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Qadi Iyad

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(Redirected from Cadi Ayyad ben Moussa)
Imam
Qāḍī ʿIyāḍ
قاضي عياض
TitleShaykh al-Islām
Al-Ḥāfiẓ
Qāḍī
Personal life
Born1083
Ceuta, Almoravid empire
Died1149
Marrakesh, Almohad empire[1]
EraIslamic Golden Age
Main interest(s)Islamic theology (Kalam), Fiqh, Hadith, History, Legal theory, Tafsir, Arabic language, Genealogy, Poetry
Notable work(s)Ash-Shifa
OccupationScholar, Muhaddith, Qadi, Jurist, Legal theorist, Mufassir, Grammarian, Linguist, Historian, Genealogist, Poet
Religious life
ReligionIslam
DenominationSunni
JurisprudenceMaliki
CreedAsh'ari[2][3][4]
Muslim leader
Influenced by
Influenced
Tomb of Qadi Iyad in Marrakesh

Abū al-Faḍl ʿIyāḍ ibn Mūsā ibn ʿIyāḍ ibn ʿAmr ibn Mūsā ibn ʿIyāḍ ibn Muḥammad ibn ʿAbd Allāh ibn Mūsā ibn ʿIyāḍ al-Yaḥṣubī al-Sabtī (Arabic: أبو الفضل عياض بن موسى بن عياض بن عمرو بن موسى بن عياض بن محمد بن عبد الله بن موسى بن عياض اليحصبي السبتي[5]), better known as Qāḍī Iyāḍ (Arabic: قاضي عياض) (1083–1149), was a Sunni polymath[6] and considered the leading scholar in Maliki fiqh and hadith in his time.[7][8] In addition, he specialized in theology, legal theory, scriptural exegesis, Arabic language, history, genealogy, and poetry.[2][9]

Biography

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Iyaḍ was born in Ceuta,[10] into an established family of Arab origin.[5] As a scion of a notable scholarly family, ʿIyad was able to learn from the best teachers Ceuta had to offer. The judge Abu ʿAbd Allah Muhammad b. ʿIsa (d. 1111) was ʿIyad's first important teacher and is credited with his basic academic formation. Growing up, ʿIyad benefited from the traffic of scholars from al-Andalus, the Maghrib, and the eastern Islamic world. He became a prestigious scholar in his own right and won the support of the highest levels of society.[11]

In his quest for knowledge, Iyad spent part of 1113 and 1114 visiting Cordoba, Murcia, Almeria, and Granada. He received ijāzas from the most important traditionist of his time, Abū ʿAlī al-Ṣadafī (d. 1120) in Murcia, and met with some of the most celebrated scholars of the moment, such as Ibn Rushd (d. 1126), and Ibn Hamdin (d. 1114).[12]

ʿIyad was appointed judge of Ceuta in 1121 and served in the position until 1136. During his tenure as judge of Ceuta he was extremely prolific. Iyad's overall fame as a jurist and as a writer of fiqh (positive law) was based on the work he did in this city.[12] Iyad was also appointed the judge of Grenada where he worked for just over a year.[12] He was a teacher of Averroes and Ibn Maḍāʾ.[citation needed]

He died in 1149.[13] He refused to acknowledge Ibn Tumart as the awaited Mahdi. Sources disagree on how and where he died. Some sources, including one written by his son, Muhammad, describe how he ingratiated himself with the Almohads in Marakech and eventually died of sickness during a military campaign. Other sources describe how he died a natural death while acting as a rural judge near Tadla, while later sources tend to assume a violent death at the hands of the Almohads.[14] Although he was opposed to the Almohads and the ideas of Ibn Hazm, he did not hold enmity for the Zahirite school of Sunni Islam, which the Almohads and Ibn Hazm followed. Ayyad's comments on Ibn Hazm's teacher Abu al-Khiyar al-Zahiri were positive, as was Ayyad's characterization of his own father, a Zahirite theologian.[15]

Creed

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Qadi Iyad adhered to the Ash'ari school.[2] He famously defended and highly praised both the founder Abu Hasan al-Ash'ari and his school. Qadi Iyad says:[16]

He (al-Ash'ari) composed the major works for the Ash'ari school and established the proofs for Sunni Islam and established the attributes of God that the people of innovation (Ahl al-Bid'ah) negated. He established the eternity of the speech of God, His will, His hearing. The people of Sunnah (Ahl al-Sunnah) held fast to his books, learned from him, and studied under him. They became intimately familiar with his school of thought, and this school grew in number of students so that they could learn this way of defending the Sunnah and adducing these arguments and proofs to give victory to the faith. In doing this, these students took on his name as well as his students' students so they all became known as Ash'aris. Originally, they were known as the Muthbita (those who make firm), a name given to them by the Mu'tazilites since they affirmed from the Sunnah and the Sharia what the Mu'tazilites negated (ta'til)... Therefore, the people of Sunnah from the East and the West use his (al-Ash'ari) methodology and his arguments, and he has been praised by many as well as his school.

Influence

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In doctrine Iyad to known have influenced later scholars like Ibn Taymiyyah and Taqī ad-Dīn as-Subkī (d.1355) in expanding the definition of heresy in apostasy, being the first to call for the death penalty for those Muslims guilty of “disseminating improprieties about Muḥammad or questioning his authority in all questions of faith and profane life” (according to Tilman Nagel).[17]

Cadi Ayyad University, also known as the University of Marrakech, was named after him. Qadi Ayyad is also well known as one of the seven saints of Marrakech and is buried near Bab Aïlen.

Works

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17th century manuscript of the Ash-Shifa copied for the Moroccan ruler Ismail ibn Sharif

Qadi `Iyad's other well-known works include:[18][19]

  • Ikmal al-mu`lim bi fawa'id Muslim, a famous commentary on Sahih Muslim which transmitted and expanded upon al-Maziri's own commentary, al-Mu`lim bi-fawa'id Muslim. Qadi `Iyad's own commentary was utilised and expounded upon heavily by Al-Nawawi in his own commentary of Sahih Muslim.
  • Bughya al-ra'i lima Tadmanahu Hadith Umm Zara` min al-Fawa'id, published with Tafsir nafs al-Hadith by Al-Suyuti.
  • al-I`lam bi Hudud Qawa'id al-Islam, written on the five pillars of Islam.
  • al-Ilma` ila Ma`rifa Usul al-Riwaya wa Taqyid al-Sama`, a detailed work on the science of Hadith.
  • Mashariq al-Anwar `ala Sahih al-Athar, based on al-Muwatta of Malik ibn Anas, Sahih Al-Bukhari of Imam Bukhari and Sahih Muslim by Muslim ibn al-Hajjaj.
  • al-Tanbihat al-Mustanbata `ala al-kutub al-Mudawwana wa al-Mukhtalata.
  • Daqa`iq al-akhbar fi dhikr al-janna wa-l-nar, an "eschatological manual" describing the joys of jannah (heaven) and the horrors of jahannam (hell)

See also

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References

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  1. ^ Mohammed Sijelmassi, André Miquel, Royal Illuminated manuscripts of Morocco, p.62,
  2. ^ a b c Yassin Ghanem Jassim al-Aridi (2024). Classes of Ash'aris, notables of the people of the Sunnah and the community. Dar al-Kotob al-'Ilmiyya. p. 180-181. ISBN 9786144962350.
  3. ^ Gibril Fouad Haddad (2 May 2015). The Biographies of the Elite Lives of the Scholars, Imams & Hadith Masters. As-Sunnah Foundation of America. p. 164. Imam al-Subki mentions him among those who followed the school of Imam Ashari in Beliefs & Doctrine (Aqidah) along with Abu al-Walid al-Baji, Abu al-Hasan al-Qabisi, Abu al-Qasim bin Asakir, Abu al-Hasan al-Muradi, Abu Sad bin al-Samani, Abu Tahir al-Silafi, Qadi Iyad and Al-Shahrastani
  4. ^ Knysh, Alexander D. (1999). Ibn ʻArabi in the Later Islamic Tradition The Making of a Polemical Image in Medieval Islam. State University of New York Press. p. 236. ISBN 9780791439678.
  5. ^ a b Camilo Gómez-Rivas, Islamic Legal Thought: A Compendium of Muslim Jurists, p 324. Koninklijke Brill NV ISBN 978-90-04-25452-7
  6. ^ Brockopp, Jonathan E. (10 August 2017). Muhammad's Heirs The Rise of Muslim Scholarly Communities, 622-950. Cambridge University Press. p. 1. ISBN 9781107106666.
  7. ^ Catlos, Brian A. (2018). Kingdoms of Faith A New History of Islamic Spain. C. Hurst & Co. p. 259. ISBN 9781787380035.
  8. ^ Mohammad Ilyas, Syed Kamarulzaman Kabeer (3 June 2008). Unified World Islamic Calendar Sharia' Science and Globalization. Arabic Virtual Translation Center. p. 66.
  9. ^ Bagley, F.R.C. (February 2013). Twenty-three Years A Study of the Prophetic Career of Mohammad. Taylor & Francis. p. 66. ISBN 9781135030414.
  10. ^ J. F. P. Hopkins, Nehemia Levtzion, Corpus of early Arabic sources for West African history, p.101,
  11. ^ Camilo Gómez-Rivas, Islamic Legal Thought: A Compendium of Muslim Jurists, p 325. Koninklijke Brill NV ISBN 978-90-04-25452-7
  12. ^ a b c Camilo Gómez-Rivas, Islamic Legal Thought: A Compendium of Muslim Jurists, p 326. Koninklijke Brill NV ISBN 978-90-04-25452-7
  13. ^ "Ibn Mada'(Ahmad ibn Abdul Rahman-) Ibn Mada'(Ahmad ibn Abdul Rahman-)". Archived from the original on 2018-02-18. Retrieved 2012-12-23.
  14. ^ Powers, David; Spectorsky, Susan; Arabi, Oussama (2013-09-25). Islamic Legal Thought: A Compendium of Muslim Jurists. ISBN 9789004255883.
  15. ^ Delfina Serrano, "Claim or complaint?" Taken from Ibn Hazm of Cordoba: The Life and Works of a Controversial Thinker, pg. 200. Eds. Camilla Adang, Maribel Fierro and Sabine Schmidtke. Volume 103 of Handbook of Oriental Studies. Section 1 The Near and Middle East. Leiden: Brill Publishers, 2012. ISBN 9789004234246
  16. ^ Ludwig W. Adamec (14 December 2016). Historical Dictionary of Islam. Rowman & Littlefield. p. 61. ISBN 9781442277243.
  17. ^ Nagel, Tilman. 2001. Das islamische Recht. Eine Einführung. Westhofen: WVA Skulima, p.295; quoted in Schirrmacher, Christine (2020). "Leaving Islam". In Enstedt, Daniel; Larsson, Göran; Mantsinen, Teemu T. (eds.). Handbook of Leaving Religion (PDF). Brill. p. 83. Retrieved 6 January 2021.
  18. ^ Camilo Gómez-Rivas, Islamic Legal Thought: A Compendium of Muslim Jurists, p 329. Koninklijke Brill NV ISBN 978-90-04-25452-7
  19. ^ The Encyclopaedia of Islam. New Edition. Brill Publishers, Leiden. Bd. 4, S. 289

Bibliography

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  • Dictionnaire historique de l'islam, de Janine Sourdel et Dominique Sourdel, édition PUF.
  • Ahmad al Maqqari al Tilimsani, Azhar al Riyad fi Akhbar al Qadi 'Ayyad (biography and works of Qadi Ayyad), 5 volumes
  • "Qadi Iyad's Rebellion against the Almohads in Sabtah (A. H. 542–543/A. D. 1147–1148) New Numismatic Evidence", by Hanna E. Kassis, Journal of the American Oriental Society, Vol. 103, No. 3 (July–Septempber, 1983), pp. 504–514
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