Brief Biographies of the eminent Scholars of Hadeeth
1. AHMAD (Ibn Hanbal):
He is Abu 'Abdullah, Abmad bin Muhammad bin Hanbal Ash-Shaibani, known by the name Ibn Hanbal. He was a celebrated theologian, jurist and a Hadeeth scholar. He is also one of the four Fiqh Imam. Imaam Ahmad was born at Baghdad in Rabi'-ul-Awwal, 164 H. He studied the Hadeeth and Fiqh together with other Islaamic disciplines in Baghdad, then travelled to Ash-Sham and Hijaz for further studies. He was persecuted during the rule of Al-Ma'mun bin Harun Ar-Rashid for refusing to acknowledge the Bid'aa (innovation) of claiming that the Qur'aan was the creation of Allaah * introduced by the Mu' tazila. He however, stood firm against all the trials and saved the Sunnah from the innovation of the wretched Mu 'tazila thoughts. He was the mostly persecuted and most firm one amongst all the Imam. He is most famous for collecting the Hadeeth of the Prophet compiled in the Musnad Ahmad bin Hanbal, which contain 28 to 29 thousand Hadeeth. It was said that Ibn Hanbal memorized one million Hadeeth. Ibn Hanbal died in Baghdad on Friday, 12 Rabi '-ul-Awwal 241 H. * The Creed of the Ahlus-Sunnahh is that the Qur'aan is the Kalaam or Word of Allaah
2. AL-BUKHARI, Muhammad bin Isma'il:
He is the Amir-ul-Mu 'mimn in the knowledge of Hadeeth, and his full name is Abu 'Abdullah, Muhammad bin Isma'il bin Ibrahim bin Al-Mughira bin Bardizbah Al-Ju'fi Al-Bukhari. He was born in Shawwal 194 H. In Bukhara in what is now Uzbekistan. Al-Bukhari studied Hadeeth at an early age and travelled widely over the Muslim world collecting Hadeeth and compiled the most authentic ones in his book Al-Jami 'As-Sahih, which later became known as As-Sahih Al-Bukhari and contains 2602 Hadeeth which he selected from the thousands of Hadeeth that he had memorized. Al-Bukhari studied under famous Hadeeth Imam like Malik bin Anas and Yahya bin Ma'in. He died in Samarqand, the present day capital of Uzbekistan Nowadays, the capital is Tashkent. , the night of 'Eid-ul-Fitr, 256 H. Al-Bukhari was unique in the science of the methodology of Hadeeth and his book Al-Ja'mi 'As-Sahih is considered to be the most authentic book after the Qur'an. Saheeh al-Bukhari has been translated to English and is easily available.
3. MUSLIM bin Hajjaj:
Muslim's full name is Muslim bin Al-Hajjaj Al-Qushairi An-Nishapuri. He was born in 204 H., in the city of Nishapur near the city of Mashhad in present Iran. Muslim is considered second only to Al-Bukhari in the science of the methodology of Hadeeth. He started the study of Hadeeth at an early age and travelled to 'Iraq, Hijaz, Ash-Sham and Egypt and studied under the scholars of Hadeeth at that time like Al-Bukhari, Ahmad bin Hanbal and Ibn Abee Shaiba. He also taught the famous Hadeeth scholars like At-Tirmidhi and Ibn Abu Haatim. Muslim compiled the Hadeeth book Al-Musnad As-Sahih, which became known as Sahih Muslim. This book, which is considered by the Muslim 'Ulama as the second most authentic Hadeeth book after Al-Bukhari, contains 9,200 Hadeeth. Imam Muslim died at his birthplace in Rajab 261 H. Saheeh al-Muslim has been translated to English.
4. ABU DA'UD, Sulaiman bin Al-Ash'ath:
Abu Da'ud, Sulaiman bin Al-Ash'ath bin Ishaq Al-Azdi As-Sijistani, who was one of the eminent Imam of Hadeeth, was born in 202H. He studied Hadeeth under Imam Ahmad bin Hanbal along with Al-Bukhari and taught many of the later scholars of Hadeeth, like At-Tirmidhi and An-Nasaa'ee. Though Abu Da' ud collected 5,00,000 Hadeeth, he compiled 4,800 Hadeeth only in his book entitled As-Sunan, which he taught in Baghdad and other major cities at that time. He died at Basra on Friday in the month of Shawwal 275 H. Sunan Abu Dawood has been translated to English.
5. AT-TIRMIDHEE, Abu 'Iesa Muhammad bin 'Iesa:
Abu 'Iesa, Muhammad bin 'lesa bin Sura At-Tirmidhee was born in 209 H. In a town called Tirmiz in Uzbekistan near the northern border of Afghanistan. He was a student of Al-Bukhari, and compiled 4,000 Hadeeth in his book called Al-Jami which later came to be known as Sunan At-Tirmidhi. He also contributed tremendously to the methodology of Hadeeth and composed a book on it called Al-'Ilal (the discrepancies). He was famous for his piousness. He became blind and finally died on 13 Rajab 279H. An abriged version of Sunan at-Tirmidhi is available in English in the Alim computer software CD.
6. AN-NASA'I, Abu 'Abdur-Rahman Ahmad bin Shu'aib:
Abu 'Abdur-Rahman, Ahmad bin 'Ali bin Shuiaib bin 'Ali Al-Hafiz was born in 215H. In Nisa', a city in Khurasan. He became famous for the study of the methodology of Hadeeth, memorizing and mastering it. His book known as Sunan An-Nasa'ee is third to Sahih Al-Bukhari in terms of containing the least weak Hadeeth. He lived in Egypt then moved to Damascus in Syria and died in Makkah in the year 303 H.
7. IBN MAJAH, Muhammad bin Yazid:
Abu 'Abdullah, Muhammad bin Yazid bin Majah Al-Qizwini was born in 207H. He studied under Imam Malik and others, and many people narrated Hadeeth from him. He was one of the eminent scholars of Hadeeth,but his Sunan contains many weak and even Munkar Hadeeth. Ibn Majah died in Ramadan in 273H. Sunan Ibn Majah has been translated to English, and printed by Kazi Publications, Lahore. Other Hadeeth Scholars
8. IBN RAHWAIH, Ishaq bin Ibrahim:
Abu Ya'qub, Ishaq bin Ibrahim At-Tamimi Al-Hanzali Al-Marwazi was an eminent and great Haafidh, who was a resident and the 'Aalim of Nishapur. He was also considered as the Sheikh of the east of his time and was known as Ibn Rahawaih. Imam Ahmad said, 'I don't know an 'Aalim equal to Ishaq in Iraq. Abu Zar'a also said, 'There was no body so good at memorizing the Hadeeth than Ishaq.' Abu Hatim also said, 'His mastery (of the Hadeeth), accuracy and accuracy and memorization were very surprising.' Ibn Rahwaih was born in the year 166 H and died on l5th Sha'ban 238 H.
9. AL-ISMA'ILI, Ahmad bin Ibrahim:
Abu Bakr, Ahmad bin Ibrahim bin Isma'il bin Al-'Abbas Al-Isma'ili Al-Jurjani was born in 277 H. He was considered as an Imam and a Hafidh, and was given the title Sheikh-ul-lslam due to his wide knowledge and because he was the leader of the Shafi'ees in his region.
10. AL-BAZZAR, Ahmad bin 'Amr:
Abu Bakr, Ahmad bin 'Amr bin 'Abdul-Khaliq Al-Basri was one of the eminent and learned Hadeeth scholars who had attained the rank of Hafidh in the memorization of Hadeeth. He authored two books on Hadeeth which are Al-Musnad Al-Kabir and Al-'Ilal. He studied under At-Tabarani and others. Al-Bazzar died in 292 H.
11. AL-BAIHAQI, Ahmad bin Al-Husain:
Abu Bakr, Ahmad bin Al-Husain was born in Sha'ban in the year 374H. He was considered a learned Hafidh among the eminent Imams of Hadeeth and a jurisprudence scholar in the Shafi'ee Madhhab. He wrote many books like As-Sunan Al-Kubra and As-Sunan As-Sughra. Adh-Dhahabi said, ^ÓHis books exceed one thousand volumes.' Al-Baihaq, which he is named after, is a town near Nishapur. Al-Baihaqi died in 458 H.
12. ABU HATIM AR-RAZI, Muhammad bin Idris:
Abu Hatim, Muhammad bin Idris bin Al-Mundhir Al-Hanzali Ar-Razi was born in the year 195 H. He was an eminent Hafidh and an Imam and one of the prominent scholars who excelled in the methodology of Hadeeth. He was also one of the most respected scholars in the knowledge Al-Jarh wat-Ta'dil (verifying the reliability and unreliability of the narrators of the Hadeeth).
13. IBN AL-JARUD, 'Abdullah bin 'Ali:
Abu Muhammad, 'Abdullah bin 'Ali bin Al-Jarud An-Nishapuri,who lived near Makkah, was an Imam and a Hafidh who was among those 'Ulama who mastered the recitation of the Qur'an. He authored Al-Muntaqa fil-Ahkam and was among the pious scholars of his time. Ibn Al-Jarud died in 307 H.
14. AL-HARITH bin Abu Usama:
Imam Abu Muhammad, Al-Harith bin Abu Usama Muhammad bin Dahir At-Tamimi Al-Baghdadi was a Hafidh and authored Al-Musnad which he did not arrange. Ibrahim Al-Harbi and Abu Hatim verified him as reliable, and Ad-Daraqutni said, 'He is truthful.' Al-Harith was born in 186 H. And died on the day of 'Arafa 282 H.
15. AL-HAKIM, Abu Abdullah:
Abu 'Abdullah, Muhammed 'Abdullah An-Nishapuri Al-Hakim known as Ibn Al-Baiyi' was born in 321H. He was a celebrated Imam in the verification of Hadeeth. He authored Al-Mustadrak in the methodology of Hadeeth. It is said that he studied under one thousand professors and authored many valuable books. Al-Hakim was pious and religious. He died in Safar 405 H.
16. IBN HIBBAN, Abu Hatim Ibn Hibban:
Abu Hatim, Muhammad bin Hibban bin Ahmad bin Hibban Al-Busti was born in Bust in Sijistan. He was one of the celebrities in the knowledge of Hadeeth, pious, Faqih, learned and one of the students of Ibn Khuzaimah. He died in Samarqand in 354 H., while in his eighties.
17. IBN KHUZAIMA, Muhammad bin Ishaq:
Ibn Khuzaima, Muhammad bin Ishaq was born in 223 H. In Nishapur. He was considered as a Sheikh-ul-lslam (the most learned 'Aalim of Islam) and one of the eminent and senior Hafidh. He was the Imam and Hafidh of Khurasan during his time. He also authored more than 140 books. Ibn Khuzaima died in Nishapur in 311 H.
18. IBN ABU KHAYTHAMA:
Abu Bakr, Ahmad bin Abu Khaythama Zuhair bin Harb An-Nasa'I Al-Baghdadi was a celebrated Imam, Hafidh and an authority. He authored At-Tarikh Al-Kabir. Ad-Daraqutni said about him, 'He was reliable and trustworthy.' Al-Khatib also said, 'He was reliable 'Aalim (learned), accurate Hafidh, knowledgeable in the history of people, and the narration of poetry.' He studied Hadeeth under Ahmad bin Hanbal and Ibn Ma'in. Ibn Abu Khaythama died in Jumada-ul-Ula 289 H., at the age of 94 years.
19. AD-DARAQUTNI, 'Ali bin Umar:
Abul-Hasan, 'Ali bin 'Umar bin Ahmad bin Mahdi Al-Baghdadi. He was nicknamed after a big store called Dar Al-Qutn in Baghdad. He was a great Hafidh and a unique Imam who was born in the year 306 H. He was the authority in the methodology of Hadeeth, the knowledge of the weaknesses of the Hadeeth narrations and names of the Hadeeth narrators of his time. Ad-Daraqutni died on 8th Dhul-Qa'da 385 H.
20. AD-DARIMI, 'Abdullah bin 'Abdur-Rahman:
Abu Muhamrnad, 'Abdullah bin 'Abdur-Rahmnan bin Al-Fadl bin Bahram At-Tamimi Ad-Darimi As-Samarqandi was born in the year 181 H. He was a celebrated Imam, Hafidh and Sheikh-ul-Islam of Samarqand and the author of Al-Musnad Al- 'Aali. He heard Hadeeth at Al-Haramain, Khurasan, Ash-Sham, Iraq and Egypt. Muslim, Abu Da'ud, At-Tirmidhi, An-Nasa'i and others transmitted Hadeeth from him. He was described to be very intelligent and very virtuous and was considered to be an exemplary person in piousness, patience, hardwork, worship and abstinence. Ad-Darimi died on 8th Dhul-Hijja 255H.
21. ABU DA'UD, Sulaiman bin Da'ud At-Tayalisi:
Sulaiman bin Da'ud bin Al-Jarud Al-Basri was a Persianby origin and the freed slave of Az-Zubair. He was a great Hafidh and one of the eminent 'Ulama. Al-Qallas and Ibn Al-Madini both said about him, 'I have not seen someone who is more versed with the Hadeeth more than him.' Ibn Mahdi said, 'He is a most truthful person.' He recorded Hadeeth from more than one thousand scholars. Abu Da'ud died in the year 204 H.
22. IBN ABU AD-DUNYA, 'Abdullah bin Muhammad bin 'Ubaid:
Abu Bakr, 'Abdullah bin Muhammad bin 'Ubaid bin Sufyan bin Abu Ad-Dunya Al-Qurashi Al-Baghdadi, the freed slave of Banu Umaiya, was born in 208 H. He was a Muhaddith and truthful 'Aalim. He wrote some books and educated more than one of the caliphs' sons like Al-Mu'tadid. Ibn Abu Ad-Dunya died in Jumada Al-Ula, 281 H.
23. ADH-DHUHLI, Muhammad bin Yahya:
Abu 'Abdullah, Muhammad bin Yahya bin 'Abdullah bin Khalid bin Faris, the freed slave of Banu Dhuhl was born in 170 of the Hijra. He was a Sheikh-ul-lslam and Amir-ul-Mu'minin in the knowledge of Hadeeth and theHafidh of Nishapur. He acquired Hadeeth from many professors in Al-Haramain, Ash-Sham, Egypt, Iraq, Ar-Ray, Khurasan, Yemen and Al-Jazira and became very competent in this field and became the authority of knowledge in Khurasan. Ahmad said, 'I never saw someone who knows the Hadeeth of Az-Zuhri from Muhammad bin Yahya than Adh-Dhuhli. He died in Rabl '-ul-Awwal, 258H.
24. ABU ZUR'A AR-RAZI, 'Ubaidullah bin Abdul-Karim:
'Ubaidullah bin 'Abdul-Karim bin Yazid bin Faroukh, Abu Zur'a Ar-Razi Al-Qurashi by clientship was a Hafidh and an eminent scholar of the Hadeeth. He was also considered among the Imam of 'Al-Jarh wat-Ta'dil (the critical study of the Hadeeth narrators). Muslim, At-Tirmi&i, An-Nasa'i, Ibn Majah and others narrated Hadeeth from him. Adh-Dhahabi said, 'Many people heard Hadeeth from him in Al-Haramain, 'Iraq, Ash-Sham, Al-Jazira, Khurasan, and Egypt.' He was also well acclaimed for his memorization, brightness, piousness, sincerity, knowledge and the good application of his knowledge. Abu Zur'a Ar-Razi died towards the end of 264 H. At the age of 64 years.
25. IBN AS-SAKAN, Sa'id bin 'Uthman:
Abu 'Ali Sa'id bin As-Sakan Al-Baghdadi was born in 294 H. He was a celebrated Hafidh and an authoritative Imam. He paid much attention to the study of Hadeeth, and collected and wrote books on Hadeeth, thus becoming very famous in this field. Ibn As-Sakan died in the year 353 H.
26. SA'ID bin Mansur:
Sa'id bin Mansur bin Shu'ba Al-Marwazi or At-Taliqani then Al-Balkhi lived near Makkah. He authored the book As-Sunan. Imaam Ahmad bin Hanbal praised him immensely. Harb Al-Karmani said, 'He (Saiid) dictated to me about ten thousand Hadeeth from his memory.' Sa'id bin Mansur died in Makkah in Ramadan 227 H, while in his nineties.
27. ASH-SHAFI'EE, Muhammad bin Idris:
Abu 'Abdullah, Muhammad bin ldris bin AI-'Abbas bin 'Uthman bin Shafi'ee bin As-Sa'ib bin 'Ubaid bin 'Abd Yazid bin Hashim bin 'Abdul-Muttalib bin 'Abd Manaf Al-Qurashi Al-Makki was born in 150 H. in Ghaza and was taken to Makkah while a baby. He lived in Egypt where he died in 204 H. He was considered to be one of the most learned persons amongst the Muslim Ummah, unique, learned and the founder of the science of Usul Al-Fiqh (the principles of jurisprudence). His grandfather Shafi'i was a Sahabi who met the Prophet while a growing up boy. Imaam Shafi'ee's book, ar-Risaala on Usool al-Fiqh has been translated to English (Islaamic Texts Society - UK, 1961) and is available with us for reference.
28. IBN ABEE SHAIBA, Abu Bakr:
Abu Bakr 'Abdullah bin Muhammad bin Abee Shaiba Ibrahim bin 'Uthman bin Hawasi Al-'Ansi (by clientship) was a unique Hafidh. He authored Al-Musnad wal-Musannaf and other books. He was a leader in the knowledge of Hadeeth and Abu Zur'a, Al-Bukhari, Muslim, Abu Da'ud and Khalaf narrated it from him. Abu Bakr died in Muharram, 235 H.
29. AT-TABARANI, Sulaimman bin Ahmad:
Abul-Qasim, Sulaiman bin Ahmad bin Ayub bin Mutair Al-Lakhmi At-Tabarani was born in 260 H. in Tabariya As-Sham. He was an authoritative Imam and narrated Hadeeth from more than one thousand scholars. He left Ash-Sham to acquire the knowledge of Hadeeth and spent thirty-three years of travelling in its pursuance. He authored many interesting and amusing books, among them are Al-Mu'jam Al-Kabir, Al-Mu'jam Al-Awsat, and Al-Mu'jam As-Saghir. At-Tabarani lived in Asfahan and died there on 27th Dhul-Qa'da, 360 H.
30. AT-TAHAWI, Ahmad bin Muhammad:
Abu Ja'far, Ahmad bin Muhammad Salama bin Salama Al-Azdi Al-Misri At-Tahawi Al-Hanafi was born in the year 228 H. or 227 H. He was nicknamed after a village called Taha in Egypt. He was a follower of the Shafi'ee Madhaab (school of jurisprudence) and a student of Al-Muzni, his nephew until the latter one day told him, 'By Allah, you will never became anything.' At-Tahawi then became angry and moved to Abu 'Imran Al-Hanafi and not only became a Hanafi (a follower of the Hanaf Madhhab) but very enthusiastic in proving the Hanafi Madhhab by strengthening the reports, adducing the Hadeeth weakened by the others as evidence to support his Madhhab. Al-Baihaqi also said that he used to weaken the unfavourable Hadeeth to his Madhhab through methods not approved of by the scholars of the Hadeeth. Among his most famous books is Sharh Ma'ani Al-Athar. At-Tahawi died in the beginning of Dhul-Qa'da,321 H.
31. IBN 'ABDUL-BARR, Yusuf bin 'Abdullah:
Abu 'Umar, Yusuf bin 'Abdullah bin Muhammad bin 'Abdul-Barr bin 'Asim An-Namari Al-Qurtubi was born in Rabi'-uth-Thani, 368 H. He was a celebrated learned Imam and was the Sheikh-ul-lslam and Hafidh of Al-Maghrib (North West Africa). He was considered as the master of his time in the memorization and accurate rendering of the Hadeeth. He was also skilled in the science of genealogy and history. Ibn Hazm said, ^ÓI cannot talk about the knowledge of the Hadeeth like 'Abdul-Barr, so how can I do better than him?^Ô He has authored many books, the most famous of which is Al-Isti'ab. Ibn 'Abdul-Barr died on a Friday in Rabi'-uth-Thani, 463 H. At the age of 95 years.
32. 'ABDUL-HAQ bin 'Abdur-Rahman:
Abu Muhammad, 'Abdul-Haq bin 'Abdur-Rahman bin 'Abdullah bin Husain bin Sa' id Al-Azdi Al-Ishbili was born in 510 H. He was a Hafidh and an authority in the knowledge of Hadeeth. He resided in Bijaya in Spain where he spread his knowledge and authored books. He was famous and a celebrated 'Aalim and was appointed as the Khatib of Bijaya. He was a Faqih and knowledgeable in the methodology of the Hadeeth, its weak ones and the history of the Hadeeth narrators. He was also described to be virtuous, pious and a strict follower of the Sunnah. He also took interest in the arts and recited poetry. 'Abdul-Haq died in Bijaya in Rabi'-uth-Thani, 581 H.
33. 'ABDUR-RAZZAQ bin Humam:
Abu Bakr, 'Abdur-Razzaq bin Humam bin Nafi' Al-Himyari (by clientship) As-San'ani was considered as one of the strongholds of knowledge.Ahmad, Ishaq, Ibn Ma'in and Adh-Dhuhli narrated Hadeeth from him. He became blind in his old age and became senile. 'Abdur-Razzaq died in 211 H. At the age of 85 years.
34. IBN 'ADI, 'Abdullah:
Abu Ahmad, 'Abdullah bin 'Adi Al-Jurjani was born in 279 H.He was a famous Imam, an eminent Hafidh and one of the celebrated 'Ulama. He was also nicknamed Ibn Al-Qisar. Ibn 'Adi died in Jumada-ul-Akhir, 365 H.
35. AL-'AQILI, Muhammad bin 'Amr:
Abu Ja'far, Muhammad bin 'Amr bin Musa bin Hamad Al-'Aqili was a Hafidh, an Imam and the author of Kitab Ad-Du'afa' Al-Kabir. He was a celebrated scholar, and the author of many books. Al-'Aqili lived in Al-Haramain and died in 322 H.
36. 'ALI bin Al-Madini: Abul-Hasan:
'Ali bin 'Abdullah bin Ja'far bin Najih As-Sa'di by clientship - Al-Madini was born in 161 H. And was considered as the most knowledgeable person regarding the Hadeeth of the Prophet and Al-Bukhari said in this context, ^ÓI never belittled myself before anyone else except before 'Ali Al-Madini.^Ô He was considered to be the Imam of Al-Jarh wat-Ta'dil, the Hafidh of his time and the exemplary of Ahl Al-Hadeeth (the scholars of the Hadeeth). 'Ali Al-Madini died at Samira in present Iraq at a place called Katibata Al-Qa'qa in the year 234 H.
37. IBN AL-QATTAN, 'Ali bin Muhammad:
Abul-Hasan, 'Ali bin Muhammad bin 'Abdul-Malik Al-Fasi was born in Qurtuba in Spain in 562 H. And lived in Fas in Morocco. He was a Hafidh, an Imam and a learned critic of the Hadeeth methodology. Moreover, he was more knowledgeable about the Hadeeth methodology and the mastery of the names and history of the narrators of the Hadeeth than anyone else of his time. He also authored many books and died in Rabi'-ul-Awwal, 628 H.
38. IMAM MALIK, Malik bin Anas:
Abu 'Abdullah, Malik bin Anas bin Malik bin Abu 'Aamir AI-Asbahi (Dhi Asbah, his ninth grandfather was from one of the noblest tribes of Yemen) was born in 93 H. or 94 H. He was the Imam of Dar Al-Hijra (Al-Madina), the Faqih of the Ummah and the leader of Ahl al-Hadeeth. He studied under more than nine hundred professors and a large number of people learnt from him, among them being Imam Ash-Shafi'ee. The Muwatta of Imaam Malik has been translated to English.
39. IBN MANDA, Muhammad bin Ishaq:
Abu 'Abdullah, Muhammad bin Ishaq bin Muhammad bin Yahya bin Manda was born in 310 H. And was a Hafidh, an Imam and a traveller. He was also one of the eminent scholars, who mastered many Hadeeth. It is said that he travelled all over the Muslim world of his time and returned with about forty loads of books and his teachers were one thousand seven hundred. Ibn Manda died in Dhul-Hijja 395H.
40. ABU NU'AIM, Al-Asfahani:
Ahmad bin 'Abdullah bin Ahmed bin Ishaq bin Musa bin Mahran Al-Asfahani was born in Rajab 334 H. He was a famous Hafidh, one of the eminent Muhaddithin and one of the great Huffaz. He studied under the celebrated scholars and himself taught many virtuous 'Ulama. He authored many books, among them Al-Mustakhraj 'Ala Al-Bukhari, and Al-Mustakhraj 'Ala Muslim and Huliyat-ul-Awliya, which is one of the best books. It is said that when he took it to Nishapur, it sold for four hundred Dinar. Al-Asfahani died in Safar or 20th Muharram, 430 H. at-Asfahan.
41. ABU YA'LA, Ahmad bin 'Ali:
Al-Hafiz Ahmad bin 'Ali bin Al-Muthanna bin Yahya bin 'Iesa bin Hilal At-Tamimi was born in Shawwal, 210 H.He authored AI-Musnad AI-Kabir and was considered as the Muhaddith of Al-Jazira. He was truthful, trustworthy, tolerant and religious. As-Sam'ani said, 'I heard Ismaiil bin Muhammad bin Al-Fadl Al-Hafiz say: 'I read the Musnad of Al-'Adani, the Musnad of Ibn Mani'' and other Masanid, which are like rivers, but the Musnad of Abu Ya'la is like the sea into which all the rivers flow'.' Abu Ya'la died in the year 307 H.
Tuesday, 29 March 2011
MY MOTHER! MY BEST FRIEND
MY MOTHER! MY BEST FRIEND!
Aseer ibn Jaabir narrates: Whenever people would come from Yemen, Umar would ask them, “Is Uways Al-Qaranee amongst you?” until, one year, he met Uways. He said, “Are you Uways Al-Qaranee?” He said, “Yes.” Umar continued, “From Muraad, then Qaran?” He said, “Yes.” Umar then asked, “Were you once afflicted with leprosy and your skin healed except for a dirham’s area?” Uways said, “Yes.” Umar finally asked, “Do you have a mother (that is alive)?” He said, “Yes.”
Umar then said, “I heard the Messenger of Allah - Sal Allahu alayhi wa Sallam - say, ‘Uways ibn Aamir will come to you with the delegations from Yemen, from Muraad, then from Qaran. He was once afflicted with leprosy and his skin healed except for a dirham’s area. He has a mother, and he treats her kindly. If he was to ever swear by Allah (for something) Allah would fulfill his oath. If you can, request that he ask forgiveness for you.”
Umar then requested from Uways, “Ask forgiveness for me.” And Uways Al-Qaranee did.
Allah - Ta’ala - commanded us, [And your Lord decreed that you should worship none but Him and that you be dutiful to your Parents. If one of them or both attain old age in your life, then do not say to them uff (a word of disrespect), nor shout at them, rather address them in terms of honour / And lower for them the wing of submission and humility through mercy. And say, “My Lord! Grant them Your Mercy as they brought me up when I was small.”] – Al-Israa’ 17/23-24
Ad-Daylami collected from Al-Husayn ibn Ali, that the Prophet - Sal Allahu alayhi wa Sallam - said, “If Allah knew any smaller than uff (tsk) to be disrespectful to parents, He would have decreed it to be Haram!”
In Bukhari, a man came to the Prophet - Sal Allahu alayhi wa Sallam - seeking permission to go for Jihad. The Prophet - Sal Allahu alayhi wa Sallam - asked him, “Are your Parents alive?” He said, “Yes.” He - Sal Allahu alayhi wa Sallam - said, “Perform Jihad (in you kind treatment) of them.”
If someone came to you today and offered you a free lunch, what would be your response? No doubt you would smile, speak kindly to them, and reserve a special place in your heart for their memory. Why is it then that our parents receive only cold stares, harsh words and bitter treatment and they are who they are in our lives? For Twenty or Thirty years they fed us, clothed us, washed us, and showered their mercy on our soft skin. Their love for us never dies even if we do, love that goes even beyond us, to our children and even their children.
Dear Brothers and Sisters, we all have parents – whether they are with us or not – and many have not understood the severity of their position in our lives and their right to be respected and revered. Today I want to remind you and I of the true position of our Parents, may Allah have mercy on them all.
Birr Al-Waalidayn is a characteristic of the Mu’min. Al-Hasan Al Basree defined it saying, “Al-Birr is to obey the parents in everything that they ask so long as it is not to disobey Allah. Uqooq is to disown your parents, denying them all of your goodness.”
By the Ijma’ of the Ulamaa’, being respectful and obedient to ones parents is Fard! Ibn Hazm said, “(Obeying ones parents) is Fard!” and he quoted the verse: [And your Lord decreed that you should worship none but Him and that you be dutiful to your Parents.]
To better understand what is meant by Birr Al-Walidayn (kindness to parents), the scholars set the following conditions:
· One: He should place the pleasure of his parents above the pleasure of anyone else, including himself and his wife and kids. Everyone.
· Two: He should obey them in everything they command or forbid, whether it agrees with his desires or not, so long as they do not command the disobedience of Allah.
· Three: He should present them with everything he feels they desire, whether they ask for it or not. He should present it with kindness and mercy, understanding – no matter what he does – his shortcomings in fulfilling the true kindness that his parents deserve.
Allah’s love comes when our parents love us. And Allah’s anger comes when our parents are angry with us. Ibn Abbas raa said, “There are three things that will not be accepted if it’s mate is not fulfilled. (And he mentioned), [Thank Me (Allah) and your Parents..] – Luqmaan 31/14.
Ibn Abbaas continued, “Thus whoever thanks Allah and is not thankful to his parents, Allah will not accept from him. The Prophet - Sal Allahu alayhi wa Sallam - said, ‘the Pleasure of Allah is from the pleasure of the parents, and the anger of Allah is from the anger of the parents.”
Let us think about how many of us treat our parents. We shy away from them when they may need something. We never visit if we are away from them. In fact, many people dispose of their parents in retirement homes. And when an argument ignites between our parents and us, many of us shout at them as if we were arguing with our evilest enemy, May Allah protect us all.
Compare this to those that came before us. Dhibyaan ibn Ali ath-Thowree (ra) used to travel with his mother to Makkah. There – in the scorching heat – he would dig a little pool and fill it with cool water. Then he would turn to his mother and say, “Ummi, sit in this water to cool yourself.”
For many of us, our friends are more precious to us than our Mother and Father. Forgetful we are of the time a man came to the Prophet - Sal Allahu alayhi wa Sallam - and asked him who is more worthy of his dear companionship. He - Sal Allahu alayhi wa Sallam - said, “your Mother!” The man asked again and again, and the Prophet - Sal Allahu alayhi wa Sallam - replied, “Your Mother! Your Mother!” Until on the fourth time he - Sal Allahu alayhi wa Sallam - said, “Your Father.” Today, when the common question is asked, “Who is your best friend?” How many people would say, “my Mother!” But this is how the question should be answered and implemented.
What pleases our parents comes before everything, so long as it is not in disobedience of Allah. The scholars understood this and set the example for us. Haywah bin Shurayh (ra), one of the Imam’s of our Ummah, used to give classes in front of his home. During the class, his Mother would call him to feed the chickens. He would stand up, leave the Halaqah, and go feed the chickens.
We all want Allah to accept from us, we would all like to enter Paradise. Look down – dear brothers and sisters - and you will find paradise at the feet of your mother. Narrated Ahmad and An-Nasaa’ee, from Mu’aawiyah ibn Jaahimah As-Sulamee: My father, Jaahimah (raa) went to the Prophet - Sal Allahu alayhi wa Sallam - and asked, “O Messenger of Allah, I would like to go out and fight for the sake of Allah, and I have come to you for advice.” The Prophet - Sal Allahu alayhi wa Sallam - asked him, “Is your Mother alive?” He said, “Yes.” “Then stay near her,” advised the Prophet - Sal Allahu alayhi wa Sallam, “For at her feet is Jannah!”
On the other side, making our Parents sad or even making them cry is one of the many ways to earn Allah’s anger. Imam Ahmad narrates, from Abdullah ibn ‘Amr ibn Al-Aas (raa): A man came to the Prophet - Sal Allahu alayhi wa Sallam - to give him his pledge of Allegiance. He said, “I have come to pledge allegiance to you for Hijrah! And I have left both my parents behind crying” The Prophet - Sal Allahu alayhi wa Sallam - commanded him, “Go back, and the same way that you made them cry, make them laugh.”
Ibn Umar (raa) said, “Making ones parents cry is amongst the Uqooq, a major sin!”
Shaykh al-Qaasim once said, “Subhaan Allah! How can we leave our parents sobbing, tears that the throne of Allah shakes for, tears that unsettle the Angels in the heavens, and then we claim that we want to go for Jihad so that Allah will be pleased with us? Go back and make them happy with your visit as you made them sad by your departure. If they laugh and are pleased with you, Allah will be pleased.”
During the funeral of his mother, Al-Haarith Al-Aklee (ra) weeped. When asked for the reason of his tears he said, “Why should I not cry when one of my doors to Paradise has now closed?”
Part II: We reap what we Plant
In a far away land, a long time ago, a boy was born blind. His widowed mother – the good Muslimah that she was – did not lose hope in her dua’ and pray she did, continuously. A few years later, the boy’s sight returned. Al-Hamdu lillaah.
She realized that her village was not befitting for her son to excel in Islamic education, so with her son in hand they migrated to Makkah. There she saw that he was being instructed in Quran and Hadith, the latter becoming the young man’s focus. He went out far and wide collecting Hadith and compiled a Hadith book that sits next to the Quran in authenticity, forgetting not his mother that had raised him well. His mother named him Muhammad ibn Isma’il, and many of us know him today as: Al-Imam Al-Bukhari!
Dear brothers and sisters, how often is it that a farmer plants wheat and it comes out as a sunflower? You may say, never! For how can someone farm the seed of one plant and expect some other plant to grow. It just does not happen. Similarly, some parents leave their children waddling in the mud of television, music, movies, and disbelieving friends. Then when the child reaches grade 12 and asks to go to the final dance with a girlfriend, or when he enters University and stops praying, or when he gets married to a Kafir and himself becomes one, then the parents say, “What happened?” Brothers and sisters, it is the harvest of what we planted.
If we do not raise our children to be obedient, where do we expect them to learn? If we do not practice Islam ourselves, who will be our children’s example? How do you teach a child to wake up for Fajr, when he sees his own father and mother sleeping in, day after day?
You may ask, how do I raise my children to be good Muslims, obedient to their parents? Consider the following:
Firstly: One should discipline their children throughout their youth. Hisham ibn Abd Al-Malik missed a son of his during Jumu’ah one week. When he met him later, he asked him, “Why did you miss Jumu’ah?” He son replied, “My donkey couldn’t make the trip.” His father then said, “Couldn’t you have walked!” For an entire year after that, Hisham ibn Abd Al-Malik made his son walk to Jumu’ah.
Secondly: The piety of the father and mother reaches the children. In the Qur’an, Allah recalls for us the story of Khidr, and how he rebuilt a wall for 2 orphans:
[And as for the wall, it belonged to two orphan boys in the town. Under it was a treasure belonging to them and their father was a righteous man…] – Al-Kahf 18/82
Look at how Allah protected these orphans because of the piety of their father. In tafseer, it is said that it was their grandfather seven generations back!
Sa’eed ibn Jubayr said, “I often lengthen my Salah for the sake of my son, perhaps Allah may protect him (because of it).”
In conclusion, let us reflect on the virtue of respecting our parents:
· It is one of the greatest things that we can do.
In Bukhari and Muslim, from Abd Allah ibn Mas’ood (raa), a man asked the Prophet - Sal Allahu alayhi wa Sallam, “What deed is most beloved by Allah?” He - Sal Allahu alayhi wa Sallam - said, “Salah on time.” The man asked, “And then?” He - Sal Allahu alayhi wa Sallam - said, “Respecting and revering ones parents.” He said, “And then?” “Jihad for the sake of Allah.”
· It is a means by which our sins are forgiven.
When Allah commanded in the Qur’an [And We enjoined on man to be dutiful and kind to his parents..] The next verse tells us: [They are those from whom We shall accept the best of their deeds and overlook their evil deeds, (they shall be) amongst the dwellers of Paradise.] – Al-ahqaaf 46/15-16
· Respecting our parents will lead us to Jannah!
In Muslim, from Abu Hurayrah (raa): I heard the Messenger of Allah - Sal Allahu alayhi wa Sallam - say, “May he perish! May he perish! May he perish!” It was asked, “Who, O Messenger of Allah?” The Prophet - Sal Allahu alayhi wa Sallam - said, “He whose parents attain old age in his life – one or both of them – and he does not enter Paradise (because of his goodness towards them).”
And when our parents are gone, the goodness towards them does not end.
Malik ibn Rabi’ah Al-Saa’idi narrated: We were sitting with the Messenger of Allah - Sal Allahu alayhi wa Sallam - when an Ansari man came and asked, “O Messenger of Allah, is there anything left from my Birr to my parents that I should present to them after their death?” The Prophet - Sal Allahu alayhi wa Sallam - said, “Yes, four things: Pray and ask forgiveness for them. Fulfill their pledges. Be kind to their friends. And maintain the ties of kinship that come from only their direction. That is what is left from your Birr to them after their death.”
– Ahmad, Abu Dawood, and Ibn Maajah.
Aamir ibn Abd Allah ibn Az-Zubayr (ra) said, “My father died, and for an entire year I did not ask Allah for anything except that He forgive my Father.”
Remember dear brothers and sisters as you meet your parents today, the words of Rasul Allah - Sal Allahu alayhi wa Sallam - “Fa feehima fa Jaahid! Do Jihad in (your kind treatment of) your parents.”
O Allah, forgive us and our parents, and reward them with the finest reward. O Allah, elevate their position in the hereafter and this Dunya; make that which befalls them an expiation for their sins. O Allah, grant them residence in Firdows, the highest level of Jannah, with the Prophets, the Siddeeqeen, and the Martyrs.
Ameen.
Aseer ibn Jaabir narrates: Whenever people would come from Yemen, Umar would ask them, “Is Uways Al-Qaranee amongst you?” until, one year, he met Uways. He said, “Are you Uways Al-Qaranee?” He said, “Yes.” Umar continued, “From Muraad, then Qaran?” He said, “Yes.” Umar then asked, “Were you once afflicted with leprosy and your skin healed except for a dirham’s area?” Uways said, “Yes.” Umar finally asked, “Do you have a mother (that is alive)?” He said, “Yes.”
Umar then said, “I heard the Messenger of Allah - Sal Allahu alayhi wa Sallam - say, ‘Uways ibn Aamir will come to you with the delegations from Yemen, from Muraad, then from Qaran. He was once afflicted with leprosy and his skin healed except for a dirham’s area. He has a mother, and he treats her kindly. If he was to ever swear by Allah (for something) Allah would fulfill his oath. If you can, request that he ask forgiveness for you.”
Umar then requested from Uways, “Ask forgiveness for me.” And Uways Al-Qaranee did.
Allah - Ta’ala - commanded us, [And your Lord decreed that you should worship none but Him and that you be dutiful to your Parents. If one of them or both attain old age in your life, then do not say to them uff (a word of disrespect), nor shout at them, rather address them in terms of honour / And lower for them the wing of submission and humility through mercy. And say, “My Lord! Grant them Your Mercy as they brought me up when I was small.”] – Al-Israa’ 17/23-24
Ad-Daylami collected from Al-Husayn ibn Ali, that the Prophet - Sal Allahu alayhi wa Sallam - said, “If Allah knew any smaller than uff (tsk) to be disrespectful to parents, He would have decreed it to be Haram!”
In Bukhari, a man came to the Prophet - Sal Allahu alayhi wa Sallam - seeking permission to go for Jihad. The Prophet - Sal Allahu alayhi wa Sallam - asked him, “Are your Parents alive?” He said, “Yes.” He - Sal Allahu alayhi wa Sallam - said, “Perform Jihad (in you kind treatment) of them.”
If someone came to you today and offered you a free lunch, what would be your response? No doubt you would smile, speak kindly to them, and reserve a special place in your heart for their memory. Why is it then that our parents receive only cold stares, harsh words and bitter treatment and they are who they are in our lives? For Twenty or Thirty years they fed us, clothed us, washed us, and showered their mercy on our soft skin. Their love for us never dies even if we do, love that goes even beyond us, to our children and even their children.
Dear Brothers and Sisters, we all have parents – whether they are with us or not – and many have not understood the severity of their position in our lives and their right to be respected and revered. Today I want to remind you and I of the true position of our Parents, may Allah have mercy on them all.
Birr Al-Waalidayn is a characteristic of the Mu’min. Al-Hasan Al Basree defined it saying, “Al-Birr is to obey the parents in everything that they ask so long as it is not to disobey Allah. Uqooq is to disown your parents, denying them all of your goodness.”
By the Ijma’ of the Ulamaa’, being respectful and obedient to ones parents is Fard! Ibn Hazm said, “(Obeying ones parents) is Fard!” and he quoted the verse: [And your Lord decreed that you should worship none but Him and that you be dutiful to your Parents.]
To better understand what is meant by Birr Al-Walidayn (kindness to parents), the scholars set the following conditions:
· One: He should place the pleasure of his parents above the pleasure of anyone else, including himself and his wife and kids. Everyone.
· Two: He should obey them in everything they command or forbid, whether it agrees with his desires or not, so long as they do not command the disobedience of Allah.
· Three: He should present them with everything he feels they desire, whether they ask for it or not. He should present it with kindness and mercy, understanding – no matter what he does – his shortcomings in fulfilling the true kindness that his parents deserve.
Allah’s love comes when our parents love us. And Allah’s anger comes when our parents are angry with us. Ibn Abbas raa said, “There are three things that will not be accepted if it’s mate is not fulfilled. (And he mentioned), [Thank Me (Allah) and your Parents..] – Luqmaan 31/14.
Ibn Abbaas continued, “Thus whoever thanks Allah and is not thankful to his parents, Allah will not accept from him. The Prophet - Sal Allahu alayhi wa Sallam - said, ‘the Pleasure of Allah is from the pleasure of the parents, and the anger of Allah is from the anger of the parents.”
Let us think about how many of us treat our parents. We shy away from them when they may need something. We never visit if we are away from them. In fact, many people dispose of their parents in retirement homes. And when an argument ignites between our parents and us, many of us shout at them as if we were arguing with our evilest enemy, May Allah protect us all.
Compare this to those that came before us. Dhibyaan ibn Ali ath-Thowree (ra) used to travel with his mother to Makkah. There – in the scorching heat – he would dig a little pool and fill it with cool water. Then he would turn to his mother and say, “Ummi, sit in this water to cool yourself.”
For many of us, our friends are more precious to us than our Mother and Father. Forgetful we are of the time a man came to the Prophet - Sal Allahu alayhi wa Sallam - and asked him who is more worthy of his dear companionship. He - Sal Allahu alayhi wa Sallam - said, “your Mother!” The man asked again and again, and the Prophet - Sal Allahu alayhi wa Sallam - replied, “Your Mother! Your Mother!” Until on the fourth time he - Sal Allahu alayhi wa Sallam - said, “Your Father.” Today, when the common question is asked, “Who is your best friend?” How many people would say, “my Mother!” But this is how the question should be answered and implemented.
What pleases our parents comes before everything, so long as it is not in disobedience of Allah. The scholars understood this and set the example for us. Haywah bin Shurayh (ra), one of the Imam’s of our Ummah, used to give classes in front of his home. During the class, his Mother would call him to feed the chickens. He would stand up, leave the Halaqah, and go feed the chickens.
We all want Allah to accept from us, we would all like to enter Paradise. Look down – dear brothers and sisters - and you will find paradise at the feet of your mother. Narrated Ahmad and An-Nasaa’ee, from Mu’aawiyah ibn Jaahimah As-Sulamee: My father, Jaahimah (raa) went to the Prophet - Sal Allahu alayhi wa Sallam - and asked, “O Messenger of Allah, I would like to go out and fight for the sake of Allah, and I have come to you for advice.” The Prophet - Sal Allahu alayhi wa Sallam - asked him, “Is your Mother alive?” He said, “Yes.” “Then stay near her,” advised the Prophet - Sal Allahu alayhi wa Sallam, “For at her feet is Jannah!”
On the other side, making our Parents sad or even making them cry is one of the many ways to earn Allah’s anger. Imam Ahmad narrates, from Abdullah ibn ‘Amr ibn Al-Aas (raa): A man came to the Prophet - Sal Allahu alayhi wa Sallam - to give him his pledge of Allegiance. He said, “I have come to pledge allegiance to you for Hijrah! And I have left both my parents behind crying” The Prophet - Sal Allahu alayhi wa Sallam - commanded him, “Go back, and the same way that you made them cry, make them laugh.”
Ibn Umar (raa) said, “Making ones parents cry is amongst the Uqooq, a major sin!”
Shaykh al-Qaasim once said, “Subhaan Allah! How can we leave our parents sobbing, tears that the throne of Allah shakes for, tears that unsettle the Angels in the heavens, and then we claim that we want to go for Jihad so that Allah will be pleased with us? Go back and make them happy with your visit as you made them sad by your departure. If they laugh and are pleased with you, Allah will be pleased.”
During the funeral of his mother, Al-Haarith Al-Aklee (ra) weeped. When asked for the reason of his tears he said, “Why should I not cry when one of my doors to Paradise has now closed?”
Part II: We reap what we Plant
In a far away land, a long time ago, a boy was born blind. His widowed mother – the good Muslimah that she was – did not lose hope in her dua’ and pray she did, continuously. A few years later, the boy’s sight returned. Al-Hamdu lillaah.
She realized that her village was not befitting for her son to excel in Islamic education, so with her son in hand they migrated to Makkah. There she saw that he was being instructed in Quran and Hadith, the latter becoming the young man’s focus. He went out far and wide collecting Hadith and compiled a Hadith book that sits next to the Quran in authenticity, forgetting not his mother that had raised him well. His mother named him Muhammad ibn Isma’il, and many of us know him today as: Al-Imam Al-Bukhari!
Dear brothers and sisters, how often is it that a farmer plants wheat and it comes out as a sunflower? You may say, never! For how can someone farm the seed of one plant and expect some other plant to grow. It just does not happen. Similarly, some parents leave their children waddling in the mud of television, music, movies, and disbelieving friends. Then when the child reaches grade 12 and asks to go to the final dance with a girlfriend, or when he enters University and stops praying, or when he gets married to a Kafir and himself becomes one, then the parents say, “What happened?” Brothers and sisters, it is the harvest of what we planted.
If we do not raise our children to be obedient, where do we expect them to learn? If we do not practice Islam ourselves, who will be our children’s example? How do you teach a child to wake up for Fajr, when he sees his own father and mother sleeping in, day after day?
You may ask, how do I raise my children to be good Muslims, obedient to their parents? Consider the following:
Firstly: One should discipline their children throughout their youth. Hisham ibn Abd Al-Malik missed a son of his during Jumu’ah one week. When he met him later, he asked him, “Why did you miss Jumu’ah?” He son replied, “My donkey couldn’t make the trip.” His father then said, “Couldn’t you have walked!” For an entire year after that, Hisham ibn Abd Al-Malik made his son walk to Jumu’ah.
Secondly: The piety of the father and mother reaches the children. In the Qur’an, Allah recalls for us the story of Khidr, and how he rebuilt a wall for 2 orphans:
[And as for the wall, it belonged to two orphan boys in the town. Under it was a treasure belonging to them and their father was a righteous man…] – Al-Kahf 18/82
Look at how Allah protected these orphans because of the piety of their father. In tafseer, it is said that it was their grandfather seven generations back!
Sa’eed ibn Jubayr said, “I often lengthen my Salah for the sake of my son, perhaps Allah may protect him (because of it).”
In conclusion, let us reflect on the virtue of respecting our parents:
· It is one of the greatest things that we can do.
In Bukhari and Muslim, from Abd Allah ibn Mas’ood (raa), a man asked the Prophet - Sal Allahu alayhi wa Sallam, “What deed is most beloved by Allah?” He - Sal Allahu alayhi wa Sallam - said, “Salah on time.” The man asked, “And then?” He - Sal Allahu alayhi wa Sallam - said, “Respecting and revering ones parents.” He said, “And then?” “Jihad for the sake of Allah.”
· It is a means by which our sins are forgiven.
When Allah commanded in the Qur’an [And We enjoined on man to be dutiful and kind to his parents..] The next verse tells us: [They are those from whom We shall accept the best of their deeds and overlook their evil deeds, (they shall be) amongst the dwellers of Paradise.] – Al-ahqaaf 46/15-16
· Respecting our parents will lead us to Jannah!
In Muslim, from Abu Hurayrah (raa): I heard the Messenger of Allah - Sal Allahu alayhi wa Sallam - say, “May he perish! May he perish! May he perish!” It was asked, “Who, O Messenger of Allah?” The Prophet - Sal Allahu alayhi wa Sallam - said, “He whose parents attain old age in his life – one or both of them – and he does not enter Paradise (because of his goodness towards them).”
And when our parents are gone, the goodness towards them does not end.
Malik ibn Rabi’ah Al-Saa’idi narrated: We were sitting with the Messenger of Allah - Sal Allahu alayhi wa Sallam - when an Ansari man came and asked, “O Messenger of Allah, is there anything left from my Birr to my parents that I should present to them after their death?” The Prophet - Sal Allahu alayhi wa Sallam - said, “Yes, four things: Pray and ask forgiveness for them. Fulfill their pledges. Be kind to their friends. And maintain the ties of kinship that come from only their direction. That is what is left from your Birr to them after their death.”
– Ahmad, Abu Dawood, and Ibn Maajah.
Aamir ibn Abd Allah ibn Az-Zubayr (ra) said, “My father died, and for an entire year I did not ask Allah for anything except that He forgive my Father.”
Remember dear brothers and sisters as you meet your parents today, the words of Rasul Allah - Sal Allahu alayhi wa Sallam - “Fa feehima fa Jaahid! Do Jihad in (your kind treatment of) your parents.”
O Allah, forgive us and our parents, and reward them with the finest reward. O Allah, elevate their position in the hereafter and this Dunya; make that which befalls them an expiation for their sins. O Allah, grant them residence in Firdows, the highest level of Jannah, with the Prophets, the Siddeeqeen, and the Martyrs.
Ameen.
The Prophet said:
The Prophet said:
There are seven whom Allaah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allaah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allaah's sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but be says: 'I fear Allaah', a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allaah in private and so his eyes shed tears.' Narrated by Abu Hurairah & collected in Saheeh al-Bukhari (english trans.) vol.1, p.356, no.629 & Saheeh Muslim (english trans.) vol.2, p.493, no.2248
In this beautiful Hadeeth, the Prophet spoke about small acts of worship which result in such a huge reward: shade on the Day when there will be no shade except His Shade [1]. This may not seem like much at first but then reflect upon the following Hadeeth: 'On the Day of Resurrection, the sun would draw so close to the people that there would be left a distance of only one mile. The people will be submerged in perspiration according to their deeds, some up to their ankles, some up to their knees, some up to the waist and some would have the bridle of perspiration and, while saying this, the Messenger of Allaah put his hand towards his mouth.' Narrated by al Miqdaad ibn Aswad & collected in Saheeh Muslim (eng. trans) vol.4, p.1487-8, no. 6852}.
And in another Hadeeth, some will be submerged in sweat 'seventy arm-lengths in the earth.' Narrated by Abu Hurairah and collected in Saheeh al-Bukhari (eng. trans.) vol.8, p.353, no.539) and Muslim (eng. trans.) vol.4, p.l487, no.6851
So who would want more then, on this Day, than to be under the Shade and protection of Allaah Azza wa Jal
Let us examine now the characteristics and virtues of these seven categories of people who will be worthy of such an exalted position on the Day of Gathering.
1. 'A Just Ruler...'
The concept of Justice in Islaam is very important and it is something which the Muslim - Ruler and the ruled - must apply in all matters without exception. Justice means to give each the right he deserves: Muslim or non-Muslim, relative or stranger, friend or enemy. Allaah says: '...And do not let hatred cause you to act unjustly, that is nearer to piety [Soorah al-Maa'idah (5):8].
Unfortunately, even if we admit this in theory, we quickly forget it in practice. So we find that when we speak about our friends and loved ones, we praise them beyond reason and when we speak about those whom we hold difference with, we can find no good in them and we just capitalise on their bad points. This is far removed from the justice which Allaah loves and gives great reward for, as mentioned in the following Hadeeth: 'The doers of justice will be on thrones of light at Allaah's Right Hand - and both of Allaah's Hands are Right Hands" - those who were just in their Ruling, with their families and in all that over which they were given authority [2].
The Prophet assigning to Abdullah ibn Mas'ud the open spaces in Medina between the dwellings and palm gardens of the Ansar, and when the Banu Abd ibn Zuhrah said, "Remove from us the son of Umm Abd (Ibn Mas'ud)," replying, "Why then did Allah send me. Allah does not bless a people among whom a weak man is not given his right." Baghawi transmitted it in Sharh as-Sunnah. Sunan at-Tirmidhi no.3003
The concept of justice is most important for the Ruler, since he is in charge of his people and the primary disposer of justice in the land. For this reason, the Ruler is given special mention as one of the seven who will be honoured with Allaah's Shade.
2 'A youth who grew up in the worship of Allaah...'
The great scholar, Ayyoob as-Sakhtiyaanee (d.131H) said, 'From the success of a youth is that Allaah guides him to a scholar of the Sunnah.' Hasan - Reported in Sharh Usoolis-Sunnah of al-Laalikaa'ee (no.30).
Indeed, it is a great blessing from Allaah for a youth h be guided towards worship and be befriended by the righteous, since it is in youth that a person is most vulnerable to the temptations of life and liable to drift away from the Islaamic Path. This becomes apparent when we look at society around us and we see that most of the worldly distractions, such as music, games, clubs, fashion etc. are all specifically targeted at the young. 'You're only young once!' they are told, which is why many Muslims nowadays waste their youth thinking that they will pray, wear hijaab and go on Hajj, etc. when they are old, as if they have a guarantee of longevity from Allaah! How well we would do to heed the Prophet's advice when he said: 'Take benefit of five before five: your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you are preoccupied and your life before your death.' Saheeh - Narrated by Ibn Abbaas & collected in al-Haakim & others. Authenticated by Shaykh 'Alee ibn 'Abdul Hameed in Forty Hadeeth of the Call and the Caller.
3. 'A man whose heart is attached to the mosques...'
There is great encouragement in the Sunnah for men to pray in the mosques and the reward associated with it is tremendous [3]. Not only does it make the person eligible for Allaah's Shade on the day of Judgement, but, 'he does not take a step [towards the mosque except that because of it, he is raised by one rank and one sin is removed from him. Then when he prays, the Angels do not cease supplicating for him [for] as long as he remains at his place of Prayer [sayings]: O Allaah send blessings upon him, O Allaah have mercy upon him...' Narrated by Abu Hurairah & collected in Saheeh al-Bukhari (eng. trans.) vol. 1 p.352 no.620).
It must be emphasised here however, that all the Hadeeth encouraging the men to be attached to the mosques are not intended to lead one to the conclusion that Islaam is a Religion which should be confined to the mosques, as many people imagine. Nonetheless, the mosque should be at the heart of the Muslim community, and the role of those in authority of the mosques is vital here. They are the ones mainly responsible for making the mosque a welcome refuge for the Muslims, rather than an arena for politics and power struggles as many seem to have become these days. And we seek Allaah's refuge from this!
4. 'Two men who love each other for Allaah's sake, meeting for that and parting upon that....'
Having mutual love for the sake of Allaah is one of the great doors leading to the good of the Hereafter and a cause of tasting the sweetness of Eemaan in this world. Loving one another for Allaah's sake means that the Muslim does not love another except for the correctness of his Deen. So it does not matter what the person looks like, what he wears, how rich or poor he is, where he comes from, or what the colour of his skin is - perhaps you dislike everything about him, but you love him for his Eemaan: this is loving for Allaah's sake.
'Allaah, the Mighty and Magnificent says: 'Those who have mutual love for the sake of My Glory will have pillars of light and will be envied the Prophets and martyrs.' Saheeh - Collected in Sunan at-Tirmidhee & Musnad Ahmad (5/336-7).
SubhanAllaah! Imagine being envied by Allaah's chosen Messengers and those who were slain in His Path! Such is the reward of those who love one another for Allaah's sake.
5. 'A man who is called by a woman of beauty and position but he says: 'I fear Allaah...'
This world is full of temptations which lead to burning in the Fire and amongst them is that which comes from women. Many a man has led his soul into destruction on account of the lure of a woman which is why the Prophet warned his Ummah specifically about this. He said, 'The world is sweet and green and verily Allaah is going to install you as successors upon it in order to see how you act. So avoid the allurement of women: verily the first trial for the Children of Israa'eel was caused by women.' Narrated by Aboo Sa'eed al-Khudree & collected in Saheeh Muslim (eng. trans.) vol.4, p.1432, no.6606
The most important provision which we need to protect ourselves from this and all other temptations in life is the fear (khawf) of Allaah. This fact is alluded to in the following Qur'aanic Aayah: 'And as for him who feared standing before his Lord and restrained himself from impure evil desires, verily Paradise will be his abode.' [Soorah an- Naazi'aat (79):40 1].
6. 'A man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity...'
This describes the type of person who goes to great lengths to protect himself from ar-Riyaa. Ar-Riyaa means to do deeds in order to earn the praise and recognition of people. This sin destroys all the benefits that lie in righteous deeds and brings on a serious punishment for the one who commits it. It is particularly dangerous because it is in man's nature to desire and enjoy the praise of others. Thus, great care has to be token to ensure that one's intentions begin and remain pure whenever good actions (such as charity) are being done. Not like what we see today where we have mosque notice boards announcing who gave what to whom, why and when! Allaah warns: 'O you who believe! Do not render vain your charity by reminders of your generosity or by injury, like him who spends his wealth to be seen of men and he does not believe in Allaah nor in the Last Day.' [al-Baqarah (2):264]. May Allaah preserve us from this.
7. '...A man who remembered Allaah in private and so his eyes shed tears.'
Our noble Prophet informed us: 'If you knew what l knew, you would laugh little and weep much.' Narrated by Aboo Hurairah and Anas & collected in Saheeh al-Bukhari (eng. trans.) vol.8, p.326-327, nos.492 and 493
Crying is not a sissy' thing to do. The Prophet, who was the best of all creation, would weep as would all of his Companions. Tears are a genuine expression of fear of Allaah's Punishment and of our sincere love and awe of Him. But how often do we remember Allaah in seclusion and are then moved to tears? How much do we laugh and how little do we weep? The Prophet said, 'There is nothing more beloved to Allaah than two drops and two marks: A tear shed due to fear of Allaah, and a drop of blood spilled in the path of Allaah. And as for the two marks, then a mark caused in the path of Allaah, and a mark caused by fulfilling one of the duties made obligatory by Allaah.. Hasan - collected by at-Tirmidhee and al-Mishkaat (3837)
Alhamdulillaah, through these seven types of people mentioned in the Hadeeth, we have been given clear signposts of the way to attain Allaah's pleasure and satisfaction. So dear brothers and sisters in Eemaan, devote yourself to being one amongst those seven, for indeed fortunate will be those who are granted Allaah's Shade on the Day when there will be no shade but His.
There are seven whom Allaah will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allaah, the Mighty and Majestic; a man whose heart is attached to the mosques; two men who love each other for Allaah's sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but be says: 'I fear Allaah', a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allaah in private and so his eyes shed tears.' Narrated by Abu Hurairah & collected in Saheeh al-Bukhari (english trans.) vol.1, p.356, no.629 & Saheeh Muslim (english trans.) vol.2, p.493, no.2248
In this beautiful Hadeeth, the Prophet spoke about small acts of worship which result in such a huge reward: shade on the Day when there will be no shade except His Shade [1]. This may not seem like much at first but then reflect upon the following Hadeeth: 'On the Day of Resurrection, the sun would draw so close to the people that there would be left a distance of only one mile. The people will be submerged in perspiration according to their deeds, some up to their ankles, some up to their knees, some up to the waist and some would have the bridle of perspiration and, while saying this, the Messenger of Allaah put his hand towards his mouth.' Narrated by al Miqdaad ibn Aswad & collected in Saheeh Muslim (eng. trans) vol.4, p.1487-8, no. 6852}.
And in another Hadeeth, some will be submerged in sweat 'seventy arm-lengths in the earth.' Narrated by Abu Hurairah and collected in Saheeh al-Bukhari (eng. trans.) vol.8, p.353, no.539) and Muslim (eng. trans.) vol.4, p.l487, no.6851
So who would want more then, on this Day, than to be under the Shade and protection of Allaah Azza wa Jal
Let us examine now the characteristics and virtues of these seven categories of people who will be worthy of such an exalted position on the Day of Gathering.
1. 'A Just Ruler...'
The concept of Justice in Islaam is very important and it is something which the Muslim - Ruler and the ruled - must apply in all matters without exception. Justice means to give each the right he deserves: Muslim or non-Muslim, relative or stranger, friend or enemy. Allaah says: '...And do not let hatred cause you to act unjustly, that is nearer to piety [Soorah al-Maa'idah (5):8].
Unfortunately, even if we admit this in theory, we quickly forget it in practice. So we find that when we speak about our friends and loved ones, we praise them beyond reason and when we speak about those whom we hold difference with, we can find no good in them and we just capitalise on their bad points. This is far removed from the justice which Allaah loves and gives great reward for, as mentioned in the following Hadeeth: 'The doers of justice will be on thrones of light at Allaah's Right Hand - and both of Allaah's Hands are Right Hands" - those who were just in their Ruling, with their families and in all that over which they were given authority [2].
The Prophet assigning to Abdullah ibn Mas'ud the open spaces in Medina between the dwellings and palm gardens of the Ansar, and when the Banu Abd ibn Zuhrah said, "Remove from us the son of Umm Abd (Ibn Mas'ud)," replying, "Why then did Allah send me. Allah does not bless a people among whom a weak man is not given his right." Baghawi transmitted it in Sharh as-Sunnah. Sunan at-Tirmidhi no.3003
The concept of justice is most important for the Ruler, since he is in charge of his people and the primary disposer of justice in the land. For this reason, the Ruler is given special mention as one of the seven who will be honoured with Allaah's Shade.
2 'A youth who grew up in the worship of Allaah...'
The great scholar, Ayyoob as-Sakhtiyaanee (d.131H) said, 'From the success of a youth is that Allaah guides him to a scholar of the Sunnah.' Hasan - Reported in Sharh Usoolis-Sunnah of al-Laalikaa'ee (no.30).
Indeed, it is a great blessing from Allaah for a youth h be guided towards worship and be befriended by the righteous, since it is in youth that a person is most vulnerable to the temptations of life and liable to drift away from the Islaamic Path. This becomes apparent when we look at society around us and we see that most of the worldly distractions, such as music, games, clubs, fashion etc. are all specifically targeted at the young. 'You're only young once!' they are told, which is why many Muslims nowadays waste their youth thinking that they will pray, wear hijaab and go on Hajj, etc. when they are old, as if they have a guarantee of longevity from Allaah! How well we would do to heed the Prophet's advice when he said: 'Take benefit of five before five: your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you are preoccupied and your life before your death.' Saheeh - Narrated by Ibn Abbaas & collected in al-Haakim & others. Authenticated by Shaykh 'Alee ibn 'Abdul Hameed in Forty Hadeeth of the Call and the Caller.
3. 'A man whose heart is attached to the mosques...'
There is great encouragement in the Sunnah for men to pray in the mosques and the reward associated with it is tremendous [3]. Not only does it make the person eligible for Allaah's Shade on the day of Judgement, but, 'he does not take a step [towards the mosque except that because of it, he is raised by one rank and one sin is removed from him. Then when he prays, the Angels do not cease supplicating for him [for] as long as he remains at his place of Prayer [sayings]: O Allaah send blessings upon him, O Allaah have mercy upon him...' Narrated by Abu Hurairah & collected in Saheeh al-Bukhari (eng. trans.) vol. 1 p.352 no.620).
It must be emphasised here however, that all the Hadeeth encouraging the men to be attached to the mosques are not intended to lead one to the conclusion that Islaam is a Religion which should be confined to the mosques, as many people imagine. Nonetheless, the mosque should be at the heart of the Muslim community, and the role of those in authority of the mosques is vital here. They are the ones mainly responsible for making the mosque a welcome refuge for the Muslims, rather than an arena for politics and power struggles as many seem to have become these days. And we seek Allaah's refuge from this!
4. 'Two men who love each other for Allaah's sake, meeting for that and parting upon that....'
Having mutual love for the sake of Allaah is one of the great doors leading to the good of the Hereafter and a cause of tasting the sweetness of Eemaan in this world. Loving one another for Allaah's sake means that the Muslim does not love another except for the correctness of his Deen. So it does not matter what the person looks like, what he wears, how rich or poor he is, where he comes from, or what the colour of his skin is - perhaps you dislike everything about him, but you love him for his Eemaan: this is loving for Allaah's sake.
'Allaah, the Mighty and Magnificent says: 'Those who have mutual love for the sake of My Glory will have pillars of light and will be envied the Prophets and martyrs.' Saheeh - Collected in Sunan at-Tirmidhee & Musnad Ahmad (5/336-7).
SubhanAllaah! Imagine being envied by Allaah's chosen Messengers and those who were slain in His Path! Such is the reward of those who love one another for Allaah's sake.
5. 'A man who is called by a woman of beauty and position but he says: 'I fear Allaah...'
This world is full of temptations which lead to burning in the Fire and amongst them is that which comes from women. Many a man has led his soul into destruction on account of the lure of a woman which is why the Prophet warned his Ummah specifically about this. He said, 'The world is sweet and green and verily Allaah is going to install you as successors upon it in order to see how you act. So avoid the allurement of women: verily the first trial for the Children of Israa'eel was caused by women.' Narrated by Aboo Sa'eed al-Khudree & collected in Saheeh Muslim (eng. trans.) vol.4, p.1432, no.6606
The most important provision which we need to protect ourselves from this and all other temptations in life is the fear (khawf) of Allaah. This fact is alluded to in the following Qur'aanic Aayah: 'And as for him who feared standing before his Lord and restrained himself from impure evil desires, verily Paradise will be his abode.' [Soorah an- Naazi'aat (79):40 1].
6. 'A man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity...'
This describes the type of person who goes to great lengths to protect himself from ar-Riyaa. Ar-Riyaa means to do deeds in order to earn the praise and recognition of people. This sin destroys all the benefits that lie in righteous deeds and brings on a serious punishment for the one who commits it. It is particularly dangerous because it is in man's nature to desire and enjoy the praise of others. Thus, great care has to be token to ensure that one's intentions begin and remain pure whenever good actions (such as charity) are being done. Not like what we see today where we have mosque notice boards announcing who gave what to whom, why and when! Allaah warns: 'O you who believe! Do not render vain your charity by reminders of your generosity or by injury, like him who spends his wealth to be seen of men and he does not believe in Allaah nor in the Last Day.' [al-Baqarah (2):264]. May Allaah preserve us from this.
7. '...A man who remembered Allaah in private and so his eyes shed tears.'
Our noble Prophet informed us: 'If you knew what l knew, you would laugh little and weep much.' Narrated by Aboo Hurairah and Anas & collected in Saheeh al-Bukhari (eng. trans.) vol.8, p.326-327, nos.492 and 493
Crying is not a sissy' thing to do. The Prophet, who was the best of all creation, would weep as would all of his Companions. Tears are a genuine expression of fear of Allaah's Punishment and of our sincere love and awe of Him. But how often do we remember Allaah in seclusion and are then moved to tears? How much do we laugh and how little do we weep? The Prophet said, 'There is nothing more beloved to Allaah than two drops and two marks: A tear shed due to fear of Allaah, and a drop of blood spilled in the path of Allaah. And as for the two marks, then a mark caused in the path of Allaah, and a mark caused by fulfilling one of the duties made obligatory by Allaah.. Hasan - collected by at-Tirmidhee and al-Mishkaat (3837)
Alhamdulillaah, through these seven types of people mentioned in the Hadeeth, we have been given clear signposts of the way to attain Allaah's pleasure and satisfaction. So dear brothers and sisters in Eemaan, devote yourself to being one amongst those seven, for indeed fortunate will be those who are granted Allaah's Shade on the Day when there will be no shade but His.
The Ten Principles of Hassan al-Banna
The Ten Principles of Hassan al-Banna
1.) The Unity of the Ummah. He considered it in itself a primary and important goal that we must strive for. "Do no disagree, then you fail and lose the wind (in your tail."
2.) The Agreement on Principal Matters. Such that we start by considering everyone who declares shahadah - La ilah illaAllah, Muhammad arrusulAllah - as our companion and part of the Muslim group.
3.) Assume First that You, Not Your Muslim Brother, May be Wrong. And see how you find the truth impartially.
4.) The Manners for Disagreement. That you should be as keen about listening to your brother's evidence and argument as you are about giving your evidence and argument, and be pleasant and smiling whether the result is for you or against you.
5.) Avoiding Arguing, Self-Righteousness, and Belittling of Others. Al Banna said: "No nation went astray after being guided, except after it fell to cursing and arguing." And: "He will have a place in Heaven that leaves arguing when he is wrong, and a higher place in Heaven if he leaves arguing when he is right."
6.) The Possibility of Mulitiple Correct Answers. He referred to the Prophet telling the sahabah to pray Asr in Bani Quraiza, how some of them prayed Asr when it's time came, while others prayed it when they reached Bani Quraiza after sundown, and how the Prophet praised both parties.
7.) The Group Participation in Agreed Upon Matters and to Excuse One Another in What is Disagreed Upon. He emphasized, "We all agree on prohibiting alcohol, adultery, and gambling, and we agree on the duty to govern according to Quran so let us invite governments to implement it; we agree that honor and respect are due to Muslims, so let us impart these ideals to Muslims, we agree that jihad is the means to accomplish honor so let us train the individual, and to raise children with the necessary spiritual and physical training."
8.) Thinking of the Danger of the Common Adversary. He reminded Muslims of the present external enemies who do not differentiate between Muslims or different views or different national origin. The enemy considers Muslims enemies of his religion, and their homelands a prize to be dominated for its resources. He emphasized the need for unity to deter aggression.
9.) Opening the Avenues for Work and Productivity. He recognized the duel purpose of working hard, to produce more and to stay free from the evil of idleness. He encouraged members to excel in schools and jobs, and to seek earning from lawful sources and to shun laziness and dependence on others. He encouraged them to fill in duties that others have not even identified, such as visiting brothers far and near, volunteerism, and to allow time each day for examining how they have done for the sake of Allah.
10.) Sympathy for Those Who Do Not See the Light. Rather than being angry with them or exposing their shortcomings. He never attacked his accusers or distractors on personal matter, but rather sought Allah's help in making His message clearer to those who were listening.
1.) The Unity of the Ummah. He considered it in itself a primary and important goal that we must strive for. "Do no disagree, then you fail and lose the wind (in your tail."
2.) The Agreement on Principal Matters. Such that we start by considering everyone who declares shahadah - La ilah illaAllah, Muhammad arrusulAllah - as our companion and part of the Muslim group.
3.) Assume First that You, Not Your Muslim Brother, May be Wrong. And see how you find the truth impartially.
4.) The Manners for Disagreement. That you should be as keen about listening to your brother's evidence and argument as you are about giving your evidence and argument, and be pleasant and smiling whether the result is for you or against you.
5.) Avoiding Arguing, Self-Righteousness, and Belittling of Others. Al Banna said: "No nation went astray after being guided, except after it fell to cursing and arguing." And: "He will have a place in Heaven that leaves arguing when he is wrong, and a higher place in Heaven if he leaves arguing when he is right."
6.) The Possibility of Mulitiple Correct Answers. He referred to the Prophet telling the sahabah to pray Asr in Bani Quraiza, how some of them prayed Asr when it's time came, while others prayed it when they reached Bani Quraiza after sundown, and how the Prophet praised both parties.
7.) The Group Participation in Agreed Upon Matters and to Excuse One Another in What is Disagreed Upon. He emphasized, "We all agree on prohibiting alcohol, adultery, and gambling, and we agree on the duty to govern according to Quran so let us invite governments to implement it; we agree that honor and respect are due to Muslims, so let us impart these ideals to Muslims, we agree that jihad is the means to accomplish honor so let us train the individual, and to raise children with the necessary spiritual and physical training."
8.) Thinking of the Danger of the Common Adversary. He reminded Muslims of the present external enemies who do not differentiate between Muslims or different views or different national origin. The enemy considers Muslims enemies of his religion, and their homelands a prize to be dominated for its resources. He emphasized the need for unity to deter aggression.
9.) Opening the Avenues for Work and Productivity. He recognized the duel purpose of working hard, to produce more and to stay free from the evil of idleness. He encouraged members to excel in schools and jobs, and to seek earning from lawful sources and to shun laziness and dependence on others. He encouraged them to fill in duties that others have not even identified, such as visiting brothers far and near, volunteerism, and to allow time each day for examining how they have done for the sake of Allah.
10.) Sympathy for Those Who Do Not See the Light. Rather than being angry with them or exposing their shortcomings. He never attacked his accusers or distractors on personal matter, but rather sought Allah's help in making His message clearer to those who were listening.
Khalil, Yasser KhalilY@mail.dnb.com
From: Khalil, Yasser KhalilY@mail.dnb.com
Assalamu Alaikum wa Rahmatullahu wa Barakatu,
Biographies: Hassan al-Banna (Allah Arhamu) - A great Muslim and teacher of Da'wa
Ahmad ibn 'Abd al-Rahman al-Banna, the father of al-Shahid Hassan al-Banna, worked as a watch-repairer in the southern Egyptian town of al-Mahmudiyya. he was also an Islamic scholar that had graduated from al-Azhar University. Imam Hasan al-Banna was the oldest son and was born in al-Mahmudiyya in October 1906.
His family was well educated and followed a very strict Islamic lifestyle. The Imam memorised the Qur'an at a very young age and eventually joined the Teachers Training Centre where after a three-year course he came first in his final examinations. He was admitted to Cairo University despite being only 16 years of age because of his intelligence and breadth of knowledge.
Hassan al-Banna when asked why he commenced the work of da'wah once commented: Only Allah knows how many nights we four spent(his colleagues) reflecting on the situation of the Ummah; what stages it has passed through and the sickness that has reduced it to its present state. And we pondered on the cures for all the Ummah's illnesses. The Ummah's difficulties painhat e would often end up crying during these nights.
In 1927 he took the job of a teacher within a state school at the age of 21. In March 1928, the Imam, his brother and five others gathered at his house and swore to live and die for Islam. The foundation for the Muslim Brotherhood (Jama'at al-Ikhwan al-Muslimun) had now been laid.
In the book "Letter To A Muslim Student" (FOSIS,1995) the dynamics of the Ikhwan are explained: Hassan al-Banna's greatest achievement was his ability to create a sophisticated, organisational structure aiming to translate his vision into real life. However what distinguishes the Ikhwan from other groups which were established in the twenties and afterwards is the former's holistic approach. The Ikhwan was not merely a social, political or religious association or group.
It was described by antagonists as a state within a state. By 1934, the Ikhwan had established more than fifty branches in Egypt. They set up numerous schools, mosques and factories. At the end of World War Two, the Ikhwan had over half a million active workers and around twice as many supporters (some sources say around 3 million). Over two thousand branches were in existence altogether and fifty in Sudan - the work of the Ikhwan began to transcend national borders.
The British even invited al-Banna to their embassy for tea. He was complimented on his good character and his welfare work for the poor, the orphans and the widows was applauded. They explained that the world was very fragile and that Egypt must be built into a modern and prosperous state. They concluded that it was in the Ikhwans interest to get assistance from the British.
Al-Banna listened patiently, then told the Ambassador that Egypt and all its money is the property of the Egyptian people and that Britain's time in Egypt was coming to an end. Al-Banna was exiled to Upper Egypt in 1948.
The government of Noqrashi Pasha banned the Ikhwan despite the organisation having sent thousands of fighters in the war against Israel. A journalist asked al-Banna about the ban and he replied: "..when words are banned, hands make their move."
Shortly afterwards the Prime Minister was killed and the blame was immediately attributed to the Ikhwan. In the following months the properties of the movement were confiscated and thousands of youth were imprisoned.
On the 12th of February 1949, on a sunny crowded market in Cairo Imam Hassan al-Banna was shot dead by assasin. No one was ever charged with the murder.
He was only 43 years old. His last daughter was born on the same day. Her mother named her "Esteshhaad" - martyrdom.
The Muslim Brotherhood has since the martyrdom of Hassan al-Banna survived all attempts to stifle it. Not only did it grow even stronger in Egypt, but it created branches in all the Arab countries. The Islamic resurgence manifest today in the Arab world today owes its origin directly or indirectly to the Muslim Brotherhood Organisation.
Wa Salaam,
Assalamu Alaikum wa Rahmatullahu wa Barakatu,
Biographies: Hassan al-Banna (Allah Arhamu) - A great Muslim and teacher of Da'wa
Ahmad ibn 'Abd al-Rahman al-Banna, the father of al-Shahid Hassan al-Banna, worked as a watch-repairer in the southern Egyptian town of al-Mahmudiyya. he was also an Islamic scholar that had graduated from al-Azhar University. Imam Hasan al-Banna was the oldest son and was born in al-Mahmudiyya in October 1906.
His family was well educated and followed a very strict Islamic lifestyle. The Imam memorised the Qur'an at a very young age and eventually joined the Teachers Training Centre where after a three-year course he came first in his final examinations. He was admitted to Cairo University despite being only 16 years of age because of his intelligence and breadth of knowledge.
Hassan al-Banna when asked why he commenced the work of da'wah once commented: Only Allah knows how many nights we four spent(his colleagues) reflecting on the situation of the Ummah; what stages it has passed through and the sickness that has reduced it to its present state. And we pondered on the cures for all the Ummah's illnesses. The Ummah's difficulties painhat e would often end up crying during these nights.
In 1927 he took the job of a teacher within a state school at the age of 21. In March 1928, the Imam, his brother and five others gathered at his house and swore to live and die for Islam. The foundation for the Muslim Brotherhood (Jama'at al-Ikhwan al-Muslimun) had now been laid.
In the book "Letter To A Muslim Student" (FOSIS,1995) the dynamics of the Ikhwan are explained: Hassan al-Banna's greatest achievement was his ability to create a sophisticated, organisational structure aiming to translate his vision into real life. However what distinguishes the Ikhwan from other groups which were established in the twenties and afterwards is the former's holistic approach. The Ikhwan was not merely a social, political or religious association or group.
It was described by antagonists as a state within a state. By 1934, the Ikhwan had established more than fifty branches in Egypt. They set up numerous schools, mosques and factories. At the end of World War Two, the Ikhwan had over half a million active workers and around twice as many supporters (some sources say around 3 million). Over two thousand branches were in existence altogether and fifty in Sudan - the work of the Ikhwan began to transcend national borders.
The British even invited al-Banna to their embassy for tea. He was complimented on his good character and his welfare work for the poor, the orphans and the widows was applauded. They explained that the world was very fragile and that Egypt must be built into a modern and prosperous state. They concluded that it was in the Ikhwans interest to get assistance from the British.
Al-Banna listened patiently, then told the Ambassador that Egypt and all its money is the property of the Egyptian people and that Britain's time in Egypt was coming to an end. Al-Banna was exiled to Upper Egypt in 1948.
The government of Noqrashi Pasha banned the Ikhwan despite the organisation having sent thousands of fighters in the war against Israel. A journalist asked al-Banna about the ban and he replied: "..when words are banned, hands make their move."
Shortly afterwards the Prime Minister was killed and the blame was immediately attributed to the Ikhwan. In the following months the properties of the movement were confiscated and thousands of youth were imprisoned.
On the 12th of February 1949, on a sunny crowded market in Cairo Imam Hassan al-Banna was shot dead by assasin. No one was ever charged with the murder.
He was only 43 years old. His last daughter was born on the same day. Her mother named her "Esteshhaad" - martyrdom.
The Muslim Brotherhood has since the martyrdom of Hassan al-Banna survived all attempts to stifle it. Not only did it grow even stronger in Egypt, but it created branches in all the Arab countries. The Islamic resurgence manifest today in the Arab world today owes its origin directly or indirectly to the Muslim Brotherhood Organisation.
Wa Salaam,
Native American Muslim
Native American Muslim
My name is Mahir Abdal-Razzaaq El and I am a Cherokee Blackfoot American Indian who is Muslim. I am known as Eagle Sun Walker. I serve as a Pipe Carrier Warrior for the Northeastern Band of Cherokee Indians in New York City.
There are other Muslims in our group. For the most part, not many people are aware of the Native American contact with Islam that began over one thousand years ago by some of the early Muslim travelers who visited us. Some of these Muslim travelers ended up living among our people.
For most Muslims and non-Muslims of today, this type of information is unknown and has never been mentioned in any of the history books. There are many documents, treaties, legislation and resolutions that were passed between 1600s and 1800s that show that Muslims were in fact here and were very active in the comunities in which they lived. Treaties such as Peace and Friendship that was signed on the Delaware River in the year 1787 bear the signatures of Abdel-Khak and Muhammad Ibn Abdullah. This treaty detailes our continued right to exist as a community in the areas of commerce, maritime shipping, current form of government at that time which was in accordance with Islam. According to a federal court case from the Continental Congress, we help put the breath of life in to the newly framed constitution. All of the documents are presently in the National Archives as well as the Library of Congress.
If you have access to records in the state of South Carolina, read the Moors Sundry Act of 1790. In a future article, Inshallah, I will go in to more details about the various tribes, their languages; in which some are influenced by Arabic, Persian, Hebrew words. Almost all of the tribes vocabulary include the word Allah. The traditional dress code for Indian women includes the kimah and long dresses. For men, standard fare is turbans and long tops that come down to the knees. If you were to look at any of the old books on Cherokee clothing up until the time of 1832, you will see the men wearing turbans and the women wearing long head coverings. The last Cherokee chief who had a Muslim name was Ramadhan Ibn Wati of the Cherokees in 1866.
Cities across the United States and Canada bear names that are of Indian and Islamic derivation. Have you ever wondered what the name Tallahassee means? It means that He Allah will deliver you sometime in the future.
Article from The Message, July 1996
My name is Mahir Abdal-Razzaaq El and I am a Cherokee Blackfoot American Indian who is Muslim. I am known as Eagle Sun Walker. I serve as a Pipe Carrier Warrior for the Northeastern Band of Cherokee Indians in New York City.
There are other Muslims in our group. For the most part, not many people are aware of the Native American contact with Islam that began over one thousand years ago by some of the early Muslim travelers who visited us. Some of these Muslim travelers ended up living among our people.
For most Muslims and non-Muslims of today, this type of information is unknown and has never been mentioned in any of the history books. There are many documents, treaties, legislation and resolutions that were passed between 1600s and 1800s that show that Muslims were in fact here and were very active in the comunities in which they lived. Treaties such as Peace and Friendship that was signed on the Delaware River in the year 1787 bear the signatures of Abdel-Khak and Muhammad Ibn Abdullah. This treaty detailes our continued right to exist as a community in the areas of commerce, maritime shipping, current form of government at that time which was in accordance with Islam. According to a federal court case from the Continental Congress, we help put the breath of life in to the newly framed constitution. All of the documents are presently in the National Archives as well as the Library of Congress.
If you have access to records in the state of South Carolina, read the Moors Sundry Act of 1790. In a future article, Inshallah, I will go in to more details about the various tribes, their languages; in which some are influenced by Arabic, Persian, Hebrew words. Almost all of the tribes vocabulary include the word Allah. The traditional dress code for Indian women includes the kimah and long dresses. For men, standard fare is turbans and long tops that come down to the knees. If you were to look at any of the old books on Cherokee clothing up until the time of 1832, you will see the men wearing turbans and the women wearing long head coverings. The last Cherokee chief who had a Muslim name was Ramadhan Ibn Wati of the Cherokees in 1866.
Cities across the United States and Canada bear names that are of Indian and Islamic derivation. Have you ever wondered what the name Tallahassee means? It means that He Allah will deliver you sometime in the future.
Article from The Message, July 1996
Preparatory Commitee for International Festivals
to celebrate the millennium of the Muslims arrival to the Americas
( 996-1996 CE )
PRECOLUMBIAN MUSLIMS IN THE AMERICAS
By Dr. Youssef Mroueh
INTRODUCTION
Numerous evidence suggests that Muslims from Spain and West Africa arrived to the Americas at least five centuries before Columbus. It is recorded,for example, that in the mid-tenth century, during the rule of the Ummayyed Caliph Abdul-Rahman III (929-961 CE), Muslims of African origin sailed westward from the Spanish port of DELBA(Palos) into the "Ocean of darkness and fog". They returned after a long absence with much booty from a "strange and curious land". It is evident that people of Muslim origin are known to have accompanied Columbus and subsequent Spanish explorers to the New World.
The last Muslim stronghold in Spain, Granada, fell to the Christians in 1492 CE, just before the Spanish inquisition was launched. To escape persecution, many non-Christians fled or embraced Catholicism. At least two documents imply the presence of Muslims in Spanish America before 1550 CE. Despite the fact that a decree issued in 1539 CE by Charles V, king of Spain, forbade the grandsons of Muslims who had been burned at the stake to migrate to the West Indies. This decree was ratified in 1543 CE, and an order for the expulsion of all Muslims from overseas Spanish territories was subsequently published. Many references on the Muslim arrival to Americas are available. They are summarized in the following notes:
A: HISTORIC DOCUMENTS:
1. A Muslim historian and geographer ABUL-HASSAN ALI IBN AL-HUSSAIN AL-MASUDI (871-957 CE) wrote in his book Muruj adh-dhahab wa maadin aljawhar (The meadows of gold and quarries of jewells) that during the rule of the Muslim caliph of Spain Abdullah Ibn Mohammad(888-912 CE), a Muslim navigator, Khashkhash Ibn Saeed Ibn Aswad, from Cortoba, Spain sailed from Delba (Palos) in 889 CE, crossed the Atlantic, reached an unknown territory(ard majhoola) and returned with fabulous treasures. In Al-Masudi's map of the world there is a large area in the ocean of darkness and fog which he referred to as the unknown territory (Americas).(1)
2. A Muslim historian ABU BAKR IBN UMAR AL-GUTIYYA narrated that during the reign of the Muslim caliph of Spain, Hisham II (976-1009CE), another Muslim navigator, Ibn Farrukh, from Granada, sailed from Kadesh (February 999CE) into the Atlantic, landed in Gando (Great Canary islands) visiting King Guanariga, and continued westward where he saw and named two islands, Capraria and Pluitana. He arrived back in Spain in May 999 CE.(2)
3. Columbus sailed from Palos (Delba), Spain. He was bound for GOMERA (Canary Islands)-Gomera is an Arabic word meaning 'small firebrand' - there he fell in love with Beatriz BOBADILLA, daughter of the first captain general of the island (the family name BOBADILLA is derived from the Arab Islamic name ABOU ABDILLA.).Nevertheless, the BOBADILLA clan was not easy to ignore. Another Bobadilla (Francisco) later, as the royal commissioner, put Columbus in chains and transferred him from Santo Dominigo back to Spain (November 1500 CE). The BOBADILLA family was related to the ABBADID dynasty of Seville (1031-1091 CE). On October 12, 1492 CE, Columbus landed on a little island in the Bahamas that was called GUANAHANI by the natives. Renamed SAN SALVADOR by Columbus. GUANAHANI is derived from Mandinka and modified Arabic words. GUANA (IKHWANA) means 'brothers' and HANI is an Arabic name.Therefore the original name of the island was 'HANI BROTHERS'. (11) Ferdinand Columbus, the son of Christopher, wrote about the blacks seen by his father in Handuras: "The people who live farther east of Pointe Cavinas, as far as Cape Gracios a Dios, are almost black in color." At the same time, in this very same region, lived a tribe of Muslim natives known as ALMAMY. In Mandinka and Arabic languages, ALMAMY was the designation of "AL-IMAM"or "AL-IMAMU", the leader of the prayer,or in some cases, the chief of the community,and/or a member of the Imami Muslim community. (12)
4. A renowned American historian and linguist, LEO WEINER of Harvard University, in his book, AFRICA AND THE DISCOVERY OF AMERICA (1920) wrote that Columbus was well aware of the Mandinka presence in the New World and that the West African Muslims had spread throughout the Caribbean, Central, South and North American territories, including Canada,where they were trading and intermarrying with the Iroquois and Algonquin Indians. (13)
B: GEOGRAPHIC EXPLORATIONS:
1. The famous Muslim geographer and cartographer AL-SHARIF AL-IDRISI (1099- 1166CE) wrote in his famous book Nuzhat al-mushtaq fi ikhtiraq al-afaq (Excursion of the longing one in crossing horizons) that a group of seafarers (from North Africa) sailed into the sea of darkness and fog (The Atlantic ocean) from Lisbon (Portugal), in order to discover what was in it and what extent were its limits. They finally reached an island that had people and cultivation...on the fourth day, a translator spoke to them in the Arabic language. (3)
2. The Muslim reference books mentioned a well-documented description of a journey across the sea of fog and darkness by Shaikh ZAYN EDDINE ALI BEN FADHEL AL-MAZANDARANI. His journey started from Tarfaya (South Morocco) during the reign of the King Abu-Yacoub Sidi Youssef (1286-1307CE) 6th of the Marinid dynasty, to Green Island in the Caribbean sea in 1291 CE (690 HE). The details of his ocean journey are mentioned in Islamic references, and many Muslim scholars are aware of this recorded historical event..(4)
3. The Muslim historian CHIHAB AD-DINE ABU-L-ABBAS AHMAD BEN FADHL AL-UMARI (1300-1384CE/700-786HE) described in detail the geographical explorations beyond the sea of fog and darkness of Mali's sultans in his famous book Massaalik al-absaar fi mamaalik al-amsaar (The pathways of sights in the provinces of kingdoms).(5)
4. Sultan MANSU KANKAN MUSA (1312-1337 CE) was the world renowned Mandinka monarch of the West African Islamic empire of Mali. While travelling to Makkah on his famous Hajj in 1324 CE, he informed the scholars of the Mamluk Bahri sultan court (An-Nasir Nasir Edin Muhammad III-1309-1340 CE) in Cairo, that his brother, sultan Abu Bakari I (1285-1312CE) had undertaken two expeditions into the Atlantic ocean. When the sultan did not return to Timbuktu from the second voyage of 1311 CE, Mansa Musa became sultan of the empire. (6)
5. Columbus and early Spanish and portuguese explorers were able to voyage across the Atlantic (a distance of 2400 Km's) thanks to Muslim geographical and navigational information. In particular maps made by Muslim traders, including AL-MASUDI (871-957CE) in his book Akhbar az-zaman (History of the world) which is based on material gathered in Africa and Asia (9). As a matter of fact, Columbus had two captain of muslim origin during his first transatlantic voyage: Martin Alonso Pinzon was the captain of the PINTA,and his brother Vicente Yanez Pinzon was the captain of the NINA. They were wealthy, expert ship outfitters who helped organize the Columbus expedition and prepared the flagship, SANTA MARIA. They did this at their own expense for both commercial and political reasons. The PINZON family was related to ABUZAYAN MUHAMMAD III (1362-66 CE), the Moroccan sultan of the Marinid dynasty (1196-1465CE). (10)
C: ARABIC( ISLAMIC )INSCRIPTIONS:
1. Anthropologists have proven that the Mandinkos under Mansa Musa's instructions explored many parts of North America via the Mississippi and other rivers systems. At Four Corners, Arizona, writings show that they even brought elephants from Africa to the area.(7)
2. Columbus admitted in his papers that on Monday, October 21,1492 CE while his ship was sailing near Gibara on the north-east coast of Cuba, he saw a mosque on top of a beautiful mountain. The ruins of mosques and minarets with inscriptions of Quranic verses have been discovered in Cuba,Mexico,Texas and Nevada. (8)
3. During his second voyage, Columbus was told by the indians of ESPANOLA (Haiti), that black people had been to the island before his arrival. For proof, they presented Columbus with the spears of these African muslims. These weapons were tipped with a yellow metal that the indians called GUANIN, a word of West African derivation meaning 'gold alloy'. Oddly enough, it is related to the Arabic word 'GHINAA' which means 'WEALTH'. Columbus brought some GUANINES back to Spain and had them tested. He learned that the metal was 18 parts gold (56.25%), 6 parts silver (18.75%) and 8 parts copper (25%), the same ratio as the metal produced in African metalshops of Guinea. (14)
4. In 1498 CE, on his third voyage to the new world, Columbus landed in Trinidad. Later, he sighted the South American continent, where some of his crew went ashore and found natives using colorful handkerchiefs of symmetrically woven cotton. Columbus noticed that these handkerchiefs resembled the headdresses and loinclothes of Guinea in their colors, style and function. He refered to them as ALMAYZARS. ALMAYZAR is an Arabic word for 'wrapper','cover','apron' and/or 'skirting' which was the cloth the Moors (Spanish or North African Muslims) imported from west Africa (Guinea) into Morocco, Spain and Portugal. During this voyage, Columbus was surprised that the married women wore cotton panties (bragas) and he wondered where these natives learned their modesty. Hernan Cortes, Spanish conqueror, described the dress of the Indian women as 'long veils' and the dress of Indian men as 'breechcloth painted in the style of Moorish draperies'. Ferdinand Columbus called the native cotton garments 'breechclothes of the same design and cloth as the shawls worn by the Moorish women of Granada'. Even the similarity of the children's hammocks to those found in North Africa was uncanny.(15)
5. Dr. Barry Fell (Harvard University) introduced in his book 'Saga America-1980' solid scientific evidence supporting the arrival, centuries before Columbus, of Muslims from North and West Africa. Dr. Fell discovered the existence of the Muslim schools at Valley of Fire, Allan Springs, Logomarsino, Keyhole, Canyon, Washoe and Hickison Summit Pass (Nevada), Mesa Verde (Colorado), Mimbres Valley (New Mexico) and Tipper Canoe(Indiana) dating back to 700-800 CE. Engraved on rocks in the arid western U.S, he found texts, diagrams and charts representing the last surviving fragments of what was once a system of schools - at both an elementary and higher level. The language of instruction was North African Arabic written with old Kufic Arabic scripts. The subjects of instruction included writing, reading, arithmetic, religion, history, geography, mathematics, astronomy and sea navigation. The descendants of the Muslim visitors of North America are members of the present Iroquois, Algonquin, Anasazi, Hohokam and Olmec native people..(16)
6. There are 565 names of places (villages, towns, cities, mountains, lakes, rivers,.. etc. ) in U.S.A. (484) and Canada (81) which derived from Islamic and Arabic roots. These places were originally named by the natives in precolumbian periods. Some of these names carried holy meanings such as: Mecca-720 inhabitants (Indiana), Makkah Indian tribe (Washington), Medina-2100 (Idaho), Medina-8500 (N.Y.), Medina-1100, Hazen-5000 (North Dakota), Medina-17000/Medina-120000 (Ohio), Medina-1100 (Tennessee), Medina-26000 (Texas), Medina-1200 (Ontario), Mahomet-3200 (Illinois), Mona-1000 (Utah), Arva-700 (Ontario)...etc. A careful study of the names of the native Indian tribes revealed that many names are derived from Arab and Islamic roots and origins, i.e. Anasazi, Apache, Arawak, Arikana, Chavin, Cherokee, Cree, Hohokam, Hupa, Hopi, Makkah, Mahigan, Mohawk, Nazca, Zulu, Zuni...etc..
Based on the above historical, geographical and linguistic notes, a call to celebrate the millennium of the Muslim arrival to the Americas, five centuries before Columbus, has been issued to all Muslim nations and communities around the world. We hope that this call will receive complete understanding and attract enough support.
FOOTNOTES:
(1)See ref 4 (2)See ref. 9 (3)See ref. 3 (4)See ref. 1, 2 and 5 (5)See ref. 6 (6)See ref. 14 (7)See ref. 21 and 22 (8)See ref. 15 (9)See ref. 4 (10)See ref. 15 (11)See ref. 15 (12)See ref. 6 (13)See ref. 20 (14)See ref. 16 (15)See ref. 7 (16)See ref. 10 &12
REFERENCES:
1. AGHA HAKIM, AL-MIRZA Riyaadh Al-Ulama(Arabic),Vol.2 P.386/Vol.4 P.175
2. AL-AMEEN, SAYED MOHSIN Aayan Ash-Shia(Arabic),Vol.7 P.158/Vol 8
P.302-3
3. AL-IDRISSI Nuzhat Al-Mushtaq fi Ikhtiraq Al-Afaaq(Arabic)
4. AL-MASUDI Muruj Adh-Dhahab (Arabic), Vol. 1, P. 138
5. AL-ASFAHANI, AR-RAGHIB Adharea Ila Makarim Ash-Shia,Vol.16,P.343
6. CAUVET, GILES Les Berbers de L'Amerique,Paris 1912,P.100-101
7. COLUMBUS, FERDINAND The Life of Admiral Christopher Columbus,Rutgers
Univ.Press, 1959,
P.232
8. DAVIES, NIGEL Voyagers to the New World,New York 1979
9. ON MANUEL OSUNAY SAVINON Resumen de la Geografia Fisica...,Santa Cruz
de Tenerife, 1844
10. FELL,BARRY Saga America, New York 1980
11. FELL,BARRY America BC, New York 1976
12. GORDON,CYRUS Before Columbus,New York 1971
13. GYR,DONALD Exploring Rock Art,Santa Barbara 1989
14. HUYGHE,PATRICK Columbus was Last,New York 1992
15. OBREGON ,MAURICIO The Columbus Papers,The Barcelona Letter of 1493,
The Landfall
Controversy, and the Indian Guides, McMillan Co.,New York 1991
16. THACHER,JOHN BOYD Christopher Columbus,New York 1950,P.380
17. VAN SETIMA,IVAN African Presence in Early America,New Brunswick,NJ
1987
18. VAN SETIMA,IVAN They Came Before Columbus,New York 1976
19. VON WUTHENAU,ALEX Unexpected Facts in Ancient America,New York 1975
20. WEINER,LEO Africa and the Discovery of America,Philadelphia
1920,Vol.2 P.365-6
21. WILKINS,H..T. Mysteries of Ancient South America,New York 1974
22. WINTERS,CLYDE AHMAD Islam in Early North and South
America,Al-Ittihad,July 1977,P.60
to celebrate the millennium of the Muslims arrival to the Americas
( 996-1996 CE )
PRECOLUMBIAN MUSLIMS IN THE AMERICAS
By Dr. Youssef Mroueh
INTRODUCTION
Numerous evidence suggests that Muslims from Spain and West Africa arrived to the Americas at least five centuries before Columbus. It is recorded,for example, that in the mid-tenth century, during the rule of the Ummayyed Caliph Abdul-Rahman III (929-961 CE), Muslims of African origin sailed westward from the Spanish port of DELBA(Palos) into the "Ocean of darkness and fog". They returned after a long absence with much booty from a "strange and curious land". It is evident that people of Muslim origin are known to have accompanied Columbus and subsequent Spanish explorers to the New World.
The last Muslim stronghold in Spain, Granada, fell to the Christians in 1492 CE, just before the Spanish inquisition was launched. To escape persecution, many non-Christians fled or embraced Catholicism. At least two documents imply the presence of Muslims in Spanish America before 1550 CE. Despite the fact that a decree issued in 1539 CE by Charles V, king of Spain, forbade the grandsons of Muslims who had been burned at the stake to migrate to the West Indies. This decree was ratified in 1543 CE, and an order for the expulsion of all Muslims from overseas Spanish territories was subsequently published. Many references on the Muslim arrival to Americas are available. They are summarized in the following notes:
A: HISTORIC DOCUMENTS:
1. A Muslim historian and geographer ABUL-HASSAN ALI IBN AL-HUSSAIN AL-MASUDI (871-957 CE) wrote in his book Muruj adh-dhahab wa maadin aljawhar (The meadows of gold and quarries of jewells) that during the rule of the Muslim caliph of Spain Abdullah Ibn Mohammad(888-912 CE), a Muslim navigator, Khashkhash Ibn Saeed Ibn Aswad, from Cortoba, Spain sailed from Delba (Palos) in 889 CE, crossed the Atlantic, reached an unknown territory(ard majhoola) and returned with fabulous treasures. In Al-Masudi's map of the world there is a large area in the ocean of darkness and fog which he referred to as the unknown territory (Americas).(1)
2. A Muslim historian ABU BAKR IBN UMAR AL-GUTIYYA narrated that during the reign of the Muslim caliph of Spain, Hisham II (976-1009CE), another Muslim navigator, Ibn Farrukh, from Granada, sailed from Kadesh (February 999CE) into the Atlantic, landed in Gando (Great Canary islands) visiting King Guanariga, and continued westward where he saw and named two islands, Capraria and Pluitana. He arrived back in Spain in May 999 CE.(2)
3. Columbus sailed from Palos (Delba), Spain. He was bound for GOMERA (Canary Islands)-Gomera is an Arabic word meaning 'small firebrand' - there he fell in love with Beatriz BOBADILLA, daughter of the first captain general of the island (the family name BOBADILLA is derived from the Arab Islamic name ABOU ABDILLA.).Nevertheless, the BOBADILLA clan was not easy to ignore. Another Bobadilla (Francisco) later, as the royal commissioner, put Columbus in chains and transferred him from Santo Dominigo back to Spain (November 1500 CE). The BOBADILLA family was related to the ABBADID dynasty of Seville (1031-1091 CE). On October 12, 1492 CE, Columbus landed on a little island in the Bahamas that was called GUANAHANI by the natives. Renamed SAN SALVADOR by Columbus. GUANAHANI is derived from Mandinka and modified Arabic words. GUANA (IKHWANA) means 'brothers' and HANI is an Arabic name.Therefore the original name of the island was 'HANI BROTHERS'. (11) Ferdinand Columbus, the son of Christopher, wrote about the blacks seen by his father in Handuras: "The people who live farther east of Pointe Cavinas, as far as Cape Gracios a Dios, are almost black in color." At the same time, in this very same region, lived a tribe of Muslim natives known as ALMAMY. In Mandinka and Arabic languages, ALMAMY was the designation of "AL-IMAM"or "AL-IMAMU", the leader of the prayer,or in some cases, the chief of the community,and/or a member of the Imami Muslim community. (12)
4. A renowned American historian and linguist, LEO WEINER of Harvard University, in his book, AFRICA AND THE DISCOVERY OF AMERICA (1920) wrote that Columbus was well aware of the Mandinka presence in the New World and that the West African Muslims had spread throughout the Caribbean, Central, South and North American territories, including Canada,where they were trading and intermarrying with the Iroquois and Algonquin Indians. (13)
B: GEOGRAPHIC EXPLORATIONS:
1. The famous Muslim geographer and cartographer AL-SHARIF AL-IDRISI (1099- 1166CE) wrote in his famous book Nuzhat al-mushtaq fi ikhtiraq al-afaq (Excursion of the longing one in crossing horizons) that a group of seafarers (from North Africa) sailed into the sea of darkness and fog (The Atlantic ocean) from Lisbon (Portugal), in order to discover what was in it and what extent were its limits. They finally reached an island that had people and cultivation...on the fourth day, a translator spoke to them in the Arabic language. (3)
2. The Muslim reference books mentioned a well-documented description of a journey across the sea of fog and darkness by Shaikh ZAYN EDDINE ALI BEN FADHEL AL-MAZANDARANI. His journey started from Tarfaya (South Morocco) during the reign of the King Abu-Yacoub Sidi Youssef (1286-1307CE) 6th of the Marinid dynasty, to Green Island in the Caribbean sea in 1291 CE (690 HE). The details of his ocean journey are mentioned in Islamic references, and many Muslim scholars are aware of this recorded historical event..(4)
3. The Muslim historian CHIHAB AD-DINE ABU-L-ABBAS AHMAD BEN FADHL AL-UMARI (1300-1384CE/700-786HE) described in detail the geographical explorations beyond the sea of fog and darkness of Mali's sultans in his famous book Massaalik al-absaar fi mamaalik al-amsaar (The pathways of sights in the provinces of kingdoms).(5)
4. Sultan MANSU KANKAN MUSA (1312-1337 CE) was the world renowned Mandinka monarch of the West African Islamic empire of Mali. While travelling to Makkah on his famous Hajj in 1324 CE, he informed the scholars of the Mamluk Bahri sultan court (An-Nasir Nasir Edin Muhammad III-1309-1340 CE) in Cairo, that his brother, sultan Abu Bakari I (1285-1312CE) had undertaken two expeditions into the Atlantic ocean. When the sultan did not return to Timbuktu from the second voyage of 1311 CE, Mansa Musa became sultan of the empire. (6)
5. Columbus and early Spanish and portuguese explorers were able to voyage across the Atlantic (a distance of 2400 Km's) thanks to Muslim geographical and navigational information. In particular maps made by Muslim traders, including AL-MASUDI (871-957CE) in his book Akhbar az-zaman (History of the world) which is based on material gathered in Africa and Asia (9). As a matter of fact, Columbus had two captain of muslim origin during his first transatlantic voyage: Martin Alonso Pinzon was the captain of the PINTA,and his brother Vicente Yanez Pinzon was the captain of the NINA. They were wealthy, expert ship outfitters who helped organize the Columbus expedition and prepared the flagship, SANTA MARIA. They did this at their own expense for both commercial and political reasons. The PINZON family was related to ABUZAYAN MUHAMMAD III (1362-66 CE), the Moroccan sultan of the Marinid dynasty (1196-1465CE). (10)
C: ARABIC( ISLAMIC )INSCRIPTIONS:
1. Anthropologists have proven that the Mandinkos under Mansa Musa's instructions explored many parts of North America via the Mississippi and other rivers systems. At Four Corners, Arizona, writings show that they even brought elephants from Africa to the area.(7)
2. Columbus admitted in his papers that on Monday, October 21,1492 CE while his ship was sailing near Gibara on the north-east coast of Cuba, he saw a mosque on top of a beautiful mountain. The ruins of mosques and minarets with inscriptions of Quranic verses have been discovered in Cuba,Mexico,Texas and Nevada. (8)
3. During his second voyage, Columbus was told by the indians of ESPANOLA (Haiti), that black people had been to the island before his arrival. For proof, they presented Columbus with the spears of these African muslims. These weapons were tipped with a yellow metal that the indians called GUANIN, a word of West African derivation meaning 'gold alloy'. Oddly enough, it is related to the Arabic word 'GHINAA' which means 'WEALTH'. Columbus brought some GUANINES back to Spain and had them tested. He learned that the metal was 18 parts gold (56.25%), 6 parts silver (18.75%) and 8 parts copper (25%), the same ratio as the metal produced in African metalshops of Guinea. (14)
4. In 1498 CE, on his third voyage to the new world, Columbus landed in Trinidad. Later, he sighted the South American continent, where some of his crew went ashore and found natives using colorful handkerchiefs of symmetrically woven cotton. Columbus noticed that these handkerchiefs resembled the headdresses and loinclothes of Guinea in their colors, style and function. He refered to them as ALMAYZARS. ALMAYZAR is an Arabic word for 'wrapper','cover','apron' and/or 'skirting' which was the cloth the Moors (Spanish or North African Muslims) imported from west Africa (Guinea) into Morocco, Spain and Portugal. During this voyage, Columbus was surprised that the married women wore cotton panties (bragas) and he wondered where these natives learned their modesty. Hernan Cortes, Spanish conqueror, described the dress of the Indian women as 'long veils' and the dress of Indian men as 'breechcloth painted in the style of Moorish draperies'. Ferdinand Columbus called the native cotton garments 'breechclothes of the same design and cloth as the shawls worn by the Moorish women of Granada'. Even the similarity of the children's hammocks to those found in North Africa was uncanny.(15)
5. Dr. Barry Fell (Harvard University) introduced in his book 'Saga America-1980' solid scientific evidence supporting the arrival, centuries before Columbus, of Muslims from North and West Africa. Dr. Fell discovered the existence of the Muslim schools at Valley of Fire, Allan Springs, Logomarsino, Keyhole, Canyon, Washoe and Hickison Summit Pass (Nevada), Mesa Verde (Colorado), Mimbres Valley (New Mexico) and Tipper Canoe(Indiana) dating back to 700-800 CE. Engraved on rocks in the arid western U.S, he found texts, diagrams and charts representing the last surviving fragments of what was once a system of schools - at both an elementary and higher level. The language of instruction was North African Arabic written with old Kufic Arabic scripts. The subjects of instruction included writing, reading, arithmetic, religion, history, geography, mathematics, astronomy and sea navigation. The descendants of the Muslim visitors of North America are members of the present Iroquois, Algonquin, Anasazi, Hohokam and Olmec native people..(16)
6. There are 565 names of places (villages, towns, cities, mountains, lakes, rivers,.. etc. ) in U.S.A. (484) and Canada (81) which derived from Islamic and Arabic roots. These places were originally named by the natives in precolumbian periods. Some of these names carried holy meanings such as: Mecca-720 inhabitants (Indiana), Makkah Indian tribe (Washington), Medina-2100 (Idaho), Medina-8500 (N.Y.), Medina-1100, Hazen-5000 (North Dakota), Medina-17000/Medina-120000 (Ohio), Medina-1100 (Tennessee), Medina-26000 (Texas), Medina-1200 (Ontario), Mahomet-3200 (Illinois), Mona-1000 (Utah), Arva-700 (Ontario)...etc. A careful study of the names of the native Indian tribes revealed that many names are derived from Arab and Islamic roots and origins, i.e. Anasazi, Apache, Arawak, Arikana, Chavin, Cherokee, Cree, Hohokam, Hupa, Hopi, Makkah, Mahigan, Mohawk, Nazca, Zulu, Zuni...etc..
Based on the above historical, geographical and linguistic notes, a call to celebrate the millennium of the Muslim arrival to the Americas, five centuries before Columbus, has been issued to all Muslim nations and communities around the world. We hope that this call will receive complete understanding and attract enough support.
FOOTNOTES:
(1)See ref 4 (2)See ref. 9 (3)See ref. 3 (4)See ref. 1, 2 and 5 (5)See ref. 6 (6)See ref. 14 (7)See ref. 21 and 22 (8)See ref. 15 (9)See ref. 4 (10)See ref. 15 (11)See ref. 15 (12)See ref. 6 (13)See ref. 20 (14)See ref. 16 (15)See ref. 7 (16)See ref. 10 &12
REFERENCES:
1. AGHA HAKIM, AL-MIRZA Riyaadh Al-Ulama(Arabic),Vol.2 P.386/Vol.4 P.175
2. AL-AMEEN, SAYED MOHSIN Aayan Ash-Shia(Arabic),Vol.7 P.158/Vol 8
P.302-3
3. AL-IDRISSI Nuzhat Al-Mushtaq fi Ikhtiraq Al-Afaaq(Arabic)
4. AL-MASUDI Muruj Adh-Dhahab (Arabic), Vol. 1, P. 138
5. AL-ASFAHANI, AR-RAGHIB Adharea Ila Makarim Ash-Shia,Vol.16,P.343
6. CAUVET, GILES Les Berbers de L'Amerique,Paris 1912,P.100-101
7. COLUMBUS, FERDINAND The Life of Admiral Christopher Columbus,Rutgers
Univ.Press, 1959,
P.232
8. DAVIES, NIGEL Voyagers to the New World,New York 1979
9. ON MANUEL OSUNAY SAVINON Resumen de la Geografia Fisica...,Santa Cruz
de Tenerife, 1844
10. FELL,BARRY Saga America, New York 1980
11. FELL,BARRY America BC, New York 1976
12. GORDON,CYRUS Before Columbus,New York 1971
13. GYR,DONALD Exploring Rock Art,Santa Barbara 1989
14. HUYGHE,PATRICK Columbus was Last,New York 1992
15. OBREGON ,MAURICIO The Columbus Papers,The Barcelona Letter of 1493,
The Landfall
Controversy, and the Indian Guides, McMillan Co.,New York 1991
16. THACHER,JOHN BOYD Christopher Columbus,New York 1950,P.380
17. VAN SETIMA,IVAN African Presence in Early America,New Brunswick,NJ
1987
18. VAN SETIMA,IVAN They Came Before Columbus,New York 1976
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