Islam Academy

Sufyan ibn Uyayna

سفيان بن عيينة

Abu Muhammad

Abu Muhammad Sufyan ibn Uyayna ibn Maymun al-Hilali al-Kufi (born in Kufa in Shaʿban 107 AH / December 725–January 726; died in Mecca on 1 Rajab 198 AH / 25 February 814) was one of the leading hadith authorities of the generation after the Successors and a major Meccan scholar of hadith, fiqh and Qurʾanic interpretation. His family moved from Kufa to Mecca while he was young, and Mecca became the center of his scholarly life. He studied with more than eighty teachers, many of them Successors, including Amr ibn Dinar, Ibn Shihab al-Zuhri, Hisham ibn Urwa, Jafar al-Sadiq and others. Al-Zuhri recognized his ability early, and later critics ranked Ibn Uyayna together with Malik among the most reliable transmitters of al-Zuhri’s material. He was also regarded as the strongest authority on the hadith of Amr ibn Dinar. His students included al-Shafii, Ahmad ibn Hanbal, Abd al-Razzaq al-Sanani, Ali ibn al-Madini, Yahya ibn Main and many other major scholars. Reports in the six canonical Sunni hadith collections pass through him. His surviving and attributed works include an early hadith juzʾ, a Jami, exegetical material later assembled as Tafsir Sufyan ibn Uyayna, and other works reported in bibliographical sources. The surviving Juzʾ contains fifty reports from twenty-eight sources and is important evidence for early hadith compilation. Some later sources accused him of tadlis, but the major classical biographical tradition does not support turning this into a general criticism of his reliability. A report that he suffered serious confusion in the final year of his life was rejected by al-Dhahabi and other later evaluators. He died in Mecca and was buried in al-Hajun. A later Istanbul shrine attribution claiming that he died during an early siege of Constantinople is chronologically impossible and contradicts the classical biographical record.

725 — 814

Names and variants

Sufyan ibn Uyayna· canonicalSufyan ibn Uyayna· canonicalسفيان بن عيينة· canonicalSufyan ibn Uyayna ibn Maymun· birth nameسفيان بن عيينة بن ميمون· birth nameAbu Muhammad· kunyaأبو محمد· kunyaal-Hilali· nisbaالهلالي· nisbaal-Kufi· nisbaالكوفي· nisbaIbn Uyayna· variantSüfyân b. Uyeyne· transliterationSufyân ibn Uyayna· variant

Sufyan ibn Uyayna

Sufyan ibn Uyayna was one of the foremost Meccan hadith scholars of the generation after the Successors and a major authority in hadith, fiqh and Qurʾanic interpretation.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

Full name

His full name was Abu Muhammad Sufyan ibn Uyayna ibn Maymun al-Hilali al-Kufi.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

Kunya and nisbas

His kunya was Abu Muhammad. He was called al-Hilali through association with Banu Hilal and al-Kufi because his family originated in Kufa.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

Birth in Shaʿban 107 AH

He was born in Kufa in Shaʿban 107 AH, corresponding to December 725–January 726 CE.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

Kufan origins

His family background was Kufan even though his mature scholarly career became overwhelmingly associated with Mecca and the Hijaz.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

The move to Mecca

His family moved to Mecca while he was young, reportedly after political pressure connected with the fall of Khalid ibn Abd Allah al-Qasri or because of financial difficulties in the family.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

A father committed to learning

His father Uyayna encouraged his children to pursue knowledge. Several of Sufyan’s brothers also became hadith transmitters.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

A scholarly sibling group

Biographical sources name brothers such as Imran, Ibrahim, Adam and Muhammad among those who transmitted hadith.

Sources: [2] Identity, family and chronology, [3] Identity, family and chronology, [5] Identity, family and chronology, [6] Identity, family and chronology

Early entry into hadith circles

Ibn Uyayna began attending hadith gatherings at a young age and deliberately sought elderly transmitters whose material risked disappearing with their deaths.

Sources: [1] Teachers and scholarly formation, [3] Teachers and scholarly formation, [5] Teachers and scholarly formation, [6] Teachers and scholarly formation

Ibn Shihab al-Zuhri

Al-Zuhri recognized Ibn Uyayna’s ability early and gave him special attention. Later critics ranked Ibn Uyayna among the strongest transmitters of al-Zuhri’s hadith.

Sources: [1] Teachers and scholarly formation, [3] Teachers and scholarly formation, [5] Teachers and scholarly formation, [6] Teachers and scholarly formation

Amr ibn Dinar

Ibn Uyayna became especially famous for his mastery of the hadith of Amr ibn Dinar, whom later critics regarded as one of his strongest areas of transmission.

Sources: [1] Teachers and scholarly formation, [3] Teachers and scholarly formation, [5] Teachers and scholarly formation, [6] Teachers and scholarly formation

More than eighty teachers

Biographical sources list more than eighty teachers, most from the Successor generation, including Amr ibn Dinar, Ata ibn al-Saib, Mamar ibn Rashid, Abu Ishaq al-Sabii, Ayyub al-Sakhtiyani and many others.

Sources: [1] Teachers and scholarly formation, [3] Teachers and scholarly formation, [5] Teachers and scholarly formation, [6] Teachers and scholarly formation

Jafar al-Sadiq

Jafar al-Sadiq is included among the authorities from whom Ibn Uyayna transmitted.

Sources: [1] Teachers and scholarly formation, [3] Teachers and scholarly formation, [5] Teachers and scholarly formation, [6] Teachers and scholarly formation

Hisham ibn Urwa and Medinan transmission

Hisham ibn Urwa was among the important transmitters through whom Ibn Uyayna received Medinan material.

Sources: [1] Teachers and scholarly formation, [3] Teachers and scholarly formation, [5] Teachers and scholarly formation, [6] Teachers and scholarly formation

Preserving the reports of elderly teachers

One distinctive feature of Ibn Uyayna’s career was his effort to hear from elderly scholars before their material disappeared from living transmission.

Sources: [1] Teachers and scholarly formation, [3] Teachers and scholarly formation, [5] Teachers and scholarly formation, [6] Teachers and scholarly formation

A Meccan hadith authority

Although born in Kufa, Ibn Uyayna became known above all as a hadith authority of Mecca and the Hijaz.

Sources: [1] Teachers and scholarly formation, [3] Teachers and scholarly formation, [5] Teachers and scholarly formation, [6] Teachers and scholarly formation

Knowledge of both Hijazi and Iraqi material

His background allowed him to combine strong knowledge of Hijazi transmission with substantial familiarity with Iraqi hadith traditions.

Sources: [1] Teachers and scholarly formation, [3] Teachers and scholarly formation, [5] Teachers and scholarly formation, [6] Teachers and scholarly formation

A vast teaching network

Ibn Uyayna taught generations of scholars who travelled to Mecca and sought him out during pilgrimage seasons and throughout the year.

Sources: [1] Students and transmission network, [3] Students and transmission network, [5] Students and transmission network, [6] Students and transmission network

Al-Shafii

Al-Shafii studied with Ibn Uyayna and praised both his hadith expertise and his exceptional ability to explain the meanings of reports.

Sources: [1] Students and transmission network, [3] Students and transmission network, [5] Students and transmission network, [6] Students and transmission network

Ahmad ibn Hanbal

Ahmad ibn Hanbal studied and transmitted from Ibn Uyayna, making him one of the important links in Ahmad’s hadith formation.

Sources: [1] Students and transmission network, [3] Students and transmission network, [5] Students and transmission network, [6] Students and transmission network

Abd al-Razzaq al-Sanani

Abd al-Razzaq al-Sanani transmitted from Ibn Uyayna and helped preserve parts of his hadith and legal material in Yemen.

Sources: [1] Students and transmission network, [3] Students and transmission network, [5] Students and transmission network, [6] Students and transmission network

Teachers who also transmitted from him

Biographical sources note that some senior scholars and even some of his own teachers transmitted from Ibn Uyayna, illustrating the non-linear structure of early hadith networks.

Sources: [1] Students and transmission network, [3] Students and transmission network, [5] Students and transmission network, [6] Students and transmission network

A leading hadith imam

Classical critics consistently treated Ibn Uyayna as a highly reliable hadith authority with exceptional memory and command of transmission.

Sources: [3] Hadith authority and transmission, [4] Hadith authority and transmission, [5] Hadith authority and transmission, [6] Hadith authority and transmission

One of al-Zuhri’s strongest transmitters

Later hadith critics frequently placed Ibn Uyayna alongside Malik among the strongest transmitters of al-Zuhri’s material.

Sources: [3] Hadith authority and transmission, [4] Hadith authority and transmission, [5] Hadith authority and transmission, [6] Hadith authority and transmission

Mastery of Amr ibn Dinar’s hadith

Ahmad ibn Hanbal and other critics regarded Ibn Uyayna as exceptionally strong in the hadith of Amr ibn Dinar.

Sources: [3] Hadith authority and transmission, [4] Hadith authority and transmission, [5] Hadith authority and transmission, [6] Hadith authority and transmission

Transmission in the six canonical collections

Hadith transmitted through Ibn Uyayna appears throughout the six canonical Sunni hadith collections.

Sources: [3] Hadith authority and transmission, [4] Hadith authority and transmission, [5] Hadith authority and transmission, [6] Hadith authority and transmission

The report of more than seven thousand hadiths

Biographical literature reports that more than seven thousand hadiths were transmitted from Ibn Uyayna. This figure reflects the scale of his corpus but should not be treated as a modern deduplicated count.

Sources: [3] Hadith authority and transmission, [4] Hadith authority and transmission, [5] Hadith authority and transmission, [6] Hadith authority and transmission

Explaining the meaning of hadith

Al-Shafii praised Ibn Uyayna not only for preserving reports but for understanding and explaining their meanings, a quality central to his reputation.

Sources: [3] Hadith authority and transmission, [4] Hadith authority and transmission, [5] Hadith authority and transmission, [6] Hadith authority and transmission

Juristic activity

Ibn Uyayna also gave legal opinions and was remembered as a jurist, although his primary historical identity remained that of a hadith scholar.

Sources: [1] Fiqh and fatwa practice, [5] Fiqh and fatwa practice, [6] Fiqh and fatwa practice

Reluctance in issuing fatwas

Al-Shafii remembered Ibn Uyayna as unusually cautious about issuing legal opinions, reflecting a broader ethic of restraint in matters of religious judgment.

Sources: [1] Fiqh and fatwa practice, [5] Fiqh and fatwa practice, [6] Fiqh and fatwa practice

Qurʾanic interpretation

Ibn Uyayna was remembered as a mufassir as well as a hadith scholar, and later sources preserve a substantial body of exegetical material attributed to him.

Sources: [1] Tafsir and Qurʾanic understanding, [5] Tafsir and Qurʾanic understanding, [6] Tafsir and Qurʾanic understanding

Reputation for Qurʾanic understanding

Some of his contemporaries and students regarded him as exceptionally knowledgeable in understanding the Qurʾan, though such comparative praise belongs to biographical evaluation rather than measurable ranking.

Sources: [1] Tafsir and Qurʾanic understanding, [5] Tafsir and Qurʾanic understanding, [6] Tafsir and Qurʾanic understanding

The surviving hadith juzʾ

A hadith juzʾ transmitted under Ibn Uyayna’s name survives. It contains fifty reports drawn from twenty-eight sources and is important evidence for early hadith compilation.

Sources: [6] Surviving hadith juz, [7] Surviving hadith juz, [8] Surviving hadith juz

Al-Jami

Bibliographical sources attribute a Jami to Ibn Uyayna, placing him among the early scholars associated with thematic hadith compilation.

Sources: [5] Attributed works and textual transmission, [6] Attributed works and textual transmission, [8] Attributed works and textual transmission

Tafsir Sufyan ibn Uyayna

The work published as Tafsir Sufyan ibn Uyayna is a later collection of exegetical material gathered from multiple sources rather than a securely preserved autograph manuscript.

Sources: [5] Attributed works and textual transmission, [6] Attributed works and textual transmission, [8] Attributed works and textual transmission

A work connected with the Muwatta

Bibliographical tradition also attributes to Ibn Uyayna a work intended to supply connected transmission routes for reports in Malik’s Muwatta that appeared mursal or disconnected. The exact form and survival of this work are uncertain.

Sources: [5] Attributed works and textual transmission, [6] Attributed works and textual transmission, [8] Attributed works and textual transmission

The Jawabat al-Qurʾan attribution

A work called Jawabat al-Qurʾan is attributed to Ibn Uyayna in later bibliography, but it may actually reflect his transmission of a work by Muqatil ibn Sulayman rather than his authorship.

Sources: [5] Attributed works and textual transmission, [6] Attributed works and textual transmission, [8] Attributed works and textual transmission

Between oral teaching and written compilation

Ibn Uyayna lived at a formative moment when hadith learning remained deeply oral while written notes, thematic collections and student recensions increasingly stabilized scholarly transmission.

Sources: [5] Attributed works and textual transmission, [6] Attributed works and textual transmission, [8] Attributed works and textual transmission

The disputed question of tadlis

Some later classifications describe Ibn Uyayna as occasionally practicing tadlis, while major classical biographical sources do not support treating this as a serious challenge to his overall reliability.

Sources: [1] Technical hadith-critical debates, [3] Technical hadith-critical debates, [5] Technical hadith-critical debates, [6] Technical hadith-critical debates

The disputed report of late confusion

A report attributed to Yahya ibn Main claimed that Ibn Uyayna experienced confusion near the end of his life. Al-Dhahabi rejected the report, and later evaluators also questioned its reliability.

Sources: [1] Technical hadith-critical debates, [3] Technical hadith-critical debates, [5] Technical hadith-critical debates, [6] Technical hadith-critical debates

Loss of sight in old age

Biographical sources report that one of Ibn Uyayna’s eyes lost sight and that his vision weakened in old age.

Sources: [1] Personal and devotional biography, [4] Personal and devotional biography, [6] Personal and devotional biography

Repeated pilgrimage

Later biographies report that he performed Hajj seventy or eighty times. These large devotional figures are best preserved as reported tradition rather than precise verified statistics.

Sources: [1] Personal and devotional biography, [4] Personal and devotional biography, [6] Personal and devotional biography

Ascetic reputation

Ibn Uyayna was remembered as a pious and ascetic scholar whose personal life was marked by restraint and devotion.

Sources: [1] Personal and devotional biography, [4] Personal and devotional biography, [6] Personal and devotional biography

Material simplicity

Biographical sources describe him as poor or materially modest despite his exceptional scholarly standing.

Sources: [1] Personal and devotional biography, [4] Personal and devotional biography, [6] Personal and devotional biography

The report that he never married

Later biographical sources state that Ibn Uyayna never married. This belongs to the transmitted biographical portrait rather than a point central to his scholarly legacy.

Sources: [1] Personal and devotional biography, [4] Personal and devotional biography, [6] Personal and devotional biography

A four-stage model of learning

A saying attributed to Ibn Uyayna describes learning as progressing through listening, silence, acting on knowledge and then transmitting it to others.

Sources: [1] Personal and devotional biography, [4] Personal and devotional biography, [6] Personal and devotional biography

Death in 198 AH / 814 CE

Ibn Uyayna died in Mecca on 1 Rajab 198 AH, corresponding to 25 February 814 CE.

Sources: [2] Death, burial and chronology, [3] Death, burial and chronology, [5] Death, burial and chronology, [6] Death, burial and chronology

Burial at al-Hajun

Classical sources place his burial in the al-Hajun area of Mecca, close to the sanctuary.

Sources: [2] Death, burial and chronology, [3] Death, burial and chronology, [5] Death, burial and chronology, [6] Death, burial and chronology

The later Istanbul shrine attribution

A later Istanbul shrine tradition associates Ibn Uyayna with an early siege of Constantinople and a grave there. This is chronologically incompatible with the securely recorded date and place of his death in Mecca in 198 AH / 814 CE.

Sources: [2] Death, burial and chronology, [3] Death, burial and chronology, [5] Death, burial and chronology, [6] Death, burial and chronology

From the generation after the Successors

Ibn Uyayna belonged to the generation conventionally called the followers of the Successors, linking late Successor authorities to the great hadith compilers of the third Islamic century.

Sources: [5] Legacy and source criticism, [6] Legacy and source criticism, [8] Legacy and source criticism, [9] Legacy and source criticism

A major link in Shafii transmission

Because al-Shafii studied extensively with him, Ibn Uyayna became one of the most important hadith links in the later Shafii scholarly tradition.

Sources: [5] Legacy and source criticism, [6] Legacy and source criticism, [8] Legacy and source criticism, [9] Legacy and source criticism

A bridge between Hijazi and Iraqi hadith

His Kufan origins and Meccan career made him an unusually important bridge between Iraqi and Hijazi networks of hadith transmission.

Sources: [5] Legacy and source criticism, [6] Legacy and source criticism, [8] Legacy and source criticism, [9] Legacy and source criticism

An enduring authority for later hadith critics

Later hadith critics repeatedly returned to Ibn Uyayna’s transmissions when evaluating chains, comparing versions and reconstructing the material of earlier authorities such as al-Zuhri.

Sources: [5] Legacy and source criticism, [6] Legacy and source criticism, [8] Legacy and source criticism, [9] Legacy and source criticism

Survival through student recensions

Much of Ibn Uyayna’s legacy survives not through autographs but through student collections, later compilations and embedded reports in works such as al-Humaydi’s Musnad and other early hadith corpora.

Sources: [5] Legacy and source criticism, [6] Legacy and source criticism, [8] Legacy and source criticism, [9] Legacy and source criticism

Distinguishing works, recensions and attributions

The works linked to Ibn Uyayna must be distinguished between genuinely early transmitted material, later student recensions, modern reconstructions and titles that may reflect transmission rather than authorship.

Sources: [5] Legacy and source criticism, [6] Legacy and source criticism, [8] Legacy and source criticism, [9] Legacy and source criticism

A comparatively secure chronology

Unlike many earlier second-century scholars, Ibn Uyayna’s birth and death chronology is comparatively precise, with Shaʿban 107 AH and 1 Rajab 198 AH preserved in the biographical tradition.

Sources: [2] Death, burial and chronology, [3] Death, burial and chronology, [5] Death, burial and chronology, [6] Death, burial and chronology

Exceptional memory in biographical evaluation

Classical scholars repeatedly praised Ibn Uyayna’s memory. Such praise explains his prestige as a transmitter but should be understood as biographical evaluation rather than a measurable modern cognitive assessment.

Sources: [5] Legacy and source criticism, [6] Legacy and source criticism, [8] Legacy and source criticism, [9] Legacy and source criticism

Legacy in hadith scholarship

Ibn Uyayna’s lasting importance lies in the scale, quality and geographic breadth of his transmission and in the role his material played in the great hadith collections and critical traditions that followed.

Sources: [5] Legacy and source criticism, [6] Legacy and source criticism, [8] Legacy and source criticism, [9] Legacy and source criticism

Source-sensitive points

established

Sufyan ibn Uyayna was born in Kufa in Shaʿban 107 AH, corresponding to December 725–January 726 CE.

Sources: [3] Classical chronology, [5] Birth chronology, [6] Shaʿban 107 AH birth in Kufa

established

Ibn Uyayna’s family moved from Kufa to Mecca while he was young, and Mecca became the center of his scholarly life.

Sources: [2] Biographical setting, [5] Meccan scholarly identity, [6] Family migration to Mecca

established

Ibn Shihab al-Zuhri was one of Ibn Uyayna’s most important teachers and recognized his ability at an early age.

Sources: [3] Hadith biography, [5] Teacher network, [6] Al-Zuhri’s early recognition and teaching

established

Biographical sources include Jafar al-Sadiq among the authorities from whom Ibn Uyayna transmitted.

Sources: [3] Classical transmission biography, [5] Teacher network, [6] Jafar among teachers

established

Later hadith critics ranked Ibn Uyayna, together with Malik, among the strongest transmitters of al-Zuhri’s material.

Sources: [3] Hadith-critical evaluation, [4] Hadith reputation, [6] Ibn Uyayna and Malik among strongest Zuhri transmitters

established

Ibn Uyayna was regarded as an exceptionally strong authority on the hadith of Amr ibn Dinar.

Sources: [1] Classical biography, [3] Critical evaluation, [6] Strongest in Amr ibn Dinar transmission

established

Classical critics generally regarded Ibn Uyayna as a highly reliable hadith imam with exceptional memory and transmission knowledge.

Sources: [3] Critical evaluation, [4] Hadith-biographical authority, [6] Trustworthy hafiz and hadith authority

reported

Biographical literature reports that more than seven thousand hadiths were transmitted from Ibn Uyayna, a traditional figure rather than a modern deduplicated count.

Sources: [1] Classical biographical scale, [5] Large corpus, [6] More than seven thousand reports

reported

Sources report that some senior scholars and even some of Ibn Uyayna’s own teachers also transmitted from him.

Sources: [3] Hadith biography, [5] Reciprocal transmission network, [6] Teachers among those transmitting from him

established

Al-Shafii studied with Ibn Uyayna and praised his understanding of hadith.

Sources: [1] Classical biography, [5] Student network, [6] Al-Shafii among leading students

established

Ahmad ibn Hanbal studied and transmitted from Ibn Uyayna.

Sources: [3] Transmission biography, [5] Student network, [6] Ahmad ibn Hanbal among leading students

established

Ibn Uyayna was also a jurist who issued legal opinions, although his primary historical identity was as a hadith scholar.

Sources: [1] Classical scholarly profile, [5] Legal authority, [6] Jurist and hadith scholar

established

Ibn Uyayna was remembered as a Qurʾanic exegete, and a substantial body of tafsir material was transmitted under his name.

Sources: [1] Attributed tafsir, [5] Exegetical activity, [6] Mufassir and tafsir material

established

A hadith juzʾ transmitted under Ibn Uyayna’s name survives and contains fifty reports from twenty-eight sources.

Sources: [6] Work description, [7] Primary transmitted collection, [8] Extant juz with 50 reports from 28 sources

reported

Bibliographical sources attribute a Jami hadith collection to Ibn Uyayna.

Sources: [5] Works attribution, [6] Jami attributed in bibliographical tradition, [8] Hadith works

established

The published Tafsir Sufyan ibn Uyayna is a later compilation of exegetical material gathered from multiple transmission sources rather than a preserved autograph.

Sources: [5] Tafsir attribution, [6] Modern compilation from dispersed sources, [8] Written scholarly corpus

reported

Bibliographical tradition attributes to Ibn Uyayna a work connected with supplying continuous transmission routes for reports in Malik’s Muwatta, but its precise textual history is uncertain.

Sources: [5] Bibliographical attribution, [6] Attributed work on Muwatta transmission routes, [8] Works context

disputed

The claim that Ibn Uyayna practiced tadlis is found in later classifications but is not supported uniformly by the major classical biographical tradition and does not overturn his general reliability.

Sources: [3] Technical hadith evaluation, [5] Tadlis classification, [6] Later accusation not confirmed by classical sources

disputed

The report that Ibn Uyayna suffered serious confusion during his final year was rejected by al-Dhahabi and questioned by later evaluators.

Sources: [1] Classical rejection, [3] Late-life evaluation, [6] Al-Dhahabi rejects late-confusion report

established

Ibn Uyayna died in Mecca on 1 Rajab 198 AH / 25 February 814 CE and was buried at al-Hajun.

Sources: [3] Classical chronology, [5] Death chronology, [6] 1 Rajab 198 AH in Mecca

Relationships

Jafar al-Sadiq

teacher · established

Sufyan al-Thawri

other · established

Imam al-Shafiʿi

student · established

Imam Ahmad ibn Hanbal

student · established

Abd al-Razzaq al-Sanani

student · established

Contributions

A central Meccan authority in hadith

Ibn Uyayna preserved and transmitted a vast corpus from late Successor authorities and became a major source for the great hadith scholars of the third Islamic century.

scholarly · established

A key transmitter of al-Zuhri and Amr ibn Dinar

His exceptionally strong transmission from al-Zuhri and Amr ibn Dinar made him a critical link for reconstructing two major bodies of early hadith.

scholarly · established

A teacher of formative jurists and hadith critics

Al-Shafii, Ahmad ibn Hanbal, Abd al-Razzaq, Ali ibn al-Madini, Yahya ibn Main and many others drew on his teaching, placing him at the center of several later scholarly traditions.

scholarly · established

An important witness to early written hadith compilation

His surviving hadith juzʾ and other transmitted collections provide evidence for the transition from oral hadith teaching to more stable written and student-recension forms.

scholarly · established

A contributor to early tafsir and legal interpretation

Exegetical material and legal reasoning attributed to Ibn Uyayna show how hadith interpretation, Qurʾanic exegesis and fiqh remained closely interconnected in the formative period.

scholarly · established

Sources

  1. [1]
    Siyar aʿlām al-nubalāʾ

    al-Dhahabī · Classical biographical source

  2. [2]
    al-Ṭabaqāt al-kubrā

    Ibn Saʿd · Classical biographical source

  3. [3]
    Tahdhīb al-Tahdhīb

    Ibn Ḥajar al-ʿAsqalānī · Classical biographical source

  4. [4]
    Tadhkirat al-ḥuffāẓ

    al-Dhahabi · Classical hadith-biographical source

  5. [5]
    Sufyān b. ʿUyayna

    Susan A. Spectorsky · Encyclopaedia of Islam, Second Edition

  6. [6]
    SÜFYÂN b. UYEYNE

    İbrahim Hatiboğlu · TDV İslâm Ansiklopedisi · 2010

  7. [7]
    Juzʾ fihi hadith Sufyan b. Uyayna

    Sufyan ibn Uyayna · Early hadith collection

  8. [8]
    Süfyan b. Uyeyne (107-198/725-813) Ve Hadis Cüz’ü

    A. Kadir Evgin · Dinbilimleri Akademik Araştırma Dergisi · 2003

  9. [9]
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