrine of Imam Ahmad around it, then he settled in Damascus and spread the doctrine. It brings out friends. "

According to Ibn Rajab al-Hanbali in 'Tail of Tabaqat al-Hanbali'.

And in the next sixth century;

The radiance of the Hanbali school of thought reached Egypt after Sultan Salah al-Din al-Ayyubi (d.589 AH / 1193 CE) removed the Fatimid state, and this strengthened what this sultan was known for in terms of embracing the people of hadith.

It is understood from the words of al-Suyuti that the reason for the delay in entering Egypt is the coincidence of their exit from Iraq with the Fatimid control over it, then the Fatimid Sultan removed it "at the end of the sixth century, and the imams of all sects retreated to it"!

And when Al-Suyuti mentioned "He who was in Egypt among the Hanbali imams of jurists";

He said: “They are very few in the Egyptian lands, and I did not hear of their news about them except in the seventh century and after ..., and the first Imam from the Hanbali community that I learned of his dwelling in Egypt [is] Al-Hafiz Abd al-Ghani al-Maqdisi (d.600 AH / 1203 AD)."

As for the apparent doctrine,

He was transferred from Iraq - where his imam, Dawud Al-Asbahani (d. 270 AH / 884AD), lived - to Andalusia - which for centuries embraced him with caution - Imam Abdullah bin Muhammad bin Qasim bin Hilal al-Qurtubi (d.272 AH / 888 CE).

In the History of the Scholars of Andalusia by Ibn al-Fardi al-Azdi (d.403 AH / 1013 CE) it was stated that this Ibn Hilal “left and entered Iraq, and met Abu Suleiman Dawud bin Ali al-Qiyasi (= Dawud al-Dhahiri, perhaps describing him as“ the analogy ”here in relation to the jurisprudential analogy because he rejects it. They also said, 'My destiny' in the proportion of those who deny fate.) He wrote all his books about him, and Andalusia introduced them, and they were left out of it by the people of his time.

A neutral interest

. Historians of culture and knowledge were not limited to the history of the beginnings of the spread of jurisprudential schools of thought, but also concerned with monitoring the transmission of sciences, beliefs, and origins of sects and sects.

This Hafiz Ibn Hajar translates - in “Lisan al-Mizan” - by the prominent Shiite scholar Ibrahim bin Hashem al-Qummi (died in the first half of the third AH / ninth century CE), and says that “his origin is Kofi and he was the first to publish the“ hadith of the Kufic ”(= the attributed narrations To the imams of the family of the Prophet (Bukum) .., it was narrated from .. the companions of [the imam] Jaafar al-Sadiq (d. 148 AH / 765 AD).

In contrast;

Al-Dhahabi informs us - in “History of Islam” - that Imam Nadhar bin Shumail (d.204 AH / 820 CE) was a resident of the city of Maru (located today in Turkmenistan), and that he was “the first to reveal the Sunnah in Marrow and all Khurasan”, and that Al-Hafiz Hamid bin Zangwiyah Al-Azdi (d. 247 AH) / 861 AD) - He who revealed the Sunnah of Pisa (which was located in Turkmenistan).

And in the book “Al-Thiqaat” by Ibn Habban (d. 345 AH959) that Abu Qudamah Ubayd Allah bin Saeed al-Sarrakhsy (d. 241 AH / 855 CE) “was the one who revealed the Sunnah in Sarrakh (located today in Turkmenistan) and called people to it,” as was Al-Muhallab bin Al-Akhtal Al-Azadi (259 AH). / 873 CE) “The first one who revealed the Sunnah is a test (such and such in the source? Perhaps it is: the one that is today to thank Kah in Afghanistan), and called to it the people for permanent worship and severe devotion !!"

The appearance of the Sunnah in a country is often linked to the spread of the authentic hadith narration in it.

That is why historians of legal sciences monitored primaries in this section, so Al-Subki said - in the classes of the Shafi’i ’- that“ the first one who was famous for memorizing hadith and explaining it in Nisapur - after Imam Muslim bin al-Hajjaj (d.261 AH / 875 CE) - Ibrahim bin Abi Talib (An-Nisaburi d 295 AH / 911 CE) ) ", Which Al-Dhahabi described - in 'Al-Sir' - as" the imam of the hadiths in his time! "

They also dated the emergence of the Mu'tazili school of thought, saying that “the first one who said in [denying] fate in Basra was the temple of al-Juhani (d. 80 AH / 699 CE)."

As in 'Tabaqat al-Shafi’i' by al-Sobky.

Yaqut al-Hamwi (d. 626 AH / 1229 CE) - in the 'Dictionary of the Writers' - tells us that the city of Zamakhshar - which gave birth to Imam al-Zamakhshari al-Mu'tazili (d. Who introduced “to Khwarazm the Mu'tazila doctrine and spread it with it, so the creation gathered for His Majesty and followed his doctrine, including Abu al-Qasim al-Zamakhshari”.

Western sects

and the Ash'ari school - which has spread throughout the past millennium throughout the Islamic world - had published imams;

The modernist Abu Dharr al-Harawi (d. 435 AH / 1044 CE) was “the first to carry the speech to the [Meccan] sanctuary and the first to transmit it to the Moroccans.”

As in 'Dar'a opposing reason and transfer' by Ibn Taymiyyah (d. 728 AH / 1328 CE), who realized the centrality of Harawi in spreading al-Ash'ari, and said: “And the people of Morocco used to perform Hajj and meet with him and take the hadith from him and this method (= Al-Ash'ari) .. Then those of them deport to The East, and he takes it from him.

And in 'Riyadh Flowers' by al-Maqri (d. 1041 AH / 1632 CE) that the Almoravid judge Abu Bakr al-Mouradi al-Hadrami (d. 480 AH / 1087 CE) “was the first to introduce the sciences of belief to the Far Maghreb.” It is known that this al-Mouradi was a poet of the belief.

Regarding the presence of the Kharijites sect in the Islamic West, which was the first region in which they were able to establish a state in the middle of the second century AH / eighth century AD, after they had strengthened their thorns in their region for the time being;

Al-Hafiz Ibn Hajar - in “Tahdheeb al-Tahdheeb” - tells us that the Imam of Tafsir, Ikrimah al-Barbari (d. 107 AH / 726 CE), the freed slave of Ibn Abbas (d.68 AH / 688 CE) “was the first among them - that is, the people of Morocco - the opinion of Saffriya (= a group of Kharijites) "!!

The historian of the Ibadi school of thought, Yahya bin Abi Bakr al-Warjalani (d. 471 AH / 1078 CE) - in his book 'Biographies of the imams and their news' - narrates from one of their imams that “the first to come .. [with] the Ibadi doctrine [to Ifriqiya / Tunisia] .. Salamah bin Saad (Al-Hadrami T, about 135 AH / 752 CE), he came ... from the land of Basra, he and Ikrimah, the saint of Ibn Abbas, and they were riding on one camel, which they carried with them. Salama .. he called to Ibadis, and Ikrimah .. called to Saffra !!

And if he was astonished at the arrival of a man like Ikrimah - who was associated with the translator of the Qur’an Ibn Abbas and was buried in Medina - to that distant and stubborn region;

Al Hafiz Al-Dhahabi responds to you - in the History of Islam - that Ikrimah was "a frequent wandering, knowledgeable, and took the prizes of the princes!"

Ibn Hajar describes it with the joy of the soul, and it is narrated that Ikrimah did not know that "someone blamed him for something except for a joke that was in it."

What an "external" artist !!

Just as the Ibadis arrived in the Islamic West, the Shiites also entered it.

This Omani historian as-Sahari (d. 511 AH / 1117 CE) says - in his book 'The Genealogy' - that Ali Ibn al-Husayn al-Bajali was “who introduced the doctrine of the Ahl al-Bayt in Morocco and ended up with the lichs (= south of the Kingdom of Morocco) .., and our expert in science was a great deal of narration. On the men of Ahl al-Bayt. "

Andalusians at the beginning of their

limited to reciting the people of Medina, and their pioneer was that of Ghazi bin Qais al-Qurtubi (d. 199 AH / 814 CE) who “read on [the reciter of al-Madinah] Nafi '(ibn Abi Nuayim d. 170 AH / 776 CE) and his choice was set ..., He was the first to introduce Nafi’s reading into Andalusia.

As in the 'History of Islam' for the golden.

Two centuries after the death of Al-Ghazi.

Andalusian Qur’anic studies flourished thanks to the efforts of the Sheikh of their reciter Abu Amr al-Dani (d. 444 AH / 1053 CE), and Andalusia knew the readings - according to Ibn al-Jazari (d. 833 AH / 1430 CE) in “The Purpose of the End” - at the hands of Imam al-Talamanki (d.429 AH / 1039 CE).

He left for the East, "and he returned to Andalusia with much knowledge and was the first to enter the readings to it."

And in Ifriqiya / Tunisia;

Muhammad ibn Muhammad ibn Khairun al-Qarawi (d. 301 AH / 913 CE) was an imam in the Qur’an who was famous for that. He presented a useful recitation to the people of Ifriqiya and the majority of their recitation was the letter (= recitation) Hamza (al-Kufi d. 156 AH / 173 CE), and he was not reciting with a useful letter except Khawas, until Ibn Khairun came and the people gathered to him. "

According to Ibn al-Fardi.

And among the paradoxes of the history of the migration of the books of readings to Andalusia is that the poem 'Harz al-Amani' composed by the Andalusian Imam al-Qasim ibn Faraa al-Shatibi (d.590 AH / 1194 CE) outside his region was entered into by another man;

Al-Maqrizi (d. 845 AH / 1441 CE) tells us - in al-Muqaffa al-Kabir - that the reciter Muhammad ibn Muhammad ibn Waddah al-Lakhmi al-Ishbili (d.634 AH / 1236 CE) was “the first to introduce the poem al-Shatibiyya in the readings to Andalusia, and from him the people took it there”!

Andalusia did not distinguish between the sects and the difference in interest in the date of the arrival of books to it.

Historians have preserved for us the date of the advent of the interpretation of al-Zamakhshari, which caused a ringing in the Islamic world since it was written, as Ibn Hajar tells us - in the 'enlightening of the observer in the liberation of the suspect' - that Ahmad bin Ahmad al-Ishbili (d.640 AH / 1242 CE) “was the first to introduce the 'Scout'. The country of Andalusia, and the pilgrimage was after the year 590 AH / 1194AD.

In other words, the interpretation of 'Al-Kashour' - whose authorship was completed in 528 AH / 1134 CE - was used for decades by the scientific councils before it reached Andalusia !!

Al-Ishbili and his companion Abu Bakr bin Ahmed Al-Kanani felt that they were performing a sacred mission for their Andalusian country, so they devised a plan to ensure the efficient accomplishment of their goals.

Ibn Abd al-Malik al-Marrakchi (d. 703 AH / 1303 CE) - in 'The Tail and the Complete' - stated that they performed “the obligatory pilgrimage and met the remains of the sheikhs ... and they closed (= returned) to Andalusia and took great benefits and strange books that are not entrusted to the people of Andalusia, and they copied them. There and they agreed to copy or meet one of them other than what his companion copied or meet with him in a hurry to collect interest, even if they threw a flying stick at their headquarters in Seville, each of them copied by his owner what he had missed copying in that country! And what they brought was: 'revealing the facts of the download' is a craft. Al-Khwarizmi Al-Zamakhshari. "

These two companions also brought the 'Maqamat al-Zamakhshari the Fifty,' and the 'Explanation of the Sunnah' by al-Baghawi (d. 511 AH / 1117 CE), and “Taj al-Lugha and Sahih al-Arabia” by al-Gohari (d. The copy that they brought from this book in Eight Books in a Mashreqi script!

Al-Marrakchi conveys to us the position of some jurists of Andalusia at the time regarding the interpretation of al-Zamakhshari.

It is mentioned that the jurist Aba Al-Hussein Muhammad bin Muhammad bin Zarqoun (d. 621 AH / 1224 AD) criticized Abi Al-Abbas Al-Ishbili that this interpretation of 'Al-Kashaf' brought him to Andalusia, due to the opinions it contained, so he used to say: “Andalusia was free from this and the like! - Over the passage of days - he is rich in looking at the like, and in other classifications of Ahl-as-Sunnah in exegesis it is rich in it.

In fact, what Ibn Zarkoun said was that Andalusia remained "free" from the Mu'tazilite thought until Al-Ishbiliyah came with the "scout";

It is not taken for granted, as it is proven that this thought entered it since the beginning of the last half of the third century, and we also find in the translations of scholars, most notably Khalil ibn Abd al-Malik al-Qurtubi (d. About 298 AH / 910 CE) who was cracking the views of the Mu'tazila in Andalusia.

Ibn al-Fardi said that he “departed to the East ... and Khalil was famous for his destiny (= retirement), and he was not covered by it!"

This openness of the Mu'tazilite opinion damaged the friendship of Khalil al-Qurtubi of scholars among them the great hadith Muhammad ibn Waddah (d. 287 AH / 901 CE) and brought him great problems with the people of the country, so that when he died, a group of jurists came and took out his books and burned [–ha] with fire, except for what was in them. [From] Books on Issues (= Jurisprudence) "!!

Ibn al-Fardi reports that Khalil was the first Andalusian who narrated in Iraq the interpretation attributed to al-Hasan al-Basri (d.110 AH / 728 CE) and was introduced by al-Andalus.

Treatment and production:

The Malikis believe that the book 'Al-Muwatta' by their Imam Malik is the first book written in Islam, and Judge Ayyadh relays - in 'The Order of Perceptions' - that Ali bin Ziyad al-Tunisi al-Absi (d. 183 AH / 799 CE) was “the first to enter the al-Muwatta’ and ” Sufyan Mosque '[to] Morocco ..., and he had entered the Hijaz and Iraq to seek knowledge. "

As for al-Ghazi bin Qais al-Qurtubi - mentioned above - he is “the first to enter Malik’s Muwatta '... [he] witnessed Malik writing the' Muwatta '... and went to Andalusia with great knowledge that God benefited its people.”

According to Ayyad.

It is not possible to talk about the migration of hadith books and narratives from the East to Andalusia without mentioning the narrator of it, Baqi ibn Mukhlad (d.276 AH / 889 CE), who Ibn al-Fardi says that he “traveled to the East and met a group of imams of hadiths and senior scholars .., [it was] several men he met. He stayed and heard from them: Two hundred and eighty-four men!

Then he returned to Andalusia “and it was one of the only things [bringing him from books] .. And only he entered it: 'Musannaf Ibn Abi Shaybah' (d.235 AH / 849 CE) .. and the book ['The Mother' by al-Shafi’i in] Fiqh .., and the book 'History' by Caliph Ibn Khayyat (Al-Basri d.240 AH / 854 AD).

With the efforts of this and Muhammad ibn Waddah - the forerunner of which he mentioned - and what they brought from the books the Sunnah narratives spread in the country, “Andalusia became the house of hadith and chain of transmission!”

And in the 'Adhimat al-Muqtabat' by al-Hamidi al-Azdi (d. 488 AH / 1095 CE) that Muhammad bin Mu’awiyah, known as Ibn al-Ahmar (d. 347 AH / 958 CE), “left before the three hundred and entered Iraq and other things.” Abu Saeed bin Yunis (d. 347 AH / 958 AD) saw him in Egypt in The Majlis of Abi Abd al-Rahman al-Nasa’i (d. 303 AH / 915 CE) .. before the year three hundred. Then Al-Hamidi decides that Ibn al-Ahmar “was the first to enter Andalusia in his book of the Sunnah (= Sunan al-Nasa’i), and he spoke about it and spread about it."

Al-Hamidi tells us that the original reason for Ibn al-Ahmar's trip was not to acquire knowledge, but he went on a hospital trip that led him to India, but he “worked in his return by seeking knowledge and narrating books, and he got a great knowledge and blessed him in it!”

Al-Hamidi narrates on the authority of his sheikh, Imam Ibn Hazm (d. 456 AH / 1063 AD) that he said: “I still hear the sheikhs say: The reason for his departure to the east was that a sore came out with his nose or part of his body, and he did not find a treatment for it in Andalusia .. So he hastened to go out to the east. He was told there is no medicine for it except in India, so he went to it and found a cure in it!

In the context of monitoring the journey of the Hadith blogs and their sciences from the East to Andalusia;

Ibn Bashkawal Al-Andalusi (d. 578 AH / 1181 CE) - in his book “The Religion” - says that Uthman bin Abi Bakr al-Sadafi al-Sfaxi (d. 440 AH / 1049 CE) arrived in Andalusia in 436 AH / 1045 CE “after he wandered in the East and took from its scholars and modernists .., and entered Cordoba on this date and the people heard about it, its sheikhs and scholars spoke about it, and circled the rest of Andalusia ... He was the first to enter the book 'Gharib al-Hadith' by al-Khattabi (Al-Basti T 388 AH / 999 AD) Al-Andalus. "

A collective investigation

and the mention of 'Al-Muwatta' and 'Sunan an-Nasa'i';

The 'Sahih al-Bukhari', given the status he had attained among Muslims, was his arrival in any Islamic country free of history and documentation, and al-Dhahabi tells us - in the 'biography' - that Imam Saeed bin Uthman al-Bazaz (d.353 AH / 964 CE) “came to Egypt after he traveled most between The two rivers: the Gihon River and the Nile River, "and on his long journey in Khurasan Muhammad ibn Yusuf al-Ferbari (d.320 AH / 932 CE) he was more reliable than the one who narrated Sahih al-Bukhari, so he took it from him, and thus Al-Bazzaz“ was the first to bring al-Sahih to Egypt and spoke it ”there!

It was stated in the book 'Imam al-Mazri' by the Tunisian cultural historian Hassan Hosni Abd al-Wahhab (d. 1388 AH / 1968 CE) that Abu al-Hasan al-Qabsi (d. 403 AH / 1013 CE) was “one of the great modern jurists, he read in Kairouan and then he traveled to the East, and he heard from the loft of the narrators of hadith And he is the first to introduce 'Sahih al-Bukhari' into Ifriqiya.

Copies of 'Sahih al-Bukhari' reached such accuracy and precision that it was dated to a certain location.

Among this is what was mentioned by the Nasiriyah historian Al-Salawi (d. 1315 AH / AD) - in his book “Al-Istiqsa” - that the modernist Aba Al-Abbas Ibn Nasser Al-Dari (d. 1129 AH / 1716 AD) “was interested in buying and owning books, until it was said that he bought in Egypt in his last pilgrimage. The value of] one hundred shekels of gold (= almost 18 thousand US dollars) from books .., [as] he bought a copy of Sahih al-Bukhari in Makkah with seventy-three gold shekels, and he was the first to introduce the 'Greek' to Morocco and it was not seen before or after!

And “Greek” is the version of Sahih al-Bukhari that I have investigated on several copies by a group of scholars - among them Imam Ibn Malik al-Nahawi (d. 672 AH / 1274 CE) - under the supervision of Imam Sharaf al-Din al-Yunini (d.701 AH / 1301 CE).

The care of the hadith assets was not limited to scholars and hadiths.

This Moroccan sultan and scholar, Sidi Muhammad bin Abdullah Al-Alawi (d.1204 AH / 1790 CE) compiled books on the hadith of the Prophet, and he was “the first to introduce the 'Four Musnad' of Morocco from the Haram al-Sharif”

According to al-Hajwi al-Fassi (d.1376 AH / 1956 CE) in 'The Sublime Thought'.

The priorities of mothers

after the stability of jurisprudence schools in the regions;

Each jurisprudence school had its own approved books in which its men gathered the jurisprudence of the leading scholars of their doctrine, and the arrival of these books to a country was a milestone in the history of the spread of the doctrine in it and in its region.

This is Abd al-Rahman bin Dinar al-Qurtubi (d. 201 AH / 816 CE), “He had travels and settled in one of them, Medina [Al-Munawara]. He was the one who brought books known to Medina and heard them from him by his brother Isa (bin Dinar d. 212 AH / 827 CE), then Jesus went out and found Ibn al-Qasim [Malik's student] showed it to him. "

According to Ibn al-Fardi.

As for the 'Great Moudawana', which is the mother of Maliki jurisprudence;

Judge Ayyad says that Othman bin Ayyub Ibn Abi al-Salt al-Qurtubi (d. 267 AH / 880 CE) had gone to Kairouan, where he heard it from Sahnoun's blogger, and he was "the first to enter the blog in Andalusia."

And in Al-Istiqsa by Al-Salawi, the aforementioned jurist Darras bin Ismail Al-Fassi was the first to introduce the Moudawana to the city of Fez.

The Shafi'is were not more senior than the Malikis in the history of the migrations of the mothers of their sect.

Al-Subki says - in Tabaqat al-Shafi’i’i - that the historian of Marw and its jurist Ahmad bin Sayyar al-Marwazi (d.268 AH / 881 CE) was the one who “carried the books of al-Shafi’i to Marw and admired them.” And he was keen on these books so much that he forbade considering them to one of the jurists who They are credited after him for spreading the Shafi'i school of thought.

Among the virtues of the jurist and the modernist of his time in Marw Abdan bin Muhammad bin Isa al-Marwazi (d. 293 AH / 906 CE), he was “the first to carry 'Muqtasar al-Muzni' 'to Marw, and he recited al-Shafi’i’s knowledge on al-Muzni and al-Rabi’.

Al-Sobky says that the reason for Abdan's trip to Egypt - where he met the senior students of al-Shafi’i - was that when he looked at the books brought by Ahmad bin Sayyar - mentioned above - he forbade him from copying them, “so he sold a estate (= real estate or land) to him in Jannujurd (= village in Merow) and left To Egypt, Al-Rabee 'and other companions of Al-Shafi’i realized and copied his books, and he realized from the sheikhs and jurists that others did not realize and carried on their behalf.

Among the Shafi’i school books is the book al-Muhadhdhab by the Imam of their school of thought in his time in Iraq, Abu Ishaq al-Shirazi (d. 476 AH / 1084 CE).

Ibn al-Imad al-Hanbali (d. 1089 AH / 1679 CE) - in “The Gold Nuggets” - says that the entry of this important book into the land of Yemen was through the wealthy merchant jurist Muhammad bin Abdawiyah (d. 525 AH / 1131 CE), who “agreed with Sheikh Abu Ishaq in Baghdad, and read it. His book, al-Muhadhdhab, was the first to enter Yemen with al-Muhadhdhab.

Among them is also the book 'Aziz Sharh al-Wajeez' by Imam Abd al-Karim al-Rafi'i al-Shafi’i (d.623 AH / 1226 CE), and Abd al-Rahman bin Saeed al-Hamdani (d.690 AH / 1291 CE) was “the first to bring him into the mountains” meaning the rugged areas of Yemen.

According to 'Qawalat al-Nahr' by al-Hadrami.

The Yemeni historian Abd al-Wahhab al-Buraihi (d. 904 AH / 1499 CE) - in Tabaqat al-Salahah al-Yemen '- states that Judge Shams al-Din Muhammad bin Ahmad bin Saqr al-Ghassani al-Dimashqi (d.785 AH / 1383 CE) “was the first to introduce the book' Missions' to Yemen.” This work was written by Jamal al-Din al-Asni (d. 772 AH / 1370 CE) and is considered one of the most precious books of Shafi’i jurisprudence.

A remarkable paradox:

The people of Kufa and Basra were the pioneers in codifying the linguistic sciences in their terms, morphology, lexicon and literature, and since the majority of these pioneers are Muslims, it seems strange to enter the first Arabic lexicon - which is the book of al-Ain by al-Khalil ibn Ahmad al-Farahidi al-Azdi (d.175 AH / 791 CE) - the capital of the Abbasids, Baghdad For the first time at the hands of a Christian physician, Hunayn ibn Ishaq al-Abbadi (d. 260 AH / 874 CE)!

Jamal al-Din al-Qifti (d.646 AH / 1055 CE) tells us - in “telling scholars about the news of the wise men” - that this skilled doctor and prominent translator “was fluent in the Greek and in the Arabic tongue, brilliant, poet, orator, eloquent and fluent, and got up from Baghdad to the land of Persia and entered Basra and was necessary Al-Khalil bin Ahmed even excelled in the Arabic tongue, and entered the book 'Al-Ain' in Baghdad !!

Whereas the journey to Egypt (Kufa and Basra) is a glory in which students of knowledge from Islamic countries compete for the principles of the compilations of knowledge of the language and the superiority of the chain of transmission therein;

The arrival of these Iraqi writings to the remote regions of Andalusia and its Maghreb neighborhood has remained a subject of celebration and joy, and its author deserves to be immortalized in the pages of history and the codes of translations and classes.

Among the first to join the journey of the people of Andalusia to Iraq was the grammatical Jodi bin Othman al-Abbasi (d. 198 AH / 814 CE).

He traveled to the East.

As in 'Al-Takamilah' by Ibn Al-Abbar Al-Qudai (d.658 AH / 1260).

The historian of Andalusian scholars, Ibn al-Fardi, tells us that Qassem bin Thabit bin Hazm al-Awfi (d. 302 AH / 914 CE) “left with his father and heard about Egypt and Mecca… and I was concerned with collecting hadith and language, he and his father, so they entered Andalusia a lot, and they are said to be the first to enter us: the book 'Al-Ain'. By Khalil Al-Farahidi.

Attracting Andalusian And the

imam of language and literature, Abu Ali al-Qali (d. 356 AH / 967 CE), moved from Iraq to Andalusia, and he presented it in the year 330 AH / 942 CE at the invitation of her Umayyad successor Abd al-Rahman al-Nasir (d.350 AH / 961 CE), and brought with him much knowledge, unique news and abundant poetry. Al-Ishbili (d. 575 AH / 1179 CE) her books - in his book “Indexing” - amounted to more than forty titles, some of them in about fifty parts!

This "except what was removed (= abdicated) from it and taken from Kairouan !!"

The books of al-Jahiz (d. 255 AH / 869 CE) made their way to Andalusia through the writer Faraj bin Salam al-Qurtubi (d. About 273 AH / 886 CE), who Ibn al-Fardi says that he “took care of news, poems, and literature and was medicinally, and he traveled to the East and entered Iraq. The book 'Al-Bayan and Al-Tabiyyin' and other writings were taken from him, and Al-Andalus entered it as a narration.

Around the end of the third century;

Muhammad ibn Ralaqa al-Qurtubi (d. 325 AH / 937 CE) decided to register his name in the eternal Andalusian, so “He moved to the East and took from… Abi Al-Hassan bin Suleiman Al-Akhfash (d. 315 AH / 927 CE) .. 'Kamel' Al-Mroudar (d. 285 AH / 898 AD) And its original (= its original version) from it was to [the Umayyad Caliph of Andalusia] Al-Hakam Al-Mustansir Billah (d. 366 AH / 977 CE). [And] al-Hakam said: The book of 'Al-Kamil' was not authenticated by us except by Ibn Liula !!

According to Ibn Al-Abir.

As for the books of Imam al-Lughi Abu Jaafar al-Nahhas (d. 311 AH / 923 CE), they were brought to Andalusia by Muhammad bin Mufarj al-Ma’afari al-Qurtubi (d. 371 AH / 988 CE);

When he traveled to the East, he found flags, including Al-Nahhas, which he narrated from his authorship: “The Arabization of the Qur’an,” “Al-Ma’ani,” “Abrogating and Abrogated,” and others, and he was thus “the first to introduce these books in Andalusia”;

According to Ibn al-Fardi.

And in an opposite model - a destination, an end, and an identical result - of Ibn al-Ahmar's journey to India mentioned above;

Al-Shantrini (d. 542 AH / 1147 CE) - in his book “Al-Thakhira” - tells us the story of the adventures of the minister and ambassador of the poet Abi al-Fadl Muhammad bin Abd al-Wahid al-Baghdadi al-Darmi (d. 455 AH / 1066 CE), who led him for years from the Ghaznavid India court in the east to the palaces of the Abbasids in Baghdad and the Mardassi In Aleppo, the Fatimids in Cairo and the Sanhajis in Kairouan, and they threw it to the west in the Principality of the Dhul-Nun al-Hawariyya family in Toledo, Andalusia;

As he arrived in the year 454 AH / 1065 CE, he was “the first to enter the book 'The Orphan' by Thaalabi (Abu Mansur d. 429 AH / 1038 CE) with them” in Andalus !!

Emigration and solidarity

in his book “Grammatical Schools” The scholar Shawqi Dhaif (d. 1426 AH / 2005 CE) dated what he called the Andalusian and Egyptian School in grammar, and those linguistic books - which we monitored the dates of their arrival in Andalusia and the Islamic West - were the first seed of that distinguished school that served a language The Qur’an and advanced linguistic studies in those countries.

And the example of Andalusia in the transmission of books is Egypt;

The one who transferred the linguistic sciences to the land of Egypt, Imam al-Grammar al-Walid bin Muhammad al-Tamimi, known as Walad (d. 263 AH / 877 CE), was “his origin from Basra and originated in Egypt, and he traveled to Iraq and returned to Egypt, and he is the one who introduced language books to it that were not there before him. ] He met Al-Khalil [Al-Farahidi] in Basra and accompanied him and took him.

Among those who served the language in Egypt was Abu al-Tayyib al-Sabti al-Maliki (d. 695 AH / 1300 CE) “A resident of Qus was one of the working scholars, jurists…, and he was the one who introduced the commentary of Ibn Abi al-Rabi’ (al-Sabti d. 688 AH / 1289 CE) [to the book 'al-clarification' by Abu Ali al-Farsi (d. 377 AH) / 988 AD)] to Egypt ";

As in 'Al-Wafi Balifaat' by Al-Safadi (d.764 AH / 1364 CE).

This Sabbati and his student Abu Hayyan Al-Andalusi (d.745 AH / 1345 AD) and others who fled to Egypt due to the unrest in Andalusia;

They are the basis of the grammatical and literary renaissance in Egypt that inherited the cultural leadership of the Islamic world in the wake of the decline of the star of Iraq and the Levant and the decline of Andalusia !!

And as it happened in the transport sciences;

The history of the transfer of experimental science books - in the countries of Islam, east and west - was not lost on the circle of observing those interested in the movement of ideas and sciences and their works between distant countries and regions.

In the medical field, Ibn Abi Isba'ah (d.668 AH / 1270 CE) tells us within his translation - in 'Uyun al-Anbaa' - the great Andalusian physician Abi Ala bin Zuhr (d.525 AH / 1131 CE) about that “in his time, the book of 'Law' by Ibn Sina (d.428 AH) / 1038AD) to Morocco .., [and that] that a man from the merchants brought from Iraq to Andalusia a copy of this book that was exaggerated in its improvement, so he brought it closer to Abu Al-'Ala ibn Zahr as close to him and this book did not sign to him before that, so when he contemplated him he disparaged and dismissed it "!!

Ibn Abi Isba`ah also states that in the year 632 AH / 1235 CE “a merchant from the Persians arrived in Damascus (= Persia to Central Asia), and with him a copy of the commentary of Ibn Abi Sadiq (Al-Nisaburi d. About 470 AH / 1077 AD) of Galen's book 'Benefits of Members' (d. 216 AD), and it is authentic ... from the compiler handwriting, and before that there was no copy of it in the Levant !!