A grandson of `Abd AL-Muttalib, a cousin of the Prophet and the
greatest ever commentator of the Qur’an. He was born three years before the Prophet’s migration to Madinah, who was then confined, along with his clan Banu
Hashim, in the Abu Talib valley at Makkah. The infant received the Prophet’s saliva in his mouth when presented after birth. He
migrated toMadinah along
with his father just before the fall of Makkah. From then on, he remained in the company of the Prophet (saws),
noting his activities of the day and night with his keen eyes. His mother Umm
Fadhl is said to have been the second woman to embrace Islam after Khadijah.
His maternal aunt Maymuna (Umm Fadl’s sister) was a wife of the Prophet. Thus, he opened his eyes in the laps of a believing
woman, and grew up under the tutorship of a knowledgeable woman. He served the
Prophet, attending to his personal needs. Pleased with his services, the Prophet (saws)
supplicated for him in words: “O Allah! Grant him understanding of religion and the knowledge
of interpretation (of the Qur’an).”
After the Prophet’s death, Ibn ‘Abbas would go from Companion to
Companion, squatting at the door-steps, waiting for them to appear, seeking
knowledge of the Qur’an and Sunnah. Within a short period, he had become a scholar of such
caliber that although yet in his teens, ‘Umar (ra) would give him a seat in the
assembly of the elders of Madinah which
includedBadri Companions,
and consulted him in some affairs. (After `Umar, `Uthman also continued to
consult him). Perhaps it was to expose his knowledge of the Qur’an that
`Umar once inquired in an assembly as to how they understood Surah al-Nasr
which said, “When come Allah’s help and opening and you see the people entering into
Islam in droves, then chant the glory of your Lord in praises and seek His
forgiveness; surely He is ever Forgiving.” While others kept quiet, Ibn `Abbas
explained that the chapter had predicted the death of the Prophet.
On another occasion, when he heard that
people in some parts of the Islamic world were group-studying the Qur’an, he remarked that (being new in Islam and not knowing Arabic Language) the practice could lead to
misunderstandings. `Umar agreed with him.
Soon he was a notary of the town.
Crowds of people went up to him to ask questions pertaining to the Qur’an and Sunnah. Since he had mastered
several disciplines, he held various classes on various days of the week: A day
for Tafsir , a day for Fiqh, a day for Ghazawaat, etc. At times, the
alley leading to his house would be jam-packed. On some occasions, a crowd of
people would be led into his room to seek clarifications over Qur’anic verses
after whose exit another crowd would follow.
The crowds that followed him during Hajj matched in size with the retinue of
Mu`awiyyah as the Caliph. And he never hesitated to offer correction to those in
power. During Tawaf,
he criticized Mu`awiyyah so many times – pointing out that touching the four
corners of the Ka`ba during Tawaf was not a Sunnah – that Mu`awiyyah felt pestered. It is
said that it was `Umar (ra) who first used the term Turjuman al-Qur’an in favor of Ibn ‘Abbas. Once, he
delivered a lecture explaining the meaning and explanation of Surah Noor. Some scholars
remarked that if the Jews and Christians of Syria and Iraq were
there, they would have embraced Islam.
Many of his commentaries on verses
dealing with scientific matters seem to be very close to what science has
proved a millennium and a half later.
He was one of the four `Ibadullahs (servants of Allah) famous for their
several achievements. Others being `Abdullah ibn `Umar,(for the knowledge of
the Sunan), `Abdullah ibn `Amr(for his piety), and `Abdullah ibn Zubayr (for his
courage). Thus, it can be seen that the four covered the best features of
Islam. He also belonged to the panel of seven jurists from among the
Companions. Others being: `Umar ibn al-Khattab, `A’isha, `Ali ibn abi Talib,
`Abdullah ibn Mas`ud, Zayd ibn Thabit and `Abdullah ibn `Umar. (These are known
asFuqahaa
al-Sab`a).
No scholar, however, can always be free
of error. Ibn `Abbas held the opinion for a while that Muta` (temporary marriage) was
legal until the better-informed `Ali corrected him that after being legal, it
was prohibited by the Prophet at the
time of the Khayber campaign in the sixth year after Hijrah.
He began to pronounce religious rulings
(fatawa)
even from the time of ‘Umar. He is said to have possessed a very powerful
memory. ‘Umar ibn Rabi’ah, the poet, once recited a poem of his composition
before him. It had eighty verses. Ibn Abbas memorized them on the spot. He is
also known as Habr al-Ummah,
(Scholar par excellence of the Ummah). Once, when Zayd ibn Haritha mounted his
horse, ‘Abdullah ibn Abbas began to lead it by its halter. Zayd said: “Do not
do that, O son of the Prophet’s uncle!” Ibn ‘Abbas replied: “This is how we have
been taught to respect our scholars.” Zayd said: “Stretch your hand.” When he
did, he kissed it, and said, “This is how we have been taught to respect the Ahl al-Bayt al-Nabiyy.”
He stayed away from internal strife.
But he had advised `Ali not to shift his Capital to Kufa and not to replace the
Governors that were appointed by `Uthman. He had also advised Ibn al-Zubayr not
to demolish the Ka`ba to reconstruct on the design of Ibrahim (asws),
which was not listened to. He was appointed the Governor of Basra for a while,
where, in the month of Ramadan, he delivered Tafsir of the Qur’an every
Friday.
A massive and handsome man who dressed
himself well, he lost his eyesight in old age. Before going totally blind, when
his eyes became watery and he was advised a treatment, he refused on grounds
that it involved not doing Prayers from a standing position for five
consecutive days. It were the same eyes that had seen Jibril twice. At
one time, his father was speaking to the Prophet. Apparently he was asking something and the Prophet was
answering him. Later, his father asked him whether he was there too. Ibn `Abbas
replied that he was very much there and had seen the man who had been
whispering into the ear of the Prophet. A surprised `Abbas told him that he had seen no such
person. They learnt from theProphet that it
was Jibril. Indeed, it is reported that he saw Jibril twice. He fasted every
Monday and Thursday saying that he wished to be in a state of fast when men’s
deeds are presented to Allah. Once Abu Ayyub Ansari happened to arrive at Basrah
while Ibn `Abbas was the Governor of the town appointed by `Ali. Abu Ayyub was
destitute. So Ibn `Abbas emptied his house for him, presented him with 40, 000
Dinars and 20 slaves explaining to Abu Ayyub that his act of vacating his house
for the Prophet, when he had arrived atMadinah, is well-remembered.
Although a great collector of books,
which were several camel loads, he did not author any work. His commentary of
the Qur’an entitled
“Tanwir
al-Miqbas fir Tafsir ibn al-`Abbas” is a later collection of his Tafsir notes. But it has many weak reports.
However, there are two chains of narration that are considered trustworthy. He
possessed a good knowledge of Arabic Language, poetry and linguistics. When
Nafi` ibn Azraq put before him some 200 questions, he replied to each of them
with a poetical piece. Once before the battle would begin with the Kharijis,
`Ali sent him to debate and convince them of their error. When he reached their
camps, they got divided. Some said he may be allowed to speak while others held
that there was no need. At last, he was allowed to speak. He spoke at length
and it proved so effective that several thousand of the Kharijis broke away and
joined `Ali’s forces.
Some Orientalists have tried to
discredit him. The Brille Edition of the Encyclopedia of Islam tries to disparage him by saying, “He
was the father of Qur’anic exegesis;
at a time when it was necessary to bring the Qur’an into
accord with the new demand of a society which had undergone profound
transformation; he appears to have been extremely skilful in accomplishing this
task.” (Art., `Abdullah ibn `Abbas). The hidden meaning is: Ibn `Abbas bent the Qur’anic commentary
to confirm the Qur’an with the
changing demands of his time. Considering the fact that the Qur’an is a
living miracle, but beyond the understanding of superficial minds, poorly
educated and trained to think in materialistic terms, the above statement can
be excused.
A few other Orientalists took a
different route to disparage him. They allege that he was much influenced by
Jewish reports. It is true that Israeli reports penetrated Tafsir works, but, in actual fact, Ibn `Abbas
had his own reservations and discouraged his students from quoting Israeli
reports. He said in effect, “Do you take material from the Christian and Jewish
sources, while your own Book contains the latest information, and while you
know that they have corrupted their literatures? By Allah, they never care to ask you anything involving religious
matters.”
But he was not merely a man of letters.
He participated in Jihad fighting
in Egypt, Africa, Jurjan, Tabaristan etc., and was there when Constantinople,
the Roman capital was besieged. He commanded a wing of `Ali’s forces in the
Jamal and Siffin battles. After `Ali’s death, Hasan ibn `Ali appointed him a
Commander General of his troops which speaks of his military qualities.
Following the Sunnah of
the Prophets, he was also imprisoned for a while by Ibn Zubayr, the claimant to
the Caliphate, a move which Ibn `Abbas had opposed. Al-Mukhtar
received the information and sent a large number of troops to Makkah from Iraq
specifically to free them. The troops succeeded because of the surprise attack.
However, it was the wisdom of Ibn `Abbas that saved the holy city from
bloodshed.
After a short service as the Governor
of Basrah, he withdrew to Makkah. Those days the Basran Treasury was emptied, though it
is not clear who did it, either Ibn `Abbas or his brother `Ubaydullah, nor is
it clear where the funds were transferred, which could not have happened
without the consent of `Ali who kept an eye on every Dirham of his
jurisdiction. It is quite likely that he emptied it by paying off to the
indigenous in fear that they may not get their share after him. He spent the
rest of the life in Hijaz and died at Tayif at about 71 years of age.
Out of some 1, 700 of ahadith of his narration recorded by Ahmad,
perhaps the most memorable is the following. Once he was the pillion rider of
the Prophet on a camel. He told him,
“Young man!
Let me teach you a few words. Be mindful of Allah, you will find Him in your
direction. When you ask, ask Allah and when you seek help, seek Allah’s help.
Know, that if the people got together to do you a benefit, they will not be
able to benefit you but to the extent that Allah has written for you; and, if
they gathered together to do you a harm, they will not be able to do you a harm
but to the extent that Allah has written for you. The pens have been withdrawn
and the scriptures have gone dry.”
The Musnad of
Ahmad records 1674 narratives by him.
http://islamicencyclopedia.org/public/index/topicDetail/id/25