Al-Isma'ili, Abu Bakr Ahmad ibn Ibrahim

الإسماعيلي أبو بكر أحمد بن إبراهيم

890 CE · 277 AH – 981 CE · 371 AH

A memorizer and hadith scholar of Jurjan, raised by his father and educated by the scholars of Jurjan.

Depth

At a glance

Roles
muhaddith · Scholar
Counted among
Sunni
Era
The Buyid, Fatimid and Seljuk Era
Region
Persia & Central Asia
Review
Draft Completeness 1/5 · Help complete it

Life in time

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The Early Abbasid Caliphate · Abbasid Fragmentation · The Buyid, Fatimid and Seljuk Era Contemporaries: Al-Abhari, Abu Bakr Muhammad ibn Abd Allah · Al-Mundhir al-Balluti · Ibn Batta al-Ukbari, Ubayd Allah ibn Muhammad · Ali ibn Muhammad al-Tanukhi · Ibn al-A'rabi, Ahmad ibn Muhammad

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. “Al-Isma'ili, Abu Bakr Ahmad ibn Ibrahim”. islam.museum, https://islam.museum/en/person/al-ismaili-abu-bakr-ahmad/. 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).