His complete name is Muhammad ibn ˘Alī ibn Yūsuf al-˘Umarī al-Dimashqī. His moniker [laqab] is Shams alDīn, and he had two patronyms [kunyatān] Abū al-Khayr and Abū Muhammad; the first is all the more for the most part utilized.
He is regularly known as Ibn al-Jazarī. The credit 'jazarī' begins from the Arabic word 'jazīrah,' which signifies 'a landmass.' Most specialists are of the view that it has a place with Jazaria Ibn ˘Umar, a town in Turkistan.
The eponymous Ibn ˘Umar is ˘Abd Allāh ibn ˘Umar, a man from Mosul in Iraq. Some have prescribed that it means Jazīrah ibn al-Khattāb al-Ta˘labī, a port city in Armenia.
The dad of Ibn al-Jazarī – a vendor in terms of a professional career – went through forty years wish for a kid however without much of any result. At the well of Zamzam, while performing Hajj, he supplicated that Allah awards him a child. His petition was replied and in the year 751 AH on a Saturday night, the 25th of the long stretch of Ramadān, soon after the completion of the night Tarāwīh salāh-supplications, Ibn al-Jazarī was conceived.
Ibn al-Jazarī's dad, himself a sincere Muslim, regarded the Islāmic sciences and had a specific tendency to the investigation of the Qur'ān. He, in this manner, gave his child to his own Sheik, the famous Hasan al-Sarūjī, at a young age to start his instruction in the Qur'ānic sciences. Right now, and child is recorded in the archives of history as peers, having been understudies of a similar ace Ijazah in Quran.
Ibn al-Jazarī effectively remembered the whole Qur'ān at the early age of 13, and after a year, in 765 AH, was picked to lead the network in salāh. He before long followed this solitary accomplishment with a commencement into the investigation of the distinctive qirā'āt ijazah learning [Qur'ānic readings] on account of the ace reciters [qurrā'] of the Levant.
6 Notables among his numerous instructors from the Levant incorporate Ibn al-Sallār, Ahmad al-Tahhān, and Ahmad ibn Rajab. The investigation and rendering of the entire seven readings [sab˘ah qirā'āt] were directed under the guardianship of such bosses as Ibrāhīm al-Hamawī and Abū al-Ma˘ālī ibn al-Labbān which he finished in the year 768 AH.
Around the same time, he headed out to Hijāz [now part of Saudi Arabia] for Hajj where he over and again contemplated the seven readings ballad in Arabic, this time as coordinated in al-Kāfī of Ibn al-Shurayh and al-Taysīr of Abū ˘Amr al-Dānī under the Imām of Medina, Muhammad ibn ˘Abd Allāh.
On his arrival to Damascus, he made game plans to consider in Spain by Sheik Muhammad ibn Yūsuf al-Andalūsī, however, he was disheartened by his dad. Rather, in 769 AH, he headed out to Egypt where under the guardianship of Ibn al-Sā'igh and Ibn al-Baghdādī, he figured out how to consolidate the seven elective readings as demonstrated in al-˘Unwān, al-Taysīr and alShātibiyyah. He additionally, read the twelve entries [qirā'āt] to Abū Bakr ibn al-Jundī as indicated by numerous option turuq tuhfat al atfal throughout his perusing to Ibn al-Jundī, he arrived at the Qurānic section in Sūrah Nahl.
He at that point left for Egypt, where he met his child, whom he had not seen for a long time. The accompanying hajj season saw him come back to Makkah and afterward to Yemen through the ocean. The Yemenites by than previously had duplicates of his al-Hisn al-Hasīn, which they had initiated contemplating. He stayed with them until the following hajj; from that point forward, he traveled to Egypt, where he gave a few months. In 829 AH, the longing to proceed with his spread and instructing returned him to Damascus and afterward on to Shīrāz.
This was to be his last excursion, and he died in 833 AH on the fifth of Rabī˘ al-Awwal, a Friday. His memorial service parade pulled in an incredibly huge number who competed to have the pleasure to convey his coffin. His body was let go in the school, which he had uniquely worked in Shīrāz.
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