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Ibn Sirin
nameMuhammad ibn Sirin Abu Bakr Abi Umar al-Ansari
Personal details
teachersTemplate:Vertical list
religionIslam

Ibn Sirin, whose full name was Muhammad ibn Sirin Abu Bakr Abi Umar al-Ansari, was a slave freed by Anas ibn Malik, a Basran traditionist and jurist among the Tabi'un, who several centuries after his death became renowned as a masterful dream interpreter. Ibn Sirin was exceedingly learned and devout in worship; he narrated extensively from the Companions of the Prophet, and a vast number of the Tabi'un narrated from him. He was among the most celebrated Muslim dream interpreters of the medieval centuries.


Who Was Ibn Sirin

Muhammad ibn Sirin Abu Bakr Abi Umar al-Ansari, known as Ibn Sirin with the kunya Abu Bakr, was a slave freed by Anas ibn Malik. He was a trustworthy, highly esteemed, and pious Muhaddith, as well as a devout jurist and a scholarly leader. It has been reported concerning his condition that he suffered from heaviness and deafness[1].

Ibn Sirin was exceedingly learned and devout in worship; he narrated extensively from the Companions, and a vast number of the Tabi'un narrated from him[2].

In certain historical books, the name of Muhammad ibn Sirin appears among the jurists of the era of al-Walid ibn Abd al-Malik[3] and Umar ibn Abd al-Aziz[4]. Furthermore, he belonged to the second generation of jurists, traditionists, and Tabi'un of Basra[5]. Muhammad was born two years before the end of the caliphate of Uthman[6]. Muhammad ibn Sirin had thirty children from one wife, none of whom survived except Abdullah ibn Muhammad[7]. Muhammad was a cloth merchant and was imprisoned due to debts he incurred[8]. He died on the ninth of Shawwal in the year 110 AH, having lived into his eighties[9].


Parents

Muhammad's father was Sirin, whose kunya was Abu Umrah[10]. Khalid ibn al-Walid captured him as a prisoner of war, and Anas purchased him[11]. Sirin requested Anas ibn Malik to write a contract of manumission, but Anas refused. Umar ibn al-Khattab compelled Anas, stating that he must write such a contract with them, so Anas wrote the agreement[12] stipulating that Sirin would work to gradually purchase his freedom. Subsequently, he was blessed with righteous children, among whom were Muhammad, Anas ibn Sirin, Ma'bad, Yahya, Hafsah, and Karimah[13]. Muhammad ibn Sirin's mother was a woman named Safiyyah, a freed slave girl of Abu Bakr ibn Abi Quhafa. Three of the wives of the Prophet Muhammad (peace be upon him) regarded her as pure and virtuous[14]. At the time of her marriage contract, eighteen participants of the Battle of Badr, including Ubayy ibn Ka'b, were present. Ubayy ibn Ka'b offered supplication, and the others responded with "Amin"[15].


The Incident of Ayn al-Tamr

When Purandokht, daughter of Khosrow II son of Hormizd, became the ruler of Iran, rumors spread throughout the surrounding lands that Iran had no king and that out of desperation they had sought refuge under a woman. Two men named al-Muthanna ibn Harithah al-Shaybani and Suwayd ibn Qutbah al-Ujali, from the tribe of Bakr ibn Wa'il, rose up and attacked the borders of Iran with an army. This occurred during the caliphate of Abu Bakr. Al-Muthanna wrote to Abu Bakr, informing him of his incursion into Iran and the disarray of the Iranians, requesting that an army be sent to support him. Abu Bakr wrote to Khalid ibn al-Walid, who had just concluded campaigns against the apostates, instructing him to proceed to al-Hirah and fight the Iranians, incorporating al-Muthanna and his companions into his forces. Khalid and al-Muthanna marched with their troops, encamped near al-Hirah, and besieged the people of al-Hirah in their three palaces. Eventually, they made peace with Khalid, agreeing to pay one hundred thousand dirhams annually to the Muslims.

At this juncture, a letter from Abu Bakr reached Khalid, ordering him to proceed with his Muslim forces to Syria to assist Abu Ubaydah al-Jarrah. Khalid appointed a deputy in al-Hirah and himself moved toward al-Anbar. When Khalid arrived at Ayn al-Tamr, where an Iranian garrison was stationed, a man from among them shot an arrow at Amr ibn Ziyad[16], killing him[17]. Khalid besieged the people of Ayn al-Tamr and forced them to surrender without granting them safety. He beheaded the men and took the women and children captive. In their temple, he found forty boys engaged in studying the Gospel; he captured them, enslaved them, and distributed them as spoils of war among his soldiers. Among them was Sirin (Shirin), the father of Muhammad ibn Sirin (a great scholar of Islam), and another was Nusayr, the father of Muhammad ibn Nusayr (a great commander of Islam)[18].


Piety

Khalaf ibn Hashim[19] said: "Muhammad ibn Sirin was endowed with dignity, respect, stature, the appearance of a righteous person, and humility; whenever people saw him, they were reminded of God"[20]. Mawriq al-Ujali[21] said: "I have never seen a jurist as pious as Muhammad ibn Sirin, nor a pious person as knowledgeable in jurisprudence as he." Abu Qilabah[22] said: "Wherever you wish, take Muhammad ibn Sirin with you, for you will find him more pious and more self-restrained than any of yourselves"[23]. Ibn Awn[24] said: "Muhammad ibn Sirin was the most chaste and pious of people, and he feared for his own soul more than anyone else"[25].

Ethics and Conduct

  • It is narrated from Ash'ath[26] that when we sat in a gathering with Muhammad ibn Sirin, we would speak, listen, and laugh, and questions would be asked about various matters; however, whenever a question was posed concerning knowledge of religion, halal, and haram, his complexion would change and he would become transformed, as if he were no longer the same person[27].
  • It is said that Muhammad ibn Sirin would fast one day and break his fast the next; and when he reached a day about which he doubted whether it belonged to the month of Sha'ban or the month of Ramadan, he would observe fasting on that day.
  • Anas ibn Sirin narrates that Muhammad had seven invocations and supplications; if he missed reciting any of these invocations and supplications during the night, he would recite them during the following day.
  • Muhammad ibn Sirin performed ritual bathing (ghusl) every day[28].
  • Muhammad ibn Sirin recited the Quran exactly as it was revealed, and he disliked speaking while reciting the Quran[29].
  • Muhammad ibn Sirin said: "I have never envied anyone, whether righteous or sinful"[30].
  • Whenever someone was mentioned negatively in the presence of Ibn Sirin, he would mention that person using the best qualities he knew about them[31].
  • Ibn Sirin was fond of laughter and humor[32].
  • It is narrated from Ibn Awn that he said: "We never visited Muhammad on a festival day without him treating us to sweets made with oil and dates, or faloodeh."
  • On the day of Eid, he would not leave his house until he had properly dispatched the Zakat al-Fitr to the Grand Mosque, after which he would go out for the Eid prayer[33].
  • Whenever Ibn Sirin borrowed money, he would weigh it and seal it; and when repaying the debt, he would weigh it again using the same weights before returning it. Muhammad would say: "Weights may vary."
  • Whenever counterfeit coins came into Ibn Sirin's possession, he would not engage in trade with them; and on the day he died, five hundred counterfeit dirhams were found with him[34].


Narration of Hadith

  • Muhammad ibn Sirin said: "This science of hadith pertains to the rulings of religion and creed; therefore, be attentive and discerning regarding from whom you acquire it."
  • Ibn Awn reports: "I heard Muhammad ibn Sirin say: 'If I were to choose a book for myself, I would certainly choose the Epistles of the Prophet.'"
  • Muhammad ibn Sirin saw no objection to writing down hadith, provided that after memorizing it, the written record would be erased.
  • Ibn Awn stated: "Whenever Muhammad ibn Sirin narrated a hadith, it was as though he feared something or was exercising caution"[35].
  • Ibn Awn said: "Muhammad ibn Sirin would narrate hadith using precisely the same words and letters that he had heard"[36].


Dream Interpretation

Ibn Sirin was highly renowned in society for dream interpretation, and people would refer to him for interpreting their dreams; numerous stories concerning him in this regard have been recorded in books[37]. The knowledge (of dream interpretation) was consistently transmitted from one predecessor to another among the early generations and the Salaf, and Muhammad ibn Sirin was counted among the most famous scholars of this discipline among them; rules of this science were derived from him and compiled[38]. Ibn Sirin said: "I saw Prophet Joseph—peace be upon him, upon our Prophet and his family, and upon him—in a dream. I said: 'Teach me the science of dream interpretation.' He said: 'Open your mouth.' I opened it, and he poured his saliva into my mouth. Since then, I have practiced dream interpretation"[39]. Ibn Shudhayb said: "I have never seen anyone more fearless than Muhammad ibn Sirin in dream interpretation"[40]. Whenever he was asked about a dream, he would tell the questioner: "Fear God while awake, and let not what you see in your dream cause you heedlessness"[41].


Sources

Adapted from the website Ibn Sirin, Encyclopedia of Pajooheh, Baqir al-Ulum Research Institute http://pajoohe.ir


Footnotes

Template:Footnotes

  1. ↑ Al-Katib al-Waqidi, Muhammad ibn Sa'd (d. 230 AH); Al-Tabaqat al-Kubra, edited by Muhammad Abd al-Qadir Atta, Beirut, Dar al-Kutub al-Ilmiyyah, 1st ed., 1410/1990, Vol. 7, p. 143.
  2. ↑ Al-Hanbali al-Dimashqi, Ibn al-Imad Shihab al-Din (d. 1089 AH); Shadharat al-Dhahab fi Akhbar man Dhahab, edited by al-Arna'ut, Damascus–Beirut, Dar Ibn Kathir, 1st ed., 1406/1986, Vol. 2, p. 54.
  3. ↑ Al-Ya'qubi, Ahmad ibn Abi Ya'qub (d. after 292 AH); Tarikh al-Ya'qubi, Beirut, Dar Sadir, n.d., Vol. 2, p. 292.
  4. ↑ Ibid., p. 309.
  5. ↑ Al-Katib al-Waqidi, op. cit.
  6. ↑ Ibn Kathir al-Dimashqi, Abu al-Fida Ismail ibn Umar ibn Kathir (d. 774 AH), Al-Bidaya wa al-Nihaya, Beirut, Dar al-Fikr, 1407/1986, Vol. 9, p. 267; and al-Tabari, Abu Ja'far Muhammad ibn Jarir; Tarikh al-Umam wa al-Muluk, edited by Muhammad Abu al-Fadl Ibrahim, Beirut, Dar al-Turath, 2nd ed., 1387/1967, Vol. 11, p. 640.
  7. ↑ Ibid. and Al-Katib al-Waqidi, op. cit.
  8. ↑ Ibn Imad al-Hanbali, op. cit., Vol. 2, p. 53.
  9. ↑ Ibn Kathir al-Dimashqi, op. cit., and Ibn al-Jawzi, Abu al-Faraj Abd al-Rahman (d. 597 AH); Al-Muntazam fi Tarikh al-Umam wa al-Muluk, edited by Muhammad Abd al-Qadir Atta and Mustafa Abd al-Qadir Atta, Beirut, Dar al-Kutub al-Ilmiyyah, 1st ed., 1412/1992, Vol. 7, p. 140.
  10. ↑ Ibn Imad al-Hanbali, op. cit., and Al-Katib al-Waqidi, op. cit., Vol. 7, p. 85.
  11. ↑ Ibn Kathir al-Dimashqi, op. cit., Vol. 9, p. 267.
  12. ↑ Al-Katib al-Waqidi, op. cit.
  13. ↑ Ibn Kathir al-Dimashqi, op. cit., Vol. 9, p. 267.
  14. ↑ Ibn Imad al-Hanbali, op. cit., Vol. 2, p. 52.
  15. ↑ Al-Katib al-Waqidi, op. cit., Vol. 7, p. 143.
  16. ↑ Amr ibn Ziyad ibn Hudhayfah ibn Hisham ibn al-Mughirah was one of the soldiers in Khalid's army.
  17. ↑ Al-Dinawari, Abu Hanifah Ahmad ibn Dawud al-Dinawari (d. 282 AH); Al-Akhbar al-Tiwal, edited by Abd al-Mun'im Amir, reviewed by Jamal al-Din al-Shayyal, Qom, Manshurat al-Radi, 1368 SH, p. 112.
  18. ↑ Ibn al-Athir, Izz al-Din Ali ibn Abi al-Karam (d. 630 AH); Al-Kamil fi al-Tarikh, Beirut, Dar Sadir–Dar Beirut, 1385/1965, Vol. 2, p. 395.
  19. ↑ Khalaf ibn Hashim, whose kunya was Abu Muhammad, was a traditionist of Baghdad and one of the masters of Quranic recitations. He was devout, righteous, and knowledgeable (Ibn Imad al-Hanbali, op. cit., Vol. 3, p. 135).
  20. ↑ Ibn Kathir al-Dimashqi, op. cit., Vol. 9, p. 275.
  21. ↑ Mawriq ibn Mishmaraj al-Ujali, whose kunya was Abu Mu'tamir, was a trustworthy traditionist and devout worshipper (Al-Katib al-Waqidi, Muhammad ibn Sa'd (d. 230 AH) Al-Tabaqat, translated by Mahmud Mahdavi Damghani, Tehran, Farhang va Andisheh Publications, 1374 SH, Vol. 7, p. 222).
  22. ↑ Abu Qilabah al-Jarmi, whose name was Abdullah and whose father's name was Zayd, was a trustworthy and prolific traditionist (Al-Katib al-Waqidi, op. cit., Vol. 7, p. 188).
  23. ↑ Al-Fasawi, Abu Yusuf Ya'qub ibn Sufyan al-Fasawi (d. 277 AH); Al-Ma'rifah wa al-Tarikh, edited by Akram Diya' al-Umari, Beirut, Mu'assasat al-Risalah, 2nd ed., 1401/1981, Vol. 2, p. 56 and ibid., p. 146.
  24. ↑ His kunya was Abu Awn; he was a freedman and client of Abdullah ibn Darah ibn Suraq al-Muzani, and a supporter of Uthman. He was a trustworthy, God-fearing, and prolific traditionist (Ibid., p. 193).
  25. ↑ Ibn Kathir al-Dimashqi, op. cit., Vol. 9, p. 267.
  26. ↑ Ash'ath ibn Abd al-Malik al-Himrani, whose kunya was Abu Hani, was among the scholars of Basra (al-Katib al-Waqidi, op. cit., vol. 7, p. 286).
  27. ↑ al-Katib al-Waqidi, op. cit., vol. 7, p. 145.
  28. ↑ Ibid., p. 149.
  29. ↑ Ibid., p. 150.
  30. ↑ Ibid., p. 146; and al-Fasawi, op. cit., vol. 2, p. 57.
  31. ↑ Ibn Kathir al-Dimashqi, op. cit., vol. 9, p. 275.
  32. ↑ al-Katib al-Waqidi, op. cit., vol. 7, p. 119.
  33. ↑ Ibid., p. 150.
  34. ↑ Ibid., p. 151.
  35. ↑ al-Katib al-Waqidi, op. cit., vol. 7, p. 145.
  36. ↑ Ibid., p. 144.
  37. ↑ al-Thaqafi al-Kufi, Abu Ishaq Ibrahim ibn Muhammad (d. 283 AH); al-Gharat and the Biographies of Its Notable Figures, translated by Azizullah Atarudi, Atarudi Publications, 1373 SH, p. 352.
  38. ↑ Ibn Khaldun, Abd al-Rahman ibn Khaldun; Muqaddimah of Ibn Khaldun, translated by Muhammad Parvin Gunabadi, Tehran, Scientific and Cultural Publications, 8th edition, 1375 SH, vol. 2, p. 998.
  39. ↑ Ibn Imad al-Hanbali, op. cit., vol. 2, p. 53.
  40. ↑ Ibn Kathir al-Dimashqi, op. cit., vol. 9, p. 267.
  41. ↑ Ibid., vol. 2, p. 275.
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