Ali ibn Isma'il al-Abyari

علي بن إسماعيل الأبياري

1161 CE · 557 AH – 1219 CE · 616 AH

From Abyar in the Gharbiya province of Egypt; born in 557 AH and died in 616 AH. The biographical dictionaries record him in works on homonymous names.

Depth

At a glance

Roles
Scholar · muhaddith
Counted among
Sunni
Era
The Crusades, Ayyubids and Mamluks
Region
Egypt & Nile
Review
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Life in time

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The Buyid, Fatimid and Seljuk Era · The Crusades, Ayyubids and Mamluks · The Mongol and Post-Mongol Era Contemporaries: Ibn al-Athir Diya' al-Din · Ibn al-Athir al-Jazri · Al-Baydawi, Abd Allah ibn Umar · Ahmad ibn Yusuf al-Tifashi · Ibn Bashkuwal, Khalaf ibn Abd al-Malik

Scripture and its sciences

Place in the story

  • ScholarTradition

Roles are dated and sourced; the museum describes the act and attributes the judgement.

The long-form text for this entry has not been written yet. The facts and connections below come from the museum's data.

People and things also explored

Command, prohibition and capacity· Bid'a (religious innovation)· Sacred hadith (hadith qudsi)· Seeking knowledge· Connectedness of the isnad and proven hearing· The Qur'an as the speech of God (in the Tahawi creed)· The pause of revelation (Fatra)· The first revelation

Sources

  • Mawsu'at A'lam al-Ulama' wa-l-Adaba' al-Arab wa-l-Muslimin — Dar al-Jil / ALECSO
Cite this page

islam.museum contributors. “Ali ibn Isma'il al-Abyari”. islam.museum, https://islam.museum/en/person/abyari-ali-ibn-ismail/. CC BY-SA 4.0. Accessed 2026-10-13.

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Wing

People

Prophets, companions, scholars, rulers, scientists, poets, travelers: women and men who shaped the story.
Related

Command, prohibition and capacity

The duty of complying with prohibitions by avoidance, and with commands according to one's capacity; in Abu Hurayra's hadith 'what I forbid you, avoid, and what I command you, do of it what you can' — its occasion, per Ibn Rajab, being the questioner who asked when hajj was imposed 'every year?' until he said it three times and was told 'had I said yes it would have been obligatory and you could not have managed'; Ibn Rajab derives from it the prohibition of asking about what is not needed, of asking out of obstinacy, frivolity or mockery, of asking about what God has hidden from His servants, and of questions on the lawful and unlawful that might draw stricter rulings, noting that licence to ask was for bedouins and delegations, not the residents of Medina; and in Abu Sa'id al-Khudri's hadith — the thirty-fourth — the three grades of changing evil by hand, then tongue, then heart, according to capacity, that being the weakest of faith, corroborated by Ibn Masud's report that whoever struggles against the successors who say what they do not do with hand, tongue or heart is a believer, and beyond the heart there is not a mustard-seed of faith (pp. 218–222, 698–699).