Ibn Qutayba

¨        Is.lāh. Ghalat. Abī ‘Ubayd, corrections on al-Qāsim ibn Salām’s Gharīb al-H.adīth.

¨        Jāmi‘ al-Fiqh in jurisprudence, dispraised as unreliable by al-T.abarī and Ibn Surayj, as was Ibn Qutayba’s al-Amwāl.

¨        Jāmi‘ al-Nah.w al-Kabīr and Jāmi‘ al-Nah.w al-S.aghīr.

¨        al-Jarāthīm in linguistics.

¨        al-Jawābāt al-H.ād.ira.

¨        al-Ma‘ānī al-Kabīr.

¨        al-Ma‘ārif, a slim volume that manages to cover topics from the beginning of creation and facts about the Jāhiliyya to the names of the Companions and famous jurists and h.adīth Masters.

¨        al-Masā’il wal-Ajwiba.

¨        al-Maysar wal-Qidāh. on dice and lots.

¨        al-Na‘m wal-Bahā’im on cattle and livestock.

¨        al-Nabāt in botany.

¨        al-Qirā’āt in the canonical readings.

¨        al-Radd ‘alā al-Qā’il bi Khalq al-Qur’ān, against those who assert the created­ness of the Qur’an.

¨        al-Radd ‘alā al-Shu‘aybiyya, a refutation of a sub-sect of the ‘Ajārida ‘At.awiyya, itself a sub-sect of the Khawārij.

¨        al-Rah.l wal-Manzil.

¨        al-Shi‘r wal-Shu‘arā’.

¨        Ta’wīl Mukhtalif al-H.adīth (“The Interpretation of Conflicting Narra­tions”), one of the earliest books on the subject of the apparent mutual contradiction of proof-texts (ta‘ārud. al-adilla) along with Ibn Fūrak’s Mushkil al-H.adīth and the fore­most Sharh. Mushkil al-Āthār of Imām al-T.ah.āwī. Of the scholars of h.adīth who collect narrations without pausing to understand what they write Ibn Qutayba says: “Some have called them the H.ashwiyya” – a term that literally means “crammers” and is traditionally used for anthropomorphists. He also refutes the enemies of Ahl al-Sunna who used rational arguments in order to disauthenticate the h.adīth or divest it of any real meaning in the manner of modern-day opponents of the Sunna both inside and outside the Muslim Community. For example, he explains the mention of the “baring of the shank” (sāq) in the Qur’ān and Sunna as a metonymy for the travails in which one hitches up one’s lower garments, baring one’s legs, due to their intensity.[2] Ibn Qutayba also mocks the endless divisions of the proponents of non-Sunnī kalām into sub-sects such as the Abū al-Hudhayl al-‘Allāf (d. 230), the chief Mu‘tazilī of Bas.ra who disagrees with his colleague al-Naz.z.ām (d. ~220-230); the Mu‘tazilī al-Najjār who disagrees with both of them; the Shī‘ī anthropomorphist Hishām ibn al-H.akam (d. 148) who disagrees with al-Najjār; the Mu‘tazilī Thumāma ibn Ashras who disagrees with Ibn al-H.akam; etc.

¨        Ta‘bīr al-Ru’yā on the interpretation of dreams.

¨        Talqīn al-Muta‘allim min al-Nah.w in grammar.

¨        ‘Uyūn al-Akhbār in history.

¨        ‘Uyūn al-Shi‘r in poetry.

 

Main source: al-Dhahabī, Siyar 10:625-628 #2356.

Notes


[1]Ibn al-Jawzī, Zād al-Masīr (2:247-248).

[2]Cf. Ibn al-Jawzi, Daf‘ Shubah al-Tashbīh (Saqqāf ed. p. 118-119).

Peace and Blessings upon the Prophet, his Family, and his Companions

© 2012 As-Sunnah Foundation of America

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