BIOGRAPHIES of Islamic Famous Personalities From Wiki

Haji Abdulwahhab
Haji Muhammad Abdulwahhab (Urdu: ‫ )حاجى محمد عبد لوھاب‬is a da'ee in the 20th and 21st centuries. He is one
of the top devoted person in Tablighi Jamaat. He was a close companion of Maulana Inaam ul Hasan. He is
one of a handful of people alive today who benefited from the company of Maulana Muhammad Ilyas. He
was a disciple of Shaikh Abdulqadir Raipuri. Haji Abdulwahhab studied at Islamia College, Lahore.
Contents
[hide]
• 1 Biography
• 2 Sayings
• 3 References
• 4 External Sources
[edit] Biography
He was born in Delhi. After graduation, he worked as sessions judge in pre-partition India[1]. He left his job
to devote his time and attention to the work of Tableegh. He came to the work of Tableegh in the life of
Hazrat Maulana Muhammad Ilyas, and is one of the first five persons who offered their lives for doing the
work of Tableegh.
He is the disciple of Hazrat Maulana Shaikh Abdulqadir Raipuri Rehmatullah a'laihe. He has also worked for
Majlis-e-Ah'rãr-e-Islam in his youth.
[edit] Sayings
• Allah Say Hota hay, Allah kay ghair say nahi hota hay.
• Allah say honay ka yaqeen Huzoor (SWA) kay tarekay per.
• Imagine how debased our thinking has become that we are afraid of hunger. What may happen, at
most we will die.
• Everyone of us should make istighfaar (repentance) on the behalf of all the Muslims.
• Today, a Muslim thinks that killing is a sin, fornication is a sin, and stealing is a sin, but he does not
consider that leaving Dawah is a sin.
• When I used to be absent from the mashwarah (meeting), Maulana Inaam ul Hasan used to exhort
the people to imagine what Abdulwahab would say if he were here.
[edit] References
This article includes a list of references or external links, but its sources remain unclear because it has
insufficient inline citations. Please help to improve this article by introducing more precise citations where
appropriate. (April 2009)
1. ^ "Tableeghi Jamaat leaders denounce gunpoint Sharia". DawnNews. 2009-04-27.
http://www.dawn.com/wps/wcm/connect/dawn-content-library/dawn/news/pakistan/12-tableeghi-
jamaat-leaders-denounce-gunpoint-sharia--bi-12. Retrieved on 2009-04-29.
Page 1 of 172
[edit] External Sources
• ShariahBoard
• http://truelife200vi.wordpress.com/2007/11/28/raiwind-ijtima-2007/
• http://truelife200vi.wordpress.com/2006/12/01/speeches-of-raiwind-ijtima/
• http://www.nation.com.pk/daily/nov-2004/19/localnews4.php
• http://www.darsequran.com/raiwand/raiwand.php
• http://72.14.205.104/search?q=cache:nFPv3j2soTgJ:www.mayoclub.com/blog/
+raiwind+ijtima&hl=en&ct=clnk&cd=13&gl=us
• http://www.maniacmuslim.com/forums/lofiversion/index.php/t13687-50.html
• http://pakcricforum.com/forums/showthread.php?p=215300
• http://www.hallagulla.com/urdu/islam-muslim-ummat-81/related-junaid-jamshed-bhai-ki-batain-
129065.html
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Maulana Muhammad Yusuf Kandhalawi
Maulana Muhammad Yusuf Kandhlawi (Arabic: ‫ ) مولنا محمد يوسف كاندهلوي‬was born on 25 Jumada al-Awwal
1335 H (20 March 1917) in Kandhla, India. He was born to a notable family of scholars and was exposed to
an environment of piety at a young age. His memorized the Quran at the age of ten and continued to study
Hadith and the Islamic Sciences. He had a deep connection with the scholars of the time, and was
recognized as one of the great scholars of the time. After his father, Maulana Muhammad Ilyas ‫رحمة ال عليه‬
died, he became the Ameer of Tablighi Jamaat[citation needed]. He spent a lot of time and effort in Tabligh as well
as scholarly writings. His two most famous books are the four volume Amani Al-Ahbar Fi Sharh Ma'ani Al-
Athar, which is an annotation of a major work by Imam Ahmad Al-Tahawi, and Hayatus Sahabah. Maulana
Yusuf ‫ رحمة ال عليه‬died at the age of 48 in Lahore.
[edit] References
• Muhammad Sani Hasani, Sawanih-i Hazrat Maulana Muhammad Yusuf Kandhlawi [The Life of
Hazrat Maulana Muhammad Yusuf Kandhlawi] (Lucknow: Nadwat-il Ulama, n.d.).
[edit] See also
• Tablighi Jamaat
• Maulana Muhammad Ilyas Kandhalwi
• Muslim
• Hayatus Sahabah
This article does not cite any references or sources. Please help improve this article by adding
citations to reliable sources. Unsourced material may be challenged and removed. (February 2008)
This biographical article about a person notable in connection with Islam is a stub. You can help
Wikipedia by expanding it.
Retrieved from "http://en.wikipedia.org/wiki/Maulana_Muhammad_Yusuf_Kandhalawi"
Categories: Islamic studies scholars | 1917 births | 1965 deaths | Sunni Muslim scholars | Islamic biography
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S
Page 3 of 172
Maulana Rashid Ahmad Gangohi
Hazrat Aqdas Imam Rabbani Moulana Rashid Ahmad Gangohi rahmatullahi alaiyh (May 10, 1829 – August
11, 1905) was an eminent Islamic scholar of British India who co-founded Darul 'Ulum Deoband. After the
death of Hazrat Shaikh Moulana Qasim Nanautvi, Hazrat became its principal. Hazrat authored nearly
fourteen literary works on fiqh and tasawwuf, including Fatawa Rasheediyya and Hidaayatush Shia. Aside
from being a powerful 'Alim, Hazrat was also a Hakim, an authority of Shari'a and Tariqah, an 'Ashiq of
Rasulullah (SAW), and a staunch follower of the Sunnah.
Hazrat Aqdas Imam Rabbani Moulana Rashid Ahmad Gangohi was born at the time of Chasht on Sunday,
May 10, 1829 in Gangoh, a city in the Saharanpur district of Uttar Pradesh, India. His father, Moulana
Hidaaya Ahmad, died in 1252 AH at the age of thirty-five when Hazrat was seven years old. After the
demise of his father, Hazrat was cared for and trained by his grandfather. It has not been established where
Hazrat learnt to recite the Qur’an, but he probably learnt it from his mother at home. Having completed the
recitation of the Qur'an, Hazrat moved to Karnal in order to live with his maternal uncle, Moulana
Muhammad Taqi, under whom he studied Persian kitabs. He also studied some of his Persian kitabs under
Moulvi Muhammad Ghauth. Then, Hazrat studied primary kitabs on Arabic grammar under Moulvi
Muhammad Baksh Rampuri. On his encouragement, Hazrat moved to Delhi in 1261 AH at the age of
seventeen in 1261 AH in pursuit of further knowledge. In Delhi, Hazrat attended the classes of various
different Ustazs. Coincidentally, Hazrat Moulana Mamluk 'Ali passed by Delhi. Thus, Hazrat had the
opportunity to study 'Uloomul Zaahiriyya by studying Sadraa Shams-e-Baazigah under him. Hazrat's Ustazs
in the philosophical sciences were Mufti Sadruddin Azurda and Qadi Ahmaduddin. His Ustaz in hadith was
Moulana Shah Abdul Ghani Naqshbandi. After completion of his studies, Hazrat returned home around the
age of twenty-one. After completing his studies once he came across a small book of Moulna Thanvi (who
was resident in Thana bhavan, and was one of the three shaikh's present in thana bhavan in these
days,This is not moulana ashraf ali thanvi.) and found some objectionable in the book.. HE decided to go to
thana bhavan and debate with him.. When he reached thana bhavan, he met Haji Imdadullah who enquired
to him about his visit to thana bhavan. When he told his purpose, Haji Imdadullah clarified his doubts and
Maulana Rashid ahmad gangohi had BAIT with haji sahab. He stayed for forty days in Khankah with Haji
Imdadullah. On departing haji Imdadullah told him that i have given you all that i had in these forty days..
Maula Rashid Ahmed after returning to Gangoh was in Istegraf for few months. Haji Imdadullah wrote him
letter asking his spiritual condition. The reply was magnificent, the three line of reply were,,, 1) "Shariyat ab
Tabiyat ban gayi hai"...( Shariyat is now my Nature) 2) "Tarif karne wale aur burai karne wale Yaksa ho
gaye"...(Praisers and critics are same to me) 3)"Kisi sharayi masle me koi ishkal nahi raha"....(No doubt in
any religious matter);
On receipt of this letter Haji Imdadullah put the letter on his head and said , "This condition is not till
achieved by me..."
Page 4 of 172
Thereafter, Hazrat started to teach in Gangoh. He taught a variety of subjects. This occupation continued
until 1300 AH. From 1301 AH, his preoccupation was in hadith. He alone would teach the entire Siha Sittah.
The duroos of hadith would commence in Shawwaal and be complete by Sha’baan. In 1297 AH, after Hazrat
Nanautvi's death, Hazrat became the patron of Darul Uloom Deoband. Hazrat's career as a teacher was
terminated in 1314 AH due to his development of cataracts. More than three hundred students had
completed his hadith course. Thereafter, only spiritual instruction and inculcation and the issue of fatawa
continued regularly. From then onwards, Hazrat also became the patron of Madrasa Madhahirul 'Ulum in
Saharanpur.
Hazrat remained in the blessed company of Shaikhul Masha'ikh Hazrat Haji Imdadullah, who accepted his
bay'at. Within the short span of forty days, Hazrat was awarded khilafa and, returning to Gangoh, remained
in Hazrat Shaikh Abdul Quddoos Gangohi's cloister. During this period, he earned his income through his
medical practice. In 1857, Hazrat participated in the jihad at Shamli with his Pir-o-Murshid and other
companions, fighting valiantly. When Hafiz Zamin Shaheed was martyred, Hazrat picked up his corpse,
carried it to a nearby masjid, and, sitting near it, started to recite the Qur'an. Thereafter, a warrant was
issued for his arrest. Thus, he was arrested and sent to prison in Saharanpur, from where he was shifted to
Muzaffarnagar. Six months were passed in prison. A number of prisoners became his adherents, after which
they all began to offer salaah in a congregation in the prison. With some variance in the report, Hazrat died
on Friday, August 11, 1905 after the Adhaan for Jumu'ah, aged seventy-eight.
Retrieved from "http://en.wikipedia.org/wiki/Maulana_Rashid_Ahmad_Gangohi"
Categories: Muslim scholars of Islam | Indian Sunni Muslims
Page 5 of 172
Nuh Ha Mim Keller
Nuh Ha Mim Keller (born 1954) is an American Muslim translator of Islamic books and a specialist in Islamic
Law as well as an authorised sheikh in tasawwuf in the Shadhili Sufi order and in the Shafiì Madhhab who
currently lives in Amman, Jordan.
Contents
[hide]
• 1 Biography
• 2 Books
• 3 See also
• 4 External links
○ 4.1 Writings and speeches
 4.1.1 Translations and Commentaries on Ibn Àta'illah's Aphorisms
• 5 References
[edit] Biography
Keller was born in 1954 in the Northwestern United States of America and grew up in the small town of
Odessa, Washington in eastern Washington state. He was educated in philosophy and Arabic at the
University of Chicago and University of California at Los Angeles. He converted to Islam in 1977 at al-Azhar
in Cairo,[citation needed] and later studied the Islamic sciences of hadith (Prophetic traditions), Shafi'i and Hanafi
schools of Islamic jurisprudence, legal methodology (usul al-fiqh), and tenets of faith (àqidah) in Syria and
Jordan, where he has lived since 1980.[citation needed]
He was authorised as a sheikh in the Shadhili Tariqa by the late Abd al-Rahman al-Shaghouri al-Shadhili in
Damascus. He has students throughout the world, and has annual retreats (suhbas) with his students where
he teaches tasawwuf in Canada, USA, UK, Turkey, Australia, Egypt, and Pakistan.
[edit] Books
His English translation of Umdat al-Salik, Reliance of the Traveller, (Sunna Books, 1991) is a Shafi'i manual
of Shariah. It is the first Islamic legal work in a European language to receive the certification of Al-Azhar
University.
Nuh Ha Mim Keller possesses ijazas, or "certificates of authorisation", in Islamic jurisprudence from sheikhs
in Syria and Jordan.
His other works include:
• Al-Maqasid : Imam Nawawi's Manual of Islam, a translation of a concise manual of Shafi'i fiqh
• A Port in the Storm: A Fiqh Solution to the Qibla of North America, a detailed study of the most sound
position on which direction North American Muslims should face to pray
Page 6 of 172
• The Sunni Path: A Handbook of Islamic Belief
• Evolution Theory in Islam
• Tariqa Notes, a small handbook for those following the Shadhili Sufi order.
He has also written numerous articles and is a regular contributor to Islamica Magazine. He is currently
translating Imam Nawawi's Kitab al-Adhkar (The Book of Remembrance of Allah), a compendium of some
1227 hadiths on prayers and dhikrs of the prophetic sunnah.
[edit] See also
• Muhammad Nazim al-Qubrusi
• Muhammad Hisham Kabbani
• Muhammad Karam Shah al-Azhari
• Muhammad Imdad Hussain Pirzada
• Gibril Haddad
• Muhammad Tahir ul-Qadri
• Muhammad al-Yaqoubi
• Zaid Shakir
• Muhammad Emin Er
• Hamza Yusuf
• Abdal Hakim Murad
[edit] External links
• SunniPath - The Online Islamic Academy
• Nuh Ha Meem Keller audio and video lectures
[edit] Writings and speeches
• The Shadhili Tariqa
• Shadhili Teachings
• A number of articles and audio-lectures by Nuh Keller on masud.co.uk
• Nuh Ha Mim Keller lectures
• Dala'il al-Khayrat published by Shaykh Nuh
• Articles by Nuh Ha Mim Keller
[edit] Translations and Commentaries on Ibn Àta'illah's Aphorisms
• The First Aphorism
• The Third Aphorism
• The Fourth Aphorism
• The Fifth Aphorism
Page 7 of 172
Abū Ḥanīfa
Nuʿmān ibn Thābit ibn Zuṭā ibn Marzubān[3] (Arabic: ‫)نعمان بن ثابت بن زوطا بن مرزبان‬, known as Abū Ḥanīfah,
(Arabic: ‫( )أبو حنيفة‬699 — 765 CE / 80 — 148 AH) was the founder of the Sunni Hanafi school of fiqh (Islamic
jurisprudence).
Abu Hanifa was also one of the Tabi‘un, the generation after the Sahaba (companions), because he saw the
Sahabi Anas ibn Malik, and transmitted hadiths from him and other Sahaba.[4]
Contents
[hide]
• 1 Name, birth and ancestry
• 2 Status as a Tabi‘un
• 3 Early life and education
• 4 Adulthood and death
• 5 Some of Abu Hanifa's Literary Works
• 6 See also
• 7 References
[edit] Name, birth and ancestry
Abu Hanifa (699 — 767 CE / 80 — 148 AH) was born in Kufa, Iraq during the reign of the powerful Umayyad
caliph Abd al-Malik (Abdul Malik bin Marwan). Acclaimed as Al-Imam al-A'zam, or Al-A'dham (the Great
Imam), Nu’man bin Thabit bin Zuta bin Mah was better known by his kunya Abu Hanifa. It was not a true
kunya, as he did not have a son called Hanifa, but an epithetical one meaning pure in monotheistic belief.
His father, Thabit bin Zuta, a trader from Kabul, part of Khorasan in Persia (the capital of modern day
Afghanistan), was 40 years old at the time of Abu Hanifa's birth.
His ancestry is generally accepted as being of non-Arab origin as suggested by the etymology of then
names of his grandfather (Zuta) and great-grandfather (Mah). The historian, Al-Khatib al-Baghdadi, records
a statement from Abu Hanifa's grandson, Ismail bin Hammad, who gave Abu Hanifa's lineage as Thabit bin
Numan bin Marzban and claiming to be of Persian origin. The discrepancy in the names, as given by Ismail
of Abu Hanifa's grandfather and great-grandfather are thought to be due to Zuta's adoption of the Arabic
name (Numan) upon his acceptance of Islam and that Mah and Marzban were titles or official designations
in Persia. Further differences of opinion exist on his ancestry. Abu Muti, for example, describes Abu Hanifa
as an Arab citing his ancestry as Numan bin Thabit bin Zuta bin Yahya bin Zaid bin Asad[citation needed]. The
widely accepted opinion, however, is that he was of Persian ancestry.[5][6]
Page 8 of 172
[edit] Status as a Tabi‘un
Abu Hanifa was born 67 years after the death of the Islamic prophet, Muhammad, but during the time of the
Sahaba of Muhammad, some of whom lived on until Abu Hanifa's youth. Anas bin Malik, Muhammad's
personal attendant, died in 93 AH and another companion, Abul Tufail Amir bin Wathilah, died in 100 AH,
when Abu Hanifa was 20 years old. No evidence exists, however, to indicate Abu Hanifa had narrated any
hadith from the companions although there is no doubt that he was a "tabi'i" (one who had met a companion
of Muhammad) and had met Anas bin Malik.
It is perceived this is due to the strict age requirements for learning the discipline of hadith that existed at the
time in Kufa where no one below the age of 20 was admitted to a hadith school. The scholars of the time felt
anyone below this age would not have attained the maturity required to be able to understand the meaning
of the narrations.
[edit] Early life and education
Abu Hanifa grew up in a period of oppression during the caliphates of Abdul Malik bin Marwan and his son
Al-Walid I (Al-Walid ibn Abd al-Malik). The governorship of Iraq was under the control of Al-Hajjaj ibn Yusuf,
a loyal follower of Abdul Malik. During his governorship leaders in religion and learning were especially
targeted by Hajjaj as they were proving to be an obstacle to Abdul Malik's establishment of his rule across
Arabia and Iraq. Consequently, Abu Hanifa had no interest nor the opportunity to acquire any education in
his early childhood. He was simply content with following in the footsteps of his ancestors as a
businessman.
He set up a silk weaving business where he showed scrupulous honesty and fairness. Once his agent in
another country, sold some silk cloth on his behalf but forgot to point out a slight defect to the purchasers.
When Abu Hanifa learned this, he was greatly distressed as he had no means of refunding their money. He
immediately ordered the entire proceeds of the sale of the consignment of silk to be distributed to the poor.
Following the deaths of Hajjaj in 95 AH and Walid in 96 AH, justice and good administration began to make
a comeback with the caliphates of Sulaiman bin Abdul Malik and thereafter Umar bin Abdul Aziz. Umar
encouraged education to such an extent that every home became a madrasa. Abu Hanifa also began to
take an interest in education which was heightened further by the unexpected advice of as-Sha'bi (d. 722),
one of Kufa's most well-known scholars.
While running an errand for his mother, he happened to pass the home of as-Sha'bi. Sha'bi, mistaking him
for a student, asked him whose classes he attended. When Abu Hanifa responded that he did not attend any
classes, Sha'bi said, "I see signs of intelligence in you. You should sit in the company of learned men."
Taking Sha'bi's advice, Abu Hanifa embarked on a prolific quest for knowledge that would in due course
have a profound impact on the history of Islam. His early education was achieved through madāris and it is
here that he learned the Qur'an and Hadith, doing exceptionally well in his studies. He spent a great deal of
time in the tutelage of Hammad ibn Abi Sulayman, a great jurist of Kufah.
Page 9 of 172
Abu Hanifa was one of the distinguished students of Imam Ja'far al-Sadiq (The Truthful was also
Muhammad's grandson), as has been confirmed by Ibn Hajar al-Haytami in his Al-Sawa'iq al-Muhriqah,
Allamah Shiblinji in his Nur al Absar, Abdul Haleem Jindi and Mohaqiq Abu Zohra and various other
Muhadatheen (hadith scholars) and Ulema have clarified that Imam Abu Hanifa was a student of Imam
Ja'far Sadiq. Imam Ja'far had opened a university that not only taught religion, but the sciences and math.
The Islamic alchemist, Geber, studied at the Imams' university. Under these conditions Abu Hanifa studied
and gained his knowledge. Abu Hanifa’s initial chain of knowledge was with Muhammad al-Baqir and he
subsequently expanded this chain of knowledge with Imam Ja'far al-Sadiq.
[edit] Adulthood and death
Abu Hanifa Mosque

In 763, al-Mansur, the Abbasid monarch offered Abu Hanifa the post of Chief Judge of the State, but he
declined to accept the offer, choosing to remain independent. His student Abu Yusuf was appointed Qadi Al-
Qadat (Chief Judge of the State) of al-Mansur regime instead of himself.
In his reply to al-Mansur, Abu Hanifa excused himself by saying that he did not regard himself fit for the post.
Al-Mansur, who had his own ideas and reasons for offering the post, lost his temper and accused Abu
Hanifa of lying.
"If I am lying," Abu Hanifa said, "then my statement is doubly correct. How can you appoint a liar to the
exalted post of a Chief Qadi (Judge)?"
Incensed by this reply, the ruler had Abu Hanifa arrested, locked in prison and tortured. He was never fed
nor cared for.[7] Even there, the indomitable jurist continued to teach those who were permitted to come to
him.
In 767, Abu Hanifa died in prison. It was said that so many people attended his funeral that the funeral
service was repeated six times for more than 50,000 people who had amassed before he was actually
buried. Later, after many years, a mosque, the Abu Hanifa Mosque in the Adhamiyah neighborhood of
Baghdad, was built in honor of him.
[edit] Some of Abu Hanifa's Literary Works
• Kitaab-ul-Aathar - compiled from a total of 70,000 ahadith
• Kitabul Assar
• Aalim wa'l-muta‘allim
Page 10 of 172
• Fiqh al-Akbar
• Jaami’ul Masaneed
• Kitaabul Rad alal Qaadiriyah
[edit] See also
• Fatwā
• Triple talaq
• Salah
• Sunni-Shia relations
[edit] References
Wikiquote has a collection of quotations related to: Abū Ḥanīfa
• Nu'mani, Shibli (1998). Imam Abu Hanifah - Life and Works. Translated by M. Hadi Hussain. Islamic
Book Service, New Delhi. ISBN 81-85738-59-9.
1. ^ Imaam Abu Hanifa
2. ^ The Conclusive Argument from God:Shah Wali Allah of Delhi's Hujjat Allah Al-baligha, pg 425
3. ^ ABŪ ḤANĪFA, Encyclopedia Iranica
4. ^ Imam-ul-A’zam Abu Hanifa, The Theologian
5. ^ S. H. Nasr(1975), "The religious sciences", in R.N.Frye, the Cambridge History of Iran, Volume 4,
Cambridge University Press. pg 474: "Abu Hanfia, who is often called the "grand imam"(al-Imam
al-'Azam) was Persian
6. ^ Cyril Glasse, "The New Encyclopedia of Islam", Published by Rowman & Littlefield, 2008. pg 19:
"Abu Hanifah, a Persian, was one of the great jurists of Islam and one of the historic Sunni Mujtahids"
7. ^ Ya'qubi, vol.lll, p.86; Muruj al-dhahab, vol.lll, p.268-270.
• Biographical summary of Abu Hanifa
• Abu Hanifa on Muslim heritage
• Imam Abu Hanifa By Shiekh G. F. Haddad
• Tajik president’s articles about Imam Azam attract interest in Muslim countries
• 2009 announced Year of Imam Azam in Tajikistan
Page 11 of 172
Ahmad ibn Hanbal
Ahmed ibn Hanbal (Arabic: '‫ ' أحمد بن حنبل‬Ahmad bin Hanbal) (780 - 855 CE, 164 - 241 AH) was an important
Muslim scholar and theologian born in Khorassan to a family of Arab origin [4] He is considered the founder
of the Hanbali school of fiqh (Islamic jurisprudence). His full name was Ahmad bin Muhammad bin Hanbal
Abu Àbd Allah al-Shaybani. Shayban or Banu Shaybah is Ibn Hanbal's tribe. It is an Arabic tribe located in
Arabia and it still exists in Arabia (Saudi Arabia) (‫)أحمد بن محمد بن حنبل أبو عبدال الشيباني‬.
Contents
[hide]
• 1 Biography
○ 1.1 Youth and Education
○ 1.2 Expertise in Various Sciences
○ 1.3 The Mihna
○ 1.4 Illness, Death and Funeral
• 2 Books in Ibn al-Nadim's Fihrist
• 3 Doctrine
• 4 Anecdotes
• 5 Quotes
• 6 Further reading
○ 6.1 Biography
• 7 See also
• 8 References
[edit] Biography
Ahmad ibn Hanbal was born at Merv, in Khorassan in 780 , the city in which his parents were living. Ibn
Hanbal's family was of Arabic origin and they spoke Arabic. they belonged to the Arabic tribe Banu Shaibah
( Arabic ‫ )بنو شيبه‬which still exists in Arabia (Saudi Arabia) , [5] Ibn Hanbal died at Baghdad in 855. [1]
[edit] Youth and Education
Page 12 of 172
He started his career by learning jurisprudence (fiqh) under the celebrated Hanafi judge Abu Yusuf, the
renowned student and companion of Abu Hanifah. He then discontinued his studies with Abu Yusuf in the
pursuit of hadith, travelling around the Caliphate, at the age of 15. It's said that as a student he highly
impressed his teachers. Ibn al-Jawzi states that Ibn Hanbal had 414 hadith masters whom he narrated from.
Imam al-Shafi’i was one of Ibn Hanbal's teachers with whom he had a mutual respect.
Ibn Hanbal did not content himself with seeking knowledge, he also acted, by making jihad, performing the
guard duty at Islamic frontiers (ribat) and making Hajj five times in his life, twice on foot.
[edit] Expertise in Various Sciences
Legal writings, produced October 879.

Ibn Hanbal spent 40 years of his life in the pursuit of knowledge, and only thereafter did he assume the
position of a mufti. By this time, he had mastered six or seven Islamic disciplines, according to al-Shafi'i. He
became a leading authority in hadith and left a colossal hadith encyclopaedia, al-Musnad, as a living proof of
his proficiency and devotion to this science. He is also remembered as a leading and the most balanced
critic of hadith his time. Ibn Hanbal became a principal specialist in jurisprudence, since he had the
advantage of benefiting from some of the famous early jurists and their heritage, such as Abu Hanifah, Malik
ibn Anas, al-Shafi'i, and many others. His learning, piety and unswerving faithfulness to traditions gathered a
host of disciples and admirers around him. He further improvised and developed upon previous schools,
becoming the founder of a new independent school of jurisprudence, known as the Hanbali school. Some
scholars, such as Qutaiba b. Sa’id, noted that if Ibn Hanbal had witnessed the age of Sufyan al-Thawri,
Malik, al-Awza’i and Laith b. Sa’d, he would have surpassed them all. Despite being bilingual, he became an
expert in the Arabic language, poetry, and grammar.
[edit] The Mihna
Main article: Mihna
The Caliph Al-Ma'mun subjected scholars to severe persecution at the behest of the Mu'tazili theologians,
most notably Bishr al-Marrisi and Ahmad b. Abi Du’ad, mainly to establish the notion that God created the
Quran as a physical entity (rather than saying that Quran is God's speech in an indescribable way, as held
by the orthodox view).
Almost all of the scholars in Baghdad acknowledged the creation-of-Quran doctrine, with the notable
exceptions of Ibn Hanbal and Muhammad ibn Nuh. This greatly pained and angered Ibn Hanbal, so that he
Page 13 of 172
boycotted some of the great traditionists for their acknowledgement and often refused to narrate hadith from
them. Amongst those boycotted were a close companion and a colleague of Ibn Hanbal, Yahya b. Ma’in,
about whom it is said that Ibn Hanbal refused to speak to him until he died.
Finally, Ahmad ibn Hanbal and Muhammad ibn Nuh were also put to the test on the order of al-Ma’mun, but
they refused to acknowledge the literal creation of the Quran as created like other of Allah's creatures.
Consequently, they were dispatched in irons to be dealt with by al-Ma’mun himself. On the way, Imam
Ahmad supplicated to Allah to prevent him from meeting al-Ma’mun. His prayer was answered in the sudden
death of al-Ma’mun, due to which they were both sent back. Muhammad b. Nuh died on their return journey,
and there was none to prepare his funeral, pray over, and bury him except Imam Ahmad.
The policy endorsing the created-Quran premise was continued by al-Mu'tasim (who is reported to have had
Ibn Hanbal flogged) and by al-Wathiq (who banished Ibn Hanbal from Baghdad).
This was ended, however, by al-Mutawakkil who, unlike his predecessors, had the utmost respect and
admiration for the Sunni school. Promptly after assuming the position as Caliph, he sent orders throughout
the Caliphate to put an immediate end to all discussions regarding the Quran, released all the prisoners of
faith, dismissed the Mu’tazili judges, and more significantly deported the chief investigator of the inquisition,
Ahmad b. Abi Du’ad along with his family. He further ordered that the Mu’tazili judges responsible for the
inquisition be cursed from by the pulpits, by name. Al-Mutawakkil is said to have treated Ibn Hanbal in a
special way.
[edit] Illness, Death and Funeral
After Ibn Hanbal turned 77, he was struck with severe illness and fever, and became very weak, yet never
complained about his infirmity and pain. After hearing of his illness, masses flocked to his door. The ruling
family also showed the desire to pay him a visit, and to this end sought his permission. However, due to his
desire to remain independent of any influence from the authority, Ahmad denied them access.
He died in Baghdad in Rabi' al-Awwal, 241 AH (Friday, July 31, 855 CE). The news of his death quickly
spread far and wide in the city and the people flooded the streets to attend his funeral. One of the rulers,
upon hearing the news, sent burial shrouds along with perfumes to be used for the funeral. However,
respecting Ibn Hanbal’s wishes, his sons refused the offering and instead used a burial shroud prepared by
his female servant. Moreover, his sons took care not to use water from their homes to wash the body, as Ibn
Hanbal had refused to utilise any of their resources because they had accepted the offerings of the ruler.
After preparing his funeral, his sons prayed over him, along with around 200 members of the ruling family,
while the streets were teeming with both men and women, awaiting the funeral procession. The funeral was
then brought out and the multitudes continued to pray over him outdoors, before and after his burial at his
grave. According to the Tarjamatul Imam, over 800,000 men and 60,000 women attended his funeral.
[edit] Books in Ibn al-Nadim's Fihrist
• Kitab al-Ìlal wa Ma‘rifat al-Rijal "Hidden Flaws in Hadith" Riyad: Al-Maktabah al-Islamiyyah
Page 14 of 172
• Kitab al-Manasik "Ritual in Hajj"
• Kitab al-Zuhd "Piety" ed. Muhammad Zaghlul, Beirut: Dar al-Kitab al-'Arabi, 1994
• Kitab al-Iman "Faith"
• Kitab al-Masa'il "Problems in Fiqh"
• Kitab al-Ashribah "Drink"
• Kitab al-Fada'il Sahaba "Virtues of the Companions"
• Kitab Tha'ah al-Rasul
• Kitab Mansukh "Abrogation"
• Kitab al-Fara'id "Obligatory Duties"
• Kitab al-Radd àla al-Zanadiqa wa'l-Jahmiyya (Cairo: 1973)
• Tafsir
• Musnad [extant]
[edit] Doctrine
For information on his madhhab see:
• Hanbali madhahab and Hanbalites
• Hanbali Scholars
[edit] Anecdotes
• In a well-known narration[6] his uncle sent Ibn Hanbal with several documents containing information
about some people to the Caliph. He took the papers and when his uncle eventually met him, he
discovered that he had not delivered them but rather threw them into the sea because, out of the fear
of God, he didn't want to be an informant. To this, his uncle replied: "This little boy fears Allah so
much! What then of us?"
• Al-Mutawakkil is said to have wished to take care of all Ibn Hanbal's affairs. Ibn Hanbal, however,
turned down the offers due to his general dislike of being close to rulers. Al-Mutwakkil, knowing that
Ibn Hanbal would refuse his offerings, instead presented some gifts to his son Salih. When it came to
his knowledge, Ibn Hanbal showed strong disapproval and refused to consume anything from his
son’s wealth.
[edit] Quotes
• It is said that, when told that it was religiously permissible to say what pleases his persecuters without
believing in it at the time of mihna, he said "If I remained silent and you remained silent, then who will
teach the ignorant?".
• “The graves of sinners from People of Sunnah is a garden, while the graves of the pious ascetics
from the People of Innovation is a barren pit. The sinners among Ahlus Sunnah are the Friends of
Allaah, while the pious among Ahlul-Bidah are the Enemies of Allaah.”[7]
[edit] Further reading
Page 15 of 172
[edit] Biography
• Ibn al-Jawzi, Manaqib al-Imam Ahmad
• Nadwi, S. A. H. A., Saviors of Islamic Spirit (Vol. 1), translated by Mohiuddin Ahmad, Academy of
Islamic Research and Publications, Lucknow, 1971.
• Melchert, Christopher, Ahmad ibn Hanbal (Makers of the Muslim World), Oneworld, 2006.
Malik ibn Anas

Mālik ibn Anas ibn Malik ibn 'Āmr al-Asbahi (Arabic ‫( )مالك بن أنس‬c. 711 - 795) (93 AH - 179 AH ) is known as
"Imam Malik," the "Sheikh of Islam," the "Proof of the Community," and "Imam of the Abode of Emigration."
[3]
He was one of the most highly respected scholars of fiqh in Sunni Islam. Imam Shafi, who was one of
Malik's student for nine years and a scholarly giant in his own right, stated, "when scholars are mentioned,
Malik is like the star among them."[4] The Maliki Madhab, named after Malik, is one of the four schools of
jurisprudence that remains popular among Muslims to this day.
Contents
[hide]
• 1 Biography
○ 1.1 Early life
○ 1.2 Teachers
• 2 Compiling and narrating hadith
○ 2.1 Golden Chain of Narration
• 3 Views
○ 3.1 Reluctance in rendering religious verdicts
○ 3.2 Textualist interpretation of hadith on God's attributes
○ 3.3 Opposition to bid'ah or innuendo in beliefs
○ 3.4 Prohibiting Kalam
○ 3.5 The Companions of Muhammad
• 4 Controversy
• 5 Death
• 6 Works
Page 16 of 172
• 7 See also
• 8 References
[edit] Biography
His full name was Abu Abdullah Mālik ibn Anas ibn Mālik Ibn Abī 'Āmir Ibn 'Amr Ibnul-Hārith Ibn Ghaimān
Ibn Khuthail Ibn 'Amr Ibnul-Haarith.
Malik was born the son of Anas ibn Malik (not the Sahabi) and Aaliyah bint Shurayk al-Azdiyya in Medina
circa 711. His family was originally from the al-Asbahi tribe of Yemen, but his great grandfather Abu 'Amir
relocated the family to Medina after converting to Islam in the second year after hijra (623). According to Al-
Muwatta, he was tall, heavyset, imposing of stature, very fair, with white hair and beard but bald, with a huge
beard and blue eyes.[5]
[edit] Early life
Details of Malik's early teenage years remains mostly unknown, though there are accounts indicating that he
pursued religious education at the age of 11.[6] Before embarking in his religious studies, Malik helped his
brother sell fabrics.[6]
[edit] Teachers
Living in Medina gave Malik access to some of the most learned minds of early Islam. He memorized the
Quran in his youth, learning recitation from Imam Abu Suhail an-Nafi' ibn 'Abd ar-Rahman, from whom he
also received his Sanad, or certification and permission to teach others. He studied under various famed
scholars including Hisham ibn Urwah, Ibn Shihab al-Zuhri, and like Imam Abu Hanifa, the founder of the
Hanafi Sunni Madh'hab, under the 6th Shiite Imam Jafar al Sadiq[1]
[edit] Compiling and narrating hadith
See also: Hadith
Malik practiced extreme care in regard to narrating Hadith, saying, "I do not accept knowledge from four
types of people: (1) a person known to be foolish, even though others may narrate from him, (2) a person
involved in committing heresy and calling others towards the innovation, (3) a person who lies in regular
conversation, even though I do not accuse him as liar in regard to Hadith, (4) and a person who is pious
worshipper or scholar, but does not properly and correctly memorize what he narrates."
[edit] Golden Chain of Narration

Imam Malik's chain of narrators was considered the most authentic and called Silsilat ul-Zhahab or "The
Golden Chain of Narrators" by notable hadith scholars including Imam Bukhari.[7] The 'Golden Chain' of
narration (i.e., that considered by the scholars of Hadith to be the most authentic) consists of Malik, who
narrated from Nafi', who narrated from ibn Umar, who narrated from Muhammad.
[edit] Views
[edit] Reluctance in rendering religious verdicts
Page 17 of 172
Malik took advantage of the fact that he was contemporary to many of the Tabi‘in to formulate his famous
school of thought which gave precedence to the acts of the people of Medina over the Hadith if they were in
conflict. This was done due to the sizeable amount of scholars, and companions of Muhammad residing in
the city where Malik's reputation grew immensely. Malik nevertheless showed hesitancy in issuing religious
verdicts explaining in one of his more famous statements that:
“ The shield of the scholar is, 'I do not know,' so if he neglects it, his statement is attacked.[8] ”
[edit] Textualist interpretation of hadith on God's attributes
Malik adhered to a textual interpretion of hadith in relation to God's attributes. Ad-Daraqutnee relates that
Malik was asked about the attributes of Allah, to which Malik answered, "Pass them on as they come."[9]
Furhermore, Qadi Iyad relates that Malik was asked whether people would be looking toward Allah given the
narration, "And some faces shall be shining and radiant upon that day, looking at their Lord." Malik ensuingly
answered, "Yes, with these two eyes of his," though his student replied, "there are a people who say he will
not be looking at Allah, that 'looking' means a reward" to which Malik answered, "They lied, rather they will
look at Allah." .
[edit] Opposition to bid'ah or innuendo in beliefs
Malik was vehemently opposed to any forms of bid'ah and even directed others not to extend the Islamic
greeting of Salam to the people of bidah, stating, "how evil are the People of Innuendo, we do not give them
felicitations."[10] Malik explained that "he who establishes an innuendo in Islam regarding it as something
good, has claimed that Muhammad has betrayed his trust to deliver the message as God says, 'this day
have I perfected for you your religion'. And whatsoever was not part of the religion then, is not part of the
religion today."[11]
[edit] Prohibiting Kalam
Malik sternly prohibited theological rhetoric and philosophical speech, frequently referred to as kalam.[12]
Malik believed that Kalam was rooted in heretical doctrines taken up and followed by controversial
theologians such as Jahm bin Safwan.[13] When asked about an individual who delved into Kalam, Malik
answered, "He establishes his innuendo with kalaam, and if kalaam had been knowledge, the Companions
and the tabi'in would have spoken about it, just as they spoke about the rules and regulations.[14].
[edit] The Companions of Muhammad
Malik stressed that those who harbor rancour in their hearts toward the Companions of Prophet Muhammad
or find fault with them shall have no right to share war booty with the Muslims.[15] Malik's views pertaining to
the Rightly Guided Caliphs sets forth the Sunni position that Abu Bakr properly succeeded Muhammad in
leadership. In a famous narration, one of Malik's students, Ashaab Ibn Abdul-Azeez said:
“ We were with Malik when a man from amongst the Alawiyyeen stood against him, and they used to ”
come to his gatherings. So he called out to him, Ò Abaa 'Abdullaah!' (meaning Malik) So Malik
Page 18 of 172
looked to him, and there was not just anyone whom he would have answered, from many of those
whom he looked to with his head. So at Taalibee (the Alawee) said to him, Ì wish to make you a
proof in regards to what is between myself and Allah. When I stand before Him and He asks me, I will
say: Malik said it to me.' So he said to him, `Speak.' So he said, `Who is the best of the people after
the Messenger of Allah?' He said, ‘Abu Bakr.' The Alawee said,`Then who?' Malik said, `Then 'Umar.'
The 'Alawee said, `Then who?' Malik said, `The Caliph who was killed in oppression, 'Uthmaan.' The
'Alawee said, `By Allah, I will never sit with you, ever.' Malik said to him, `The choice is yours."[16]
.....................
[edit] Controversy
Despite his reluctance to render religious verdicts, Malik was outspoken. He issued fatwas against being
forced to pledge allegiance to the Caliph Al-Mansur, and was punished via flogging for his stance. Al-Mansur
apologized to Malik, and offered him money and residence in Baghdad, but Malik refused to leave the city of
Prophet Muhammad. Later, Harun al-Rashid asked Malik to visit him while Harun was performing the hajj.
The Imam refused, and instead he invited the new caliph to his class.
[edit] Death
Imam Malik died at the age of 89 in Medina in 795 and is buried in the famous Jannat ul-Baqi cemetery
across from the Masjid al Nabawi. Malik's last words was related by one Ismaa'eel Ibn Abee Uways who
said, "Maalik became sick, so I asked some of our people about what he said at the time of his death. They
said, `He recited the shahadah (testification of faith), then he recited:
“ Their affair is for Allah, before and after.[17] ”

[edit] Works
Imam Malik wrote Al-Muwatta, "The Approved," which was said to have been regarded by Imam Shafi'i to be
the soundest book on Earth after the Qur'an.
• Al-Muwatta
• Al-Mudawwana al-Kubra
[edit] See also
Arabic Wikisource has original text related to this article:

Malik ibn Anas
• Taba Taba'een
• Salaf
Fatwas:
• Triple talaq
Page 19 of 172
[edit] References
a b
1. ^ MuslimHeritage.com - Topics
2. ^ The Origins of Islamic Law: The Qurʼan, the Muwaṭṭaʼ and Madinan ʻAmal, pg. 16
3. ^ Malik ibn Anas ibn Malik ibn Àmr, al-Imam, Abu Àbd Allah al-Humyari al-Asbahi al-Madani
4. ^ The Life and Times of Malik ibn Anas (Islaam.Com)
5. ^ http://www.sunnah.org/publication/khulafa_rashideen/malik.htm
6. ^ a b
The Origins of Islamic Law: The Qurʼan, the Muwaṭṭaʼ and Madinan ʻAmal By Yasin Dutton, pg.
12
7. ^ "Imaam Maalik ibn Anas" by Hassan Ahmad, ‘Al Jumuah’ Magazine Volume 11 - Issue 9
8. ^ Al-Intiqaa, pg. 38
9. ^ as-Siffat, pg.75
10. ^ al-Ibaanah of ibn Battah, no.441
11. ^ al-I'tisaam
12. ^ Dhammul-Kalaam (qaaf/173/alif)
13. ^ Jaami' Bayaanul-Ilm wa Fadlihi (p. 415)
14. ^ Dhammul-Kalaam (qaaf/173/baa)
15. ^ al-Hilyah (6/327)
16. ^ Tarteebul-Madaarik (2/44 -45)
17. ^ Quran 30:4
Page 20 of 172
Muhammad ibn Idris ash-Shafiì
Al-Shafi'i, Arabic jurist (150 AH/767 AD - 204 AH/820 AD). He was active in juridical matters and his
teaching eventually led to the Shafi'i school of fiqh (or Madh'hab) named after him. Hence he is often called
Imam al-Shafi'i.
His full name was Abū ʿAbdullāh Muhammad ibn Idrīs al-Shafiʿī (‫)ابو عبد ال محمد بن إدريس الشافعي‬.
Contents
[hide]
• 1 Introduction
• 2 Family
○ 2.1 767 – 786: Al-Mansur to Al-Hadi's era
 2.1.1 Early life, Imam Malik
○ 2.2 786 – 809: Harun al-Rashid's era
○ 2.3 809 – 813: Al-Amin's era
○ 2.4 813 – 820: Al-Ma'mun's era
 2.4.1 Fiqh research
 2.4.2 Death
• 3 Views
• 4 Legacy
○ 4.1 Works
Page 21 of 172
○ 4.2 Sunni view
• 5 See also
• 6 References
[edit] Introduction
Part of a series on
Sunni Islam
Beliefs
Monotheism
Prophethood &
Messengership
Holy Books •
Angels
Judgement Day •
Predestination
Pillars
Declaration of
Faith • Prayer
Charity • Fasting •
Pilgrimage
Rightly Guided
Caliphs
Abu Bakr • Umar
ibn al-Khattab
Uthman ibn Affan •
Ali ibn Abi Talib
Schools of Law
(Shariah)
Hanafi • Shafiì •
Maliki • Hanbali
Schools of
Theology
Maturidi • Ash'ari •
Athari
Modern
Movements
Page 22 of 172
Deobandi •
Barelwi • Salafi
Hadith Collections
Sahih Bukhari •
Sahih Muslim
Al-Sunan al-
Sughra
Sunan Abu
Dawood
Sunan al-Tirmidhi
Sunan ibn Maja •
Al-Muwatta
Sunan al-Darami
This box:
view • talk • edit
The biography of al-Shafi'i is difficult to trace. The oldest surviving biography goes back to Ibn Abi Hatim al-
Razi (died 327H/939) and is no more than a collection of anecdotes, some of them fantastic. The first real
biography is by Ahmad Bayhaqi (died 458H/1066) and is filled with pious legends. The following is what
seems to be a sensible reading.
[edit] Family
Al-Shafi'i belonged to the Qurayshi clan Banu Muttalib which was the sister clan of the Banu Hashim to
which Muhammad and the Abbasid caliphs belonged. Hence he had connections in the highest social
circles, but he grew up in poverty.
[edit] 767 – 786: Al-Mansur to Al-Hadi's era
[edit] Early life, Imam Malik
He was born in Gaza and moved to Mecca when he was about ten. He is reported to have studied with the
"School of Mecca" (which might not even have existed, although some scholars are reported to have been
active there). Then he moved to Madinah to teach others of the message of Islam and be taught by Malik ibn
Anas.
[edit] 786 – 809: Harun al-Rashid's era
After that he lived in Mecca, Baghdad and finally Egypt.
Among his teachers were Malik ibn Anas and Muhammad ibn al Hasan al Shaybani, whom he studied under
in Madinah and Baghdad.
At the time of Harun ar-Rashid, he had an appointment in Yemen, as a judge in Najran. Sunnis portray that
his devotion to justice, even when it meant criticizing the governor, caused him some problems, and he was
Page 23 of 172
taken before the Caliph, falsely accused of aiding the Alawis in a revolt. At this time, al Shaybani was the
chief justice, and his defense of ash-Shafi'i, coupled with ash-Shafi'i’s own eloquent defense, convinced
Harun ar-Rashid to dismiss the charge, and to direct al Shaybani to take ash-Shafi'i to Baghdad.He was also
a staunch critic of Al-Waqidi's writings on Sirah.
In Baghdad, he developed his first madhab, influenced by the teachings of both Imam Abu Hanifa and Imam
Malik. Thus, his work there is known as “al Madhab al Qadim lil Imam as Shafi’i,” or the Old School of ash-
Shafi'i.
[edit] 809 – 813: Al-Amin's era
This section requires expansion.
[edit] 813 – 820: Al-Ma'mun's era
[edit] Fiqh research
It appears that all of his surviving writings were done in retirement in Egypt during the last five years of his
life.
Al-Shafi'i was controversial in his own time but, as history has shown, he won his point. Starting from the
Maliki position of reliance (largely) upon tradition in legal matters he came into contact with and opposed the
Hanafi position of reliance (largely) upon common sense. He reached the conclusion that tradition was
indeed the proper basis for legal decisions, but only if that tradition was based upon the prophet and no one
else.
The Hanafis, of course, were not willing to exchange all their common sense for hadiths and the Maliki's
were not willing to give up traditions just because they had no prophetic hadiths supporting them. As time
went by, however, both the Hanafis and Malikis have grown to conform to Shafi'i's idea that only prophetic
hadiths matter. The fourth school of fiqh came later.
Shafi'i probably did not expect what happened next. There was an explosion of prophetic hadiths and an
entire science had to be invented to handle them.
[edit] Death
He died at the age of 54 on the 30th of Rajab in the Hijri year 204 (or, 820 AD). He was buried in al-Fustat,
Egypt.
[edit] Views
It is stated in Rawdah al-Manazir fi al-Awai'l wa al-'Awakhir that [3]:
“ Imam Shafi'i said that the testimony of four companions will not be accepted and those four are
Muawiya, Amr ibn al-As, Mugheera and Ziyad ”
This view of Imam Shafi'i has also been attributed to him by his student Abu al-Fida [4]
[edit] Legacy
Saladin built a madrassa and a shrine on the site of his tomb. Saladin's brother Afdal built a mausoleum for
him in 1211 after the defeat of the Fatamids. It remains a site where people petition for justice.[5]
Page 24 of 172
Shafi'i developed the science of fiqh unifying 'revealed sources' - the Quran and hadith - with human
reasoning to provide a basis in law. With this systematization of shari'a he provided a legacy of unity for all
Muslims and forestalled the development of independent, regionally based legal systems. The four Sunni
legals schools or madhhabs- keep their traditions within the framework that Shafi'i established.
Shafi'i gives his name to one of these legal schools Shafi'i fiqh - the Shafi'i school - which is followed in
many different places in the Islamic world: Indonesia, Malaysia, Egypt, Somalia, Yemen and southern parts
of India.
Today, many English speaking Muslims are introduced to the madhab of Imam Shafi’i through the translated
works Umdat as Salik (Reliance of the Traveller) and al Maqasid, both done by Sheikh Nuh Ha Mim Keller.
Among the followers of Imam Shafi’i’s school were:
• Muhammad al-Bukhari
• Muslim ibn al-Hajjaj[citation needed]
• Abu Da'ud[citation needed]
• Al-Tirmidhi[citation needed]
• Izz bin Abdul Salaam
• Al-Nasa'i[citation needed]
• Ibn Majah[citation needed]
• Imam Bayhaqi[citation needed]
• Hakim al-Nishaburi[citation needed]
• ibn Hibban[citation needed]
• Suyuti[citation needed]
• Al-Dhahabi[citation needed]
• al Ghazali
• Al-Nawawi
[edit] Works
He authored more than 100 books.
• Al-Risala — The best known book by al-Shafi'i in which he examined usul al-fiqh (sources of
jurisprudence): the Qur'an, the Sunnah, qiyas (analogy), and ijma' (scholarly consensus). There is a
good modern translation.
• Kitab al-Umm - his main surviving text on Shafi'i fiqh
• Musnad Ash-Shafi'i (on hadith) - it is available with arrangement, Arabic 'Tartib', by Ahmad ibn Abd-
Ar-Rahman al-Banna
[edit] Sunni view
Many stories are told about the childhood and life of ash-Shafi'i, and it is difficult to separate truth from myth:
Page 25 of 172
Tradition says that he memorized the Qur’an at the age of seven; by ten, he had memorized the Muwatta of
Imam Malik; he was a mufti (given authorization to issue fatwa) at the age of fifteen. He recited the Qur’an
every day in prayer, and twice a day in Ramadan. Some apocryphal accounts claim he was very handsome,
that his beard did not exceed the length of his fist, and that it was very black. He wore a ring that was
inscribed with the words, “Allah suffices Muhammad ibn Idris as a reliance.” He was also known to be very
generous.
He was also an accomplished archer, a poet, and some accounts call him the most eloquent of his time.
Some accounts claim that there were a group of Bedouin who would come and sit to listen to him, not for the
sake of learning, but just to listen to his eloquent use of the language. Even in latter eras, his speeches and
works were used by Arabic grammarians. He was given the title of Nasir al Sunnah, the Defender of the
Sunnah.
He loved Muhammad very deeply. Al Muzani said of him, “He said in the Old School: ‘Supplication ends with
the invocation of blessings on the Prophet, and its end is but by means of it.’” Al-Karabisi said: “I heard al-
Shafi’i say that he disliked for someone to say ‘the Messenger’ (al-Rasul), but that he should say ‘Allah’s
Messenger’ (Rasul Allah) out of veneration for him.” He divided his night into three parts: one for writing, one
for praying, and one for sleeping.
Apocryphal accounts claim that Imam Ahmad said of ash-Shafi'i, “I never saw anyone adhere more to hadith
than al-Shafi’i. No one preceded him in writing down the hadith in a book.” Imam Ahmad is also claimed to
have said, “Not one of the scholars of hadith touched an inkwell nor a pen except he owed a huge debt to al-
Shafi’i.”
Imam al Shaybani said, “If the scholars of hadith speak, it is in the language of al Shafi’i.”
Shah Waliullah, a 18th century Sunni Islamic scholar stated [6]:
“ A Mujadid appears at the end of every century: The Mujtahid of the 1st century was Imam of Ahlul
Sunnah, Umar bin Abdul Aziz. The Mujadid of the 2nd century was Imam of Ahlul Sunnah
Muhammad Idrees as-Shafi'i the Mujadid of the 3rd century was Imam of Ahlul Sunnah Abu Hasan
Ashari the Mujadid of the 4th century was Abu Abdullah Hakim Nishapuri. ”
According to many accounts he was said to have a photographic memory. One anecdote states that he
would always cover one side of a book while reading because a casual glance at the other page would
commit it to memory.
[edit] See also
• Fiqh
• Shafi'i
[edit] References
1. ^ Ira Lapidus, A History of Islamic Societies. pg. 86. Cambridge University Press 2002.
2. ^ The Origins of Islamic Law: The Qurʼan, the Muwaṭṭaʼ and Madinan ʻAmal, by Yasin Dutton, pg. 16
Page 26 of 172
3. ^ Rawdah-al-Manazir fi al-Awai'l wa al 'Awakhir Volume 11 page 133
4. ^ Tarikh Abul Fida Volume 1 under the chapter addressing the events of 45 Hijri [1]
5. ^ Ruthven Malise, Islam in the World. 3rd edition Granta Books London 2006 ch. 4, page 122
6. ^ Izalat al-Khafa p. 77 part 7
Ruthven Malise, Islam in the World. 3rd edition Granta Books London 2006 ch. 4
Also: "al-Shafi'i's Risala: Treatise on the Foundation of Islamic Jurisprudence" Majid Khadduri. Original
1961, reprinted 1997. ISBN 0-946621-15-2.
al-Shafi'i,Muhammad b. Idris,"The Book of the Amalgamation of Knowledge" translated by Aisha Y. Musa in
Hadith as Scripture: Discussions on The Authority Of Prophetic Traditions in Islam, New York: Palgrave,
2008
Abd al-Aziz ibn Abd Allah ibn Baaz

Abd al-Aziz ibn Abd Allah ibn Baaz (Arabic: ‫‘ عبد العزيز بن عبد ال بن باز‬Abd al-‘Azīz ibn ‘Abd Allāh ibn Bāz), also
known as Bin Baaz, was the Grand Mufti of Saudi Arabia from 1993 until his death in 1999.
Contents
[hide]
• 1 Youth
○ 1.1 Education
○ 1.2 Career
• 2 Death
• 3 Activities
• 4 Views
○ 4.1 Gulf War
○ 4.2 Osama bin Laden
○ 4.3 Flat Earth and Geocentrism
• 5 Bibliography
• 6 References
[edit] Youth
Ibn Baaz was born in the city of Riyadh during the month of Dhu al-Hijjah, 1909 to a family with a reputation
for their interest in Islam. His father died when he was only three, placing a big responsibility on his mother
Page 27 of 172
to raise him. When asked about his childhood, the sheikh said: “my father died when I was three years old,
and I only had my mother who took care of me and educated me encouraging me to learn more about
Sharia; she also died when I was twenty six.” By the time he was thirteen he had begun working, selling
clothing with his brother in a market. Despite the fact that he helped a great deal in supporting his family, he
still found time to study the Qur’an, Hadith, Fiqh, and Tafsir. In 1927, when he was sixteen, he started losing
his eyesight after being afflicted with a serious infection in his eyes. By the time he was twenty, he had
totally lost his sight and become blind. [1]
[edit] Education
At that time, Saudi Arabia lacked a modern, sophisticated university system. However, Ibn Baaz managed to
learn a great deal through his constant reading of Islamic literature as well as his accompaniment to different
scholars whom he learned from. These include:[2][3]
• 'Abdullaah bin Fayreej whom he studied the Qura'n with at an early age and memorized it and read it
to him.
• Muhammad ibn Zayd, the chief judge in the Eastern region.
• Raashid ibn Saalih al-Khunayn.
• 'Abdul-Lateef ibn Muhammad ash-Shudayyid.
• 'Abdullaah bin 'Abdur-Rahmaan ibn Kimar
• 'Abdullaah bin Qu'ood.
• Saalih ibn Hussayn al-'Iraaqee.
• 'Abdul-Rahmaan al- Warraaq.
• The Mufti of his time, Muhammad ibn Ibraheem ibn 'Abd al-Lateef ash-Shaikh. Ibn Baaz studied
under this scholar for ten years. He had studied all the branches of Sharee'ah from him during the
years 1927 until 1938.
• Muhammad ibn 'Abd al-Lateef ibn Abdur-Rahmaan ibn Hassan ibn ash-Shaykh Muhammad ibn
Abdul-Wahhaab.
• Sa’ad ibn Hamad ibn Ateeq, the chief judge of Riyadh at the time.
• Hammad ibn Farris, under whom ibn Baaz studied the field of Arabic grammar.
• Sa’ad Waqqaas al-Bukhaaree, one of Mecca’s most renowned scholars in Tajweed.
• Saalih ibn 'Abdul-Azeez ibn 'Abdur-Rahmaan ibn Hasan ibn Shaykh Muhammad ibn 'Abdul-
Wahhaab, one of the judges in the city of Riyadh.
[edit] Career
He had assumed a number of posts and responsibilities such as:[4]
• The judge of Al Kharj district upon the recommendation of Muhammad ibn 'Abd al-Lateef ash-Shaikh
from 1938 to 1951.
• Held a teaching position in Riyadh at the Ma'had al-'Ilmee in 1951
Page 28 of 172
• In 1951 after spending fourteen years in al-Kharj as a judge, he was transferred to Riyadh where he
became a teacher in the Riyadh Institute of Science and taught in the Faculty of Sharia from 1961 to .
• In 1961 he was appointed Vice President, and later President, of the Islamic University of Madinah.
• In 1970 he became the Chancellor of the University upon the death of Muhammad ibn Ibraaheem Aal
ash-Shaykh and he remained chancellor until 1975.
• In 1975 a royal decree named him Chairman of the Department of Scientific Research and Ifta with
the rank of Minister.
• In 1992 he was appointed Grand Mufti of the Saudi Arabia and Head of the Council of Senior
Scholars and was granted presidency of the administration for scientific research and legal rulings.
• President of the Permanent Committee for Research and Fatawa.
• President and member of the Constituent Assembly of the World Muslim League.
• President of the Higher World League Council.
• President of the Islaamic Fiqh Assembly based in Mecca, Saudi Arabia.
• Member of the Higher Council of the Islamic University of Medina.
• Member of the Higher Committee for Islaamic Da'wah in Saudi Arabia.
Over the years, he held a large number of positions as president or member of various Islamic councils and
committees, and chaired a number of conferences both within Saudi Arabia and overseas, in addition to
writing a great number of books in different fields and issuing a large body of fatwa. In 1981 he was awarded
the King Faisal International Prize for Service to Islam. [5][6]
[edit] Death
On Thursday morning, May 13, 1999, Ibn Baaz died at the age of 90 whilst prostrating in prayer. The next
day, following Friday prayer, King Fahd bin Abdul Aziz, Crown Prince Abdullah bin Abdul Aziz, Sultan bin
Abdul Aziz, and hundreds of thousands of people performed the funeral prayer at the Masjid al-Haram in
Mecca.[7]
King Fahd issued a decree appointing Abdul-Azeez ibn Abdullaah Aal ash-Shaikh as the new Grand Mufti
after Bin Baaz's death.[8]
[edit] Activities
Ibn Baaz had undertaken a number of charitable and other activities such as: [5]
• His endless support for Dawah organizations and Islamic centers in many parts of the world.
• The establishment and supervision of schools for teaching the Qur'an.
• The foundation of an organization that facilitates marriage for Muslim youth.
• The popular radio program, Nurun AlaDarb ("light on the path"), in which he discussed many current
issues and answered questions from listeners as well as providing fatwa if needed.
Ibn Baaz was considered by many to be prolific speaker both in public and privately at his mosque. Like his
books, his lectures and sermons were numerous and revolved frequently around the situation of the Muslim
Page 29 of 172
world. In addition, much of his time was devoted to the lessons he gave after Fajr prayer, teaching during
the day, meeting delegates from Muslim countries and sitting with people after Maghrib prayer to provide
counseling and advice on personal matters. He also used to invite people after Isha prayer to share a meal
with him.[5]
Ibn Baz was among the Muslim scholars who opposed regime change using violence.[9] He called for
obedience to the people in power unless they ordered something that went against God.[10] He condemned
the terrorist bombings of Riyadh in the strongest terms.[11]
[edit] Views
This article may contain original research or unverified claims. Please improve the article by adding
references. See the talk page for details. (September 2007)
[edit] Gulf War
During the Gulf War Ibn Baaz issued fatwa allowing the deployment of non-Muslim troops on Saudi Arabia
soil to defend the Kingdom from the Iraqi army. Some noted that this was in contrast to his opinion in the
1940s, when he contradicted the government policy of Islamically allowing non-Muslims to be employed on
Saudi soil.[12]
In his career as the Grand Mufti of Saudi Arabia, Bin Baaz attempted to both legitimize the rule of the ruling
family and to support calls for the reform of Islam in line with Salafi ideals. Many criticized him for supporting
the Saudi government when, after the Gulf War, it muzzled or imprisoned some Qutbi scholars regarded as
too critical of the government, such as Safar al-Hawali and Salman al-Ouda.
When Ibn Baaz died in 1999 the loss of "his erudition and reputation for intransigence" was so great the
Saudi government was said to have "found itself staring into a vacuum" unable to find a figure able to "fill bin
Baaz's shoes."[13] His influence on the Salafi movement was large, and most of the prominent judges and
religious scholars of Saudi Arabia today are former students of his.
[edit] Osama bin Laden
Wikisource has original text related to this article:
Open Letter to Shaykh Bin Baz on the Invalidity of his Fatwa on Peace with the Jews
Ibn Baaz was the subject of Osama bin Laden's first public pronouncement intended for the general Muslim
public. This open letter condescendingly criticized him for endorsing the Oslo peace accord between the
PLO and Israeli government.[14] Ibn Baz defended his decision to endorse the Oslo Accords by citing the
Treaty of Hudaybiyyah, saying that a peace treaty with non-Muslims has historical precedent if it can avoid
the loss of life.[15][16] This criticism, coupled with bin Laden's making of Takfir of the rulers of Saudi Arabia,
resulted in Ibn Baaz declaring bin Laden a Khariji.
[edit] Flat Earth and Geocentrism
In 1970, evolutionary biologist Theodosius Dobzhansky started his essay "Nothing in Biology Makes Sense
Except in the Light of Evolution" with an alleged quote of Bin Baz asserting that he was a geocentrist.[17]}}
Page 30 of 172
Later, between 1993 and 1995, various newspapers and magazines published accounts that ibn Baaz,
whose duties included the presidency of the administration for scientific research, had said that the Earth is
flat.[18] Bin Baaz strongly denied that claim, describing the allegation as a "pure lie"; in addition, he had made
statements and released multiple Fatwas affirming that the earth is round.[19][20] Observers have alleged that
continued accusations against ibn Baaz regarding the topic are attempts at character assassination.[20]
[edit] Bibliography
The number of books written by Ibn Baaz exceeds sixty and the subject matter covered many topics such as
Hadith, Tafsir, Fara'ed’ed, Tawheed, Fiqh and also a great deal of books on Salat, Zakat, Dawah, Hajj and
Umrah.[5]
[edit] References
1. ^ Main Page
2. ^ Main Page
3. ^ "Words of Advice Regarding Da'wah" by 'Abdul 'Azeez ibn 'Abdullaah ibn Baaz (translated by Bint
Feroz Deen and Bint 'Abd al-Ghafoor), Al-Hidaayah Publishing and Distribution, Birmingham: 1998,
Page 9-10
4. ^ "Words of Advice Regarding Da'wah" by 'Abdul 'Azeez ibn 'Abdullaah ibn Baaz (translated by Bint
Feroz Deen and Bint 'Abd al-Ghafoor), Al-Hidaayah Publishing and Distribution, Birmingham: 1998,
Page 10-11
a b c d
5. ^ Saudi Gazette 14 May 1999
6. ^ Saudi Gazette
7. ^ Main Page
8. ^ "New Saudi Grand Mufti", BBC News, May 16, 1999.
9. ^ ‫العنف يضر بالدعوة‬
10. ^ ‫حقوق ولة المور على المة‬
11. ^ ‫حادث التفجير في الرياض‬
12. ^ Kepel, The War for Muslim Minds, 2004, p.184
13. ^ Kepel, The War for Muslim Minds, 2004, p.186
14. ^ Messages to the World, The Statements of Osama Bin Laden, Edited and Introduced by Bruce
Lawrence, Translated by James Howarth, Verso, 2005
15. ^ al-Muslimoon Magazine, 21st Rajab 1415 AH
16. ^ at-Tawheed Magazine, vol. 23, Issue #10
17. ^ Dobzhansky, Theodosius (March 1973). "Nothing in Biology Makes Sense Except in the Light of
Evolution". The American Biology Teacher 35: 125–9. http://www.2think.org/dobzhansky.shtml.
Retrieved on 2009-04-26.
18. ^ Youssef M. Ibrahim, "Muslim Edicts Take on New Force", New York Times, February 12, 1995.
Page 31 of 172
19. ^ MISCELLANEOUS \ Miscellaneous \ Is the Earth round or flat?
a b
20. ^ The Fatwa by Bin Baaz on the World Being Flat
• The Official Site of 'Abd al-'Aziz ibn Baaz (Arabic)
• Fatawa from Abdul-Aziz ibn Baaz (Arabic)
• Biography of Ibn Baaz
• Biography of Ibn Baaz - 2
• Assorted Images and Press Clippings Regarding the Death of Ibn Baaz
• Jewels of Guidance (selected words and incidents from the life of Abdul-Aziz ibn Baaz)
Muhammad ibn Abd-al-Wahhab

Muhammad ibn 'Abd Al-Wahhab Al-Tamimi (1703–1792) (Arabic: ‫ )محمد بن عبد الوهاب التميمي‬was an Islamic
scholar born in Najd, in present-day Saudi Arabia. Despite never specifically calling for a separate school of
Islamic thought, it is from ibn Abd-al Wahhab that the western world derived the term Wahhabism.
Contents
[hide]
• 1 Biography
○ 1.1 Sources
○ 1.2 Childhood and Early Life
○ 1.3 Reforms
○ 1.4 Alliance with the House of Saud
○ 1.5 Criticisms
• 2 Legacy
○ 2.1 Commentary
• 3 Works
• 4 References
Page 32 of 172
• 5 Further reading
• 6 See also
[edit] Biography
[edit] Sources
There are two contemporary histories of Ibn 'Abd al-Wahhab and his religious movement from the point of
view of his supporters: Ibn Ghannam's Rawdhat al-Afkar wal-Afham (commonly known as Tarikh Najd) and
Ibn Bishr's 'Unwan al-Majd fi Tarikh Najd. Ibn Ghannam, a native of al-Hasa who died in 1811, was the only
historian to have observed the beginnings of Ibn 'Abd al-Wahhab's movement first-hand. His chronicle ends
at the year 1797.[1] [2] Ibn Bishr's chronicle, which stops at the year 1854, was written a generation later than
Ibn Ghannam's, but is considered valuable partly because Ibn Bishr was a native of Najd and because Ibn
Bishr adds many details to Ibn Ghannam's account.[3] A third account, dating from around 1817 is Lam' al-
Shihab, written by an anonymous Sunni author who respectfully disapproved of Ibn Abd al-Wahhab's
movement, regarding it as a bid'a (innovation). It is also commonly cited because it is considered to be a
relatively objective contemporary treatment of the subject. However, unlike Ibn Ghannam and Ibn Bishr, its
author did not live in Najd and his work is believed to contain some apocryphal and legendary material with
respect to the details of Ibn Abd al-Wahhab's life.[4][5]
[edit] Childhood and Early Life
Some details have been pieced together via the work of numerous historians. Ibn 'Abd al-Wahhab is
generally acknowledged to have been born in 'Uyayna[6][7][8][9] in 1703[10][11] and to have been a member of the
Arab tribe of Banu Tamim. He was thought to have started studying Islam at an early age, primarily with his
father ('Abd al-Wahhab) early on[12][13][14],[15][16] as he was from a line of scholars of the Hanbali school of
jurisprudence.[17] While there is some consensus over these details, there is not a unanimous agreement
over the specifics and some minority opinions do exist in regard to his place and date of birth.
[edit] Reforms
Ibn 'Abd al-Wahhab spent some time studying with Muslim scholars in Basra (in southern Iraq),[18][19] and it is
reported that he traveled to the Muslim holy cities of Mecca and Medina to perform Hajj and study with the
scholars there,[20][21] before returning to his home town of Uyayna in 1740. Official sources on ibn 'Abd al-
Wahhab's life put his visits to these cities in different chronological order, and the full extent of such travels
remains disputed among historians.
Almost all sources agree that his reformist ideas were formulated while living in Basra, where he became
somewhat famous for his debates with the Islamic scholars there. Dates are missing in a great many cases,
thus it is difficult to reconstruct a chronology of his life up until his return to 'Uyayna.
Like most scholars in Najd at the time, Ibn Abd-al-Wahhab was a follower of Ibn Hanbal's school of
jurisprudence but "was opposed to any of the schools (Madh'hab) being taken as an absolute and
unquestioned authority," and condemned taqlid.[22]
Page 33 of 172
After his return to 'Uyayna, Ibn Abd al-Wahhab began to attract followers there, including the ruler of the
town, Uthman ibn Mu'ammar. With Ibn Mu'ammar's support, Ibn 'Abd al-Wahhab began to implement some
of his ideas for reform. First, he persuaded ibn Mu'ammar to level the grave of Zayd ibn al-Khattab, a
companion of the Muslim prophet Muhammad whose grave was revered by locals, citing Islamic teachings
that forbid grave worship. Secondly, he ordered that an adulteress be stoned to death, a practice that had
become uncommon in the area despite having Islamic textual basis. These actions gained the attention of
Sulaiman ibn Muhammad ibn Ghurayr of the tribe of Bani Khalid, the chief of Al-Hasa and Qatif, who held
substantial influence in Najd. Ibn Ghurayr threatened Ibn Mu'ammar that he would not allow him to collect a
land tax for some properties that he owned in al-Hasa if he did not kill ibn 'Abd al-Wahhab. Ibn Mu'ammar
declined to do this, but ibn 'Abd al-Wahhab was forced to leave.[23]
[edit] Alliance with the House of Saud
Upon his expulsion from 'Uyayna, Ibn Abd al-Wahhab was invited to settle in neighboring Dir'iyya by its ruler
Muhammad ibn Saud in 1740 (1157 AH). Two of Ibn Saud's brothers had been students of Ibn Abd al-
Wahhab in Uyayna, and are said to have played a role in convincing Ibn Saud to take him in. Ibn Saud's wife
is also reported to have been a convert to Ibn Abd al-Wahhab's cause. Upon arriving in Diriyya, a pact was
made between Ibn Saud and Ibn Abd al-Wahhab, by which Ibn Saud pledged to implement Ibn Abd al-
Wahhab's teachings and enforce them on neighboring towns. Beginning in the last years of the 18th century
Ibn Saud and his heirs would spend the next 140 years mounting various military campaigns to seize control
of Arabia and its outlying regions, finally taking control of the whole of modern day Kingdom of Saudi Arabia
in 1922. This provided the movement with a state. Vast wealth from oil discovered in the following decades,
coupled with Saudi control of the holy cities of Mecca and Medina, have since provided a base and funding
for Salafi missionary activity.
[edit] Criticisms
The Egyptian Islamic scholar 'Abd al-Wahhab ibn Ahamd Barakat al-Shafe'i al-Azhari al-Tantawi wrote an
early criticism of Ibn Abd Al-Wahhab's reforms in the book, Kitab Rad` al-Dalala wa Qam` al-Jahala ("The
Book of the Prevention of Error and the Suppression of Ignorance.") Tantawi did not specifically name ibn
'Abd al-Wahhab in the text, but referred to him as 'Sheikh an-Nas' ("the populist scholar"). This may be seen
as either an effort to not humiliate ibn 'Abd al-Wahhab or to simply not draw unwanted attention to his call.
Tantawi wrote that he received word of ibn 'Abd al-Wahhab's teachings through word-of-mouth and letters
from local "authorities." The content of Tantawi's arguments also suggest this, as they do not appear to be
based on any writings of ibn 'Abd al-Wahhab's, instead disputing his general ideas, quoting a considerable
number of Qur'anic verses.[citations needed]
Another critic of ibn 'Abd al-Wahhab at the time was a major Sufi theologian, 'Ali al-Shafe'i al-Basri aka al-
Qabbani. A historian at the time, ibn Turki, considered Qabbani to be among the four most prolific detractors
of ibn Abd-al-Wahhab particularly because - unlike Tantawi - he had actually read ibn 'Abd l-Wahhab's
Page 34 of 172
writings. Qabbani wrote two texts criticizing ibn 'Abd al-Wahhab, the Fasl al-Khitab fi Rad Dalalat Ibn Abd al-
Wahhab ("the unmistakable judgement in the refutation of the delusions of Ibn Abd Al-Wahhab,") and the
Kashf al-Hijab an Wajh Dalalat Ibn al-Wahhab ("lifting the veil from the face of the delusions of Ibn al-
Wahhab,"). Qabbani later wrote a formal, anti-Wahhabi tract, citing both sources.[citations needed]
Muhammad ibn ‘Abd al-Wahhab’s brother Sulaiman and his father, 'Abd al-Wahhab, had initially repudiated
him for his ideas. Later in life, however, the views of both his brother and father changed significantly, with
both of them eventually accepting and agreeing with those of Muhammad ibn 'Abd al-Wahhab's.[24]
Amongst his modern supporters were the late Shaikh bin Baz and Shaikh Uthaymeen of Saudi Arabia,
Shaikh Muqbil of Yemen, and Shaikh Albani of Albania.
[edit] Legacy
Ibn 'Abd al-Wahhab considered his movement an effort to purify Islam by returning Muslims to what he
believed were the original principles of Islam, as typified by the Salaf and rejecting what he regarded as
corruptions introduced by Bid'ah and Shirk.
During his life he denounced some practices of various sects[citation needed] of Sufism as being heretical, such as
their veneration of saints. Although all Muslims pray to one God, ibn 'Abd al-Wahhab was keen on
emphasizing that no intercession with God was possible without His permission, which He only grants to
whom He wills and only to benefit those whom He wills, certainly not the ones who invoke anything or
anyone except Him, as these would never be forgiven,[25] an idea supported by the majority of Muslims[citation
needed]
. Specific practices, such as celebrating the birth of the Islamic prophet Muhammad, were also deemed
as innovations. He is hence considered by his followers to be a great revivalist of Islam, and by his
opponents as an innovator and heretic. In either case, ibn 'Abd al-Wahhab's impact on Islam has been
considerable and significant.
Ibn 'Abd al-Wahhab also revived interest in the works of the Islamic scholar Ibn Taymiya.
The followers of this revival (see Salafism) are often called Wahhabis, though most reject the usage of this
term on the grounds that ibn 'Abd al-Wahhab's teachings were the teachings of Muhammad, not his own.
Thus, most generally refer to themselves as Salafis, while during his lifetime they often referred to
themselves muwahhidin ("monotheists").
Ibn Abd al-Wahhab's descendents are known today as "Al al-Shaykh" ("House of the Shaykh"). The family of
Al al-Shaykh has included several religious scholars, including the former grand mufti of Saudi Arabia,
Muhammad ibn Ibrahm Al al-Shaykh, who issued the fatwa calling for the abdication of King Saud in 1964.
Both the current Saudi minister of justice and the current grand mufti of Saudi Arabia are also descendents
of Ibn Abd al-Wahhab.
Page 35 of 172
[edit] Commentary
Perceptions of ibn 'Abd al-Wahhab are varied. To many Muslims of the Salafi persuasion, ibn 'Abd al-
Wahhab is a significant luminary in the proud tradition of Islamic scholarship. A great number of lay Sunni
Muslims regard him as a pious scholar whose interpretations of the Qur'an and Hadith were nevertheless
out of step with the mainstream of Islamic thought, and thus discredited.[26] Some scholars regard him as a
pious scholar who called people back to worship of Allah according to the Qur'an and Sunnah. Others, often
Sufis, regard him as a one who stopped at nothing to gain power and manipulate others. Natana DeLong-
Bas, meanwhile, has recently published a self-described "controversial" book that complicates the idea that
ibn 'Abd al-Wahhab contributed to the "militant stance of contemporary jihadism."[27]
[edit] Works
• Usuulu Thalaatha (The Three Fundamental Principles)
• Al Qawaaid Al ‘Arbaa’ (The Four Fundamental Principles)
• The Six Fundamental Principles
• Adab al-Mashy Ila as-Salaa (Manners of Walking to the Prayer)
• Usul al-Iman (Foundations of Faith)
• Fadaìl al-Islam (Excellent Virtues of Islam)
• Fadaìl al-Qur’an (Excellent Virtues of the Qur’an)
• Kitab at-Tauhid (The Book of the Unity of God)
• Kitab Kashf as-Shubuhat (The Book of Clarification of Uncertainties)
• Majmu’a al-Hadith ‘Ala Abwab al-Fiqh {Compendium of the Hadith on the Main Topics of the Fiqh
(Islamic Jurisprudence)}
• Mukhtasar al-Iman (Literally Abridgement of the Faith, means the summarized version of a work on
Faith)
• Mukhtasar al-Insaf wa`l-Sharh al-Kabir (Abridgement of the Equity and the Great Explanation)
• Mukhtasar Seerat ar-Rasul (Summarized Biography of the Prophet)
• Mukhtasar al-Sawaìq (Literally Summary of the Lightning bolt, it is a summary of a criticism of Shi’as
written in Palestine by Ibn Hajar al-‘Asqalani).
• Mukhtasar Fath al-Bari (Fath al-Bari is a commentary on the Sahih al-Bukhari by Ibn Hajar
al-‘Asqalani).
• Mukhtasar al-Minhaj (Summary of the Path, most likely referring to Minhaj al-Sunna by Ibn Taymiyya)
• Kitaabu l-Kabaair (The Book of Great Sins)
• Kitabu l-Imaan (The Book of Trust/Belief)
[edit] References
Page 36 of 172
̲ ̲
1. ^ http://www.brillonline.nl/subscriber/entry?entry=islam_COM-0323 Abu-Hakima, A.M. "Ibn GHannām
̲ ̲ ̲ ̲ Ḥusayn b. Ghannām
, Shaykh ̲ ̲ al-Iḥsāʾī ." Encyclopaedia of Islam. Edited by: P. Bearman, Th.
Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2007. Brill Online. 8 December
2007
2. ^ Alexei Vassiliev, The History of Saudi Arabia, Saqi Books, London 1998, p. 13
3. ^ Vassiliev, p. 13
4. ^ http://www.brillonline.nl/subscriber/entry?entry=islam_SIM-3033 Laoust, H. "Ibn ʿAbd al- Wahhāb ,
Muḥammad b. ʿAbd al-Wahhāb." Encyclopaedia of Islam. Edited by: P. Bearman, Th. Bianquis, C.E.
Bosworth, E. van Donzel and W.P. Heinrichs. Brill, 2007. Brill Online. CDL. 7 December 2007
5. ^ Vassiliev, p. 14
6. ^ First Encyclopedia of Islam 1913-1936, Vol. 8, Pg. 1086 (1987)
7. ^ Arabia, by J.B. Philby, Ernest Benn Limited, Pg. 8 (1930)
8. ^ Dictionary of Islam, by Thomas Patrick Hughes, Premier Book House, Pg. 659 (Anarkali, Lahore,
1964)
9. ^ "Ibn Abd al-Wahhab" in The Encyclopedia of Islam, by Henry Laoust, E.J. Brill, Leiden, Vol. 3, Pg.
677 (1979)
10. ^ Arabia, by J.B. Philby, Pg. 8
677
12. ^ Tarikh Najd, by 'Husain ibn Ghannam, Vol. 1, Pg. 75-76
13. ^ 'Unwan al-Majd fi Tarikh Najd, by 'Uthman ibn Bishr an-Najdi, Vol. 1, Pg. 6-7
14. ^ Shaikh Muhammad ibn 'Abd al-Wahhab, by Judge Ahmad ibn 'Hajar al-Butami, Pg. 17
15. ^ Muhammad ibn 'Abd al-Wahhab: His Da'wah and Life Story, by Shaikh ibn Baaz, Pg. 21
16. ^ The Arabian Peninsula Society and Politics, by George Rentz, Pg. 55
677-678 (1979)
18. ^ Tarikh Najd by 'Husain ibn Ghannam, Vol. 1, Pg. 76-77
19. ^ 'Unwan al-Majd fi Tarikh Najd, by 'Uthman ibn Bishr an-Najdi, Vol. 1, Pg. 7-8
20. ^ Shaikh Muhammad ibn 'Abd al-Wahhab, by Judge Ahmad ibn 'Hajar al-Butami, Pg. 17-19
21. ^ Muhammad Ibn 'Abd al-Wahhab: His Da'wah and Life Story, by Shaikh ibn Baaz, Pg. 21
22. ^ Mortimer, Edward, Faith and Power: The Politics of Islam, Vintage Books, 1982, p.61
23. ^ Shaikh Muhammad ibn 'Abd al-Wahhab, by Judge Ahmad ibn 'Hajar al-Butami, Pg. 28
24. ^ The History of the Wahhabis from Their Origin Until the End of 1809, by Louis Alexandre Olivier de
Corancez, Pg. 25-26
25. ^ Kashfu sh-Shubuhaat (Removal of the Doubts)
Page 37 of 172
26. ^ See Samer Traboulsi, “An Early Refutation of Muḥammad ibn ʿAbd al-Wahhāb,” Die Welt des
Islams, New Series, vol. 42, Issue 3 (2002): 373-415.
27. ^ DeLong-Bas, Wahhabi Islam, Oxford: Oxford University Press, 2006
[edit] Further reading
• Abualrub, Jalal. Biography and Mission of Muhammad Ibn Abdul Wahhab. Madina Publishers and
Distributors, Orlando, FL. 2003.
• Algar, Hamid, ' Wahhabism: a Critical Essay'. Islamic Publications International, Oneonta, New York,
2002
• DeLong-Bas, Natana, Wahhabi Islam From Revival and Reform to Global Jihad. Oxford University
Press, Oxford and NewYork, 2004.
• ibn ʿAbd al-Wahhāb, Sulaymān. Fitnā al-Wahhābiyya. Istanbul: Maktabat al-Haqīqa, 2004.
• Qadhi, Yasir. A Critical Study of Shirk: Being a Translation and Commentary of Muhammad b. Abd
al-Wahhab's Kashf al-Shubuhat, al-Hidaayah Publications, Birmingham, UK, 2002.
• Qadhi, Yasir. The Four Principles of Shirk of Muhammad b. Abd al-Wahhab, al-Hidaayah
Publications, Birmingham, UK, 2001.
• Rentz, George S. The Birth of the Islamic Reform Movement in Saudi Arabia. London: King Abdulaziz
Public Library, 2004.
• Traboulsi, Samer. “An Early Refutation of Muḥammad ibn ʿAbd al-Wahhāb,” Die Welt des Islams,
New Series, vol. 42, Issue 3 (2002): 373-415.
• Saint-Prot, Charles. Islam. L'avenir de la tradition entre révolution et occidentalisation (Islam. The
Future of Tradition between Revolution and Westernization). Paris: Le Rocher, 2008.
[edit] See also
• Islam
• Islamist
• Salafism
• Wahhabism
• Wahhab (name)
• Muhammad (name)
• Refutation of Sheikh of Najd key concepts in Arabic written in 1851
• Who First Used the Term "Wahhabi"?
• Does Saudi Arabia Preach Intolerance and Hatred in the UK and US?
• Full Text of Kitab Al Tawhid by Ibn Abdul Wahhab
• Muhammad Ibn Abd al-Wahab by the Liberal Islam Network
• Ibn Abdul Wahhab, his life and mission by Abdul Aziz Ibn Baz
Page 38 of 172
• Relationship between Ibn Taymiyyah and Ibn Abdul Wahhab – from an Islamic website
• The Wahhabi Myth
• Responding to Stereotypes About Muhammad ibn 'AbdulWahhaab
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Retrieved from "http://en.wikipedia.org/wiki/Muhammad_ibn_Abd-al-Wahhab"
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Muhammad Nasiruddin al-Albani
Muhammad Nasiruddin al-Albani, Arabic, ‫( محمد ناصر الدين اللباني‬also al-Albani, Albani and other variants) (1914
- 1999) was an important and influential Islamic scholar of the 20th Century; he specialised in the fields of
hadith and fiqh and was a prodigious writer and speaker.
Contents
[hide]
• 1 Life
• 2 Contemporary Evaluation
• 3 Notable Publications
• 4 References
• 5 See also
[edit] Life
Al-Albani was born into a poor family in the city of Shkodra, the then capital of Albania. His father, Haaj Nuh
Najati al-Albani, had completed Sharia studies in Istanbul and returned to Albania as one of the major Hanafi
scholars of the country. During the reign of secularist Ahmet Zogu, al-Albani's family disagreed with the
Western-influenced views of the government and migrated to Damascus. In Damascus, he completed his
Page 43 of 172
early education, and was taught the Quran, tajwid, Arabic linguistic sciences, Hanafi fiqh and further
branches of the religion by a number of Islamic scholars as well as friends of his father.[1]
Al-Albani also learned clock and watch repair from his father, and became highly skilled in the trade. By the
age of twenty, he began specializing in the field of Hadith (narrations of Muhammad) and its related
sciences, becoming influenced by articles in Al-Manaar magazine. He began work in this field by
transcribing Hafiz al-Iraqi's monumental Al-Mughnee 'an-hamlil-Asfar fil-Asfar fee takhrej maa fil-lhyaa
minal-Akhbar'. [1]
Al-Albani delved further into the Hadith sciences despite discouragement from his father, who hoped he'd
pursue easier fields of study. Unable to afford many of the required books, he often borrowed them from the
famous Az-Zahiriyah library in Damascus. He became engrossed with his studies to the extent that he
sometimes closed his shop and remained in the library for up to twelve hours - breaking only for prayer - not
even leaving to eat, preferring to instead take light snacks with him. Eventually the library authorities granted
him a special room for his studies, and his own key for access to the library before normal opening time.
Often he would remain at work from early morning until after 'Isha prayers in the evening. During this time he
produced many useful works - many of which have yet to be printed.
After some time he started giving two weekly classes attended by university students and professors,
teaching various books of 'Aqidah, Fiqh, Usul and Hadith. He also began organizing monthly journeys for
da'wah to various cities in Syria and Jordan.
Shaykh Muhammad Raaghib aAt-Tabbaakh, a historian and hadith scholar, authorized him with an Ijaazah
(certification) to teach his collection of narrations on trustworthy reporters, called "Al-Anwaar Al-Jaliyyah fee
Mukhtasar Al-Athbaat Al-Halabiyyah".
After a number of his works appeared in print the Al-Albani was chosen to teach Hadith at the Islamic
University of Madinah, for three years (from 1381 to 1383H) where he was also a member of the University
board. Later he would return to his studies and work in the Az-Zahiriyah library, leaving his shop in the
hands of one of his brothers.[1]
He visited various countries for preaching and lectures - amongst them Qatar, Egypt, Kuwait, the United
Arab Emirates, Spain and the United Kingdom. He was forced to emigrate a number of times moving from
Syria to Jordan, then Syria again, then Beirut, then the UAE, then again to 'Ammaan, Jordan. His works -
mainly in the field of Hadith and its sciences number over 100. His students were numerous and include
many Sheikhs of the present day, including: Shaykh Rabee' Ibn Haadee 'Umayr al-Madkhalee, Sheikh
Hamdi 'Abdul-Majed as-Salafi, Sheikh Muhammad 'Eed 'Abbasi, Dr. Umar Sulayman al-Ashqar, Sheikh
Muhammad lbrahim Shaqrah, Sheikh Muqbil ibn Hadi al-Wadi'i, Sheikh 'Ali Khushan, Sheikh Muhammad
Jamil Zaynu, Sheikh 'Abdur-Rahman Abdus-Samad, Sheikh 'Ali Hasan 'Abdul-Hamid al-Halabi, Sheikh
Salim al-Hilali, Sheikh Mashhur Hasan Al-Salman, Sheikh Muhammad Musa Nasr, Sheikh Basim al-
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Jawabirah, Sheikh Mohamed Omran and Sheikh Abu Ishaq al-Huwayni[1] It is also well-know that he has
memorized hundred thousand hadith. [2]
[edit] Contemporary Evaluation
'Abdul-Azeez Bin Baaz said:[3]
“ I have not seen under the surface of the sky a person knowledgeable of the Hadith in our current
time than the like of the great scholar, Muhammad Nasiruddin Al-Albani. ”
Further on he considered him the mujaddid of his period.
The scholar Zayd Ibn Fayad said about him:[4]
“ Indeed, Sheikh Muhammad Nasiruddin Al-Albani is from the most prominent and distinguished
personalities of this era. He had great concern for the Hadith - its paths of transmission, its reporters
and its levels of authenticity or weakness. This is an honorable task from the best things in which
hours can be spent and efforts can be made. And he was like any other of the scholars - those who
are correct in some matters and err in other matters. However, his devotion to this great science is
from that which requires that his prestige be acknowledged and his endeavors in it be appreciated. ”
Another scholar and teacher, Muhibb-ud-Deen Al-Khatib, said:[4] [5]
“ And from the callers to the Sunnah who devoted their lives to reviving it was our brother Muhammad
Nasiruddin Nooh Najati Al-Albani. ”
Dr. Muied-uz-Zafar of Indian administrated Kashmir has recently been awarded PhD on the contributions of
Shaykh Nasir al-Din al-Albani by the Aligarh Muslim University (AMU) India. Zafar's research speaks about
many novel aspects of al-Albani and gives a detailed refutation of the allegations charged against him. The
dissertation deals with the life and contribution of the Shaikh to hadith literature at length. The last chapter of
the work is exclusively based on the evaluation of the criticism written against Albani and attempts to deal
with the issue in a balanced manner. [6]
[edit] Notable Publications
1. At-Targhib wa't-Tarhib (Volumes 1-4)
2. At-Tasfiyyah wa't-Tarbiyya
3. At-Tawsulu: Anwau'hu wa Ahkamuhu (link to english translation)
4. Irwa al-Ghalil (Volumes 1-9)
5. Talkhis Ahkam al-Janaez
6. Sahih wa Da'if Sunan Abu Dawood (Volumes 1-4)
7. Sahih wa Da'if Sunan at-Tirmidhi (Volumes 1-4)
8. Sahih wa Da'if Sunan ibn Majah (Volumes 1-4)
9. al-Aqidah at-Tahawiyyah Sharh wa Tàliq
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10. Sifatu Salati An-Nabiyy
[http://www.usc.edu/dept/MSA/fundamentals/pillars/prayer/albaani/prayer_1.html
(link to English translation)]
1. Silsalat al-Hadith ad-Da'ifa (Volumes 1-14)
2. Silsalat al-Hadith as-Sahiha (Volumes 1-11)
3. Salat ut-Tarawih (later an abridgement of this book was published by al-Albani - Qiyamu Ramadhan)
NOTES
1In his commentary on al-Mundhiri's Mukhtasar Sahih Muslim, 3rd ed. (Beirut: al-Maktab al-Islami, 1977, p.
548). This phrase was removed from later editions.
2Fatawa (p. 522-523) and Mukhtasar al-Ùluw (p. 23f.).
3Fatawa (p. 523).
4Narrated from Ìyad by Ibn Abi Shayba and al-Hakim who said it is sahîh by Muslim's criterion, and by al-
Tabarani with a sound chain as stated by al-Haythami.
5Ahkam al-Jana'iz wa Bidaùha, Talkhis Ahkam al-Jana'iz, Tahdhir al-Sajid, Hijjat al-Nabi, and Manasik al-
Hajj wa al-Ùmra.
6In Majmuà al-Fatawa (27:384).
7In his notes on Nu`man al-Alusi's al-Ayat al-Bayyinat (p. 80) and his Silsila Daìfa (#203).
8Fatawa (p. 61-63).
9 Fatawa (p. 18).
10 Fatawa (p. 315-316).
11Narrated as part of a longer hadith from Thawban with sound chains by Ibn Majah and Ahmad. Malik cites
it in his Muwatta'.
12Part of a longer hadith narrated from Abu Malik al-Ashàri (Ka`b ibn Àsim) by Muslim, al-Tirmidhi (hasan
sahîh), al-Nasa'i, Ibn Majah, Ahmad, and al-Darimi.
13Narrated from Ibn Ùmar in the Nine Books.
14With a fair chain from Àli and Ibn Àbbas as stated by al-Ìraqi in Tarh al-Tathrib (3:42), Ibn Hajar in
Talkhis al-Habir (2:74), and al-Tahanawi in I`la' al-Sunan (7:9).
15 Fatawa (p. 53).
16 Sahih al-Adab al-Mufrad (Introduction, p. 15, 20, 26).
17 Al-Silsila al-Daìfa (1:76 #57).
18Introduction to al-Sanàni's Raf` al-Astar (p. 24-25).
19Cf. al-Suyuti, Husn al-Muhadara (Cairo 1293 ed. 1:260) and al-Sakhawi,
in A.J. Arberry, Sakhawiana: A Study Based on the Chester Beatty Ms. Arab. 773 (London: Emery Walker
Ltd., 1951, p. 5-9).
20In his notes to Nu`man al-Alusi's al-Ayat al-Bayyinat (p. 88).
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21 Mukhtasar al-Ùluw (p. 277).
22In his notes on al-Qasimi's al-Mash àla al-Jawrabayn (p. 38). On the hadith of Muàdh see our May 1999
post titled, "[4] Probativeness of the Sunna" and Note 5 in that post.
23 Tahrim Alat al-Tarab (p. 160).
24Al-Qurtubi, Tafsir (7:191).
Wal-'Aqibatu lil-Muttaqin.
[edit] References
a b c d
1. ^ A Brief Biography of Ash-Shaikh Al-Muhaddith Abu 'Abdir-Rahmaan Muhammad Naasir-ud-
Deen Al-Albaani by Dr. 'Aasim 'Abdullaah al-Qaryooti
2. ^ Safahaat baydhaa. min hayaat Shaykhinaa al-Albaanee – Page 40
3. ^ ad-Dustoor, 10 August 1999
a b
4. ^ al-Asalaah, Issue #23, Pg. 76-77
5. ^ Biography of Shaikh Muhammad Naasiruddin al-Albaani by Shaykh 'Ali Hasan al-Halabi
6. ^ "Contribution of Shaykh Nasir al Din Albani to Hadith Literature",PhD thesis of Dr. Muied-uz-Zafar,
Department of Islamic Studies, AMU, Aligarh, India, Supervisor: Professor Muhammad Mazhar Yasin
Siddiqui, 2005)
[edit] See also
• Ibn Taymiyyah
• Ibn al-Qayyim al-Jawziyya
• Abdul 'Azeez ibn Abdullaah ibn Baaz
• Muhammad ibn al Uthaymeen
• Critique of Book 'Albani Unveiled'
• Jewels of Guidance (selected words and incidents from the life of Shaykh al-Albani)
• Comprehensive collection of al-Albani articles and books
• Al-Albani website (Arabic language)
• Setting Ablaze the Corruption of Misinformation Regarding the Sufi/Ash'ari Onslought on al-Albani in
not having Ijaazah
• Refutation of the book 'Al-Albani Unveiled'
• An Albanian fervent scholar of Prophetic Tradition
• Al-Albani's Blogs: [1], [2].
Retrieved from "http://en.wikipedia.org/wiki/Muhammad_Nasiruddin_al-Albani"
Page 47 of 172
Taqi ad-Din Ahmad ibn Taymiyyah
(January 22, 1263 – 1328),. Full name: Taqī ad-Dīn Abu 'l-ʿAbbās Ahmad ibn ʿAbd al-Ḥalīm ibn ʿAbd as-
Salām Ibn Taymiya al-Ḥarrānī (Arabic: ‫)تقي الدين أبو العباس أحمد بن عبد السلم بن عبد ال ابن تيمية الحراني‬
Ibn Taymiyyah, a Muslim scholar born in Harran, located in what is now Turkey, close to the Syrian border,
whose fame emanates from the ease with which he condemned the fellow Muslims as infidels--an act
openly forbidden by traditional islam. Largely forgotten by the world and Islam, his name and ideas have
been revived to justify the violence perpetrated against Muslims (Sunni, Shia, Ibadi) by the modern Takfiri
terrorists who have embarked on mass killings of Muslims, justifying their act as that of killing infidels. As
such, Ibn Taymiyyah is a hero to the modern Jihadist terrorists who would punish anyone who dares to
disrespect their Ibn Taymiyyah, often with death.
Ibn Taymiyyah lived during the period immediately following the Mongol invasion of the Islamic world in AD
1220. As a member originally of the school founded by Ibn Hanbal, he sought the return of Islam to what he
presumed to be its root in his interpretation of the Qur'an and the Sunnah--a position that he subsequently
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forfeited when he broke with Ibn Hanbal and other Muslims to condemn and declare as infidel the Mongol
Islamic converts followed by others who did not rule by Islamic law.
Contents
[hide]
• 1 Biography
○ 1.1 His Struggle
• 2 Views
○ 2.1 Jihad
 2.1.1 Rebellion against unjust rulers
○ 2.2 Madh'hab
○ 2.3 Meaning of the Qur'an
○ 2.4 Sufism
○ 2.5 Shi'a
○ 2.6 Non-Muslims
○ 2.7 Shrines
• 3 Quotes
• 4 Legacy
○ 4.1 Analogical Reasoning
○ 4.2 Works written by ibn Taymiyyah
○ 4.3 Students and intellectual heirs
○ 4.4 Historical views
• 5 See also
• 6 References
○ 7.1 Academic links
○ 7.2 Ibn Taymiyyah links
[edit] Biography
Ibn Taymiyya was born in 1263 at Harran into a well-known kurdish family of theologians. His grandfather,
Abu al-Barkat Majd ad-deen ibn Taymiyyah al-Hanbali (d. 1255) was a reputed teacher of the Hanbali
school of law. Likewise, the scholarly achievements of ibn Taymiyyah's father, Shihabuddeen 'Abd al-
Haleem ibn Taymiyyah (d. 1284) were well known.
Because of the Mongol invasion, ibn Taymiyyah's family moved to Damascus in 1268 , which was then ruled
by the Mamluks of Egypt. It was here that his father delivered sermons from the pulpit of the Umayyad
Mosque, and ibn Taymiyyah followed in his footsteps by studying with the great scholars of his time, among
them a woman scholar by the name Zaynab bint Makki from whom he learned Hadith.
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Ibn Taymiyyah was an industrious student and acquainted himself with the secular and religious sciences of
his time. He devoted special attention to Arabic literature and gained mastery over grammar and
lexicography as well as studying mathematics and calligraphy.
As for the religions sciences, he studied jurisprudence from his father and became a representative of the
Hanbali school of thought. Though he remained faithful throughout his life to that school, whose doctrines he
had decisively mastered, he also acquired an extensive knowledge of the Islamic disciplines of the Qur'an
and the Hadith. He also studied theology (kalam), philosophy, and Sufism,[citation needed] which he later refuted.
He also refuted the Shia Raafidah as well as the Christians. His student Ibn ul-Qayyim al Jawziyyah
authored the famous poem "O Christ-Worshipper" which unapologetically examined the dogma of the Trinty
propounded by many Christian sects.
His troubles with government began when he went with a delegation of ulamaa to talk to Ghazan Khan, the
Khan of the Mongol Ilkhans in Iran, to stop his attack on the Muslims. It is reported that not one of the
ulamaa dared to say anything to the Khan except Ibn Taymiyyah who said: "You claim that you are Muslim
and you have with you Mu'adhdhins, Muftis, Imams and Shaykh but you invaded us and reached our
country for what? While your father and your grandfather, Hulagu were non-believers, they did not attack
and they kept their promise. But you promised and broke your promise." [5]
[edit] His Struggle
Ibn Taymiyah rejected the recourse to kalam towards understanding the Asma Wa Sifat (Divine Names and
Attributes) as that was not the precedence established by the salaf. He argued that the companions and the
early generations didn't resort to philosophical explanations towards understanding the Divine Names and
Attributes. He further argued that had salaf found any benefit in resorting to Kalam they would have done it
and encouraged it. Therefore, Ibn Taymiya was accused by his opponent albeit speciously that he was
anthropomorphic in his stance towards Names and Attributes of Allah.
In fact, in his book Kitabul Wasitiyyah, Ibn Taymiya refutes the stance of the Mushabbihah (those who liken
the creation with Allah: anthropomorphism) and those who deny, negate, and resort to
allegorical/metaphorical interpretations of the Divine Names and Attributes. He contends that the
methodology of the salaf is to take the middle path between the extremes of anthropomorphism and
negation/distortion. He further states that salaf affirmed all the Names & Attributes of Allah without tashbih
(establishing likeness), takyeef (speculating as to "how" they are manifested in the divine), ta'teel
(negating/denying their apparent meaning, and without ta'weel (giving it secondary/symbolic meaning which
is different from the apparent meaning).
Often cited is the famous incidence of Imam Malik in which he succinctly responded to a man who inquired:
How did Allah rise over (istawa) over the Throne? He responded that rising over (istiwa) is known, "how" is
not understood, having faith upon it is mandatory, and inquiring and questioning regarding such matters is a
Page 50 of 172
reprehensible innovation (bid'a). So Imam Malik affirms the apparent meaning without likening, establishing
howness, and neither resorting to metaphorical explanations.
Ibn Taimiya also censured the scholars for blindly conforming to the precedence of early jurists without any
resort to Qur'an & Sunnah. He contended that although juridical precedence has its place, blindly giving it
authority without contextualization, sensitivity to societal changes, and evaluative mindset in light of Qur'an &
Sunnah can lead to ignorance and stagnancy in Islamic Law. Ibn Taimiya likened the extremism of Taqleed
(blind conformity to juridical precedence or school of thought) to the practice of Jews who took their rabbis
as gods besides Allah.
Due to Ibn Taymiya's outspokenness, uncompromising deference to the salaf, and affirmation of the
understanding of Tawheed as affirmed by the first three generations of Islam (Salaf-us-Saleh), he was
imprisoned several times for conflicting with the opinions of jurists and theologians of his day.
Apart from that, he led the resistance of the Mongol invasion of Damascus in 1300. In the years that
followed, Ibn Taymiyyah was engaged in intensive polemic activity against: (1) the Kasrawan Shi'a in
Lebanon, (2) the Rifa'i Sufi order, and (3) the ittihadiyah school, a school that grew out of the teaching of Ibn
'Arabi, whose views were widely denounced as heretical.
In 1306 Ibn Taymiyyah was imprisoned in the citadel of Cairo for eighteen months on the charge of
anthropomorphism. He was incarcerated again in 1308 for several months.
Ibn Taymiyyah spent his last fifteen years in Damascus where a circle of disciples formed around him from
every social class. The most famous of these, Ibn Qayyim, was to share in Ibn Taymiyyah's renewed
persecutions. From August 1320 to February 1321 Ibn Taymiyyah was imprisoned on orders from Cairo in
the citadel of Damascus for supporting a doctrine that would curtail the ease with which a Muslim man could
traditionally divorce his wife.
Ibn Taymiyyah was also a staunch critic of veneration of tombs and treating them as place of worship and
supplication. He stated that when a Muslim says "La ILAHA ILLA ALLAH", he/she testifies that he/she will
worship Allah and Allah alone. Therefore, going through intermediaries, invoking them, and seeking their
assistance is an act of shirk (associating partners in the worship of Allah). Ibn Taymiya argued that salaf
affirmed that belief in Tawheed entails believing in Allah's Lordship that He alone is the Rabb, and secondly
one must worship Him and Him alone. Belief that Allah alone is worthy of worship is central to Islam and it is
crucial reason why pagans of Muhammad's time rejected him even though they believed Allah as Rabb and
affirmed His existence. However, they opposed Muhammad when it came to the second point, and that is to
worship Allah alone, and repudiate completely worship, supplication, seeking assistance, and deification of
any other object.
Ibn Taymiyyah further explains that worship (ibadah) has a broad scope in Islam for it requires complete
uboodiyah(servitude) to Allah. Therefore, worship in Islam includes conventional acts of worship such as five
times daily prayers and fasting along with Dua (supplication), Istia'dha(seeking protection or refuge), Ist'ana
Page 51 of 172
(seeking help), and istigatha (seeking benefits). Therefore, making dua to something other than Allah, or
seeking supernatural help and protection which is only befitting of a divine being from something other than
Allah are acts of shirk and contradict Tawheed. Therefore, he strongly condemned those who excessively
venerated graves and saints supplicating to them, invoking them in times of need, and seeking to draw
closer to Allah through them. He condemned them for treating the saints who had passed away as
intercessors, protectors, and benefactors for no one deserves to be Loved, Feared, Invoked in times of
Need, sought refuge in, and supplicated to other than Allah. He concludes that seeking to draw closer to
Allah by means of righteous intermediaries was the practice of pagans of Muhammad's time for they treated
their idols as their intercessors with Allah.
Opponents and critics of Ibn Taymiyah claim that he rejected Intercession completely as proved in Qur'an
and Sunnah. However, his proponents argue citing evidence from his writings that the type of intercession
Ibn Taymiya rejected was the type not sanctioned by Qur'an or Sunnah and neither by the conduct of Salaf.
In fact, Ibn Taymiya upheld that anyone who rejected the Intercession of Muhammad on the day of
Judgment had indeed disbelieved. He also affirmed that Allah will allow the martyrs, scholars, memorizers of
Qur'an, and angels to intercede on behalf of the believers on the Day of Judgement. However, what he
condemned was ASKING them while they are no longer alive for their intercession since two conditions of
Intercession are that (1) Allah chooses the intercessor, and (2) chooses the people on whose behalf
intercession is possible. Therefore, Allah should be asked when intercession is sought.
Furthermore, Ibn Taymiyyah states that types of intercession that are legal are: (1) Intercession through the
Names and Attributes of Allah, (2) intercession through one's good deed, and (3) intercession through
requesting the righteous people who are alive for dua. He further explains that on the day of Judgement,
Muhammad and everyone else will be alive and therefore, their intercession can be sought just like in this
world, we ask each other to make dua for the other. Ibn Taymiya rejected the notion that saints and prophets
should be invoked for intercession while they have departed from this world. He argues that Allah is the
Most Merciful, and seeking intercession and intermediaries towards forgiveness implies that a saint or a
prophet is more merciful and understanding than Allah.
Ibn Taymiyyah was known for his prodigious memory and encyclopedic knowledge. Al-Subkî said: "He
memorized a lot and did not discipline himself with a shaykh." He taught, authored books, gave formal legal
opinions, and generally distinguished himself for his quick wit and photographic memory.[6] And about his
encyclopedic knowledge, we learn from Kamaal ad-Deen Ibn az-Zamlakaanee, who debated with Ibn
Taymiyyah on more than one occasion, that :
“ Whenever he was questioned on a particular field of knowledge, the one who witnessed and heard ”
(the answer) concluded that he had knowledge of any other field and that no one possessed such as
his knowledge. The jurists of all groups, whenever they sat with him, they would benefit from him
regarding their own schools of thought in areas they previously were unaware of. It is not known that
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he debated anyone whereby the discussion carne to a standstill or that whenever he spoke on about
a particular field of knowledge - whether it be related to the sciences of the Sharee'ah or else - that
he would not then excel the specialists of that field and those who are affiliated to it." [7]
[edit] Views
[edit] Jihad
Ibn Taymiyyah is known for his devotion to jihad, or what he called
the best of the forms of voluntary service man can devote to God. The ulema agree in proclaiming it superior
to pilgrimage, for men, and to the ùmra, as well as to prayer and supererogatory fasts, as is shown in the
Book and in the Prophetic Sunnah. [8]
[edit] Rebellion against unjust rulers
What has been called Ibn Taymiyyah "most famous" fatwa[9] was issued against the Mongols (or Tartars), in
the Mamluk's war. Ibn Taymiyyah declaring jihad upon the Mongols not only permissible, but obligatory. He
based this ruling on the grounds that the Mongols could not be true Muslims despite the fact that they had
converted to Sunni Islam because they ruled using 'man-made laws' (their traditional Yassa code) rather
than Islamic law or Shari'ah, and thus were living in a state of jahiliyya, or pre-Islamic pagan ignorance. [10][11]
[edit] Madh'hab
Ibn Taymiyyah held that much of the Islamic scholarship of his time had declined into modes that were
inherently against the proper understanding of the Qur'an and the Sunnah. He strove to:
1. revive the Islamic faith's understanding of true adherence to Tawhid,
2. eradicate beliefs and customs that he held to be foreign to Islam, and
3. to rejuvenate correct Islamic thought and its related sciences.
Ibn Taymiyyah believed that the first three generations of Islam (Arabic: Salaf) – Muhammad, his
companions, and the followers of the companions from the earliest generations of Muslims – were the best
role models for Islamic life. Their practice, together with the Qur'an, constituted a seemingly infallible guide
to life. Any deviation from their practice was viewed as bidah, or innovation, and to be forbidden.
[edit] Meaning of the Qur'an
When it came to the Divine Names and Attributes, Ibn Taimiyyah held that apparent meanings of the words
are to be affirmed. He rejected resorting to allegorical interpretations, speculative theology (kalam), and
other philosophical methodologies when it came to understanding Divine Essence and Being. Ibn Taimiyyah
firmly believed that Divine Names and Attributes are to be understood as understood by the salaf: without
likening them to the creation, without distorting their meaning, and without negating them.
Ibn Taimiyyah's opponent often charged Ibn Taimiyyah with anthropomorphism on the grounds that he
affirmed the apparent meanings of the words such as "Hand" and "Face" of Allah. However, in his various
books, Ibn Taimiyyah categorically rejects likening Allah to the creation, and considered it to be an act of
kufr (disbelief), and staunchly denounced the mushabbihas.
Page 53 of 172
However, Ibn Taiymiyyah argued that just as one of the names of Allah is As-Samee (The All-Hearing), and
since you human beings are also capable of hearing does not mean there is similarity between the Creator
and the created. Rather, Allah is All-Hearing "in a manner that befits His Majesty." Similarly, when Qur'an
states that Allah has the attribute of a Face, than this attribute is specific only to Him without having any
similarity to the creation even though creation has a face.
It should be noted that Ibn Taimiyyah was not a dhahiri (those who take the apparent/literal meaning in
matters of jurisprudence thus rejecting analogical reasoning, purpose, and wisdom behind the rulings as a
source of understanding and deducing Islamic Law). Ibn Taimiyyah referred to all four major school of
thoughts but presented the opinion which he thought was the strongest given the evidence.
[edit] Sufism
He rejected the creed popular amongst many Sufis entirely (the Ashàri creed) in many of his works,
especially al-Aqeedat al-Waasittiyah wherein he refuted the Asha'ira, the Jahmiyya and the Mu'tazila – the
methodology of whom latter day Sufis have adopted.
Nevertheless, Ibn Taymiyah was praised by the Sufi Abu Abdullah Muhammad ibn Qawwam, who said: "Our
Sufism became sound only at the hands of Ibn Taymiyah."[12]
[edit] Shi'a
Ibn Taymiyyah believed Shia Islam to be a heresy and developed a formal refutation of Shi'ism that is
popular with modern day Sunni opponents. He sanctioned violence against Shia,[13] and has been said to
"set the tone" for much later conflict between the two movements.[13] He also rejected the Shi'ite dogma of
the Imamate on the grounds that there is no mention of Imamate (the Shi'ite definition that is) in the Quran
or in the established Sunnah of the Prophet. He argued the Quran has no esoteric meaning since it should
be read literally.
Shi'as in turn have an extremely negative view of him. Some have labeled him a nasibi, for example "Imam
of the Nasibis, Ibn Taymiyya" [14].
An-Najdi has called him "Sheikh ul-Kadhdhâbîn", the "Master of all liars" on the Debates of the channel Al-
Mustaqilla.
[edit] Non-Muslims
Ibn Taymiyyah strongly opposed borrowing from Christianity or other non-Muslim religions. In his text On the
Necessity of the Straight Path (kitab iqtida al-sirat al-mustaqim) he preached that the beginning of Muslim
life was the point at which à perfect dissimilarity with the non-Muslims has been achieved.` To this end he
opposed the celebration of the Prophet Muhammad's birthday or the construction of mosques around the
tombs of Sufi "saints" saying: `Many of them [the Muslims] do not even know of the Christian origins of these
practices. Accursed be Christianity and its adherents!` [15]
[edit] Shrines
Page 54 of 172
Since he was a strong proponent of Tawhid, ibn Taymiyyah opposed giving any undue religious honors to
shrines (even that of Jerusalem, Al-Aqsa), to approach or rival in any way the Islamic sanctity of the two
most holy mosques within Islam, Mecca (Masjid al Haram) and Medina (Masjid al-Nabawi).[16]
[edit] Quotes
• “What can my enemies possibly do to me? My paradise is in my heart; wherever I go it goes with me,
inseparable from me. For me, prison is a place of (religious) retreat; execution is my opportunity for
martyrdom; and exile from my town is but a chance to travel.” [17]
• "The perfection of tawhid is found when there remains nothing in the heart except [the remembrance
of] Allah, the servant is left loving those He loves and what He loves, hating those He hates and what
He hates, showing allegiance to those He has allegiance to, showing enmity to those He shows
enmity towards, ordering what He orders and prohibiting what He prohibits."[18]
• "Sins are like chains and locks preventing their perpetrator from roaming the vast garden of tawhid
and reaping the fruits of righteous actions." [19]
• "The one who is (truly) imprisoned is the one whose heart is imprisoned from Allah, and the
captivated one is the one whose desires have enslaved him." [20]
[edit] Legacy
[edit] Analogical Reasoning
Ibn Taymiyyah made significant contribution to the formalization of Analogical Reasoning. He believed
reasoning of real world, universal propositions can only be derived by induction while admitting logical
deductions when applied to purely mental constructions in mathematics. The IBM research scientist John
Safa published his thesis describing Ibn Taymiyyah's influence on Analogical Reasoning in the International
Conference on Conceptual Structures in Dresden, Germany. [21][22]
[edit] Works written by ibn Taymiyyah
Wikisource has original text related to this article:

Author:Ibn Taymiyyah
Ibn Taymiyyah left a considerable body of work (350 works listed by his student Ibn Qayyim Al-Jawziyya[23]
and 500 by other student al-Dhahabi[24]) that has been republished extensively in Syria, Egypt, Arabia, and
India. His work extended and justified his religious and political involvements and was characterized by its
rich content, sobriety, and skillful polemical style. Extant books and essays written by ibn Taymiyyah include:
• A Great Compilation of Fatwa—(Majmu al-Fatwa al-Kubra)
• Minhaj as-Sunnah an-Nabawiyyah—(The Pathway of as-Sunnah an-Nabawiyyah)—Volumes 1–4
• Majmoo' al-Fatawa—(Compilation of Fatawa) Volumes 1–36
• al-Aqeedah Al-Hamawiyyah—(The Creed to the People of Hamawiyyah)
Page 55 of 172
• al-Aqeedah Al-Waasittiyah—(The Creed to the People of Waasittiyah)
• al-Asma wa's-Sifaat—(Allah's Names and Attributes) Volumes 1–2
• 'al-Iman—(Faith)
• al-Jawab as Sahih li man Baddala Din al-Masih (Literally, "The Correct Response to those who have
Corrupted the Deen (Religion) of the Messiah"; A Muslim theologian's response to Christianity)—
seven volumes, over a thousand pages.
• as-Sarim al-Maslul ‘ala Shatim ar-Rasul—a response to a Christian's critics against Muhammad. The
book is well-known because he wrote it entirely by memory, while in jail, and quoting more than
hundreds of references.[25]
• Fatawa al-Kubra
• Fatawa al-Misriyyah
• ar-Radd 'ala al-Mantiqiyyin (Refutation of Greek Logicians)
• Naqd at-Ta'sis
• al-Uboodiyyah—(Subjection to Allah)
• Iqtida' as-Sirat al-Mustaqim'—(Following The Straight Path)
• al-Siyasa al-shar'iyya
• at-Tawassul wal-Waseela
• Sharh Futuh al-Ghayb—(Commentary on Revelations of the Unseen by Abdul-Qadir Gilani)
Many of his books are now available in Arabic language online at:
http://arabic.islamicweb.com/Books/taimiya.asp
Some of his other works have been translated to English. They include:
• The Friends of Allah and the Friends of Shaytan
• Kitab al Iman: The Book of Faith
• Diseases of the Hearts and their Cures
• The Relief from Distress
• Fundamentals of Enjoining Good & Forbidding Evil
• The Concise Legacy
• The Goodly Word
• The Madinan Way
• Ibn Taymiyya against the Greek logicians
[edit] Students and intellectual heirs
• Ibn Kathir (1301 – 1372)
• Ibn al-Qayyim (1292 – 1350)
• al-Dhahabi (1274 – 1348)
• Muhammad ibn Abd-al-Wahhab (1703 – 1792)
Page 56 of 172
[edit] Historical views
Throughout history, many scholars and thinkers have praised ibn Taymiyyah and his works.
• Ibn Taymiyyah's student and renowned scholar in his own right, Ibn Kathir stated:
“ He (Ibn Taymiyyah) was knowledgeable in fiqh. And it was said that he was more knowledgeable of
fiqh of the madh'habs than the followers of those very same madh'habs, (both) in his time and other
than his time. He was a scholar of the fundamental issues, the subsidiary issues, of grammar,
language, and other textual and intellectual sciences. And no scholar of a science would speak to
him except that he thought the science was of speciality of Ibn Taymiyyah. As for Hadith, then he
was the carrier of its flag, a Hafidh, able to distinguish the weak from the strong and fully acquainted
with the narrators.[26] ”
• Ibn Taymiyyah's other student, Al-Dhahabi stated:
“ Ibn Taymiyyah...the matchless individual of the time with respect to knowledge, cognizance,
intelligence, memorisation, generosity, asceticism, excessive braveness and abundancy of (written)
works. May Allah rectify and direct him. And we, by the praise of Allah, are not amongst those who
exaggerate about him and nor are we of those who are harsh and rough with him. No one with
perfection like that of the Imams and Tabieen and their successors has been seen and I did not see
him (Ibn Taymiyyah) except engrossed in a book.[27] ”
• The widely-known Hanbali scholar, Ibn Rajab stated :
“ He (Ibn Taymiyyah) is the Imam, the legal jurist, the Mujtahid, the Scholar of Hadith, the Hafiz, the
Explainer of the Quran, the Ascetic, Taqi ad-Din Abu al-Abbas Shaykh al-Islam, the most
knowledgable of the knowledgable. It is not possible to exaggerate his renown when he is mentioned
and his fame does not require us to write a lengthy tract on him. He, may Allah have mercy upon him,
was unique in his time and with respect to understanding the Quran and knowledge of the realities of
faith...[28] ”
• The famed Shafi scholar, Al-Mizzi stated:
“ I have not seen the likes of him (Ibn Taymiyyah) and his own eye had not seen the likes of him. I
have not seen one who has more knowledge than he of the Book of the Sunnah of his Messenger,
nor one who followed them more closely. [29] ”
• The famous muhaddith, Ibn Hajar al-Asqalani stated:
Page 57 of 172
“ The acclaim of Taqi ad-Din (Ibn Taymiyyah) is more renowned than that of the Sun and titling him
Shaykh al-Islam of his era remains until our time upon the virtuous tongues. It will continue tomorrow
just as it was yesterday. No one refutes this but a person who is ignorant of his prestige or one who
turns away from justice...[30] ”
More modern thinkers include an 18th century Arabian scholar named Muhammad ibn 'Abd al-Wahhab, who
studied the works of ibn Taymiyyah and aimed to revive his teachings.
Ibn Taymiyyah is also revered as an intellectual and spiritual exemplar by many contemporary Salafis.
[edit] See also
• Ibahah
• Islamic scholars
• Notable Hanbali Scholars
[edit] References
a b c
1. ^ Ibn Taymiyyah: Profile and Biography
a b
2. ^ Ibn Taymiyya, Taqi al-Din (1263-1328)
3. ^ Mountains of Knowledge, pg 222
4. ^ Mountains of Knowledge, pg 220
5. ^ SCHOLARS BIOGRAPHIES \ 8th Century \ Shaykh al-Islaam Ibn Taymiyyah
6. ^ Al-Subkî, Fatâwâ cited in his al-I`tibâr (3rd epistle of al-Durra al-Mud.iyya p. 59)
7. ^ Ar-Radd al-Waafir, pg. 58.
8. ^ al-Siyasa al-Shar'iyya, translated in Laoust, Henri, Le traité de droit public d'Ibn Taimiya, Beirut,
1948, quoted in Kepel, Gilles, The Prophet and the Pharaoh, University of California Press, (2003),
p.198
9. ^ Janin, Hunt. Islamic law : the Sharia from Muhammad's time to the present by Hunt Janin and
Andre Kahlmeyer , McFarland and Co. Publishers, 2007 p.79
10. ^ Taqi al-Deen Ahmad Ibn Taymiyya
11. ^ Kepel, Gilles, The Prophet and the Pharaoh, (2003), p.194
12. ^ http://www.muslimphilosophy.com/it/itya.htm
a b
13. ^ Nasr, Vali, The Shia Revival, Norton, (2006), p.94
14. ^ Answering-Ansar.org :: Devils Deception of the Nasibi Wahabis
15. ^ Muhammad Ùmar Memon, Ibn Taymiyya's Struggle against Popular Religion, with an annotated
translation of Kitab Iqitada, the Hague, (1976) p.78, 210
16. ^ "A Muslim Iconoclast (Ibn Taymiyyeh) on the 'Merits' of Jerusalem and Palestine", by Charles D.
Matthews, Journal of the American Oriental Society, volume 56 (1935), pp. 1–21. [Includes Arabic
text of manuscript of Ibn Taymiyya's short work Qa'ida fi Ziyarat Bayt-il-Maqdis ‫]قاعدة في زيارة بيت المقدس‬
Page 58 of 172
17. ^ IBN TAYMIYAH (AH 661-728/1263-1328 CE), more fully Taqi al-Din Abu al-’Abbas Ahmad ibn ‘Abd
alHalim ibn ‘Abd al-Salam al-Harra
18. ^ Ibn Qayyim, al-Madarij (3/485
19. ^ Majmu Fatawa 14/49
20. ^ Ibn Qayyim, al-Wabil, pg 69
21. ^ Thesis presented on International Conference on Conceptual Structures in Dresden, Germany
22. ^ John Safa MIT Mathematician and IBM Research Scientist
23. ^ Ibn Taimiyah
24. ^ M.M. Sharif, A History of Muslim Philosophy, Pakistan Philosophical Congress, p. 798
25. ^ Ibn Taymiyyah wrote the entire book ‘as-Sarim al-Maslul’ from memory!
26. ^ Mountains of Knowledge, pg. 220, quoting Al-Bidaayah wan-Nihaayah'(14/118-119)
27. ^ Mountains of Knowledge, pg. 222-223
28. ^ Relief from Distress, pg. xxiii, footnote ibn Rajab, [2/387-392]
29. ^ Bahajtul Baitar, Hayat Shaykh Al Islam Ibn Taymiyyah, pg 21
30. ^ Relief from distress, pg. xx-xxi, quoting Radd al-Wafir in footnote
Also:
• Kepel, Gilles – Muslim extremism in Egypt: The Prophet and pharaoh. With a new preface for 2003.
Translated from French by Jon Rothschild. Berkeley & Los Angeles: University of California Press,
2003. See p. 194-199.
• Little, Donald P. – "Did Ibn Taymiyya have a screw loose?", Studia Islamica, 1975, Number 41, pp.
93–111.
• Makdisi, G. – "Ibn Taymiyya: A Sufi of the Qadiriya Order", American Journal of Arabic Studies, 1973
• Sivan, Emmanuel – Radical Islam: Medieval theology and modern politics. Enlarged edition. New
Haven & London: Yale University Press, 1990. See p. 94-107.
• Michot, Yahya – Ibn Taymiyya: Muslims under non-Muslim Rule. Texts translated, annotated and
presented in relation to six modern readings of the Mardin fatwa. Foreword by James Piscatori.
Oxford & London: Interface Publications, 2006. ISBN 0-9554545-2-2.

Ibn Taymiyyah
[edit] Academic links
• Britannica Concise Encyclopedia
Page 59 of 172
• Biography by George Makdisi
• French translations of an important selection of Taymiyyan texts
• Ibn Taymiyya by Ted Horton
• Ibn Taymiyya from About.com Site
• Collection of internet articles/resources
[edit] Ibn Taymiyyah links
• The Life, Struggles, Works and Impact of Shaikh ul-Islam Ibn Taymiyyah
• Another biography
• Introduction to the Compilation of Letters of Ibn Taymiyya
• Refutation of Accusation Against Ibn Taymiyya by Abu Rumaysah
• Who Was Ibn Taymiyya by Aisha bint Muhammad
• Shaykh Al Islaam Ibn Taymiyya from Fatwa-online.com
• Ibn Taymiyya from Personalities of Islam
• Ibn Taymiyya by James Palvin
• The Role of Sheikh-ul Islam Ibn Taymiyah in Jihad Against the Tatars by Muhammad El Halaby
• Shaykh ul-Islâm ibn Taymiyyah by Abu Safwan Farid Ibn Abdulwahid Ibn Haibatan
• – Downloadable Articles and Books of Shaikh ul-Islam Ibn Taymiyyah
• Shaykh ul-Islam Ibn Taymiyyah's letters from prison
Page 60 of 172
Muhammad al-Bukhari
Muhammad ibn Ismail al-Bukhari, popularly known as Al-Bukhari (Arabic: ‫ )البخاري‬or Imam Bukhari (810-870),
was a famous Sunni Islamic scholar of Bukharian ancestry,[2] most known for authoring the hadith collection
named Sahih Bukhari, a collection which Sunnis regard as the most authentic (Arabic: Sahih) of all hadith
compilations and for the Sunni muslims it is the most authoritative book after the Qur'an.[2]
Contents
[hide]
• 1 Biography
○ 1.1 Early life (810-820)
○ 1.2 Early (820-826)
○ 1.3 Arabian peninsula travels
○ 1.4 Travels in the Islamic world
○ 1.5 Last years (864-870)
• 2 His Memory
• 3 Personality
○ 3.1 Theological position
○ 3.2 Archery
• 4 Legacy
○ 4.1 Sunni view
• 5 Works
• 6 References
• 7 See also
[edit] Biography
His full name is Muhammad Ibn Ismail Ibn Ibrahim Ibn al-Mughirah Ibn Bardizbah al-Bukhari (Arabic: ‫محمد بن‬
‫)اسماعيل بن ابراهيم بن المغيرة بن بردزبه البخاري‬. But among Sunni Muslims he is known as Imam Bukhari.
[edit] Early life (810-820)
Imam Bukhari was born in July 20, 810 CE (Shawal 13, 194 AH ) in the city of Bukhara (which was a part of
Khorason at that time), in what is today Uzbekistan. His father, Ismail Ibn Ibrahim, was a known hadith
scholar who died while Imam Bukhari was young.
[edit] Early (820-826)
He became blind and his family was already grief-struck with the death of his father.Imam Bukhari became
blind at a young age. He had recourse to many famous and skilled doctors of his time but their treatments
made no difference. His mother was a pious worshipper and a righteous woman. She cried out for help in
Page 61 of 172
the court of Allah the Almighty, for her child and begged for the restoration of his eyesight. At last, "the river
of mercy flowed over her," and Almighty Allah accepted her invocation. One night, she visited Hazrat Ibrahim
( Allaihis sallam) in a dream and was told, " Allah has restored the sight of your son because of your intense
and beautiful invocations." In the morning, as Imam Bukhari got up from his bed, glimmers of light reached
out into his eyes.
He underwent his early education under the guidance of his mother in his native city and by the age of
eleven he finished his elementary studies and started to study hadith.
The historian, al-Thahabi described his early academic life: "He began studying hadith in the year 205. He
memorized the works of (‘Abdullah) ibn al-Mubaarak while still a child. He was raised an orphan. He traveled
with his mother and brother in the year 210 after having heard the narrations of his region. He began
authoring books and narrating hadith while still an adolescent. He said, “When I turned eighteen years old, I
began writing about the Companions and the Followers and their statements. This was during the time of
‘Ubaid Allah ibn Moosaa (one of his teachers). At that time I also authored a book of history at the grave of
the Prophet at night during a full moon.”[5]
[edit] Arabian peninsula travels
Imam Bukhari became blind at a young age. He had recourse to many famous and skilled doctors of his
time but their treatments made no difference. His mother was a pious worshipper and a righteous woman.
She cried out for help in the court of Allah the Almighty, for her child and begged for the restoration of his
eyesight. At last, "the river of mercy flowed over her," and Almighty Allah accepted her invocation. One
night, she visited Hazrat Ibrahim ( Allaihis sallam) in a dream and was told, " Allah has restored the sight of
your son because of your intense and beautiful invocations." In the morning, as Imam Bukhari got up from
his bed, glimmers of light reached out into his eyes. At age of sixteen, he, together with his brother and
widowed mother made the pilgrimage to Makkah. From there he made a series of travels in order to
increase his knowledge of hadith. He went through all the important centres of Islamic learning of his time,
talked to scholars and exchanged information on hadith. It is recorded that he stayed at Basrah for four or
five years, and in the Hijaz for six; while he travelled to Egypt twice and to Kufah and Baghdad many times.[2]
When the authorities in Basrah received information of his arrival, they fixed a time for him to deliver a
lecture. At the lecture, he was able to confine himself only to such Hadith as he had received on the
authority of the early Hadith scholars of Basrah, and had nonetheless been unknown to the audience.[2]
While in Baghdad, he was tested by ten Hadith scholars. They changed the Isnad and text of one hundred
hadith, and asked Bukhari about them during a public meeting. He said that he was not familiar with those
hadith, recited the un-changed versions and said that they had probably inadvertently recited them wrongly.
This was repeated by four hundred scholars in Samarkand.[2]
[edit] Travels in the Islamic world
Page 62 of 172
Already, in his eighteenth year[citation needed], he had devoted himself to the collection, study, proof-reading,
organizing (arrangement) of traditions (Hadiths). For that purpose he travelled all over the Islamic world, all
the way to Egypt, Syria, Arabia, and Iraq, seeking hadith narrators and listening to them. It is said that he
heard from over 1,000 men, and learned over 600,000 traditions, both authentic and rejected ones[citation needed],
and thus became the acknowledged authority on the subject. After sixteen years' absence he returned to
Bukhara, and there drew up his al-Jami' al-Sahih, a collection of 7,275 tested traditions, arranged in
chapters so as to afford bases for a complete system of jurisprudence without the use of speculative law,
(see Islamic Law). His book is highly regarded among Sunni Muslims, and considered the most authentic
collection of hadith (a minority of Sunni scholars consider Sahih Muslim, compiled by Bukhari's student
Imam Muslim, more authentic). Most Sunni scholars consider it second only to the Qur'an in terms of
authenticity. He also composed other books, including al-Adab al-Mufrad, which is a collection of hadiths on
ethics and manners, as well as two books containing biographies of hadith narrators (see isnad).
Muhammad al-Bukhari mausoleum

[edit] Last years (864-870)
At the age of 54, in the year 864 CE (250 AH), he came to the great Iranian city of Neyshabour(Nishapur).
He received a "grand reception" , wished to settle down there and devoted himself to teaching hadith.[2]
It was in Neyshabour that he met Muslim ibn al-Hajjaj.[2] He would be considered his student, and eventually
collector and organiser of Sahih Muslim.
Khalid ibn Ahmad al-Dhuhali summoned Bukhari to hold lectures at his palace, but Bukhari declined. This
resulted in Bukhari being obliged to leave the town, and he travelled to Khartank, a village near Bukhara, at
the request of its inhabitants. He settled there and died in the year 870 CE (256 AH), 62 years old.[2]
[edit] His Memory
Imam Bukhari is said to have photographic memory.
Once, Imam Bukhari wanted to recall the students of Anas ibn Malik and in an moment's instant he recalled
300 of Anas ibn Malik's student's. [6]
Hashid ibn Ismail states that in childhood :
"Imam Bukhari used to go with us to the Scholars of Basra to listen to Ahadith. All of us used to write
Ahadith down, except Imam Bukhari. After sixteen days, we thought about it and we condemned Imam
Bukhari saying that, 'you had wasted so many days work by not writing down Ahadith.' Imam Bukhari asked
us to bring our notes to him. So we all brought our notes, upon which Imam Bukhari began to read Ahadith
Page 63 of 172
one by one from the top of his head until he narrated to us more than fifteen thousand! Hearing these, it
seemed that Imam Bukhari was reteaching us all of the Ahadith we had noted."
Imam Bukhari's memory could be understood by knowing that if he glanced through a book, it would be
committed to memory instantly. In his early period of acquiring knowledge, he memorised seventy thousand
Ahadith and later in his life, this figure reached three hundred thousand. Of these, one hundred thousand
were sahih (rigorously authenticated) and two hundred thousand were not sahih (hasan, da`îf, etc). Once he
went to Balkh and the inhabitants desired that he should recite one Hadith from each of his Shaiks. Then he
orated from one thousand Shaiks one thousand Ahadith.
Ahmad ibn Àdi describes:
"When the people of Baghdad had learnt that Imam Bukhari was due to arrive there, the Muhaddithin of
Baghdad decided to test him by changing the text and chains of transmission of one hundred Ahadith. They
joined the chain of one Hadîth with the text of another and attached the chain of this Hadîth with the text of
the prior. Like this, they mixed up the text and chains of transmission of one hundred Ahadith and gave
these to people who would test Imam Bukhari with these. When Imam Bukhari arrived at Baghdad, the
people held a gathering in his honour, in which most of the Ulama, nobles and public were present. One
person stood up according to the plan and asked a question regarding a Hadîth with its altered chain of
transmission. Upon this, a second person stood up and recited in similar manner. Like this, the people
completed the hundred Ahadith and awaited Imam Bukhari's reply. He said that he had not apprehended
those Ahadîth. When he saw that everyone had finished asking questions, he stood up and described the
chain of transmission of the first Hadith read and then gave its correct chain. Like this, he detailed the faulty
chains on the Ahadith of all one hundred set up by the scholars. He had given the correct chains of
transmission to every Hadith. When he finished, the entire audience was full of praise and recognition of the
superiority and greatness of Imam Bukhari."
Another similar event is recorded by Abul-Azhar:
"Once four hundred Muhaddithin had gathered in the city of Samarqand to test Imam Bukhari. They did this
by mixing up the transmissions of Syria with the transmissions of Iraq and the transmissions of Iraq with the
transmissions of Syria. Similarly, they inserted the transmissions of the Haram (Makkah) into the ones of
Yemen and vice versa. They did this to Imam Bukhari for seven days, but could not mislead him in text or
transmission a single time. He had comprehensive knowledge in the science of Hadith - all of the routes of a
Hadîth were in his eyes if one with many chains was found. So Imam Bukhari had a good view of all of them.
In that age, no one had more command over the different ways of transmission than Imam Bukhari."[7]
[edit] Personality
Sunni sources portray that his collection of hadith became sort of an obsession of his. He used all of his
money to travel, and at one occasion, he was so short of money that he lived on wild herbs for three days.[2]
Page 64 of 172
On one occasion, it is said that he was travelling on a boat and had 500 gold coins with him to get him
through his journey. While at sea, one of the people on the boat saw his money, and out of greed, he began
screaming "I had 500 gold coins and someone has stolen it". At that moment, Imam Bukhari threw his 500
gold coins in to the ocean. The whole boat was searched and no coins were found. After arriving at their
destination, the man asked Imam Bukhari, "what did you do with the money?", he replied, "I threw it in the
ocean". Out of shock the man asked why. Imam Bukhari replied, "I am compiling a book of the hadith of the
Prophet Muhammad, I cannot allow anything to damage my reputation and discredit me".[citation needed]
[edit] Theological position
His theological position was conservative, anti-Mu'tazili and anti-Shi'ite. Bukhari once stated:
“I don’t see any difference between praying Salah behind a Jahmi (Mu'tazili) or a Rafidhi and a Christian or a
Jew. They (Mu'tazili/Shia's) are not to be greeted, nor are they to be visited, nor are they to be married, nor
is their testimony to be accepted, nor are their sacrifices to be eaten.”[8]
He enjoyed the friendship and respect of Ahmad Ibn Hanbal, and was persecuted because he held to Ibn
Hanbal's Athari views in matter of Aqidah, especially that the Qur'an is not created.
[edit] Archery
He is also said to a have been a very good archer, gaining skill as a recreation. His Amanuensis is said to
have written that Bukhari "often went out to practice his aim, and only twice during his sojourn with him did
we see him miss the mark.".[2]
[edit] Legacy
His repeated trials and triumphs won him recognition as the greatest Hadith scholar of his time by all the
major authorities with whom he came in contact, including Ahmad Ibn Hanbal, Ali ibn al-Madini, Abu Bakar
ibn Abi Shaybah, Ishaaq Ibn Raahawayh, and others.[2]
[edit] Sunni view
Imam Al Bukhari memorial complex near Samarkand, Uzbekistan

Sunni Muslims view him as one of the greatest scholars of Islam, a great man for whose work the world's
Muslims have a lot in debt.
Sunni sources describe him thus:
Mahmud ibn Nasr reported: "I went to Basra, Syria, the Hijaz, and Kufa and met scholars there.
Whenever Imam Bukhari was mentioned, every one of them stated he was better."[9]
Page 65 of 172
Ibn Khuzaymah said: "I have never seen under the sun one more learned in the hadiths of the
Prophet, upon him be peace, than Muhammad ibn Isma'il al Bukhari"[9]
Throughout his life, al-Bukhaaree displayed the character of a devout and pious Muslim scholar. He
was rigorous in the observance of his religious duties, ensuring that rather than relying on charity he
always lived by means of trade, in which he was scrupulously honest. Once he lost ten thousand
dirhams on account of a minute scruple. A good deal of his income, in fact, was spent on helping the
students and the poor. It is said that he never showed an ill-temper to anyone, even when there was
more than sufficient cause; nor did he bear ill-will against anybody. Even towards those who had
caused his exile from Nishapur, he harboured no grudge.[2]
A memorial complex containing a mausoleum was erected over his grave in 1998.
[edit] Works
• Al-Jami' al-Sahih (‫)الجامع الصحيح‬, also known as Sahih Bukhari
• Al Adab Al Mufrad ‫الدب المفرد‬- Book discussing the character and manners of the Prophet.
• al-Tarikh al-Kabir, The great history, containing biographies of narrators, with a rating of each
• al-Tarikh al-Saghir - The Little History, an abridged account of the lives of the Prophet, the Sahaba,
the Taabi'oon and the Taba Taabi'oon
• Ad-Du'afaa As-Saghir - Book containing a list of the names of weak narrators and reasons why this
narrator is considered to be weak.
• Asaamee As-Sahaabah - Book containing the names, lineages and biographies of the Prophet's
Companions.
• Kitab al-Waihdaan - Biographies of lesser known Companions that each related one hadeeth each.
• Kitab Al-Kuna - Book containing a list of kunya of hadeeth narrators so that one is able to differentiate
between them.
• Khalq Af-aal Al-'Ibaad
• al-Tarikh Al-Awsat (no longer in existence but mentioned by 'Abdullah ibn Ahmad Al-Khaffaaf and
Zinjawaiy Al-Libaad)
• al-Jaami' Al-Kabeer (no longer in existence but mentioned by ibn Taahir)
• Al-Musnad Al-Kabeer (no longer in existence but mentioned by Al-Firabree)
• Kitaab Al-Ashribah (no longer in existence but mentioned by Ad-Daaraqutnee)
[edit] References
Wikisource has the text of the 1911 Encyclopædia Britannica article Bukhārī.
1. ^ en.WikiSource.org
a b c d e f g h i j k l m n
2. ^ fatwa-online.com
3. ^ Islamweb.net
4. ^ Daraqatni (385 AH) as quoted in the introduction of Fath al-Bari page 514
Page 66 of 172
5. ^ Tathkirah al-Huffath,vol. 2, pg. 104-5, al-Kutub al-‘Ilmiyyah edition
6. ^ Sermon in by Shaikh Abu Yusuf Riyadh-al-Haq lesson 172 of al-Tajrid al-Sarih entitled, Islam: The
Genius of Imam Bukhari
7. ^ http://sunnah.org/history/Scholars/imam_bukhari.htm
8. ^ Khalq Af’aalul-’Ibaad, p.14
a b
9. ^ Abu Zakariya al-Nawawi, Tahdhib al Asma' wa al Lughat, 1:69-70
Also:
• S. 'Abdul-Maujood, "The Biography of Imam Bukhaaree", Maktaba Dar-us-Salam, 2005.
• F. Wüstenfeld, Shâfiìten, 78 ff.
• McG. de Slane's translation of Ibn Khallikan, i. 594 ff.
• Ignaz Goldziher, Mohammedanische Studien, ii. 157 ff.
• Nawawi, Biographical Dictionary 86 ff.
• This article incorporates text from the Encyclopædia Britannica, Eleventh Edition, a publication now in
the public domain.
[edit] See also
• Al-Bukhari (name)
• Hadith
• Isnad
• List of Islamic scholars
• Tabari
• Ishaq
• Hadith Phonetic/Natural Language Search engine of Sahih Bukhari and other Hadith compilations
• English Translation of Sahih Al Bukhari
• Arabic Text of Sahih Al Bukhari ‫الجامع الصحيح‬, with one of the most famous of its commentary by Ibn
Hajar Fath al-Bari ‫فتح الباري‬
• Al Adab Al Mufrad ‫الدب المفرد‬
• Ahmad Mujtaba Hasan. Bukhari. I.B. Tauris. ISBN 1-84511-095-1.
• http://www.islaam.net/main/display.php?id=1126&category=13
• Biography of Muhammad al-Bukhari
• www.dailyhadith.co.uk - Receive an authenticated Sahih Al-Bukhari Hadith daily by e-mail
Retrieved from "http://en.wikipedia.org/wiki/Muhammad_al-Bukhari"
Page 67 of 172
Muslim ibn al-Hajjaj
Abul Husayn Muslim ibn al-Hajjaj Qushayri al-Nisapuri (Arabic: ‫( )أبو الحسين مسلم بن الحجاج القشيري النيشابوري‬lived c.
206-261 AH/c.821-875 CE), Muslim Author of the second most widely recognized collection of Hadith in
Sunni Islam, "Sahih Muslim", "Muslim's authentic (collection)".
Contents
[hide]
• 1 Biography
• 2 Legacy
• 3 Works
• 4 References
○ 4.1 External links
[edit] Biography
Born in the town of Nishapur in northeastern Iran. He is the son of Hajjaj son of Muslim son of Ward of the
Arab tribe of Qushair.
Among the author's teachers were included Harmala ibn Yahya, Sa'id ibn Mansur, Abd-Allah ibn Maslamah
al-Qa'nabi, al-Dhuhali, al-Bukhari, Ibn Ma'in, Yahya ibn Yahya al-Nishaburi al-Tamimi, and others. Among
his students were al-Tirmidhi, Ibn Abi Hatim al-Razi, and Ibn Khuzaymah, each of which wrote works on
hadith too. After many studies throughout Arabia, Egypt, Iraq and Syria, he settled down in his hometown of
Nishapur where he first met Bukhari, with whom he would have a friendship until his death.
He died in 875 CE in Nishapur, where he was also buried.
[edit] Legacy
His book is considered among Sunni Muslims the most authentic collections of hadith, second only to al-
Bukhari's work.
Estimates on how many hadiths are in his books vary widely from 12,000 to 3,033 depending on whether
they remove the duplicates, and consider only the text or the isnad as well. The book is said to share about
1900 hadiths with Bukhari's Sahih.[2]
Page 68 of 172
[edit] Works
• Sahih Muslim
• al-Tamyiz
[edit] References

Muslim ibn al-Hajjaj
1. ^ ‫منهج المام مسلم بن الحجاج‬
2. ^ Lu'lu wal Marjan
• Biography of Imam Muslim
• English translation of Sahih Muslim
Retrieved from "http://en.wikipedia.org/wiki/Muslim_ibn_al-Hajjaj"
Categories: 821 births | 875 deaths | Arab scholars | Iranian scholars | Sunni Muslim scholars of Islam |
Hadith compilers | Hadith scholars | People from Neyshabur
Hidden categories: Articles containing Arabic language text
S
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Shah Waliullah
Shah Waliullah Muhaddith Dehlavi (February 21, 1703 - August 20, 1762) was a prominent Islamic reformer
who has been called "the greatest intellectual Muslim India has produced."[who?] He worked for the revival of
Muslim rule and intellectual learning in the South Asia, during a time of waning Muslim power. Shah
Waliullah urged Muslim rulers to a jihad against the enemies of Islam and hoped to restore the Ulama's
former power and influence.
He despised the divisions and deviations within Islam and its practice in India and hoped to "purify" the
religion and unify all Indian Muslims under the "banner of truth". He is also thought to have anticipated a
number of progressive, social, economic, and political ideas of the modern era, such as social reform, equal
rights, labour protection, welfare entitlement of all to food, clothing, housing, etc.
Contents
[hide]
• 1 Lineage & Early Life
• 2 Education
• 3 Achievements and Services
• 4 Literary career
• 5 Literary Works
• 6 Family
• 7 Death
• 8 References
[edit] Lineage & Early Life
Shah Waliullah's genealogy can be traced to the second khalifa of Islam, 'Umar, on his paternal side and
Musa Qasim on this reason, Shah Abdur Rahim named his son 'Qutbuddin Ahmad'. He was dubbed as
'Shah Waliullah' because Waliullah means "Friend of God" and he was a pious man. Therefore, his
Page 70 of 172
complete name was Shah Waliullah Qutbuddin Ahmad and he was born in Phulat, a town in Muzaffarnagar,
Uttar Pradesh, India on February 21, 1703.
[edit] Education
Shah Waliullah received his education at Madrasa Rahimiyya. His father was his teacher and source of
spiritual guidance. He commenced his studies at the tender age of five and completed the recitation and
memorisation of the Qur'an by the age of seven. Thereafter, he commenced preliminary lessons in Persian
and Arabic, which were completed in a year. Then, he studied grammar and syntax. He completed his
studies in philosophy and theology at the age of fifteen and then commenced his studies in mantiq, fiqh,
hadith, Tibb, algebra, mathematics, Ilmul Kalaam, spiritualism, mysticism, oratory and metaphysics under
his father. Thereafter, he was inducted into the tradition of bay'ah by his father and, by the age of seventeen,
he was permitted to provide spiritual guidance to and reform his fellow Muslims.
On the death of his father when he was hardly seventeen years old, he became a mudarris (teacher) at
Madrasa Rahimiyya. He held this position for twelve years. In 1143 AH, Shah Waliullah performed Hajj. He
reached Makkah on the 14th of Dhul Qa'da and performed Hajj, after which he proceeded to Madina. There,
he attended Shaikh Abu Tahir Muhammad bin Ibrahim Kurdi Madani's discourses on hadith. Shah Waliullah
studied Sihah Sitta, Mu'atta Imam Malik, Masnad Da'armi, and Imam Muhammad's Al A'saar under him.
Thereafter, he returned to Makkah, performed another Hajj, studied Mu'atta Imam Malik under Shaikh
Wafadullah Maliki Makki, and attended the discourses of Shaikh Tajuddin Hanafi Qala'i Makki on Sihah
Sitta. Then, he was permitted to teach all of the kitabs of hadith by Shaikh Tajuddin.
After remaining in Arabia for fourteen months, Shah Waliullah returned to India in 1145 AH. His journey back
to India lasted six months and he reached Delhi on Friday, 14th of Rajab, 1145 AH.
[edit] Achievements and Services
During his sojourn in Makkah, Shah Waliullah had a dream in which the Prophet Muhammad (SAW)
commanded him to reform the organization and emancipation of Muslims in India. Thus, after he returned to
Delhi, he started his work in earnest. This was in a period when Muslims in India were passing through the
most critical phase of their history and their entire social, political, economic and spiritual fabric was torn to
pieces. On his arrival in Delhi, he started to train his pupils in diverse branches of Islam and entrusted them
with the mission of enlightening people with the true nature of Islam. He embarked upon the task of
authoring standard works on Islam and was able to complete a number of masterpieces on Islam.
Shah Waliullah rose to be an eminent scholar of Islamic studies. He was a prominent intellectual figure
whose mission was to "reform" those Muslims he saw as misguided. His activities were not confined to
spiritual and intellectual spheres only. He lived in troubled times and witnessed a number of rulers occupying
the throne of Delhi. With his keen political insight, he observed the deterioration of Muslim rule in India and
wrote to a number of political dignitaries to attempt to bolster the political life of Muslims in India. He
Page 71 of 172
established several branches of Madrasa Rahimiyya in Delhi in order to effectively disseminate his
knowledge.
[edit] Literary career
Shah Waliullah was a prolific writer as well. In the realm of Islam, he produced a number of memorable
literary works and, within a period of thirty years, he wrote a total of fifty-one works of merit, twenty-eight in
Arabic and twenty-three in Persian. Some of these are still unsurpassed in the domain of Islamic literature.
His most valuable service to Islam was that he codified the vast store of Islam under separate heads. Both in
thought and prediction, his works occupy an outstanding position.
His works can be classified into six categories. The first deals with the Qur'an. It includes his translation of
the Qur'an into Persian. According to him, the object of studying the Qur'an is to reform human nature and
correct wrong beliefs and injurious actions. The second category deals with hadith, in which he has left
behind several works such as commentaries on Mu'atta Imam Malik in both Arabic and Persian. Shah
Waliullah also wrote a number of works and pamphlets on hadith. The third category deals with fiqh or
Islamic jurisprudence, which includes lnsaaf fi Bayaan-e-Sahubul Ikhtilaf, a brief yet informative history of
Islamic jurisprudence over the five centuries before his life. The fourth category deals with his mysticism.
The fifth category pertains to his works on Muslim philosophy and Ilm ul Kalaam. He also wrote a pamphlet
on the principles of Ijtihad (independent interpretation) and Taqlid (conformity). In his principles of Ijtihad, he
clarifies whether it is obligatory for a Muslim to adhere to one of the four schools of Islamic jurisprudence or
whether he can exercise his own judgment. Shah Waliullah's greatest work is Hujjatullahil Baligha, which
deals with such aspects of Islam that are common among all of the Muslim countries. The sixth category
deals with his works on the problems between Shias and Sunnis. His theories pertaining to economics and
socialism are of revolutionary nature. The miserable condition of Indian Muslims inspired him to improve
their character, raise their morale, and inculcate a feeling of selflessness and love for their fellows in them.
He overhauled the educational system and separated faith from unlawful invented traditions and
unnecessary and unwanted suspicions regarding Islam. He presented what he considered pure and pristine
Islam to people.
[edit] Literary Works
The biographers of Shah Waliullah state that the number of his published literary works are above fifty. Shah
Waliullah was a prolific writer who wrote extensively on several Islamic topics. His literary masterpieces are
as follows:
1. Fathur Rahman fi Tarjumatul Qur’an: A translation of the Qur'an into Persian.
2. Al Faudhul Kabir fi Usulut Tafsir: A booklet in Persian that follows his Persian translation of the Qur'an. It
contains the nucleus of the Qur'an, the rules of interpretation, and interpretations of the Qur'an by various
eminent scholars.
Page 72 of 172
3. Hujjatullahil Baligha: Shah Waliullah's greatest literary work. Its title is derived from the Qur'an (Suratul
An'aam:149). It is a two-volume Arabic manuscript and elaborates about the jurisprudence from the hadith
and necessities of the Shari’a.
A partial list of the rest of his works is as follows:
• Arba'een (Arabic): A collection of 40 ahadith which are brief yet of inclusive character.
• Al Irshad ila Muhimmatul Ilmul Isnad (Arabic): This work is about the scholars of Hijaz who taught
Shah Waliullah.
• Izalatul Khafa'an Khilafatul Khulfa (Persian)
• At Tayyabul Naghm fi Madh-e-Sayyidul Arab wal Ajam (Arabic): A collection of odes eulogizing
Rasulullah (SAW) which display Shah Waliullah's poetic talent and love towards Rasulullah (SAW).
• Altaful Quds (Persian): This work deals with esoteric principles of mysticism.
• Al Imdad fi Ma'athirul Ajdad (Persian): A brochure outlining Shah Waliullah’s genealogical table and
containing brief notices about some of his ancestors.
• Al Intibah fi Salasil ul Auliaullah (Persian): A book which details the history of and a brief introduction
to various mystic orders.
• Insanul 'Ain fi Mashaikhul Haramayn (Persian)
• Al Insaf fi Bayaanul Asbabul Ikhtilaf (Arabic)
• Anfasul Arifin (Persian)
• Al Budurul Bazigha (Arabic): This work on theology employs philosophical terminology in discussing
human nature and social behaviour.
• Bawariqul Wilaya (Persian): This tract forms part of the Anfasul Arifin, in which Shah Waliullah has
described the life and spiritual attainments of his father, Shah Abdur Rahim.
• Tawillul Ahadith (Arabic): It recount the stories of different prophets mentioned in the Qur'an in order
to draw out lessons and rules of Shari'a from the Qur'anic description.
• Tuhfatul Mu'ahhidin: This is a Persian tract explaining the creed of tauhid.
• Tarajimul Abwabul Bukhari (Arabic): It expounds the principles which would be found helpful in
understanding certain difficult portions of Sahih ul Bukhari.
• At Tafhimatul Ilahiya (Arabic and Persian): This is a mystical work, partly in Arabic and partly in
Persian, detailing the mystical experiences of Shah Waliullah.
• Al Juz ul Latif fi Tarjumata'ul Abdul Dha'if (Persian)
• Husnul Aqidah (Arabic): The fundamental creed of Islam, as accepted by the Ahlus Sunnah wal
Jama'ah sect, has been expounded in this work in according to the Qur'an and hadith.
• Al Khair ul Kathir (Arabic): This work on the philosophy of religion elucidates the concept of ma'arifah
and the wisdom of divine names, revelation, etc.
Page 73 of 172
• Ad Durus Thama'in fi Mubashshiratul Nabi'ul Amin (Arabic): A collection of the glad tidings that Shah
Waliullah and his ancestors received from Rasulullah (SAW).
• Diwanul Ashar (Arabic): A collection of the Arabic poetry of Shah Waliullah.
• Risala: This pamphlet was written in reply to certain mystical issues raised by Shaikh 'Abdullah bin
Abdul Baqi.
• Risala Danishmandi (Persian): A valuable tract containing detailed directions with regards to the
methodology of teaching.
• Zahrawain: A commentary on Suratul Baqara and Suratul Imran.
• Sururul Mahzun (Persian): A concise Persian translation of Kitab Nurul 'Uyunul Aminul Ma'mun, a
well-known biography of Rasulullah (SAW).
• Sharhul Tarajimul Abwabul Sahih ul Bukhari (Arabic): An annotation on certain chapters of Sahih ul
Bukhari.
• Shifahul Qulub (Persian): A tract on mysticism.
• Shawariqul Ma'arifah (Persian): This is a biography of Shah Waliullah's uncle, Shaikh Abdul Raza.
• Al Atiyyatus Samadiyya fi Anfasul Muhammadiyya (Persian): A small brochure which contains a
biographical sketch of Shah Waliullah's maternal grandfather, Shaikh Muhammad Phulti.
• Iqdul Jid fi Aakhamul Ijtihad wat Tajdid (Arabic)
• Fathul Kabir (Arabic): A glossary of the intricate words of the Qur'an.
• Fathul Wadud lil Ma'arifatul Junud (Arabic): It pertains to ethics and mysticism.
• Al Fadhlul Mubin fil Musalsal min Hadithul Nabi'ul Amin (Arabic)
• Izalatul Akhfa : an explanation of the Quran
[edit] Family
Shah Waliullah had a son, Shaikh Muhammad, and a daughter, Ammatul Aziz, from his first wife. His
second wife bore him four sons: Shah Abdul Aziz Muhaddith Dehlavi, Shah Rafiuddin, Shah Abdul Qadir,
and Shah Abdul Ghani.
[edit] Death
On August 20, 1762 Shah Waliullah died and was buried in the graveyard of Munhadian, beside his father.
[edit] References
Retrieved from "http://en.wikipedia.org/wiki/Shah_Waliullah"
Categories: 1703 births | 1762 deaths | Islam in India | Indian Sufis | Qur'an translators | Indian Muslims
Hidden categories: All pages needing cleanup | Articles with specifically-marked weasel-worded phrases
from April 2009
Page 74 of 172
Maulana Ashraf Ali Thanwi
Maulana Ashraf Ali Thanwi (August 19, 1863 - July 4, 1943) was an eminent Deobandi Islamic scholar. He
spent his life teaching, preaching and writing; many of his works are widely available today, though many
others remain in manuscript form.
Contents
[hide]
• 1 Early life
• 2 Graduation
• 3 Spiritual training
• 4 Career as a teacher and spiritual efforts
• 5 Literary contribution
• 6 Quran: the special interest of Maulānā Ashraf Alī Thānwī
• 7 Humility and simplicity
• 8 Maulānā Ashraf 'Alī Thānwī's discourses
• 9 Uprooting irreligious practices
• 10 Maulānā Ashraf 'Alī Thānwī and politics
• 11 Death
Page 75 of 172
• 12 See also
[edit] Early life
Ashraf 'Alī Thanwī was born as 'Abdul Ghanī in the village of Thāna Bhāwan within the Muzaffarnagar
district of Uttar Pradesh, India on August 19, 1863. He was named Ashraf 'Alī by Hāfiz Ghulām Murtazā
Pānīpatī, a maternal relative. His family was well-respected and held an eminent position in Thāna Bhāwan.
His father, 'Abdul Haqq, was a wealthy landowner, devout Muslim, and respected citizen. Ashraf 'Alī
Thanwī’s lineage can be traced back to the second Caliph of Islam, 'Umar ibn Al-Khaṭṭāb.
[edit] Graduation
Ashraf 'Alī Thānwī graduated from the Dār-ul 'Ulūm of Deoband in 1884. When Maulānā Rashīd Ahmad
Gangohī, one of the founders of the institution, arrived for the graduation ceremony, Shaikhul Hind Maulānā
Mahmūd-ul Hasan informed him that an especially intelligent student was about to graduate. Maulānā
Gangohī wanted to test this student by asking the most difficult questions that he could think of. Ashraf 'Alī's
answers amazed and pleased Maulānā Gangohī,who himself conducted the Dastārbandī Jalsa, the turban-
tying ceremony marking graduation.
[edit] Spiritual training
During his studies at Dār-ul 'Ulūm Deoband, Ashraf 'Alī Thānwī asked Maulānā Gangohī to train him in the
spiritual sciences as well. Maulānā Gangohī, however, advised him to wait until the completion of his
traditional studies. Ashraf 'Alī Thānwī remained restless and looked for a way to ask Hājī Imdādullāh, the
spiritual guide of Maulānā Gangohī, to recommend him to his student. When Maulānā Gangohī departed for
Hajj, Ashraf 'Alī Thānwī sent a letter with him to Hājī Imdādullāh, requesting him to persuade Maulānā
Gangohī to initiate him into his spiritual order (Tariqah|Ṭarīqah).
[edit] Career as a teacher and spiritual efforts
After his graduation, Maulānā Ashraf 'Alī Thānwī taught religious sciences in Kanpur for fourteen years.
Over a short period of time, he acquired a reputable position as a religious scholar. His teaching attracted
numerous students and his research and publications became well-known in Islamic institutions. During
these years, he travelled to various cities and villages, delivering lectures in the hope of reforming people.
Printed versions of his lectures and discourses would usually become available shortly after these tours.
Until then, few Islamic scholars had had their lectures printed and widely circulated in their own lifetimes.
The desire to reform the masses intensified in him during his stay at Kanpur.
Eventually, he retired from teaching and devoted himself to reestablishing the spiritual centre (khānqāh) of
his Shaikh in Thāna Bhāwan. Upon this transition, Hājī Imdādullāh remarked, 'It is good that you have
arrived in Thāna Bhāwan. It is hoped that people will benefit from you spiritually and physically. You should
engage yourself in revitalizing our madrasah and khānqāh once more in Thāna Bhāwan. As for myself, I am
always praying for you and attentive towards you'.
[edit] Literary contribution
Page 76 of 172
Maulānā Ashraf 'Alī Thānwī was a prolific author. His literary contributions are in the order of from eight
hundred to one thousand in number, including sermons, discussions, discourses, treatises, and books of the
highest standard and quality. Sayyid Sulaimān Nadwī said, 'Hazrat (i.e Maulānā Ashraf 'Alī Thānwī) was a
translator and exegete (mufassir) of the Quran; he explained its injunctions and wisdoms. He removed
doubts and answered questions pertaining to it'. Maulānā Ashraf 'Alī Thānwī was a scholar of hadīth
(muhaddith) too and expounded its intricacies and subtleties. He was a jurist (faqih|faqīh) who issued
thousands of legal rulings (fatwā). He solved numerous legal problems in contemporary issues in Islamic law
or fiqh and answered them with the utmost caution only after credible research. He was a moving orator
(khaṭīb) and hundreds of his speeches have been published and widely circulated.
[edit] Quran: the special interest of Maulānā Ashraf Alī Thānwī
While teaching in Kanpur, Maulānā Ashraf 'Alī Thānwī was reported to have seen 'Abdullāh bin 'Abbās (RA),
the cousin of the Prophet Muhammad (SAW), in a dream. In this dream, he indicated to him that tafsir
should become his primary task. Sayyid Sulaimān Nadwī said, “He not only memorized the words of the
Qur’aan but also memorized the deeper significance of these words. He was an exceptional reciter (qārī) of
the Quran, who had mastered the art of recitation. The uniqueness of his recitation of the Quran was such
that each letter was uttered from its proper place of pronunciation (makhraj). There was no imitation or
overly exertive effort to make his voice melodious. He would rather recite in his normal voice, which was full
of inspiration and absorbed in reflection”.
[edit] Humility and simplicity
Muftī Muhammad Taqī Uthmānī relates about him that, "Hazrat used to say, 'I consider myself inferior to
every Muslim at the present time and possibly inferior to every non-Muslim with respect to the future'. He
meant that he was inferior to every Muslim and non-Muslim with respect to the future because a non-Muslim
may accept Islam in the future and become more advanced than him. Hadhrat was more concerned with
rectifying himself than correcting others. Once, when he had to deliver a number of lectures, he said,
'Whenever I feel the need to reform myself, I speak on that specific shortcoming of mine. This method is
very beneficial. My speech entitled 'Anger' is an example of this'. Once, after praising Allah, Maulānā Ashraf
'Alī Thānwī said, 'I am never unmindful of reckoning with my own self. Whenever I admonish a disciple of
mine, I also inspect my own self and continuously seek Allah’s protection from His Reckoning”.
[edit] Maulānā Ashraf 'Alī Thānwī's discourses
The propagation of Islam was an essential part of Maulānā Ashraf 'Alī Thānwī’s life. He would be highly
organized and would plan his tours well in advance. Thousands of people would attend his lectures, which
usually lasted between two and five hours. Once he visited Gajner, a village in the Kanpur district of Uttar
Pradesh, when the Ārya Samāj had started to preach Hinduism among the Muslims of that area. Using
wisdom and tolerance, he was able to persuade the Muslims there to promise that they would not commit
Page 77 of 172
apostasy. To prevent the spread of apostasy, he wrote the treatise, Al-Insidād li-Fitnat-il Irtidād (Putting a
Stop to the Temptation of Apostacy).
[edit] Uprooting irreligious practices
Through his speeches and writings, Maulānā Ashraf 'Alī Thānwī waged battle against all evil innovations in
religion and presented Islam as it stood in the light of the Quran and Hadith. He was deeply concerned
about the ignorance of those Muslims who performed various unnecessary acts, perceiving them to be
righteous acts of religion. Hence, he wrote a number of books that dealt with this subject. His book, Hifzul
Imān (Protecting Faith), clearly explains the evils in acts such as grave worshipping, beseeching other than
Allah, and believing in the omnipresence of the Prophet Muhammad (SAW) and pious people. Another work,
entitled Aghlāṭ-ul 'Awām (Mistakes of the Common People) is an earnest effort to root out all un-Islamic
rituals prevalent among people. Innovations in belief, worship, and transactions are condemned in this book.
Maulānā Ashraf 'Alī Thānwī’s balanced approach places all religious injunctions in their proper place without
excess (ifrāṭ) or shortcoming (tafrīṭ).
[edit] Maulānā Ashraf 'Alī Thānwī and politics
Maulānā Ashraf 'Alī Thānwī was not a politician nor was politics his subject of interest. However, Islam is a
lifestyle that encompasses all human activities and provides clear and complete guidelines for all aspects of
life. Thus, at appropriate places in his speeches and writings, he does comment on politics and provides
useful explanations in that field. While battling secularism, contemporary Muslims perceived Islam as a
branch of government and politics. Maulānā Ashraf 'Alī Thānwī proved, using mainly verses of the Quran,
that political rule is only a means of instituting Islam in people's lives and not the purpose of life itself. All
modern political notions that contradict the Quran and Hadīth would have to be forsaken, and the pure,
untainted political thought reflected in those sacred sources should guide Muslims in organizing and
structuring their governments.
[edit] Death
Maulvi Ashraf 'Alī Thānwī toiled to reform the masses and trained a large number of disciples who spread all
over South Asia. He died in Thāna Bhāwan on July 4, 1943. His funeral prayer was led by his nephew,
Maulānā Zafar Ahmad Uthmānī, and he was buried in the graveyard of 'Ishq-e-Bāzān.
[edit] See also
• Deoband
• Deobandi
This article has not been added to any categories. Please help out by adding categories to it so that it can
be listed with similar articles. (May 2009)
Page 78 of 172
Maulana Ilyas
Maulana Muhammad Ilyas Kandhelvi (Arabic: ‫ )محمد الياس كاندهلوي‬was the founder of the Islamic revivalist
movement Tablighi Jamaat. Born in 1885 to a family of religious scholars, his early education was
completed at home. He was then sent to study at the famous centre of Islamic learning, Darul Uloom
Deoband, where he studied under several famous Ulema. After completing his studies, he taught at various
madrassas. In the late 1920s founded Tablighi Jamaat.
Contents
Page 79 of 172
[hide]
• 1 Revival in Islamic History
• 2 Tabligi Jamaat
• 3 See also
[edit] Revival in Islamic History
Maulana Ilyas has not received much attention in the literature on modern Islamic movements. The available
literature on Maulana Ilyas and his Tablighi movement was mostly in Urdu. Now the modern western
libraries have the translation of all books in English, German, Bangla, Hindi, Persian, Chinese, French,
Arabic and Dutch.
[edit] Tabligi Jamaat
Tabligi Jamaat was founded in the late 1920s in the Mewat province of India. He didn't assign any name to
this movement because his point of view was that, it is the duty of each and every Muslim of the world to
give dawah. He once said that if he had to attribute a name to his movement, it would have been "Tehreek-
e-Iman" i.e Iman movement. The people of South Asia started calling the devotees Tableeghi.
[edit] See also
• Haji Abdulwahab
• Maulana Muhammad Yusuf Kandhalawi
• Qasim Nanutvi
• Biography of Maulana Muhammad Ilyas
Page 80 of 172
Maulana Tariq Jamil
Maulana Mian Tariq Jamil (born 1953) is a well known Islamic scholar of the Hanafi school of thought from
Pakistan. His native town is Tulambah near Mian Channu. His father belonged to the Rajput caste , was an
agriculturist and was a respected person in his field and the local area.
Contents
[hide]
• 1 Early life
• 2 Transition towards Islam
• 3 Condemnation of terrorism & the War on Terror
• 4 Rise to fame
Page 81 of 172
• 5 See also
• 7 References
[edit] Early life

Maulana Tariq Jamil was born and raised in Mian Channu and is the son of a feudal agriculturist also
referred to as "Mian" (Lord) in Pakistan. In his childhood he lived a relatively modest life but religion was not
a major part of his life and his family in particular. It wasn't until he pursued his M.B.B.S. in Lahore that his
focus shifted towards Islam. After completing his F.Sc in pre-medical (equivalent to A 'levels') from
Government College University Lahore, he took admission in King Edward Medical College in Lahore. He
intended to do his M.B.B.S., but his leanings towards spirituality soon urged him to switch to Islamic
education. He then went on to receive Islamic education from Jamia Arabia, Raiwind (near Lahore),
Pakistan where he studied Quran, Hadith, Sharia, Tasawwuf, logic and Fiqh.
[edit] Transition towards Islam
His proclivity towards Islam grew during hostel life in Lahore and can mainly be attributed to the group
members of Tablighi Jam'at who he became friends with during his college life. During his stay at the King
Edward Medical College in Lahore, he intensively studied Islam and soon after became a full-time student of
the religion.
He regularly delivers lectures and speeches encouraging people to follow Islamic values and principles and
put them into practice in their everyday life. He emphasizes non-political, non-violent, non-sectarian Islam.
He has travelled extensively for this cause and delivered thousands of lectures all over the world. To quench
his thirst for knowledge, he mastered the ability to understand and fluently speak Arabic and travelled
extensively to numerous Islamic countries. His charming appearance combined with a strong voice and a
fine ability to deliver religious lectures soon catapulted him to fame and within a few years he became one of
the most profound and inspiring preachers of Islam in the Urdu language. He now boasts hundreds of
thousands of devoted followers and students of Islam in various parts of the world.
Since early 1990s he has repeatedly travelled to several countries across the globe. Almost every single
lecture delivered by him tends to attract a huge crowd. In fact, in February Maulana Tariq Jamil was a
speaker at an event in Tongi, Bangladesh which was attended by an estimated 3,000,000 people. The event
is listed on the List of largest gatherings in history. "[1]
[edit] Condemnation of terrorism & the War on Terror
Maulana Tariq Jamil has denounced the killing of innocent civilians and any act of terrorism and has on
numerous occasions called for, on the part of all sides, an end to violence and killings taking place in various
Muslim countries. He has been a fierce critic of the War on Terror and has warned that the effects of this war
have been devastating for average citizens of countries such as Iraq and Afghanistan.
Page 82 of 172
In February 2008, an "Anti-terrorism Conference" organized by the madrassa Darul Uloom in Deoband,
Uttar Pradesh, denounced all forms of terrorism, saying "Islam prohibits the killing of innocent people," and
"Islam sternly condemns all kinds of oppression, violence and terrorism." The conference also disapproved
of widespread attempts to blame pious Muslims for terrorist acts.[2] Tariq Jamil is also known for not
referencing quotes in his sermons and presenting concepts in a manner understandable by a layman. His
style is liked by many.
[edit] Rise to fame
Due to his sermons and simple and modest lifestyle, Maulana Tariq Jamil commands respect from Muslims
all over the world. He has a simple, eloquent and distinctive style of explaining the purpose of human life
and its creation and often uses scientific examples to support his argument. He has delivered lectures to all
types of communities in the society with the attendees being doctors, engineers, professors, businessmen,
landlords, government officials, TV/film artists, ministers/politicians and sports celebrities. His untiring efforts
brought real Islamic values in the lives of some of the greatest Pakistani cricketing legends such as Saeed
Anwar, Inzamam-ul-Haq, Mohammad Yousuf, Saqlain Mushtaq, Mushtaq Ahmed and Salim Malik. He has
also been the main paradigm for Junaid Jamshed since his inspiring volte-face towards Islam.
Tariq Jamil is the Khalifah (representative) of the late Mufti Yousuf Ludhianvi, who was martyred in Karachi
on Thursday (18 May 2000) on his way back from the Fajr Salat.
has earned
Tariq Jameel is blessed with impresive memory, the audience is mesmerized when he tells about his Hadith
certificate, quoting the names of Hadith scholars from which he learned & their teachers & upto the first
teacher, i.e. the Holy Prophet Muhammad (peace be upon him). He also uses poetry in his speeches &
sermons, specially Allama Iqbal. When he narrates the stories of Companions of the Holy Prophet, his voice
becomes full of sentiments. Tariq Jameel also put light on the social issues, such as womens rights in Islam.
[edit] See also

• Tablighi Jamaat
• Haji Abdulwahab
• Junaid Jamshed
• A complete list of all of Maulana Tariq Jamils speeches. Over 300 Lectures
• A complete list of all of Maulana Tariq Jamils speeches. Over 300 Lectures 2
• Tariq Jamil Web Site
• His lectures or duroos
• Some of his all-time favourite duroos or speeches
Page 83 of 172
• First ever video released of Maulana Tariq Jamil.
• Maulana Tariq Jamil Facebook Fan Page
• [Fan website http://www.maulanatariqjameel.net]
[edit] References
1. ^ Three million Muslims join mass prayer in Bangladesh seeking peace iht.com Feb. 3, 2007
2. ^ Muslim clerics declare terror "un-Islamic" Times of India Feb. 25, 2008
Retrieved from "http://en.wikipedia.org/wiki/Maulana_Tariq_Jamil"
Categories: 1953 births | Living people | Islamic studies scholars | Muslim scholars of Islam | Muslim
scholars | Pakistani scholars
Hidden categories: Articles with topics of unclear notability from July 2008 | Articles to be expanded from
January 2009 | All articles to be expanded
Qasim Nanotwi
Qasim Nanotwi (1852-1901 CE) was a founding member of the the Darul Uloom Deoband, an anti-colonial
Islamic school that is Maturidi in philosophy and follows the Hanafi fiqh, in the town of Deoband, Uttar
Pradesh, India.
[edit] References
This Indian academic-related biographical article is a stub. You can help Wikipedia by expanding
it.
Retrieved from "http://en.wikipedia.org/wiki/Qasim_Nanotwi"
S
Page 84 of 172
Muhammad Zakarīyyā
Muhammad Zakarīyyā ibn Muhammad Yahya ibn Muhammad Ismail al-Kandhlawi (February 3 1898 – May
24 1982) was a prominent Sunni Muslim scholar of the Indian subcontinent. He was a nephew of Hadhrat
Shaikh Maulana Muhammad Ilyas Kandhlawi, the founder of the Tablighi Jamaat. He followed the Dar ul
Ulum Deoband school of thought. He is remembered for his contribution to the studies of hadith and as the
Page 85 of 172
author of the eighteen-volume Awjāzul Masālik ilá Mu'attā Imām Mālik. He was also the author of Fadha'il-e-
A'maal, which is part of a series of books used by the Tablighi Jamaat for Da'wah.
Contents
[hide]
• 1 Early years
• 2 Education
• 3 Teaching career
• 4 Household
• 5 Daily routine
• 6 Personality & Appearance
• 7 Final illness
• 8 Death
• 9 Funeral
• 10 Written works
• 11 See also
[edit] Early years
Muhammad Zakariyya bin Muhammad Yahya bin Muhammad Ismail Kandhlawi was born in the town of
Kandhla in the district of Muzaffarnagar in Uttar Pradesh, India on Thursday, 11th of Ramadan, 1315 AH at
11:00 PM, after Taraweeh Salaah. His lineage goes back several centuries to Abu Bakr. Seven days after
Hadhrat's birth, his father, Hadhrat Shaikh Maulana Muhammad Yahya Kandhlawi, came to Kandhla.
Standing at the door of the house, he expressed his wish to see the baby. The baby was sent to him. He
had brought a barber who shaved off the baby's hair. He sent the hair inside with the message:
"I have attended to the hair. You can now slaughter goats and distribute silver equal to the weight of
the hair in sadaqah."[citation needed]
Hadhrat lived in Kandhla until he was two and a half years old. In around 1318 AH, he moved to Gangoh,
where his father lived.
[edit] Education
At the age of seven or eight, Hadhrat began his primary education under the pious Dr. Abdur Rahman
Muzaffarnagari. Hadhrat studied Qaidah Baghdadi at the hands of his wife. Then he started remembering
the Qur'aan by heart. Sharif, using a Naql Nizami Qur'aan, in which each page ends at the end of a verse.
Hadhrat was instructed to recite his daily Hifz lesson 100 times. In 1325 AH, Hadhrat's Persian and Urdu
studies commenced. Hadhrat studied Persian kitabs and elementary Arabic kitabs under his paternal uncle,
Hadhrat Shaikh Maulana Muhammad Ilyas Kandhlawi. Primary books of Arabic grammar were studied
under his father.
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In Rajab of 1328 AH, Hadhrat moved to Saharanpur, where his father had settled. In Saharanpur, Hadhrat's
Arabic studies commenced in earnest. At that time, Hadhrat had learnt basic Persian and elementary Arabic.
He studied a few primary Arabic kitabs under his father and continued on to study Arabic morphology,
grammar, literature, and logic. His Ustads in the philosophical sciences were Maulana Abdul Lateef and
Maulana Abdul Wahid Sambhali. However, Hadhrat only studied three kitabs under Maulana Abdul Wahid
Sambhali: Sullamul Ulum, Maybthee, and Meer Zaahid Umoor Aamma. The rest of the kitabs were studied
under Maulana Abdul Lateef. Hadhrat studied initial fiqh kitabs under his uncle and higher fiqh kitabs under
his father. In Saharanpur, hadith became the main focus of his studies. Hadhrat only studied hadith under
his father and Hadhrat Shaikh Maulana Khalil Ahmad Saharanpuri.
By 1333 AH, Hadhrat completed his final (Daura) year. Besides Sunan ibn Maja, he had studied all of the
hadith kitabs under his father. Since Sunan ibn Maja was being taught by Maulana Thabit Ali, Hadhrat
studied it under him. Sahih ul Bukhari and Sunan At Tirmidhi were pursued for a second time under Hadhrat
Shaikh Maulana Khalil Ahmad Saharanpuri. Hadhrat expended much effort and concentration in his hadith
studies. He would never miss a lesson and nor would he study without wudhu.
During his education, Hadhrat studied the following:
Year 1 (28th of Ramadan, 1325 AH to 29th of Sha'baan, 1326 AH): Nahw Meer, Sharah Miata Aamil with
analysis, Hidaayatun Nahw, Kaafiya Mirqaat, part of Sharah Tahzeeb, Mufeedut Taalibeen, Nafhatul
Yaman, part of Alfiyya ibn Malik, Aisa Ghoji, Fusool Akbari, translation of Amma Para and part of Surah-e-
Mulk, Majmoo-e-Chahl.
Year 2 (29th of Ramadan, 1326 AH to 30th of Sha'baan, 1327 AH): Rest of Alfiyya ibn Malik, Rest of Sharah
Tahzeeb, Qutbi Tasqeedaat, Tasawwuraat, Meer, Talkhees, 23 stories of Maqaamat, Hisaab Taksoor Aam,
rest of translation of Surah-e-Mulk, Chapter 2 of Nafhatul Yaman, fifth volume of Qaseeda Burda, Baanat
Suaad, Qaseeda Hamzia.
Year 3 (30th of Ramadan, 1327 AH to 31st of Sha'baan, 1328 AH): Mukhtasar, Nurul Anwar, Mutanabbi,
Sab'a Mu'allaqa, Husami Sharah Jami, half of Kanz, Quduri, Maybthee, Sullamul Ulum.
Year 4 (31st of Ramadan, 1328 AH to 32nd of Sha'baan, 1329 AH): Mishkaat ul Masabeeh, Hidaaya
Awwalain, Mutanabbi, Ham'usa, Sharh Ma'ani Al Athar, Sharah Nukhba, Alfiyya Iraqi.
Year 5 (32nd of Shawwaal, 1329 AH to 33rd of Sha'baan, 1330 AH): Sullamul Ulum, Mulla Hasan,
Hamdullah, Meer Zaahid Umoor Aamma, Meer Zaahid (Mullah Jalal), Meer Zaahid (Risala Ghulam Yahya),
Mu'atta Muhammad Tahawi, Euqlaydus, Shams Bazigha.
Year 6 (33rd of Shawwaal, 1330 AH to 34th of Sha'baan, 1331 AH): Sunan At Tirmidhi, Sahih ul Bukhari,
Sunan Abu Da'ud, first part of Hidaaya, Sunan An Nasa'i.
Year 7 (34th of Shawwaal, 1331 AH to 35th of Sha'baan, 1332 AH): Sahih ul Bukhari, Sunan At Tirmidhi.
Year 8 (35th of Shawwaal, 1332 AH to 36th of Sha'baan, 1333 AH): Sunan Abu Da'ud.
Year 9 (36th of Shawwaal, 1333 AH to 37th of Sha'baan, 1334 AH): Sahih Muslim, Sunan An Nasa'i.
Page 87 of 172
[edit] Teaching career
After completing his academic studies, on the 1st of Muharram, 1335 AH, Hadhrat was appointed as a
teacher of the primary level in Mazahirul Ulum. His monthly salary was fifteen rupees. Kitabs such as
Usulush Shashi and Ilmus Sigha were assigned to him. These two kitabs were transferred to Hadhrat from
senior teachers. Besides these, he taught another five kitabs: Miat-e-Aamil Manzoom, Sharh-e-Miak,
Khulasah Nohmir, Nafhatul Yaman and Munyatul Musalli.
In the following year, he taught the following kitabs: Mirqaat, Quduri, Sharah Tahzib, Kaafiyah, Nurul Idah,
Usulush Shashi, Sharah Jami, and Beheth fil Beheth Ism. In the same year, there was further promotion.
Higher kitabs such as Maqaamat, Sab'a Muallaqa, Mir Qutbu, and Kanzud Daqaaiq were assigned to
Hadhrat.
In view of the commencement of writing the kitab, Bazlul Majhood, most lessons during 1337 AH were
taught after hours, hence, Hamaasah was taught after Isha Salaah and some other lessons after Asr
Salaah. In 1338 AH, Hadhrat accompanied his Shaikh, Hadhrat Shaikh Maulana Khalil Ahmad Saharanpuri,
to Hijaz. They returned in Muharram of 1339 AH. The research of the subject matter for Bazlul Majhood and
its recording were the sole responsibility of Hadhrat. In consequence it became difficult to accomplish the
syllabus assigned to him. So from Muharram of 1340 AH, he was released during the mornings from his
teaching in order to devote this time to the writing of Bazlul Majhood.
In Rajab of 1341 AH, three paras of Sahih ul Bukhari were transferred from Maulana Abdul Lateef to
Hadhrat. From Shawwaal of 1341 AH to Sha'baan of 1344 AH, Hadhrat taught Mishkaat ul Masabeeh. In
Shawwaal of 1344 AH, Hadhrat accompanied his Shaikh for Hajj. In Madina, he taught Sunan Abu Da'ud at
Madrasatul Uloom Shari'ah for a year. While in Madina, he commenced the writing of Awjaz ul Masalik ila
Mu'atta Imam Malik. He was twenty-nine at the time. After spending a year in Hijaaz, he returned on the 18th
of Safar, 1346 AH. On the same day, Sunan Abu Da'ud was transferred from Maulana Abdul Lateef to
Hadhrat. In this year, Hadhrat also taught Sunan An Nasa'i, Mu'atta Imam Muhammad, and from the twelfth
to sixteenth para of Sahih ul Bukhari.
In 1346 AH, the authorities of the madrasa resolved to assign Sahih ul Bukhari to Hadhrat because the
administrative duties of the madrasa's Nazim, Maulana Abdul Lateef, had increased considerably. This plan
greatly saddened the Nazim because of the loss of his occupation of teaching hadith. Hadhrat's sensitive
and honourable disposition perceived the adverse effect of this plan on Maulana Abdul Lateef. He submitted
an alternate plan to the madrasa authorities. His plan envisaged that the beginning of Sahih ul Bukhari
should be taught by the Nazim and, after Eid, the first volume of Sahih ul Bukhari should be taught by him
(Hadhrat). The second volume should be taught by the Nazim after Maghrib Salaah. This plan was gladly
accepted and the Nazim's displeasure dissipated.
Hadhrat taught Sunan Abu Da'ud until 1375 AH. In 1374 AH, on account of the Nazim's prolonged
indisposition, both Sunan Abu Da'ud and Sahih ul Bukhari were assigned to Hadhrat. When the Nazim died,
Page 88 of 172
Sunan Abu Da'ud was transferred to Maulana Muhammad Asadullah while Sahih ul Bukhari was assigned
to Hadhrat. During this period, a very large number of students and others attended Hadhrat's classes in
order to acquire the knowledge of hadith.
In all, Hadhrat taught the first volume of Sahih ul Bukhari twenty-five times, the complete Sahih ul Bukhari
sixteen times, and Sunan Abu Da'ud thirty times. He did not simply teach hadith as a matter of routine. The
work of hadith became his passion. Hadhrat taught until 1388 H, when he developed cataracts. As a result,
he was compelled to terminate the auspicious occupation of his life.
11) During his studies, for a number of years, Hadhrat was appointed reader of Muatta Imam Muhammad
during Hadhrat Khalil Ahmad's lessons. Because of the writing of Badhlul Majhood, Hadhrat could no longer
teach Sahih ul Bukhari and Sunan ut Tirmidhi. Thus, he would teach Muatta Imam Muhammad for an hour
every Friday after Jum'ah Salaah. Hadhrat was always the reader because his reading was clear and fast.
He was able to finish it in three or four weeks.
[edit] Household
Hadhrat married twice. He first married the daughter of Shaikh Ra'uf ul Hasan in Kandhla. She bore him
eight children: three sons and five daughters. Unfortunately, she died on the 5th of Dhul Hijja, 1355 AH.
Hadhrat then married his first cousin, the daughter of Hadhrat Shaikh Maulana Muhammad Ilyas Kandhlawi,
in 1356 AH. She bore him three children: one son and two daughters. Hadhrat had eleven children.
[edit] Daily routine
Hadhrat organized his time meticulously. He would rise an hour before Fajr and occupy himself with
Tahajjud Salaah and recitation of Qur'aan Sharif before performing Fajr Salaah at the masjid. After Fajr
Salaah, he would recite his morning supplications and litany until Ishraaq. Thereafter, he would meet some
people and drink tea. He would then return to his living quarters to read. During this time, he would research
and compile his literary works and, with a few exceptions, nobody was allowed to disturb him. At lunch, he
would eat with guests. After Dhuhr Salaah, he would take a siesta and then listen to his correspondence
(which amounted to around forty or fifty letters daily), dictating replies. He then taught for two hours before
Asr Salaah. After Asr Salaah, he would sit with a large group of people and drink tea. After performing
Maghrib Salaah, he would remain devoted in solitude to optional prayer and supplication until Isha Salaah.
After Isha Salaah, he slept. He did not partake of an evening meal except to entertain an important guest.
[edit] Personality & Appearance
Shaikh Abul Hasan Ali Nadwi describes Hadhrat: "He was of medium height, heavy-set, and handsome with
a fair, rosy complexion. He was extremely vibrant, never lazy, light-hearted, smiling, cheerful, and friendly.
He often jested with his close friends and acquaintances. We saw in him wonderful character and
forbearance as well as rare humility and, above all, his personal qualities were always governed by his deep
faith and sense of contentment".
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According to a description from Darul Ulum Deoband, Hadhrat was a plump man of medium stature. His skin
complexion was reddish fair and he possessed a wide forehead.
In Hadhrat's passport photograph, he appears as follows: "In the photograph, Hadhrat is wearing a turban. It
is white, but has a slight coloured pattern. He is wearing a white kurta, over which he is wearing a black
bisht. In the photograph, Hadhrat appears to be of large stature. He possesses a long beard, which has a
wide strip of white hair in the centre and is grey towards the sides. His moustache is completely shaved off.
His face is wide, round, and wrinkled. He is of light-brown complexion".
[edit] Final illness
Dr Ismail Memon has written about Hadhrat's departure in detail. He writes: "On the eve of Sunday, May 16,
1982, Hadhrat was close to unconsciousness. The next day he was completely unconscious from Fajr
Salaah onwards. Whichever side Hadhrat was laid down upon, he would remain unconscious. He did not
move, make a sound, or even cough. After feeling his pulse and blood pressure, there was confidence that
there was no immediate danger. So, different treatments were tried.
He repeatedly said "Allah, Allah" in the morning and Ya Kareem, Ya Kareem after Dhuhr. Sometimes he
would say "Ya Haleem". He kept repeating "Ya Kareem" at various intervals until the end. This useless one
(Dr. Ismail Memon) took advice from various physicians continuously in regards to treatment especially from
Dr. Ashraf, Dr. Ayyub, Dr. Sultan, Dr. Mansur, and Dr. Abdul Ahad. With regards to blood tests etc., Dr.
Insiram was helpful. However, Hadhrat's liver and kidneys were becoming weaker and weaker. Blood and
urine samples where constantly taken and tested. Food was stopped and given via glucose".
[edit] Death
Dr. Ismail Memon writes further: "Hadhrat's health seemed well until the morning of Sunday, May 23 1982.
After Dhuhr Salaah, he had difficulty breathing, which was treated immediately. A half hour before Maghrib,
Hadhrat’s servant, Maulvi Najibullah, called and informed me that Hadhrat’s health was deteriorating. I
immediately went and saw that Hadhrat was breathing with much difficulty, which was causing him anxiety.
After the examination, I administered injections, after which Hadhrat became relaxed and his breathing
became normal. After Isha Salaah, he seemed better and was conducting some conversation. However, I
was worried because Hadhrat had not used the toilet since the day before at the time of Dhuhr Salaah. At
eight o’clock the next morning, Hadhrat started to have difficulty breathing again. Different treatments were
discussed to relieve this and the toilet issues. Hadhrat finally used the toilet between Dhuhr Salaah and Asr
Salaah. Oxygen and injections were used to help breathing. He remained restless until noon. Sometimes,
Hadhrat would say, "Seat me", "Lay me down", or even "Give me medicine". At intervals, he would say "Ya
Kareem" aloud. Close to eleven o’clock, when Abul Hasan raised his pillow, he looked towards me and
enquired: "Is Dr. Sahab there?". Abul Hasan replied that it was Dr. Ismail. Hearing this, he looked towards
me and smiled. This was Hadhrat's last conversation. After this, he kept repeating "O Kareem". This
continued until the time of Dhuhr Salaah. After Dhuhr Salaah, he became completely relaxed which
Page 90 of 172
remained until the end. I continued to check and monitor his blood pressure and pulse. Just prior to his final
moments, his son, Hadhrat Shaikh Maulana Muhammad Talha Kandhlawi asked: "Is this his final time?". I
nodded, to which Hadhrat began to say "Allah, Allah" aloud. During this state, Hadhrat sighed loudly a few
times and then his eyes closed and his soul departed. It was exactly 5:40 PM, one and a half hours before
Maghrib Salaah. I cannot describe the state of those present on this occasion. At the time of his departure,
Maulana Muhammad Talha, Maulana Aqil, Jafar Al-Haj Abul Hasan, Maulvi Najibullah, Maulana Yusuf
Motala, Hakim Abdul Quddoos, Maulvi Ismail, Maulvi Nazir, Dr. Ayyub, Haji Dildar, Asad, Abdul Qadeer, and
I were present".
[edit] Funeral
Dr. Ismail Memon continues to write: "Funeral arrangements started immediately. Dr. Ayyub was sent to the
hospital immediately to obtain Hadhrat's death certificate. Discussions arose between Hadhrat’s son
Hadhrat Shaikh Maulana Muhammad Talha, Maulana Aqil, and other close associates with regards to
whether burial should be after Isha Salaah or after Fajr Salaah. Since some of Hadhrat's close
acquaintances were to arrive from Makkah by the time of Isha Salaah, it was decided that Salatul Janaza
should proceed at Isha Salaah and should not be delayed until Fajr Salaah. This was also announced.
However, there was regret when these acquaintances, who where eagerly anticipated, could not arrive at
the appointed time due to issues with transportation. Furthermore, because the announcement had been
made for the time of Isha Salaah, this could not be rescheduled at such short notice. Everyone was notified
by telephone. Ghusl was conducted after Maghrib Salaah under the direction and guidance of Maulana
Yusuf Motala and Maulana Aqil. There was a large congregation of Hadhrat's close personnel who wished
to participate in this blessed act.
Dr. Muhammad Ayyub, who went to retrieve Hadhrat's death certificate, returned a full two hours later and
said that there were certain regulations preventing him from obtaining the certificate. Thus, Hadhrat Shaikh
Maulana Talha was also sent with him. The graveyard employees were asked to dig a grave. However, they
declined because they could not do so prior to confirmation of the death certificate. There were only three
quarters of an hour left for Isha Salaah. After this, Sayyid Habib arrived and said that he told them the place
of burial and digging had commenced. Twenty minutes later, the death certificate arrived with the news that
the grave was dug and ready. The coffin had also arrived. Thus, fifteen minutes prior to Isha, all
arrangements had been completed. The funeral procession was brought to Haram Sharif from Babus
Salaam. After the Fardh prayer of Isha, the Imam of the Haram, Shaikh Abdullah Zahim, led Salatul Janaza
and the Janaza was taken to Jannatul Baqi from the Door of Jibrail. The crowd was enormous. According to
Hadhrat's wishes, the grave was dug in the vicinity of Ahlul Bait and close to the grave of his Shaikh,
Hadhrat Shaikh Maulana Khalil Ahmad Saharanpuri. Hadhrat's son, Maulana Talha and Al-Haj Abul Hasan
lay Hadhrat's body to rest. In this manner, Hadhrat's wish was complete.
[edit] Written works
Page 91 of 172
Hadhrat authored works both in Arabic and Urdu. A number of them treat specialized subjects intended for
scholars and the rest have been written for the general public. His works demonstrate his deep knowledge
and intelligence, his ability to understand the issue at hand, research it thoroughly, and present a complete,
clear, and comprehensive discussion, and his moderation, humility, patience, and attention to detail. His
respect and awe for his pious predecessors are evident in his works, even when he disagrees with their
opinions on any particular aspect.
His first written work was a three-volume commentary of Alfiyya Ibn Malik, which he wrote as a student when
he was only thirteen. His written works amount to over one hundred. He did not hold any rights to his works
and made it publicly known that he only composed his works for the sake of Allah's pleasure. Whoever
wished to publish them was permitted to, on the condition that they were left unaltered and their accuracy
maintained.
Hence, his works have gained overwhelming acceptance throughout the world, so much so that his work,
Fadha'il-e-Qur'an has been translated into eleven languages, Fadha'il-e-Ramadan into twelve languages,
and Fadha'il-e-Salaah into fifteen languages. He wrote four books on tafsir and tajwid, forty-four books about
hadith, six books on fiqh and its related sciences, twenty-four historical and biographical books, four books
on aqidah, twelve books on zuhd (abstinence) and riqaq (heart-softening accounts), three books on Arabic
grammar and logic, and six books on modern-day groups and movements.
Some of his most famous works are:
• Awjāz-ul-Masālik ilá' Mu'attā Imām Mālik: One of the most comprehensive commentaries on Mu'atta
Imam Malik in terms of the science of hadith, jurisprudence, and hadith explication. Hadhrat provides
the summaries of many other commentaries in a clear, intellectual, and scholarly way, dealing with
the various opinions on each issue, mentioning the differences of opinions among the various
scholars, and comparing their evidences. This commentary, written in Arabic, has won great acclaim
from a number of Maliki scholars.
• Fadha'il-e-A'maal
• Lami' ud Dirari ala Jami'ul Bukhari: Written in Arabic, a collection of the unique remarks and
observations on Sahih ul Bukhari presented by Hadhrat Shaikh Maulana Rashid Ahmad Gangohi.
These life-long acquired wisdoms were recorded by his student, Hadhrat Shaikh Maulana
Muhammad Yahya Kandhlawi (Hadhrat's father) during their lessons. Hadhrat edited, arranged, and
commented on his father's compilation, clarifying the text and adding a comprehensive introduction at
the beginning.
• Al Abwab wal Tarajim lil Bukhari: An explanation of the chapter headings of Sahih ul Bukhari.
Assigning chapter headings in a hadith collection is an art in itself, known as Al Abwab wal Tarajim
(chapters and explanations), where the compiler explains the connections between the chapter
heading and the content. Commentators of Sahih ul Bukhari have paid special attention to the titles,
Page 92 of 172
in tune with the Arabic saying: "The fiqh of Sahih ul Bukhari is in the chapter headings" (Fiqhul
Bukhari fi tarajimihi). Hadhrat not only quotes and compiles what has been mentioned by other
scholars, but also correlates and clarifies these opinions and presents findings from his own research
in many instances.
• Juz Hajjatul Wida wa Umrat un Nabi: A comprehensive Arabic commentary on the detailed accounts
of the Hajj of Prophet Muhammad. It includes the details of any juridical discussions on the various
aspects of pilgrimage, stating the locations, modern-day names, and other details of the places that
the Messenger of Allah passed by or stayed at.
• Khasa'il Nabawi Sharh Shama'il At Tirmidhi: Composed in Urdu, a commentary on Tirmidhi's
renowned work, Al Shama'il ul Muhammadiyya, which is a collection of hadiths detailing the
characteristics of the Messenger of Allah. This commentary explains the various aspects related to
the different characteristics and practices of Allah's Messenger. It is available in an English
translation. [[Shama'il At Tirmidhi]http://www.inter-islam.org/hadeeth/stmenu.htm] Online at [Inter-
Islam]http://www.inter-islam.org
[edit] See also
Tablighi Jamaat
• http://www.inter-islam.org
• http://whitethreadpress.com/authors/shaykh_zakariyya.htm A Biography of the Shaikh
Retrieved from "http://en.wikipedia.org/wiki/Muhammad_Zakariya_al-Kandahlawi"
Categories: 1898 births | 1982 deaths | Deobandis | Sunni Muslim scholars of Islam | Indian Sunni Muslims
Page 93 of 172
Muhammad ibn al Uthaymeen
Muhammad ibn Saalih al-Uthaymeen al-Wuhaibi al-Tamimi (1925-2001 CE) was one of the most prominent
Islamic scholars of the latter half of the twentieth century. Born in Saudi Arabia, he memorised the Qur'an at
an early age and studied under some of the most knowledgeable scholars of the time including: Abd ar-
Rahman as-Saa'di, Muhammad Ash-Shanqeeti, and 'Abd al-'Aziz ibn Baaz. During his many years of study,
he became world renowned for his superior knowledge in fiqh, eventually compiling over fifty books on the
subject.
Contents
[hide]
• 1 Biography
○ 1.1 Birth
○ 1.2 Education
○ 1.3 Career
○ 1.4 Character and death
• 2 Works
○ 2.1 Tafsir (Explanation of the meanings of the Qur'an)
○ 2.2 Hadith (Sayings of Muhammad)
○ 2.3 Aqeedah (Islamic creed)
○ 2.4 Fiqh (Islamic Jurisprudence)
[edit] Biography
[edit] Birth
His full name was Abu 'Abd Allah Muhammad ibn Saalih ibn Muhammad ibn al-Uthaymeen at-Tamimi an-
Najdi. Sheikh Uthaymeen, as he was most known, was born in the city of Unayzah, in the Qaseem Region
of Saudi Arabia on 27th Ramadan 1347 AH (1925 CE).
[edit] Education
He received his education from a number of well known scholars such as: 'Abd ar-Rahman ibn Naasir as-
Saa'di, Muhammad Amin ash-Shanqeeti, and 'Abd al-'Aziz ibn Baaz.
[edit] Career
When he entered into teaching, a great number of students from inside and outside Saudi Arabia studied
under him. He was known for his own unique style of interpretation and explanation of religious points. He is
regarded by Salafis as being from among those scholars who served Islam without any type of religious
prejudice and kept themselves away from the limitations of blind-following.[citation needed] He is distinguished in
his great exertion of effort in religious matters and analogical deductions which clearly prove the religious
understanding he possessed, and the correct usage of the principles of religion he adopted.[citation needed]
Page 94 of 172
According to Salafis, in giving religious verdicts Uthaymeen's Fataawa (i.e, rulings/verdicts) are based on the
methodology of the Salaf which is evidenced from Qur'an and Sunnah. He has roughly fifty compilations to
his credit.
Uthaymeen delivered lectures in the Masjid al-Haram in Mecca for over thirty-five years. His lectures
encompassed various subjects including Aqidah, Fiqh, Hadith and Tafsir as well as books of theology by
scholars such as Ibn Taymiyya and Ibn al-Qayyim. Before his death, he taught religious fundamentals at the
Sharia Faculty of Imam Muhammad ibn Saud Islamic University, Qaseem branch. He was also a member of
the Senior Scholars Committee of Saudi Arabia, and was the imam and Khatib of the grand Mosque of
Unayzah.
Uthaymeen is regared as one of the greatest scholars during the later part of the twentieth century, along
with Muhammad Nassir ad-Deen al-Albani and Abdul 'Azeez ibn Abdullaah ibn Baaz.
He was awarded the King Faisal International Award in the service to Islam on February 8th 1994.
[edit] Character and death
Uthaymeen was famous for his simplicity, modesty, and exceptional mannerisms towards all those he
encountered, as well as his exceptional manners in approach to topics free of dogmatic arguments.[citation
needed]
He had many students from many countries who benefited greatly from him over the years. Many students
from all over the world still continue to benefit from his books and tapes.
Uthaymeen died on Wednesday 15 Shawwal, 1421 AH (January 10th 2001 CE) at the age of seventy-four.
He was buried in Mecca along with his peers among the scholars, including Abd-al-Aziz ibn Abd-Allah ibn
Baaz.
[edit] Works
Shaikh Uthaymeen's well known works include:
[edit] Tafsir (Explanation of the meanings of the Qur'an)
• Tafsir Ayat al-Kursi
• Tafsir Juz Amma
• Tafsir Surah al-Baqarah
• Tafsir Surah al-Kahf
[edit] Hadith (Sayings of Muhammad)
• Kitab al-Ilm
• Sharh Riyadh as-Saaliheen
• Mustalahah Hadeeth
[edit] Aqeedah (Islamic creed)
• Aqeedah Ahlus-Sunnah wal-Jamaa'ah
Page 95 of 172
• Qawaa'id Muthla fi Sifaati Allah wa Asmaa'ihil Husna
• Qawl Mufiid ala Kitab al-Tawhid
• Sharh al-Aqeedat Al-Hamawiyyah (link to English translation)
• Sharh al-Aqeedat Al-Waasittiyah
• Sharh Kashf ash-Shubuhaat
• Sharh Lum'at al-I'tiqad
• Sharh Usool al-Iman (link to English translation)
• Sharh Usool al-Thalaathah (link to English translation)
[edit] Fiqh (Islamic Jurisprudence)
• Fataawa Arkan Islam
• Majmoo' al-Fataawa
• Ash-Sharh al-Mumti, an explanation of Zaad al-Mustaqni'
• Umdat al-Ahkam
His works are well-known for their quality and thoroughness. Most of his books are easily understood by the
layman while still provide the depth desired by students. All points and statements he makes in his books
are founded on Qur'an, authentic hadith, and the alleged understanding of the companions of Muhammad.
• Shaykh Uthaymeen's Website (Arabic language)
• Assorted Images and Press Clippings Regarding the Death of Shaykh Uthaymeen
• Interview with the Wife of Muhammad ibn Uthaymeen Regarding his Life
• Biography's Source
• Jewels of Guidance (selected words and incidents from the life of Shaykh Uthaymeen)
• Comprehensive collection of Shaykh Uthaymeen Articles and Books
• Shaykh ‘Uthaymeen on innovations
• An Erudite and Devout Scholar with an Independent Opinion
Retrieved from "http://en.wikipedia.org/wiki/Muhammad_ibn_al_Uthaymeen"
Categories: 1925 births | 2001 deaths | Islamic studies scholars | Muslim scholars | Salafi | Sunni Islam
Hidden categories: BLP articles lacking sources | Articles lacking reliable references from August 2007 | All
articles with unsourced statements | Articles with unsourced statements from June 2008
Page 96 of 172
Osama bin Laden
Osama bin Laden (Arabic: ‫ أسامة بن محمد بن عوض بن لدن‬Usāmah bin Muḥammad bin Àwaḍ bin Lādin; with
numerous variations) (born 10 March 1957) is a member of the prominent Saudi bin Laden family and the
founder of the terrorist organization al-Qaeda, best known for the September 11 attacks on the United
States and its associations with numerous other mass-casualty attacks against civilian targets. Bin Laden is
on the American Federal Bureau of Investigation's list of FBI Ten Most Wanted Fugitives.[1]
Since 2001, Osama bin Laden and his organization have been major targets of the United States' "War on
Terrorism." Bin Laden and fellow Al-Qaeda leaders are believed to be hiding in the border of Afghanistan
and Pakistan's Federally Administered Tribal Areas.
Contents
[hide]
• 1 Variations of bin Laden's name
• 2 Childhood, education and personal life
• 3 Beliefs and ideology
• 4 Militant activity
○ 4.1 Mujahideen in Afghanistan
○ 4.2 Formation and structuring of Al-Qaeda
○ 4.3 Balkan wars
○ 4.4 Sudan
○ 4.5 Early attacks and aid for attacks
○ 4.6 September 11, 2001 attacks
• 5 Criminal charges
• 6 Attempted capture by the United States
○ 6.1 Clinton Administration
○ 6.2 Bush Administration
• 7 Current whereabouts
• 8 Reports of his death
• 9 Criticism
• 10 See also
• 11 Footnotes
• 12 References
Variations of bin Laden's name
Page 97 of 172
Because there is no universally accepted standard in the West for transliterating Arabic words and names
into English, bin Laden's name is spelled in many ways. The version often used by most English-language
mass media is Osama bin Laden. Most American government agencies, including the FBI and CIA, use
either "Usama bin Laden" or "Usama bin Ladin", both of which are often abbreviated to UBL. Less common
renderings include "Ussamah Bin Ladin" and "Oussama Ben Laden" (French-language mass media). The
latter part of the name can also be found as "Binladen" or (as used by his family in the West) "Binladin". The
spelling with 'o' and 'e' comes from a Persian-influenced pronunciation used in Afghanistan where he was for
a long time.
Strictly speaking, Arabic linguistic conventions dictate that he be referred to as "Osama" or "Osama bin
Laden", not "bin Laden," as "Bin Laden" is not used as a surname in the Western manner, but simply as part
of his name, which in its long form means "Osama, son of Mohammed, son of 'Awad, son of Laden". Still,
"bin Laden" has become nearly universal in Western references to him.
Bin Laden's admirers commonly use several aliases and nicknames, including the Prince, the Sheikh, Al-
Amir, Abu Abdallah, Sheikh Al-Mujahid, the Lion Sheik,[2] the Director, Imam Mehdi and Samaritan.[3]
Childhood, education and personal life
Main article: Childhood, education and personal life of Osama bin Laden
See also: Bin Laden family
Osama bin Laden was born in Riyadh, Saudi Arabia.[4] In a 1998 interview, he gave his birth date as 10
March 1957.[5] His father Muhammed Awad bin Laden was a wealthy businessman with close ties to the
Saudi royal family.[6] Osama bin Laden was born the only son of Muhammed bin Laden's tenth wife, Hamida
al-Attas.[7] Osama's parents divorced soon after he was born; Osama's mother then married Muhammad al-
Attas. The couple had four children, and Osama lived in the new household with three stepbrothers and one
stepsister.[8]
Bin Laden was raised as a devout Wahhabi Muslim.[9] From 1968 to 1976 he attended the "élite" secular Al-
Thager Model School.[10] Bin Laden studied economics and business administration[11] at King Abdulaziz
University. Some reports suggest bin Laden earned a degree in civil engineering in 1979,[12] or a degree in
public administration in 1981.[13] Other sources describe him as having left university during his third year,[14]
never completing a college degree, though "hard working."[15] At university, bin Laden's main interest was
religion, where he was involved in both "interpreting the Quran and jihad" and charitable work.[16] He also
writes poetry.[17]
In 1974, at the age of 17, bin Laden married his first wife Najwa Ghanem at Latakia.[18][19] According to CNN
national security correspondent David Ensore, as of 2002 bin Laden had married four women and fathered
roughly 25 or 26 children.[20] Other sources report that he has fathered anywhere from 12 to 24 children.[21]
Beliefs and ideology
Main article: Beliefs and ideology of Osama bin Laden
Page 98 of 172
Bin Laden believes that the restoration of Sharia law will set things right in the Muslim world, and that all
other ideologies—"pan-Arabism, socialism, communism, democracy"—must be opposed.[22] These beliefs,
along with violent expansive jihad, have sometimes been called Qutbism. [23] He believes Afghanistan under
the rule of Mullah Omar's Taliban was "the only Islamic country" in the Muslim world.[24] Bin Laden has
consistently dwelt on the need for violent jihad to right what he believes are injustices against Muslims
perpetrated by the United States and sometimes by other non-Muslim states,[25] the need to eliminate the
state of Israel, and the necessity of forcing the US to withdraw from the Middle East. He has also called on
Americans to "reject the immoral acts of fornication (and) homosexuality, intoxicants, gambling, and usury,"
in an October 2002 letter.[26]
Probably the most infamous part of Bin Laden's ideology is that civilians, including women and children, are
legitimate targets of jihad.[27][28] Bin Laden is antisemitic, and has delivered warnings against alleged Jewish
conspiracies: "These Jews are masters of usury and leaders in treachery. They will leave you nothing, either
in this world or the next."[29] Shia Muslims have been listed along with "Heretics, ... America and Israel," as
the four principal "enemies of Islam" at ideology classes of bin Laden's Al-Qaeda organization.[30]
In keeping with Wahhabi beliefs,[31] bin Laden opposes music on religious grounds,[32] and his attitude
towards technology is mixed. He is interested in "earth-moving machinery and genetic engineering of
plants", on the one hand, but rejects "chilled water" on the other.[33] His viewpoints and methods of achieving
them have led to him been designated as a terrorist by scholars,[34][35] journalists from the New York Times,[36]
[37]
the British Broadcasting Corporation,[38] and Qatari news station Al Jazeera,[39] analysts such as Peter
Bergen,[40]Michael Scheuer,[41] Marc Sageman,[42] and Bruce Hoffman[43][44] and he was indicted on terrorism
charges by law enforcement agencies in Madrid, New York City, and Tripoli.[45]
Militant activity
Main article: Militant activity of Osama bin Laden
Mujahideen in Afghanistan
After leaving college in 1979 bin Laden joined Abdullah Azzam to fight the Soviet Invasion of Afghanistan[46]
and lived for a time in Peshawar.[47]
By 1984, with Azzam, bin Laden established Maktab al-Khadamat, which funneled money, arms and Muslim
fighters from around the Arabic world into the Afghan war. Through al-Khadamat, bin Laden's inherited
family fortune[48] paid for air tickets and accommodation, dealt with paperwork with Pakistani authorities and
provided other such services for the jihad fighters. He moved to Peshawar in 1994, and during this time met
his future collaborator Ayman al-Zawahiri, who encouraged Osama to split away from Azzam.[citation needed]
Osama established a camp in Afghanistan, and with other volunteers fought the Soviets.
It was during his time in Peshawar that he began to wear camouflage-print jackets and carrying a captured
Soviet assault rifle, which urban legends claimed he had obtained by killing a Russian soldier with his bare
hands.[49]
Page 99 of 172
Formation and structuring of Al-Qaeda
By 1988, bin Laden had split from Maktab al-Khidamat; while Azzam acted as support for Afghan fighters,
Laden wanted a more military role. One of the main leading points to the split and the creation of al-Qaeda
was the insistence of Azzam that Arab fighters be integrated among the Afghan fighting groups instead of
forming their separate fighting force.[50] Bin Laden returned to Saudi Arabia in 1990 as a hero of jihad, who
along with his Arab legion, "had brought down the mighty superpower" of the Soviet Union.[51] However,
during this time Iraq invaded Kuwait and Laden met with Sultan, Crown Prince of Saudi Arabia, and told him
not to depend on non-Muslim troops and offered to help defend Saudi Arabia. Bin Laden's offer was
rebuffed and after the American offer to help was accepted he publicly denounced Saudi Arabia's
dependence on the US military. Bin Laden's criticism of the Saudi monarchy led that government to attempt
to silence him.
Balkan wars
One of the former State Department officials has described Bosnia and Herzegovina of that time as a safe
haven for terrorists, after it was revealed that militant elements of the former Sarajevo government were
protecting extremists include hard-core terrorists, some with ties to Osama bin Laden.[52] In 1997,
Rzeczpospolita, one of the largest Polish daily newspapers, reported that intelligence services of the Nordic-
Polish SFOR Brigade suspected that a center for training terrorists from Islamic countries was located in the
Bocina Donja village near Maglaj in Bosnia and Herzegovina. In 1992, hundreds of volunteers joined an "all-
mujahedeen unit" called El Moujahed, which was headquartered in Zenica[citation needed] in an abandoned
hillside factory, a compound with a hospital and prayer hall. According to Middle East intelligence reports.
Bin Laden financed small convoys of recruits from the Arab world through his businesses in Sudan. Among
them was Karim Said Atmani who was identified by authorities as the document forger for a group of
Algerians accused of plotting the bombings in the USA.[53] He is a former roommate of Ahmed Ressam, the
man arrested at the Canadian-U.S. border in mid-December 1999 with a car full of nitroglycerin and bomb-
making materials.[54][55] He was convicted of colluding with Osama bin Laden by a French court.[56] A Bosnian
government search of passport and residency records, conducted at the urging of the United States,
revealed other former mujahideen who are linked to the same Algerian group or to other suspected terrorist
groups and who have lived in this area 60 miles north of Sarajevo, the capital, in the past few years. Khalil
al-Deek, was arrested in Jordan in late December 1999 on suspicion of involvement in a plot to blow up
tourist sites; a second man with Bosnian citizenship, Hamid Aich, lived in Canada at the same time as
Atmani and worked for a charity associated with Osama Bin Laden. In its 26 June 1997 Report on the
bombing of the Al Khobar building in Riyadh, Saudi Arabia, the New York Times noted that those arrested
confessed to serving with Bosnian Muslims forces. Further, the terrorists also admitted to ties with Osama
Bin Laden. In 1999 it was revealed that Osama bin Laden and his Tunisian assistant Mehrez Aodouni were
granted citizenship and Bosnian passport in 1993 by the Government in Sarajevo. This information was
Page 100 of 172

denied by Bosnian government following the 9/11 attacks but it was later found out that Aodouni was
arrested in Turkey and that at that time he possessed the Bosnian passport. Following this revelation new
explanation was given that bin Laden "did not personally collect his Bosnian passport" and that officials at
the Bosnian embassy in Vienna, which issued the passport, could not have known who bin Laden was at the
time.[57][58][59] The Bosnian daily Oslobođenje published in 2001 that three men, believed linked to be linked to
Osama Bin Laden, were arrested in Sarajevo in July 2001. The three, one of whom was identified as Imad
El Misri, were Egyptian nationals. The paper said that two of the suspects were holding Bosnian passports.
[60]
In 1998 it was reported that bin Laden is operating his terrorist network out of Albania. The Charleston
Gazette quoted Fatos Klosi, the head of the Albanian intelligence service, as saying a network run by Saudi
exile Osama Bin Laden sent units to fight in the Serbian province of Kosovo. Confirmation of these activities
came from Claude Kader, a French national who said he was a member of Bin Laden's Albanian network.
He claimed he had visited Albania to recruit and arm fighters for Kosovo.[61] In 2000 bin Laden was operating
from Kosovo planning the terrorist activities during the Insurgency in the Preševo Valley.[62]
Connections between bin Laden and National Liberation Army, an insurgent, terrorist, and guerrilla
organization that operated in the Republic of Macedonia in 2001 were also drawn. According to the
Washington Times the NLA was fighting to keep control over the region’s drug trafficking, which had grown
into a large, lucrative enterprise since the Kosovo war and that in addition to drug money, the NLA also had
another prominent venture capitalist, Osama Bin Laden. According to a documents written by the chief
commander of the Macedonian Security Forces, bin Laden was financing the rebel group through a
representative in Macedonia. Osama Bin Laden, paid $6 to $7 million for the needs of the National
Liberation Army through his representative. Osama Bin Laden was planning to gain control over Macedonia
so that he could control the distribution of oil to the United States through the pipeline that was planned to
stretch from Bulgaria to Albania ports.[63]
Sudan
Bin Laden moved to Sudan in 1992 and established a new base for Mujahideen operations in Khartoum.
Due to bin Laden's continuous verbal assault on King Fahd of Saudi Arabia, on 5 March 1994 Fahd sent an
emissary to Sudan demanding bin Laden's passport. His family was persuaded to cut off his monthly
stipend, the equivalent of $7 million a year.[64] By now bin Laden was strongly associated with Egyptian
Islamic Jihad (EIJ), which made up the core of al-Qaeda. In 1995 the EIJ attempted to assassinate Egyptian
President Hosni Mubarak. The attempt failed and the EIJ was expelled from Sudan.
The 9/11 Commission Report concludes,
"In February 1996, Sudanese officials began approaching officials from the United States and other
governments, asking what actions of theirs might ease foreign pressure. In secret meetings with Saudi
officials, Sudan offered to expel bin Laden to Saudi Arabia and asked the Saudis to pardon him. US officials
Page 101 of 172

became aware of these secret discussions, certainly by March. Saudi officials apparently wanted bin Laden
expelled from Sudan. They had already revoked his citizenship, however, and would not tolerate his
presence in their country. Also bin Laden may have no longer felt safe in Sudan, where he had already
escaped at least one assassination attempt that he believed to have been the work of the Egyptian or Saudi
regimes, or both."
The 9/11 Commission Report further states,
"In late 1995, when Bin Laden was still in Sudan, the State Department and the Central Intelligence Agency
(CIA) learned that Sudanese officials were discussing with the Saudi government the possibility of expelling
Bin Laden. US Ambassador Timothy Carney encouraged the Sudanese to pursue this course. The Saudis,
however, did not want Bin Laden, giving as their reason their revocation of his citizenship. Sudan’s minister
of defense, Fatih Erwa, has claimed that Sudan offered to hand Bin Laden over to the United States. The
Commission has found no credible evidence that this was so. Ambassador Carney had instructions only to
push the Sudanese to expel Bin Laden. Ambassador Carney had no legal basis to ask for more from the
Sudanese since, at the time, there was no indictment outstanding."[65]
In May 1996, under increasing pressure from Saudi Arabia, Egypt and the United States on Sudan, bin
Laden returned to Jalalabad, Afghanistan aboard a chartered jet and forged a close relationship with Mullah
Mohammed Omar.[66][67] In Afghanistan, bin Laden and Al-Qaeda raised money from "donors from the days
of the Soviet jihad", and from Inter-Services Intelligence (ISI).[68] When Bin Laden left Sudan, he and his
organization were significantly weakened, despite his ambitions and organizational skills.[69]
Early attacks and aid for attacks
It is believed that the first bombing attack involving bin Laden was the 29 December 1992 bombing of the
Gold Mihor Hotel in Aden in which two people were killed.[70]
It was after this bombing that al-Qaeda was reported to have developed its justification for the killing of
innocent people. According to a fatwa issued by Mamdouh Mahmud Salim, the killing of someone standing
near the enemy is justified because any innocent bystander will find their proper reward in death, going to
Paradise if they were good Muslims and to hell if they were bad or non-believers.[71] The fatwa was issued to
al-Qaeda members but not the general public.
In the 1990s bin Laden's al-Qaeda assisted jihadis financially and sometimes militarily in Algeria, Egypt and
Afghanistan. In 1992 or 1993 bin Laden sent an emissary, Qari el-Said, with $40,000 to Algeria to aid the
Islamists and urge war rather than negotiation with the government. Their advice was heeded but the war
that followed killed 150,000-200,000 Algerians and ended with Islamist surrender to the government.
Another effort by bin Laden was the funding of the Luxor massacre of November 17 1997, [72][73][74] which
killed sixty two civilians, but so revolted the Egyptian public that it turned against Islamist terror. In mid-1997,
the Northern Alliance threatened to overrun Jalalabad, causing Bin Laden to abandon his Nazim Jihad
compound and move his operations to Tarnak Farms in the south.[75]
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A later effort that did succeed was an attack on the city of Mazar-e-Sharif in Afghanistan. Bin Laden helped
cement his alliance with his hosts the Taliban by sending several hundred of his Afghan Arab fighters along
to help the Taliban kill between five and six thousand Hazaras overrunning the city.[76]
In 1998, Osama bin Laden and Ayman al-Zawahiri co-signed a fatwa in the name of the World Islamic Front
for Jihad Against Jews and Crusaders which declared the killing of the North Americans and their allies an
"individual duty for every Muslim" to "liberate the al-Aqsa Mosque (in Jerusalem) and the holy mosque (in
Mecca) from their grip".[77][78] At the public announcement of the fatwa bin Laden announced that North
Americans are "very easy targets." He told the attending journalists, "You will see the results of this in a very
short time."[79]
September 11, 2001 attacks
See also: September 11 attacks
Wikinews has related news: Wikileaks obtains 10 years of messages, interviews from Osama bin Laden
translated by CIA
Osama bin Laden has claimed responsibility for the September 11, 2001 attacks on the United States.[80][81][82]
The attacks involved the hijacking of United Airlines Flight 93, United Airlines Flight 175, American Airlines
Flight 11, and American Airlines Flight 77; the subsequent destruction of those planes and the World Trade
Center in New York City, New York; severe damage to The Pentagon in Arlington, Virginia;[83] and the deaths
of 2,974 people excluding the nineteen hijackers.[84] In response to the attacks, the United States launched a
War on Terrorism to depose the Taliban regime in Afghanistan and capture al-Qaeda operatives, and
several countries strengthened their anti-terrorism legislation to preclude future attacks.
The Federal Bureau of Investigation has stated that evidence linking Al-Qaeda and bin Laden to the attacks
of September 11 is clear and irrefutable.[85] The Government of the United Kingdom reached the same
conclusion regarding Al Qaeda and Osama bin Laden's culpability for the September 11, 2001, attacks.[86]
Bin Laden initially denied involvement in the September 11, 2001 attacks. On 16 September 2001, bin
Laden read a statement later broadcast by Qatar's Al Jazeera satellite channel denying responsibility for the
attack.[87]
In a videotape recovered by US forces in November 2001 in Jalalabad, bin Laden was seen discussing the
attack with Khaled al-Harbi in a way that indicates foreknowledge.[88] The tape was broadcast on various
news networks on 13 December 2001. The merits of this translation have been disputed. Arabist Dr. Abdel
El M. Husseini stated: "This translation is very problematic. At the most important places where it is held to
prove the guilt of bin Laden, it is not identical with the Arabic."[89]
In the 2004 Osama bin Laden video, bin Laden abandoned his denials without retracting past statements. In
it he stated he had personally directed the nineteen hijackers.[81][90] In the 18-minute tape, played on Al-
Jazeera, four days before the American presidential election, bin Laden accused U.S. President George W.
Bush of negligence on the hijacking of the planes on September 11.[81]
Page 103 of 172

According to the tapes, bin Laden claimed he was inspired to destroy the World Trade Center after watching
the destruction of towers in Lebanon by Israel during the 1982 Lebanon War.[91]
In two other tapes aired by Al Jazeera in 2006, Osama bin Laden announces,
I am the one in charge of the nineteen brothers … I was responsible for entrusting the nineteen brothers …
with the raids [5 minute audiotape broadcast 23 May 2006],[92]
and is seen with Ramzi Binalshibh, as well as two of the 9/11 hijackers, Hamza al-Ghamdi and Wail al-
Shehri, as they make preparations for the attacks (videotape broadcast 7 September 2006).[93]
Criminal charges
On 16 March 1998, Libya issued the first official international Interpol arrest warrant against Bin Laden and
three other people for killing two German citizens in Libya on 10 March 1994, one of which is thought to
have been a German counter-intelligence officer. Bin Laden is still wanted by the Libyan government. [94][95]
Osama bin Laden was first indicted by the United States on 8 June 1998, when a grand jury indicted Osama
bin Laden on charges of killing five Americans and two Indians in the 14 November 1995 truck bombing of a
US-operated Saudi National Guard training center in Riyadh.[96] Bin Laden was charged with "conspiracy to
attack defense utilities of the United States" and prosecutors further charged that bin Laden is the head of
the terrorist organization called al Qaeda, and that he was a major financial backer of Islamic fighters
worldwide.[96] Bin Laden denied involvement but praised the attack. On November 4, 1998, Osama bin
Laden was indicted by a Federal Grand Jury in the United States District Court for the Southern District of
New York, on charges of Murder of US Nationals Outside the United States, Conspiracy to Murder US
Nationals Outside the United States, and Attacks on a Federal Facility Resulting in Death[97] for his alleged
role in the 1998 United States embassy bombings in Kenya and Tanzania. The evidence against bin Laden
included courtroom testimony by former Al Qaeda members and satellite phone records.[98]
Bin Laden became the 456th person listed on the Federal Bureau of Investigation's Ten Most Wanted
Fugitives list, when he was added to the list on 7 June 1999, following his indictment along with others for
capital crimes in the 1998 embassy attacks. Attempts at assassination and requests for the extradition of bin
Laden from the Taliban of Afghanistan were met with failure prior to the bombing of Afghanistan in October
2001.[99] In 1999, US President Bill Clinton convinced the United Nations to impose sanctions against
Afghanistan in an attempt to force the Taliban to extradite him. Years later, on 10 October 2001, bin Laden
appeared as well on the initial list of the top 22 FBI Most Wanted Terrorists, which was released to the public
by the President of the United States George W. Bush, in direct response to the attacks of 9/11, but which
was again based on the indictment for the 1998 embassy attack. Bin Laden was among a group of thirteen
fugitive terrorists wanted on that latter list for questioning about the 1998 embassy bombings. Bin Laden
remains the only fugitive ever to be listed on both FBI fugitive lists.
Despite the multiple indictments listed above and multiple requests, the Taliban refused to extradict Osama
Bin Laden. It wasn't until after the bombing of Afghanistan began in October 2001 that the Taliban finally did
Page 104 of 172

offer to turn over Osama bin Laden to a third-party country for trial, in return for the US ending the bombing
and providing evidence that Osama bin Laden was involved in the 9/11 attacks. This offer was rejected by
George W Bush stating that this was no longer negotiable with Bush responding that "There's no need to
discuss innocence or guilt. We know he's guilty."[100]
Attempted capture by the United States
US leaflet used in Afghanistan.

Clinton Administration
Capturing Osama bin Laden has been an objective of the United States government since the presidency of
Bill Clinton.[101]
Bush Administration
According to The Washington Post, the US government concluded that Osama bin Laden was present
during the Battle of Tora Bora, Afghanistan in late 2001, and according to civilian and military officials with
first-hand knowledge, failure by the US to commit US ground troops to hunt him led to his escape and was
the gravest failure by the US in the war against al Qaeda. Intelligence officials have assembled what they
believe to be decisive evidence, from contemporary and subsequent interrogations and intercepted
communications, that bin Laden began the battle of Tora Bora inside the cave complex along Afghanistan's
mountainous eastern border.[102]
The Washington Post also reported that the CIA unit dedicated to capturing Osama was shut down in late
2005.[103]
US and Afghanistan forces raided the mountain caves in Tora Bora between 14–16 August 2007. The
military was drawn to the area after receiving intelligence of a pre-Ramadan meeting held by al Qaeda
members. After killing dozens of al Qaeda and Taliban members, they did not find either Osama bin Laden
or Ayman al Zawahiri.[104]
Immediately after the 9/11 attacks, US government officials named bin Laden and the Al-Qaeda organization
as the prime suspects and offered a reward of $25 million for information leading to his capture or death.[3]
[105]
On 13 July 2007, this figure was doubled to $50 million.[106]
The Airline Pilots Association and the Air Transport Association are offering an additional $2 million reward.
[107]
Current whereabouts
Page 105 of 172
Main article: Location of Osama bin Laden
Claims as to the location of Osama bin Laden have been made since December 2001, although none have
been definitively proven and some have placed Osama in different locations during overlapping time
periods.
An 11 December 2005, letter from Atiyah Abd al-Rahman to Abu Musab al-Zarqawi indicates that bin Laden
and the al-Qaeda leadership were based in the Waziristan region of Pakistan at the time. In the letter,
translated by the United States military's Combating Terrorism Center at West Point, "Atiyah" instructs
Zarqawi to "send messengers from your end to Waziristan so that they meet with the brothers of the
leadership … I am now on a visit to them and I am writing you this letter as I am with them…" Al-Rahman
also indicates that bin Laden and al-Qaeda are "weak" and "have many of their own problems." The letter
has been deemed authentic by military and counterterrorism officials, according to the Washington Post.[108]
[109]
In 2009 a research team led by Thomas W. Gillespie and John A. Agnew of UCLA used satellite-aided
geographical analysis to pinpoint three compounds in Parachinar as likely hideouts of Al-Qaeda leader
Osama bin Laden.[110]
In March 2009, the New York Daily News reported that the hunt for bin Laden had centered in the Chitral
district of Pakistan, including the Kalam Valley. According to the report, author Rohan Gunaratna states that
captured Al Qaeda leaders have confirmed that Chitral is where bin Laden is hiding.[111]
Reports of his death
April 2005: The Sydney Morning Herald stated "Dr Clive Williams, director of terrorism studies at the
Australian National University, says documents provided by an Indian colleague suggested bin Laden died
of massive organ failure in April last year … 'It's hard to prove or disprove these things because there hasn't
really been anything that allows you to make a judgment one way or the other,' Dr. Williams said."[112]
August 2006: On 23 September 2006, the French newspaper L'Est Républicain quoted a report from the
French secret service (Direction générale de la sécurité extérieure, DGSE) stating that Osama bin Laden
had died in Pakistan on 23 August 2006, after contracting a case of typhoid fever that paralyzed his lower
limbs.[113] According to the newspaper, Saudi security services first heard of bin Laden's alleged death on 4
September 2006.[114][115][116] The alleged death was reported by the Saudi Arabian secret service to its
government, which reported it to the French secret service. The French defense minister Michèle Alliot-
Marie expressed her regret that the report had been published while French President Jacques Chirac
declared that bin Laden's death had not been confirmed.[117] American authorities also cannot confirm
reports of bin Laden's death,[118] with Secretary of State Condoleezza Rice saying only, "No comment, and
no knowledge."[119] Later, CNN's Nic Robertson said that he had received confirmation from an anonymous
Saudi source that the Saudi intelligence community has known for a while that bin Laden has a water-borne
illness, but that he had heard no reports that it was specifically typhoid or that he had died.[120]
Page 106 of 172

November 2007: In an interview with political interviewer David Frost taken on 2 November 2007, the
Pakistani politician and Pakistan Peoples Party chairwoman Benazir Bhutto claimed that bin Laden had
been murdered by Omar Sheikh. During her answer to a question pertaining to the identities of those who
had previously attempted her own assassination, Bhutto named Sheikh as a possible suspect while referring
to him as "the man who murdered Osama bin Laden." Despite the weight of such a statement, neither
Bhutto nor Frost attempted to clarify it during the remainder of the interview.[121] Omar Chatriwala, a journalist
for Al Jazeera English, claims that he chose not to pursue the story at the time because he believes Bhutto
misspoke, meaning to say Sheikh murdered Daniel Pearl and not Osama Bin Laden.[122] The BBC drew
criticism when it rebroadcast the Frost/Bhutto interview on its website, but edited out Bhutto's statement
regarding Osama Bin Laden. Later the BBC apologized and replaced the edited version with the complete
interview.[123] In October 2007, Bhutto stated in an interview that she would cooperate with the American
military in targeting Osama bin Laden.[124]
March 2009: In an essay published in The American Spectator in March 2009, international relations
professor Angelo Codevilla of Boston University argued that Osama bin Laden had been dead for many
years.[125]
Criticism
Main article: Criticism of Osama bin Laden
Salafist Muslims have criticized bin Laden for adherence to Qutbism (the ideology of Sayyid Qutb), takfir and
Khaarijite deviance. Critics are said to include Muhammad Ibn Haadee al-Madkhalee, Abd-al-Aziz ibn Abd-
Allah ibn Baaz, Shaykh Saalih al-Fawzaan and Muqbil bin Haadi al-Waadi'ee.
See also
• Messages of Osama bin Laden
• Messages of Ayman al-Zawahiri
• Afghan Arabs
• Allegations of CIA assistance to Osama bin Laden
• Afghan Civil War
• Clearstream scandal (Bin Laden's Bahrain International Bank used this clearing house for its financial
activities).
• Bin Laden Issue Station (The CIA's bin Laden tracking unit, 1996–2005)
• The Golden Chain
• Islamic fundamentalism
• Islamist terrorism
• Islamofascism
• Ladenese epistle
• Mujahideen
Page 107 of 172

• Osama bin Laden as destructive Cult leader
• Osama bin Laden in popular culture
• Saleh Abdullah Kamel
Footnotes
1. ^ http://www.fbi.gov/wanted/topten/fugitives/laden.htm
2. ^ In a New Video, Bin Laden Predicts U.S. Failure in Iraq - washingtonpost.com
a b
3. ^ "Most Wanted Terrorist - Usama Bin Laden". FBI.
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4. ^ "frontline: hunting bin laden: who is bin laden?: chronology". PBS.
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5. ^ "Osama bin Laden". GlobalSecurity.org. 2006-01-11.
http://www.globalsecurity.org/security/profiles/osama_bin_laden.htm. Retrieved on 2008-04-27.
6. ^ "Osama bin Laden infoplease". Infoplease. http://www.infoplease.com/spot/osamabinladen.html.
7. ^ Letter From Jedda, Young Osama, How he learned radicalism, and may have seen America, by
Steve Coll, The New Yorker Fact, Issue of 2005-12-12, Posted 2005-12-05
8. ^ Letter From Jedda, Young Osama, How he learned radicalism, and may have seen America, by
Steve Coll, The New Yorker Fact, Issue of 2005-12-12, Posted 2005-12-05
9. ^ Beyer, Lisa (2001-09-24). "The Most Wanted Man In The World". Time.
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11. ^ Messages to the World: The Statements of Osama bin Laden, Verso, 2005, p.xii
12. ^ Encyclopedia of World Biography Supplement, Vol. 22. Gale Group, 2002
13. ^ "Hunting Bin Laden: Who is Bin Laden?". PBS Frontline.
http://www.pbs.org/wgbh/pages/frontline/shows/binladen/who/bio.html.
14. ^ Gunaratna, Rohan (2003). Inside Al Qaeda (3rd ed.). Berkley Books. pp. 22.
15. ^ Hug, Aziz (19 January 2006). "The Real Osama". American Prospect.
http://www.prospect.org/web/page.ww?section=root&name=ViewWeb&articleId=10855.
16. ^ Wright, Looming Tower, (2006), p.79
17. ^ Analysing Bin Laden's jihadi poetry, Michael Hirst, BBC News, 24 September 2008
18. ^ Michael Slackman (13 November 2001), Bin Laden Kin Wait and Worry, Los Angeles Times,
http://articles.latimes.com/2001/nov/13/news/mn-3564, retrieved on 2008-10-02
19. ^ Osama bin Laden, allexperts.com, http://en.allexperts.com/e/o/os/osama_bin_laden.htm, retrieved
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20. ^ CNN.com - Transcripts
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21. ^ Osama bin Laden - A profile of Al Qaeda leader Osama bin Laden
22. ^ Messages, 2005, p.218. "Resist the New Rome, audiotape delivered to al-Jazeera and broadcast
by it on 4 January 2004
23. ^ Qutbism: An Ideology of Islamic-Fascism by Dale C. Eikmeier. From Parameters, Spring 2007, pp.
85-98.
24. ^ Messages, (2005), p.143. from an interview published in Al-Quds Al-Arabi in London 12 November
2001 (originally published in Pakistani daily, Ausaf, Nov. 7
25. ^ Messages to the World, (2005), pp.xix, xx, editor Bruce Lawrence
26. ^ 6 October 2002. Appeared in Al-Qala'a website and then the London Observer 24 November 2002.
27. ^ Messages, (2005) p.70. Al Jazeera interview, December 1998, following Kenya and Tanzania
embassy attacks.
28. ^ Messages, (2005), p.119, 21 October 2001 interview with Taysir Alluni of Al Jazeera
29. ^ Messages, (2005), p.190. from 53-minute audiotape that "was circulated on various websites."
dated 14 February 2003. "Among a Band of Knights."
30. ^ from interview with Ali Soufan - a Lebanese Sunni FBI]agent - by Wright, Wright, Looming Tower
(2006), p.303
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33. ^ Wright, Looming Tower (2006), p.172
34. ^ Osama: The Making of a Terrorist John Randal I B Tauris & Co Ltd (4 October 2005)
35. ^ A Capitol Idea Donald E. Abelson p. 208
36. ^ The New York Times July 8, 2007
37. ^ The New York Times September 17, 2001
38. ^ BBC 21 May 2008Is global terror threat falling?, BBC News, 21 May 2008
39. ^ "Osama bin Laden's operation" has "perpetrated the worst act of terrorism ever witnessed on US
soil."
40. ^ The Osama bin Laden I Know: An Oral History of al Qaeda's Leader, Peter Bergen Free Press 8
August 2006
41. ^ Through Our Enemies' Eyes: Osama bin Laden, Radical Islam, and the Future of America Michael
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44. ^ A Devil's Triangle: Terrorism, Weapons Of Mass Destruction, And Rogue States Peter Brookes
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52. ^ Bosnia — base for terrorism
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55. ^ Baravalle, Giorgio. "Rethink: Cause and Consequences of September 11", 2004
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57. ^ Bin Laden’s Balkan Connections
58. ^ BIN LADEN WAS GRANTED BOSNIAN PASSPORT, Agence France Presse September 24, 1999
59. ^ Outsiders Bring Islamic Fervor To the Balkans
60. ^ Bin Laden’s Balkan Connections
61. ^ 'The Charleston Gazette.' November 30, 1998 - Page 2A
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71. ^ testimony of Jamal al-Fadl, US v. Usama bin Laden, et al.
72. ^ Jailan Halawi, `bin Laden behind Luxor Massacre?` Al-Ahram Weekly, May 20-26, 1999.
73. ^ Plett, Barbara (1999-05-13). "Bin Laden 'behind Luxor massacre'". BBC online network.
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76. ^ Rashid, Taliban, p.139
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105.^ "Five Years Ago Today - Usama bin Laden: Wanted for Murder". Federal Bureau of Investigation.
5 November 2003. http://www.fbi.gov/page2/nov03/laden110503.htm.
106.^ ""Senate doubles Bin Laden reward"". BBC News. 2007-07-13.
http://news.bbc.co.uk/2/hi/americas/6898075.stm. Retrieved on 2007-07-14.
107.^ "Officials, friends can't confirm Bin Laden death report". CNN. 24 September 2006.
http://www.cnn.com/2006/WORLD/europe/09/23/france.binladen/index.html.
108.^ Karen DeYoung (2 October 2006). "Letter Gives Glimpse of Al-Qaeda's Leadership". Washington
Post. http://www.washingtonpost.com/wp-dyn/content/article/2006/10/01/AR2006100101083.html?
nav=rss_world/mideast/iraq.
Page 113 of 172

109.^ "Letter Exposes New Leader in Al-Qaìda High Command (PDF)" (PDF). Combating Terrorism
Center at West Point. 25 September 2006. http://www.ctc.usma.edu/harmony/CTC-AtiyahLetter.pdf.
110.^ Gillepsie, Thomas W. et al. (2009). "Finding Osama bin Laden: An Application of Biogeographic
Theories and Satellite Imagery". MIT International Review.
http://web.mit.edu/mitir/2009/online/finding-bin-laden.pdf. Retrieved on 2009-02-17.
111.^ Meek, James Gordon, "Tighten The Net On Evil", New York Daily News, March 15, 2009, p. 27.
112.^ "Expert says bin Laden could be dead", by Australian Associated Press, 16 January 2006, in the
Sydney Morning Herald.
113.^ "Officials, friends can't confirm Bin Laden death report". CNN. 2006-09-23.
http://edition.cnn.com/2006/WORLD/europe/09/23/france.binladen/index.html. Retrieved on 2008-04-
27.
114.^ "French paper says bin Laden died in Pakistan". Reuters. 2006-09-23.
http://today.reuters.co.uk/news/articlenews.aspx?type=worldNews&storyID=2006-09-
23T075358Z_01_L23801953_RTRUKOC_0_UK-SECURITY-BINLADEN-FRANCE.xml.
115.^ Sammari, Laïd (2006-09-23). "Oussama Ben Laden serait mort" (in French). L'Est Républicain.
http://www.estrepublicain.fr/zoom/2006092300222348.html. Retrieved on 2006-09-23.
116.^ "Chirac says no evidence bin Laden has died". MSNBC.com/AP. 2006-09-23.
http://www.msnbc.msn.com/id/14963302/. Retrieved on 2006-09-23.
117.^ "Information sur la mort de ben Laden: Washington ne confirme pas" (in French). Le
Monde/Agence France-Presse. 2006-09-23. http://www.lemonde.fr/web/depeches/0,14-0,39-
28276934@7-37,0.html.
118.^ Anna Willard and David Morgan (2006-09-23). "France, US, unable to confirm report bin Laden
dead". Reuters. http://today.reuters.com/news/articlenews.aspx?type=worldnews&storyID=2006-09-
23T223316Z_01_L23793153_RTRUKOC_0_US-SECURITY-BINLADEN.xml.
119.^ The Age (2006). Doubts over bin Laden death. Retrieved on 24 September 2006.
120.^ "Conflicting reports: Bin Laden could be dead or ill". CNN. 2006-09-23.
http://www.cnn.com/2006/WORLD/europe/09/23/france.binladen/index.html.
121.^ ""Frost over the World - Benazir Bhutto - 02 Nov 07 "". http://youtube.com/watch?v=oIO8B6fpFSQ.
122.^ ""Bhutto and Bin Laden in the rumor mill"". http://www.shardmedia.com/syntheticjungle/?p=319.
123.^ ""BBC News: Editing Interviews"". http://www.bbc.co.uk/blogs/theeditors/2008/01/post_8.html.
Page 114 of 172

124.^ ""Bhutto would take US aid against bin Laden"".
http://www.boston.com/news/world/asia/articles/2007/10/02/bhutto_would_take_us_aid_against_bin_l
aden/. Retrieved on 2008-01-18.
125.^ ""Osama bin Elvis"". http://spectator.org/archives/2009/03/13/osama-bin-elvis/. Retrieved on 2009-
03-15.
References
• Peter L. Bergen, The Osama bin Laden I Know: New York: Free Press, 2006
• Michael Scheuer, Through Our Enemies' Eyes, Washington, D.C. : Brassey's, c2002
• Wright, Lawrence, The Looming Tower : Al-Qaeda And The Road To 9/11, New York : Knopf, 2006.
External links
Find more about Osama bin Laden on Wikipedia's sister projects:
Definitions from Wiktionary
Textbooks from Wikibooks
Quotations from Wikiquote
Source texts from Wikisource
Images and media from Commons
News stories from Wikinews
Learning resources from Wikiversity
• Hunting Bin Laden - PBS Frontline
• Who is Osama bin Laden - BBC News
• FBIS Report, Compilation of Usama Bin Laden Statements 1994-January 2004
• FBI's 10 Most Wanted Fugitives poster
• New Yorker article on Osama's youth
Page 115 of 172

Syed Abul A'ala Maududi
Syed Abul A'ala Maududi [1] (Urdu: ‫سيد ابو العل ٰى مودودی‬- alternative spellings of last name Maudoodi and
Modudi) (September 25, 1903(1903-09-25) - September 22, 1979), also known as Molana (Maulana) or
Shaikh Syed Abul A'ala Mawdudi, was a Sunni Pakistani journalist, theologian, Muslim Revivalist Leader
and political philosopher, and a major 20th century Islamist thinker.[2] He was also a prominent political figure
in his home country (Pakistan). He was also the founder of Jamaat-e-Islami the Islamic revivalist party.[3]
Contents
[hide]
• 1 Biography
○ 1.1 Timeline
○ 1.2 Early life
○ 1.3 Journalistic career
○ 1.4 Founding the Jamaat-e-Islami
○ 1.5 Political Struggle
○ 1.6 Last Days
• 2 Islamic beliefs and ideology
○ 2.1 Jihad
○ 2.2 Islam
○ 2.3 Sharia
○ 2.4 Islamic state
○ 2.5 Non-Muslims
Page 116 of 172

• 3 Criticism and controversy
○ 3.1 Political
○ 3.2 Clerical
• 4 Legacy
• 5 Selected works
• 6 See also
• 7 References
[edit] Biography
[edit] Timeline
• 1903 - Born in Aurangabad, Hyderabad Deccan, India
• 1918 - Started career as journalist in Bijnore newspaper
• 1920 - Appointed as editor of the daily Taj, Jabalpur
• 1925 - Appointed as editor daily Muslim
• 1925 - Appointed as editor Al-jameeah, New Delhi
• 1927 - Wrote the blockbuster book of the history Al- Jihad fil Islam
• 1930 - Wrote and published the famous booklet Deenyat
• 1932 - Started Tarjuman-ul-Qur'an from Hyderabad (India)
• 1938 - Moved to “Pathankot”, established Darul Islam
• 1941 - Foundation meeting of Jamaat-e-Islami Hind, appointed as Amir
• 1942 - Jamaat's headquarters moved to Pathankot
• 1943 - Started writing the most popular Tafseer of Qur'an Tafhim-ul-Quran
• 1947 - Jamaat-e-Islami Pakistan Headquarter moved to Lahore (Ichhra)
• 1948 - Campaign for Islamic constitution and government
• 1948 - Wrote a booklet Qadiani Problem
• 1948 - Sentenced to Jail by the Government
• 1949 - Government accepted Jamaat's resolution for Islamic Constitution
• 1953 - Sentenced to death for his historical part in the agitation against Ahmadiyah. He was
sentenced to death by a military court, but it never carried out;[4]
• 1953 - Death sentence commuted to life imprisonment and later canceled.[4]
• 1955 - Released from jail
• 1958 - Jamaat-e-Islami banned by Martial Law Administrator Field Martial Ayub Khan
• 1964 - Sentenced to jail
• 1964 - Released from jail
• 1971 - Ordered his followers to fight to save United Pakistan along with Pak Army.
Page 117 of 172

• 1972 - Completed Tafhim-ul-Quran
• 1972 - Resigned as Ameer-e-Jamaat
• 1979 - Departed to United States for Medical Treatment
• 1979 - Died in United States [5]
• 1979 - Buried in Ichhra, Lahore
[edit] Early life

Mawdudi was one of the descendants of Khwaja Qutb ad-din Mawdud al-Chishti, a notable of the Chishtiyya
Tariqa. Hadrat Muinuddin al-Chishti of Ajmar (Rahmatullahi 'Alayh) was Qutb ad-din's caliph, one of those
who were ordered and given permission by him to guide the people who wanted to learn.[citation needed]
Syed Abul A'ala Maududi was born on September 25, 1903 (Rajab 3, 1321 AH) in Aurangabad, then part of
the princely state of Hyderabad (presently Maharashtra), India. Syed Abul A'ala Maududi was born to
Maulana Ahmad Hasan, a lawyer by profession. Unfortunately, little is known regarding his mother. Given
his later writings on gender and women, knowing the pattern of gender relations he witnessed in the home
would be of value to scholars. Syed Abul A'ala Maududi was the youngest of his three brothers.[6] His father
was "descended from the Chishti line of saints; in fact his last name was derived from the first member of the
Chishti Silsilah i.e. Khawajah Syed Qutb ul-Din Maudood Chishti (d. 527 AH)[7]
At an early age, Maududi was given home education, he "received religious nurture at the hands of his
father and from a variety of teachers employed by him."[7] He soon moved on to formal education, however,
and completed his secondary education from Madrasah Furqaniyah. For his undergraduate studies he
joined Darul Uloom, Hyderabad (India). His undergraduate studies, however, were disrupted by the illness
and death of his father, and he completed his studies outside of the regular educational institutions.[6] His
instruction included very little of the subject matter of a modern school, such as European languages, like
English.[7]
[edit] Journalistic career
After the interruption of his formal education, Maududi turned to journalism in order to make his living. In
1918, he was already contributing to a leading Urdu newspaper, and in 1920, at the age of 17, he was
appointed editor of Taj, which was being published from Jabalpore (now Madhya Pradesh). Late in 1920,
Maududi went to Delhi and first assumed the editorship of the newspaper Muslim (1921-23), and later of al-
Jam’iyat (1925-28), both of which were the organs of the Jam’iyat-i Ulama-i Hind, an organization of Muslim
religious scholars.[8]
[edit] Founding the Jamaat-e-Islami
Main article: Jamaat-e-Islami
Page 118 of 172

In 1941, Maududi founded Jamaat-e-Islami (JI) in British India as a religious political movement to promote
Islamic values and practices. After the Partition of India, JI was redefined in 1947 to support an Islamic State
in Pakistan. JI is currently the oldest religious party in Pakistan.[9]
With the Partition of India, JI split into several groups. The organisation headed by Maududi is now known as
Jamaat-e-Islami Pakistan. Also existing are Jamaat-e-Islami Hind, Jamaat-e-Islami Bangladesh, and
autonomous groups in Indian Kashmir, also in Sri Lanka.[9]
Maududi was elected Jamaat’s first Ameer (President) and remained so until 1972 when he withdrew from
the responsibility for reasons of health.[9]
[edit] Political Struggle
In the beginning of the struggle for the state of Pakistan, Maudidi and his party were not against the idea of
creating a separate state of Pakistan. He did criticize other leaders of the Muslim league for wanting
Pakistan to be a state for Muslims and not an Islamic state. After realizing that India was going to be
partitioned and Pakistan created, he began to support the idea. Maududi moved to Pakistan in 1947 and
worked to turn it into an Islamic state, resulting in frequent arrests and long periods of incarceration. In 1953,
he was sentenced to death on the charge of writing a seditious pamphlet about the Ahmadiyya issue. He
turned down the opportunity to file a petition for mercy, expressing a preference for death rather than
seeking clemency. Strong public pressure ultimately convinced the government to commute his death
sentence to life imprisonment. Eventually, his sentence was annulled.[8]
[edit] Last Days
In April 1979, Maududi's long-time kidney ailment worsened and by then he also had heart problems. He
went to the United States for treatment and was hospitalized in Buffalo, New York, where his second son
worked as a physician. During his hospitalization, he remained intellectually active.
Following a few surgical operations, he died on September 22, 1979, at the age of 76. His funeral was held
in Buffalo, but he was buried in an unmarked grave at his residence in Lahore after a very large funeral
procession through the city.[8]
[edit] Islamic beliefs and ideology
Maududi wrote over 120 books and pamphlets and made over a 1000 speeches and press statements. His
magnum opus was the 30 years in progress translation (tafsir) in Urdu of the Qur’an, Tafhim al-Qur’an (The
Meaning of the Qur'an), intended to give the Qur’an a practical contemporary interpretation. It became
widely read throughout the subcontinent and has been translated into several languages.[8]
[edit] Jihad
Mawdudi believed that jihad was worldwide in scope
“A time will come when Communism will fear for its survival in Moscow, Capitalistic democracy will tremble
for its safety in Washington and New York. ... The objective of Islamic Jihad is to put an end to the
Page 119 of 172

dominance of the un-Islamic systems of government and replace them with Islamic rule, Islam intends to
bring about this revolution not in one country or in a few countries but in the entire world.”[10][11]
and explained jihad was not simply combat for God but all effort that helped those waging combat:
“In the jihad in the way of Allah, active combat is not always the role on the battlefield, nor can everyone
fight in the front line. Just for one single battle preparations have often to be made for decades on end and
the plans deeply laid, and while only some thousands fight in the front line there are behind them millions
engaged in various tasks which, though small themselves, contribute directly to the supreme effort.”[10]
[edit] Islam
Mawdudi saw Muslims not as people who followed the religion of Islam, but as everything, "Everything in the
universe is 'Muslim' for it obeys God by submission to His laws." The only exception to this universe of
Muslims were human beings who failed to follow Islam. In regard to the non-Muslim:
His very tongue which, on account of his ignorance advocates the denial of God or professes multiple
deities, is in its very nature 'Muslim' ... The man who denies God is called Kafir (concealer) because he
conceals by his disbelief what is inherent in his nature and embalmed in his own soul. His whole body
functions in obedience to that instinct… Reality becomes estranged from him and he gropes in the dark.[12]
[edit] Sharia
Maududi believed that without Sharia law Muslim society could not be Islamic:
That if an Islamic society consciously resolves not to accept the Sharia, and decides to enact its own
constitution and laws or borrow them from any other source in disregard of the Sharia, such a society breaks
its contract with God and forfeits its right to be called 'Islamic.'"[13]
[edit] Islamic state
Maududi also believed that Islam required the establishment of an Islamic state. The state would be a "theo-
democracy,"[14] and underlying it would be three principles: tawhid (oneness of God), risala (prophethood)
and khilafa (caliphate).[15][16][17]
The "sphere of activity" covered by the Islamic state would be "co-extensive with human life ... In such a
state no one can regard any field of his affairs as personal and private."[18]
The state would follow Sharia Islamic law, a complete system covering
family relationships, social and economic affairs, administration, rights and duties of citizens, judicial system,
laws of war and peace and international relations. In short it embraces all the various departments of life ...
The Sharia is a complete scheme of life and an all-embracing social order where nothing is superfluous and
nothing lacking.[19]
Consequently, while this state has a legislature which the ruler must consult, its function "is really that of law-
finding, not of law-making."[20]
Page 120 of 172

Mawdudi believed that the sovereignty of God (hakimiya) and the sovereignty of the people are mutually
exclusive.[21] Therefore, he declared Islamic democracy to be the antithesis of secular Western democracy
which transfers hakimiya(God's sovereignty) to the people.[22]
[edit] Non-Muslims
The rights of non-Muslims are limited under Islamic state as laid out in Maududi's writings. Although non-
Muslim "faith, ideology, rituals of worship or social customs" would not be interfered with, non-Muslims
would have to accept Muslim rule.
Islamic 'Jihad' does not recognize their right to administer State affairs according to a system which, in the
view of Islam, is evil. Furthermore, Islamic 'Jihad' also refuses to admit their right to continue with such
practices under an Islamic government which fatally affect the public interest from the viewpoint of Islam."[23]
Non-Muslims would also have to pay a special tax known as jizya. This tax is applicable to all able adult
Non-Muslims, except old and women, who do not render military service. Those who serve in military are
exempted. It must be noted that all adult Muslim men are subject to compulsory military service, whenever
required by the Islamic State. Jizya is thus seen as a protection tax payable to the Islamic State for
protection of those those Non-Muslims adult men who do not render military service.[citation needed]
Maududi believed that copying cultural practices of non-Muslims was forbidden in Islam, having
very disastrous consequences upon a nation; it destroys its inner vitality, blurs its vision, befogs its critical
faculties, breeds inferiority complexes, and gradually but assuredly saps all the springs of culture and
sounds its death-knell. That is why the Holy Prophet has positively and forcefully forbidden the Muslims to
assume the culture and mode of life of the non-Muslims.[24]
Maududi strongly opposed the Ahmadiyya sect and the idea that Ahmadiyya were Muslims. He preached
against Ahmadiyya in his pamphlet The Qadiani Question and the book The Finality of Prophethood.[11]
[edit] Criticism and controversy
[edit] Political
A general complaint of one critic is that Maududi's theo-democracy is an
ideological state in which legislators do not legislate, citizens only vote to reaffirm the permanent applicability
of God's laws, women rarely venture outside their homes lest social discipline be disrupted, and non-
Muslims are tolerated as foreign elements required to express their loyalty by means of paying a financial
levy.[25]
On a more conceptual level, journalist and author Abelwahab Meddeb questions the basis of Maududi's
reasoning that the sovereignty of the truly Islamic state must be divine and not popular, saying "Mawdudi
constructed a coherent political system, which follows wholly from a manipulation." The manipulation is of
the Arabic word hukm, usually defined as to "exercise power as governing, to pronounce a sentence, to
judge between two parties, to be knowledgeable (in medicine, in philosophy), to be wise, prudent, of a
considered judgment." The Quran contains the phrase `Hukm is God's alone,` thus, according to Maududi,
Page 121 of 172

God - in the form of Sharia law - must govern. But Meddeb argues that a full reading of the ayah where the
phrase appears reveals that it refers to God's superiority over pagan idols, not His role in government.
Those who you adore outside of Him are nothing but names that you and your fathers have given them. God
has granted them no authority. Hukm is God's alone. He has commanded that you adore none but Him.
Such is the right religion, but most people do not know. [Qur'an 12:40]
Quranic "commentators never forget to remind us that this verse is devoted to the powerlessness of the
companion deities (pardras) that idolaters raise up next to God…"[26]
[edit] Clerical
Maududi is said to have received "sustained hostility" from the ulema.[27] Muhammad Yusuf Banuri(d.
1397/1977) is quoted as saying
"Great Muslim scholars of India of every madhhab congregated at Jamiyyat al-'Ulama' in Delhi on the 27th of
Shawwal, 1370 (August 1, 1951) and reached the conclusion that Mawdudi and his Al-Jamaat al-Islamiyya
caused the destruction and deviation of Muslims and published this fatwa (decision) in a book and in
papers." [28] And the scholars of Pakistan passed a resolution that Mawdudi was a heretic who tried to make
others heretics; this resolution was edited once again in the Akhbar al-Jamiyya in Rawalpindi on the 22nd of
February, 1396 (1976)." [29]
He has been criticised by some Deobandi scholars, such as Allamh Yusuf Ludhyanwi[30], for what was seen
as disrespect towards the Prophets of Islam, Sahabah (Companions of the prophet Muhammad) and the
Mahdi.
Maududi has been criticised by salafist author Jamaal Ibn Fareehaan al-Haarithee for "rejection of the
Dajjal", as Maududi is alleged to have claimed [31] that the prophet Muhammad "used to think that the Dajjaal
(Anti-Christ) would come out in his time, or close to his time. However, 1350 years passed away and many
long generations came and went, yet the Dajjaal did not come out. So it is confirmed that what the Prophet
(sallallaahu ’alayhi wa sallam) thought did not prove true!!” [32] Maududi's alleged believed in this theory was
explained by its being an "opinion and analogical deduction" of Muhammad while al-Haarithee considers this
shirk (polytheism) as the Quran says “And he does not speak from his own desire. It is revelation inspired to
him.” [33]
Other clerics who've criticizing Maududi are Shaykh Safi ur-Rahman Mubarakpuri - [34], Hammaad al-
Ansaaree[35] and Al-Albaanee, Sanaullaah Amritsari [36]
In an article entitled Fatwa about the Deviation of Mawdudi, Mawdudi is accused of being "CIA agent"; of
attempting to solve "the main principles of Islam" using "his own reason," and departing from "Islamic
knowledge"; and of preaching revolution when, "Islam would spread not through revolution but through
knowledge, justice and morals."[29]
[edit] Legacy
Page 122 of 172

Mawdudi's influence was widespread. According to historian Philip Jenkins, Egyptians Hassan Al Banna and
Sayyid Qutb read him. Qutb "borrowed and expanded" Mawdudi's concept of jahiliyya (pagan ignorance)
being a modern as well as pre-Muhammadan phenomenon, and of the need for an Islamist revolutionary
vanguard movement. His ideas influenced Abdullah Azzam, the Palestinian Islamist jurist, who in turn
influenced the young Osama bin Laden during the anti-Soviet war in Afghanistan. The South Asian diaspora,
including "significant numbers" in Britain, were "hugely influenced" by Mawdudi's work. Mawdudi even had a
major impact on Shia Iran, where Ayatollah Ruhollah Khomeini is reputed to have met Mawdudi as early as
1963 and later translated his works into Farsi. "To the present day, Iran's revolutionary rhetoric often draws
on his themes." [37]
Mostly, however, Mawdudi influenced South Asia. In Pakistan, Jamaati party members joined Pakistan's
military and intelligence establishments in large numbers, which were "rife with hard-line Islamist views" by
the 1970s.[38]
[edit] Selected works
Maududi published multiple books, among them:
• Tafhim-ul-Quran
• Maududi, Sayyid Abul A'la (2002). Let Us Be Muslims. ISBN 0-86037-157-3. OCLC 12809488.
http://www.youngmuslims.ca/online_library/books/let_us_be_muslims/index.htm.
• The Islamic Movement
• Islam: The Way of Revival
• Jihad in Islam
• Caliphs and Kings
• Maududi, Sayyid Abul A'la (1976). Human Rights in Islam. Leicester: The Islamic Foundation. ISBN 0-
9503954-9-8. OCLC 3097040. [39]
• Introduction of Islam
• Economic Problem of Man and its Islamic Solution
• Economic System of Islam
• Islamic Law and its Introduction in Pakistan
• Maududi, Sayyid Abul A'la (1950). Islamic Way of Life. ISBN 0686184963. [40]
• Maududi, Sayyid Abul A'la (1988). Khutabat: Fundamentals of Islam. ISBN 9780935782097.
• Letters and Issues
• The Meaning of the Qur'an
• Qadiani Problem
• The Rights of Minorities in the Islamic State
• Social System of Islam
Page 123 of 172

• Maududi, Sayyid Abul A'la (1985). System of Government under the Holy Prophet. Kazi Publications.
ISBN 9781567443950.
• Towards Understanding Islam
• Towards Understanding the Qur'an
[edit] See also
• Sayyid Qutb
• Islamism
• Contemporary Islamic philosophy
• Khurram Murad
• Mian Tufail Mohammad
• Maududi and the making of Islamic fundamentalism
[edit] References
This article uses bare URLs. Please help improve this article by turning bare URLs into proper
citations containing all of the information on the referenced work's title, date, publisher, publication,
and author, so that the article remains verifiable in the future. (There are several templates available
that can help to make formatting such citations simple.)
This page may also be able to help find problematic links. (August 2008)
1. ^ Sayyid Abul Ala Maududi & His Ideolgy
2. ^ Zebiri, Kate. Review of Maududi and the making of Islamic fundamentalism. Bulletin of the School of
Oriental and African Studies, University of London, Vol. 61, No. 1.(1998), pp. 167-168.
3. ^ [1]
a b
4. ^ Encyclopedia of World Biography© on Abul A'la Mawdudi
5. ^ Syed Moudoodi biography at a glance
a b
6. ^ Sayyid Abul A'la Maududi. Official website of the Jamat-e-Islami.
a b c
7. ^ Adams, p.100-101
a b c d
8. ^ Abul Ala Maududi at famousmuslims.com[2]
a b c
9. ^ Jamaat-e-Islami, GlobalSecurity.org, Retrieved 2007-7-1
a b
10. ^ Vol 2. No1. of The Faithful Struggle in the section entitled "Permanent Jihad."
a b
11. ^ Islam and the Ahmadiyya Jama'at By Simon Ross Valentine
12. ^ A. Maududi's 'Towards Understanding Islam'
13. ^ Maudidi, S. Abul al'la, Islamic Law and Its Introduction, Islamic Publications, LTD, 1955, p.13-4
14. ^ Abu al-A'la al-Mawdudi, "Political Theory of Islam," in Khurshid Ahmad, ed., Islam: Its Meaning and
Message (London: Islamic Council of Europe, 1976), pp. 159-61.
15. ^ Abu al-A'la al-Mawdudi, Islamic Way of Life (Delhi: Markazi Maktaba Islami, 1967), p. 40
16. ^ Esposito and Piscatory, "Democratization and Islam," pp. 436-7, 440
Page 124 of 172

17. ^ Esposito, The Islamic Threat, pp. 125-6; Voll and Esposito, Islam and Democracy, pp. 23-6.
18. ^ Mawdudi, Islamic Law, p.154
19. ^ Mawdudi, Islamic Law, p.57 quoted in Adams p.113
20. ^ Mawdudi, Islamic Law, p.77 quoted in Adams p.125
21. ^ Abu al-A'la al-Mawdudi, "Political Theory of Islam," in John J. Donahue and John L. Esposito, eds.,
Islam in Transition: Muslim Perspective (New York: Oxford University Press, 1982), p. 253.
22. ^ Abu al-A'la al-Mawdudi, Political Theory of Islam (Lahore: Islamic Publications, 1976), pp. 13, 15-7,
38, 75-82
23. ^ Sayeed Abdul A'la Maududi, Jihad in Islam, Islamic Publications (Pvt.) Ltd., p.28
24. ^ Maududi, Towards Understanding Islam, p.131
25. ^ Choueiri, p.111, quoted in Ruthven, p.70
26. ^ Meddeb, Abdelwahab (2003). The malady of Islam. New York: Basic Books. pp. 102. ISBN 0-465-
04435-2. OCLC 51944373.
27. ^ Review of Mawlana Maududi and the making of Islamic Revivalism
28. ^ [Al-ustad al-Mawdudi, p.7. Reproduced in Arabic by Hakikat Kitabevi, Istanbul, 1977.] quoted in
Fatwa about the Deviation of Mawdudi
a b
29. ^ Fatwa about the Deviation of Mawdudi
30. ^ ABU'L 'ALA MAUDUDI'S CALUMNIATIONS AGAINST THE GREAT PROPHETS AND
COMPANIONS OF THIS UMMAH
31. ^ in his book Rasaa‘il wa Masaa‘il (p. 57)
32. ^ Maudoodi's rejection of The Dajjal. Waseelatus Salifiyyah
33. ^ Sooratun-Najm 53:3-4
34. ^ http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=6348
35. ^ http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=408&CFID=9847807&CFTOKEN=15445144
36. ^ http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=5548&sortby=desc
37. ^ tnr.com The New Republic "The roots of jihad in India" by Philip Jenkins, December 24, 2008
38. ^ tnr.com The New Republic "The roots of jihad in India" by Philip Jenkins, December 24, 2008
39. ^ http://www.witness-pioneer.org/vil/Books/M_hri/index.htm
40. ^ http://www.youngmuslims.ca/online_library/books/islamic_way_of_life/index.htm
• Sayyid Abul A'la Maududi
• Maududi's Tafhim al-Qur'an in English
• A Brief History of the Mawdudi Trend
• Mawdudi Response
• Mawdudi's slandering of Islamic faith and the Ahl as-sunnat scholars and its answer
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• Website dedicated to Syed Abul Ala Maududi
• Download Maududi's works
Syed Abul Hasan Ali Hasani Nadwi

Syed Abul Hasan Ali Hasani Nadwi (Urdu: ‫( )سّيد ابوالحسن علی حسنی ندوی‬affectionately 'Ali Miyan') (Raebareli, 5
December 1913 - 31 December 1999) was an outstanding historian, Islamic scholar, one of the most prolific
Page 126 of 172

writers and original thinkers of 20th century, author of well over fifty books in various languages, and an
undisputed scholar of rare distinction.
Contents
[hide]
• 1 Early life and education
• 2 Works and thought
• 3 Institutional positions and affiliations
• 4 Chornology of literary works and Dawah life
• 5 Chronology of honours and awards
• 6 Chornology of travels
• 7 Death
• 9 References
Maulana Nadwi was born on the 5th December 1913 in a family which had a long tradition of selfless service
to Islam like Syed Ahmad Shaheed. His father, Shaikh Hakim Abdul Hai, was also such a scholar, who
amongst other writings, produced an eight volume encyclopedic biographical work entitled Nuzhatul
Khawatir, containing biographical notices of some 5000 Islamic scholars, theologians, and jurists of India.
Maulana Nadwi received his early education at home, and later joined the Nadwatul 'Ulama where he
qualified with distinction. He specialized in Hadith under the tutelage of Maulana Husain Ahmad Madani and
Tafsir under Maulana Ahmad Ali Lahori. The renowned Indian Sufi, Shaikh 'Abdul Qadir Raipur, honored
him with the mantle of Khilafat.
His education was started by his mother Khairun Nisa with teaching of Quran and then formal education of
Arabic and Urdu was started.
When he was nine years old, his father Hakim Syed Abdul Hai died (1923 AD). The responsibility of his
education then came to his mother and his elder brother Maulana Hakim Syed Abdul Ali Hasani, who was
himself, a medical student (after graduating from Darul Uloom Nadwatul Ulama and Darul Uloom Deoband).
Ali Miyan began his formal Arabic education under the guidance of Allama Khalil Arab in 1924 A.D. factually
he completed his Arabic studies under him. In 1926 He got admission in Nadwatul Ulama. He attended the
Dars of Hadith by Allama Muhaddith Haider Husain Khan and Sahihayen-Sanan-Abu Daud and Jamay-
Tirmizi word by word from him. Same year in the session of Nadwatul Ulama at Kanpur, Maulana attended
and impressed the one and all by his Arabic conversation. The Arab guest made him their companion on the
tour of the city as a guide. In the year of 1927 He took admission in Lucknow University. From where he
obtained his graduation in Urdu literature. From 1927-30, he learnt English language which helped him to
study English books on various Islamic topics and gain useful information directly. He received the teaching
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in the commentary (Tafseer) in selected surah from his Sheikh Maulana Khalil Ahsan and studied the
complete Tafseer of Al-Quran at Lahore in 1932 by Maulana Ahmad Ali Lahoree.
In 1932 he stayed few months at Darul Uloom Deoband where he took lessons from Shiekh ul Islam
Mualana Husain Ahmed Madni in Sanan Tirmizi and Sahih Bukhari. He also took advantage of his stay and
learnt commentary and Quranic science and subjects. He also took lesson in Fiqah from Shiek Aizaz Ali and
in Tajweed as per the reference of Hafs from Qari Ashgahr Ali.
Maulana Nadwi started his academic career as a teacher of Arabic literature and Qur'anic exegesis, but later
expanded to include history, Hadith, and other disciplines too.
[edit] Works and thought
It is said that the worth of a person is sometimes only realized after the vacuum he leaves is perceived after
his demise. Whilst this may be not the case with the older generation of Muslim scholars, the upcoming
generation will surely realize the worth of Maulana's works and thinking and use it as a bastion and revolving
point of their thoughts. In his lifetime, Maulana, who was fondly known as 'Ali Mia, won the acclaim of not
only the Indian race, but the Arabs took a special appeal to his writings. This was mainly because he
selected Arabic more than Urdu, his vernacular, as his main vehicle of disseminating his thought, writing,
and lectures. He ranked from the foremost of scholars in the Islamic world, and rightly deserved the position.
Maulana was invited to deliver various topics in the Hijaz in various Islamic disciplines. His book: "Islamic
Concept of Prophethood,” derives from such a lecture tour in 1963. The intellectual elite of the time attended
these lectures. Every lecture was introduced by the then Dean of the faculty of Education - Atiya Muhammad
Salim, and concluded by an applaud and comment by the now late Shaikh Abdul Aziz bin Baz. In this book,
Maulana, avoiding the usual scholastic euphemism and doctrinal subtleties, proved that the material and
spiritual prosperity of any order hinged upon their concept of following divine guidance; and amongst other
things, through text and rational evidence, the finality of Prophethood. Incidentally, a few years thereafter,
the Pakistani government was confronted with the idea of pronouncing the Ahmadi minority population as
infidels. At this stage, Maulana provided vital motivation in explaining as to why a sect who claim to believe
in Allah and other requisites of Islam, be expelled from its pale by rejecting the finality of the Prophet of
Muhammad (Sallallahu Alaihi Wa Sallam). In another brief but incisive exposition called: 'Religion and
Civilisation,' Maulana, after explaining the various basis of civilisation - materialistic, intellectual,
philosophical, and mystic - proved how these were inadequate to meet the needs of mankind. A further more
charismatic basis is needed, and this is prophethood.
Maulana's appreciation was only limited to his country. The English-speaking and French-speaking world
also realized his worth. This prompted Maulana to undertake many journeys in Western countries in order to
assess the situation whence he delivered many learned speeches to the lay class and academic class alike.
Fortunately, some of his speeches have been preserved in publications like 'Speaking Plainly to the West,'
and 'Western Civilization: Islam and Muslims,' the latter which brings the reader to grips with a fresh all-
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engulfing civilization along with the conflicts of the spiritual East and the materialistic West. As a word of
advice on page 13 of this book, Maulana said: "Whenever an Islamic country has tried to seek protection
from the onslaught of modern civilization by keeping itself to itself and shunning even the really valuable
advantages offered by the West, as for instance, in the field of modern sciences and technological
inventions, it has invariably proved to be of no avail." Discussing the various issues in his usual inimitable
and thought-provoking style, Maulana would introduce fresh themes and interesting research which made
his discussions more informative and dynamic, besides merely presenting a clear-cut view on any issue. His
eloquent exposition of intricate concepts made the comprehension of Islam intelligible to western-educated
people who, not unoften, find it difficult to follow the metaphysical issues explained in a religious frame of
reference.
Of the book, 'Islam and the World,' Sayyid Qutb rightly remarked: "If by reading this book, the Muslim is filled
with shame and contrition for his criminal neglect and carelessness, he also becomes acutely aware of the
tremendous potentialities that have been given to him, and begins to feel an overpowering desire to regain
the world leadership he lost through his own neglect and lack of appreciation of its quality." Whilst
commenting on Maulana's methodology, Qutb further commented that although Maulana spoke of the
general depravity of the Muslims (which came about as a lack of leadership), he always attributed it to the
prevalence of ignorance and lack of a clear understanding of Islam. In materiality terms, this is
unacceptable; but in Islamic terms, the world today endures the ignorance that is found in every phase of
history, and unless one adopts the conviction that Islam alone can save humanity from degradation, all is
lost. The book had been written with no pre-conditions or influence of ideology and environment, philosophy
or religions prejudices - a trait which western historians tend to adhere to, thus shedding their accounts of
human value and rendering it prone to many travesties and aberrations.
Although Maulana was well versed in many fields of Islam, his greatest contribution was to the history and
cultural studies of Islam. It pained him to note that at a time when the western revolutionaries were adulated
in academic circles, claims were being made that Islam never produced, besides its Prophet, men who
revived Islam on a global scale. In order to fill this void, he compiled his 'Saviours of Islamic Spirit' (trans.
Mohiuddin Ahmad) in four volumes which seemingly deals with separate individuals, but every one of them
was portrayed as a reviver and restorer of Islam on a global scale in a particular aspect. Maryam Jameelah
reported that this was his magnum opus, whilst Impact International commented then that this book
dispelled the misconceived notion that the attempt for the renovation and rejuvenation of the Islamic faith
lacked in coherence and continuity.
[edit] Institutional positions and affiliations
Maulana was a founder member of the Muslim World League (Rabita), a member of the Organisation of
Islamic Conference (OIC), a member of the World Supreme Council of Mosques, and a member of the Fiqh
Council of Rabita. He was also a member of Advisory Council of the Islamic University of Madinah al-
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Munawwarah, a member of its Supreme Council, and a member of the Academy of Arts and Letters of
Damascus, Syria. He was also a founder member of the League of the Islamic Literature in India.
This was in addition to his participation in many other activities through Islamic organizations and institutions
such as the World Assembly of Muslim Youth (WAMY). In India, he was the founder member and first rector
of Nadwatul Ulama, and president of the Academy of Islamic Research and Publications. He was highly
respected by Ulama and political leaders alike, and in 1980, he was awarded the prestigious King Faisal
Award for serving Islam. He was also awarded the Sultan Hassan Bolkhaih International Prize and an
'Islamic Scholarship' plaque by Oxford university in 1999.
[edit] Chornology of literary works and Dawah life
• 1931 Wrote first article on Syed Ahmad Shaheed at the age of 17 years, which was published in the
journal Al-Manar edited by Syed Rashid Raza of Egypt
• 1934 he was appointed as a teacher in Nadwatul Ulama. He taught Tafseer, Hadith, Arabic literature,
History and Logic.
• 1938 His first book the life history of Syed Ahmad Shaheed was published which became popular
amongst the Deeni and Dawah circles.
• 1939 He journeyed to acquaint himself with the centers of Islamic importance in India in which he met
Maulana Shiekh Abdul Qadir Raipuri and the great reformer Maulana Muhammad Ilyas Kandhelvi
and kept a continues contact with them and obtained spiritual training from the former and following
the later, learnt the Dawah work and the work for reformation of Muslims.
• He undertook many journeys for it and continued such journeys for quite sometime.
• He was invited by Jamia Millia in 1942 to where he delivered a lecture which was later published by
the title of "Deen-wo-Mazhab"
• 1943 established an Association by the name of ‘Anjuman Taleemat-e-Deen’ and delivered Lectures
on Tafseer and sunnah which became very popular particularly in Modern educated persons and
persons in Govt. service.
• 1945 Was selected as a member on the administrative council of Nadwatul Ulama.
• 1951 He was proposed as deputy Director Education Nadwatul Ulama by Allama Syed Sulaiman
Nadwi and was appointed and after the death of Allama Syed Sulaiman Nadwi, he was made the
Director of education in 1954.
• 1951 He founded his famous movement Payam-e-Insaniyat
• 1955 Editor - The journal Al-Baas (Arabic)
• 1959 Founded Academy of Islamic Research and Publications
• 1959 Editor - The journal Al-Raid (Arabic)
• 1961 After the death of his brother Dr. Abdul Ali Hasani, he was appointed the General Secretary of
Nadwatul Ulama.
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• He was appointed by AMU to recast the BA course on Islamics
• In 1963 he delivered many lectures in Jamia Islamia Madina Munawara which were published by the
name of "Al Nabuwatu wal-anbiya-o-fee zauil-Quran"
• 1963 Editor in chief of Nida-e-Millet
• 1963 Advisor - Urdu journal ‘Tameer-e-hayat’
• 1968 He was invited by education minister of Saudi Arabia to participate in the critical study of the
curriculum and system of the department of Sharia. He delivered many lectures in Riyadh University
and Department of teaching
• He was in the editorial board of the Arabic Journal "Al-Zia" of Nadwatul Ulama in 1932 and the Urdu
journal Al-Nawa 1940 and published a Urdu Journal Tameer in 1948 and took the responsibility of
editorial of a journal from Damascus in 1959.
• He was the chief controller of all the above papers which were published from Nadwa
[edit] Chronology of honours and awards
• In 1956 he was made visiting member of Arabic Academy Damascus. At the first inaugural session
and foundation of World Muslim League in Mekkah Mukarama in which His Royal Highness the King
of Saudi Arabia Saud Bin Abdul Aziz and King of Libya Idris Sanussi were present. Hazrat Maulana
performed the duties of secretary at that session.
• At the inauguration and foundation of Madina University Madina, he was made the member of the
advisory council and remained as member till the administration was changed, and was a Foundation
member of the League of Islamic Universities.
• 1962 The first inaugural session and foundation of World Muslim League in Mekkah Mukarama in
which His Royal Highness the King of Saudi Arabia Saud Bin Abdul Aziz and head of Libyan Idress
Samosi was present Hazrat Maulana performed the duties of secretary at that session.
• 1963 At the inauguration and foundation of Madina University Madina Munawara, he was made the
member of the advisory council and remained as member till the administration was changed.
• Foundation member of the League of Islamic Universities.
• In 1980s, he was made a Member of Arabic Academy of Jordan, won the King Faisal Award, became
Chairman of Islamic Centre Oxford, was given an Honorary Degree of Ph.D. bny Kashmir University
awarded and was appointed as Chairman by Adab Islamic
• 1980 King Faisal Award
• 1980 Chairman of Islamic Centre Oxford.
• 1981 Kashmir University awarded Honorary Degree of Ph.D.
• 1984 Adab Islamic -Inauguration and appointed as Chairman
• 1999 was awarded the ‘The personality of the year’ award by UAE for which a special plane was sent
for the Shiekh to take him to Dubai and bring him back also.
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• In 1999 he was awarded Dubai International Holy Quran award by the government of Dubai. Special
arrangements were made through sending a personal plane to bring him to the award ceremony
which was held in Dubai.
He also won the Sultan Brunei Award by Oxford Islamic Center on his work of ‘Tareekh Dawat-o-Azeemat’
[edit] Chornology of travels
• 1935 He travelled to Bombay to invite Mr. Ambedkar, the schedule caste leader, to accept Islam
• 1939 The first distant journey. He met Ulama and elites. He met Dr. Sir Mohmmed Iqbal. He had
already translated a few of Dr. Iqbal’s poem in Arabic prose.
• 1939 Travelled to acquaint himself to Islamic Centres in India
• 1947 Travelled to perform Hajj - He stayed for a few months at Hijaz. This was his first ever trip to a
foreign land.
• 1951 Travelled to Egypt. Where his book ‘Maza Khasral Aalam Binhitat Ulmuslmin’ had already
become popular and was a means of his introduction in the elite.
• In the same journey he travelled to Palestine he visited Baitul Muqqadus and saw ‘Madinatul Khaleel’
and ‘Baitul laham’ In return he met King of Jordan Shah Abdullah.
• 1963 He travelled to Europe and visited Geneva, London, Paris Cambridge, Oxford and important
elites of Spain. He met many a Arab and western professors and delivered many lectures.
• 1965 He visited Turkey for the first time. He visited Kuwait and other Gulf countries time again. He
travelled to Afghanistan, Iran and Lebanon with the delegation of WML.
• 1976 Travelled to far west (Agiers)
• 1977 first journey to America.
• 1985 Trip to Belgium
• 1987 Trip to Malaysia
• 1990 Travelled to Burma
• 1993 Second trip to America
• 1993 Samarkand and Tashkent
[edit] Death
Syed Abul Hasan Ali Hasani Nadwi passed away on 23 Ramadan, 1420 AH (Dec. 31, 1999) at the age of
86.
• Central Mosque Website
• IIIM Website
[edit] References
Nadwat-ul-Ulama
Kitaabun
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Retrieved from "http://en.wikipedia.org/wiki/Syed_Abul_Hasan_Ali_Hasani_Nadwi"
Categories: Indian Muslims | Indian academics | Indian philosophers | 1913 births | 1999 deaths | Muslim
scholars of Islam | Islamic studies scholars | Muslim scholars | Urdu scholars
Page 133 of 172

Ibn Arabi
Ibn 'Arabī (Arabic: ‫( )ابن عربي‬July 28, 1165 - November 10, 1240) was an Arab Sufi Muslim mystic and
philosopher. His full name was Abū 'Abdullāh Muḥammad ibn 'Alī ibn Muḥammad ibn al-Àrabī al-Hāṭimī al-
Ṭā'ī (‫)أبو عبد ال محمد بن علي بن محمد بن العربي الحاتمي الطائي‬.
Contents
[hide]
• 1 Biography
• 2 Works
• 3 Commentaries and Translations of Fuṣūṣ al-Ḥikam
• 4 References
• 5 See also
[edit] Biography
Ibn Arabi [[Ramadan (calendar 560 AH/July 28, 1165 CE, and his family moved to Seville when he was eight
years old. In 1200 CE, at the age of thirty-five, he left Iberia for good, intending to make the hajj to Mecca.
He lived in Mecca for some three years, where he began writing his Al-Futūḥāt al-Makkiyya (The Meccan
Illuminations). In 1204, he left Mecca for Anatolia with Majd al-Dīn Isḥāq, whose son Ṣadr al-Dīn al-Qunawī
(1210-1274) would be his most influential disciple.[2]
In 1223, he settled in Damascus, where he lived the last seventeen years of his life. He died at the age of 76
on 22 Rabi' II 638 AH/November 10, 1240CE, and his tomb in Damascus is still an important place of
pilgrimage.[3]
A vastly prolific writer, Ibn 'Arabī is generally known as the prime exponent of the idea later known as
Waḥdat al-Wujūd (literally Unity of Being), though he did not use this term in his writings. His emphasis was
on the true potential of the human being and the path to realising that potential and becoming the perfect or
complete man (al-insān al-kāmil).
Some 800 works are attributed to Ibn 'Arabā, although only some have been authenticated. Recent research
suggests that over 100 of his works have survived in manuscript form, although most printed versions have
not yet been critically edited and include many errors. [4]
[edit] Works
• The Ringstones of Wisdom (also translated as The Bezels of Wisdom), or Fusus al-Hikam.
• The Meccan Illuminations (Al-Futūḥāt al-Makkiyya), his largest work in 37 volumes originally and
published in 4 or 8 volumes in modern times, discussing a wide range of topics from mystical
philosophy to Sufi practices and records of his dreams/visions.
Page 134 of 172

• The Dīwān, his collection of poetry spanning five volumes, mostly unedited. The printed versions
available are based on only one volume of the original work.
• The Holy Spirit in the Counselling of the Soul (Rūḥ al-quds), a treatise on the soul which includes a
summary of his experience from different spiritual masters in the Maghrib. Part of this has been
translated as Sufis of Andalusia, reminiscences and spiritual anecdotes about many interesting
people whom he met in al-Andalus.
• Contemplation of the Holy Mysteries (Mashāhid al-Asrār[2]), probably his first major work consisting
of fourteen visions and dialogues with God.
• Divine Sayings (Mishkāt al-Anwār[3]), an important collection made by Ibn 'Arabī of 101 hadīth qudsī
• The Book of Annihilation in Contemplation (K. al-Fanā' fi'l-Mushāhada), a short treatise on the
meaning of mystical annihilation (fana).
• Devotional Prayers (Awrād[4]), a widely read collection of fourteen prayers for each day and night of
the week.
• Journey to the Lord of Power (Risālat al-Anwār), a detailed technical manual and roadmap for the
"journey without distance".
• The Book of God's Days (Ayyām al-Sha'n), a work on the nature of time and the different kinds of
days experienced by gnostics
• The Fabulous Gryphon of the West ('Unqā' Mughrib), a book on the meaning of sainthood and its
culmination in Jesus and the Mahdī
• The Universal Tree and the Four Birds (al-Ittihād al-Kawnī[5]), a poetic book on the Complete Human
and the four principles of existence
• Prayer for Spiritual Elevation and Protection (al-Dawr al-A'lā[6]), a short prayer which is still widely
used in the Muslim world
• The Interpreter of Desires (Tarjumān al-Ashwāq) love poetry (ghazals) which, in response to critics,
Ibn Arabi republished with a commentary explaining the meaning of the poetic symbols
• The Four Pillars of Spiritual Transformation (Hilyat al-abdāl[7]), a short work on the essentials of the
spiritual Path
[edit] Commentaries and Translations of Fuṣūṣ al-Ḥikam
There have been many exceptional commentaries on Ibn 'Arabī's Fuṣūṣ al-Ḥikam: the first, al-Fukūk, was
written by his stepson and heir, Ṣadr al-Dīn al-Qunawī, who had studied the book with Ibn 'Arabī; the second
by Qunawī's student, Mu'ayyad al-Dīn al-Jandī, which was the first line-by-line commentary; the third by
Jandī's student, Dawūd al-Qaysarī, which became very influential in the Persian-speaking world. There were
many others, in the Ottoman world (eg 'Abdullah al-Bosnawī), the Arab world (eg 'Abd al-Ghanī al-Nabulusī)
and the Persian world (eg Haydar Āmolī). It is estimated that there are over fifty commentaries on the
Fuṣūṣ, most of which only exist in manuscript form. The more famous (such as Qunawī's Fukūk) have been
Page 135 of 172

printed in recent years in Iran. A recent English translation of Ibn 'Arabī's own summary of the Fuṣūṣ, Naqsh
al-Fuṣūṣ (The Imprint or Pattern of the Fusus) as well a commentary on this work by 'Abd al-Raḥmān Jāmī,
Naqd al-Nuṣūṣ fī Sharḥ Naqsh al-Fuṣūṣ (1459), by William Chittick was published in Volume 1 of the
Journal of the Muhyiddin Ibn 'Arabi Society (1982).[5]
The Fuṣūṣ was first critically edited in Arabic by 'Afīfī (1946). The first English translation was done in partial
form by Angela Culme-Seymour from the French translation of Titus Burckhardt as Wisdom of the Prophets
(1975)[6], and the first full translation was by Ralph Austin as Bezels of Wisdom (1980)[7]. There is also a
complete French translation by Charles-Andre Gilis, entitled Le livre des chatons des sagesses (1997). The
only major commentary to have been translated into English so far is entitled Ismail Hakki Bursevi's
translation and commentary on Fusus al-hikam by Muhyiddin Ibn 'Arabi, translated from Ottoman Turkish by
Bulent Rauf in 4 volumes (1985-1991).
In Urdu, the most widespread and authentic translation was made by Bahr-ul-uloom Hazrat Maulvi Abdul
Qadeer Siddiqui (Hasrat), the former Dean and Professor of Theology of the Osmania University,
Hyderabad. It is due to this reason that his translation is in the curriculum of Punjab University. Maulvi Abdul
Qadeer Siddiqui has made an interpretive translation and explained the terms and grammar while clarifying
the Shaikh's opinions.
[edit] References
a b
1. ^ Sufism and Taoism, by Toshihiko Izutsu (California 1983) [1]
2. ^ Ibn al-'Arabi by William Chittick
3. ^ Tomb of Ibn Arabi
4. ^ Ibn Arabi (560-638/1165-1240)
5. ^ Journal of the Muhyiddin Ibn 'Arabi Society
6. ^ Culme-Seymour, A.(tr.)(1975),"The Wisdom of the Prophets", Gloucestershire, U.K.:Beshara
Publications
7. ^ Austin, R.W.J.(tr.)(1980),"Ibn Al'Arabi: The Bezels of Wisdom",Mahwah, NJ: The Paulist Press,
ISBN 0-8091-2331-2
• Hirtenstein, The Unlimited Mercifier, ISBN 0-9534513-2-1
• Addas, Quest for the Red Sulphur, ISBN 0-946621-45-4
• Titus Burckhardt & Bulent Rauf (translator), Mystical Astrology According to Ibn 'Arabi (The Fons
Vitae Titus Burckhardt Series) ISBN 1-887752-43-9
• Torbjörn Säfve, "Var inte rädd", ISBN 91-7221-112-1
[edit] See also
• Sufism
• Al Akbariyya
Page 136 of 172

• Ivan Aguéli
• Mahmud Shabistari
• Wahdat-ul-Wujood
• Miguel Asín Palacios
• List of Sufis influenced by Ibn 'Arabī
• Ibn Arabi society page about Ibn Arabi
• Information about Ibn 'Arabi's life and works
• A column of Light
• The Seals of Wisdom (‫)فصوص الحكم‬
• Selections from Ibn Arabi's "Meccan Revelations" (al-Futuhat al-Makkiyya)
• Ibn Arabi & Mystical Journey:The Journey to the Lord of Power -(John G. Sullivan Department of
Philosophy Elon College)
• Correspondences between the Sufi Ideas of Ibn Arabi and Physics
• Ibn Arabi (www.irfanokulu.net) Retrieved from "http://en.wikipedia.org/wiki/Ibn_Arabi"
Categories: 1165 births | 1240 deaths | Andalusian people | Arab philosophers | Moorish writers | Moorish
Sufis | Murcian people | Muslim philosophers | Spanish astrologers | Sufi poets | Sufi mystics
Hidden categories: All articles with unsourced statements | Articles with unsourced statements from
November 2008 | Articles containing Arabic language text
Page 137 of 172

Ibn Qayyim Al-Jawziyya
Ibn al-Qayyim (1292-1350CE / 691 AH- 751 AH) was a famous Sunni Islamic jurist, commentator on the
Qur'an, astronomer, chemist, philosopher, psychologist, scientist and theologian. Although he is commonly
referred to as "the scholar of the heart," given his extensive works pertaining to human behavior and ethics,
[5]
Ibn al-Qaayim's scholarship focused in the sciences of Hadith and Fiqh.
Contents
[hide]
• 1 Name
• 2 Biography
○ 2.1 Birth and education
○ 2.2 Teachers
○ 2.3 Manners and worship
○ 2.4 Disciple of Ibn Taymiyah
○ 2.5 Following the Death of Ibn Taymiyah
○ 2.6 Spiritual Life
○ 2.7 Death
• 3 Views
○ 3.1 Sufism
○ 3.2 Natural sciences
• 4 Legacy
○ 4.1 Works
○ 4.2 Students and intellectual heirs
○ 4.3 Sunni view
• 5 References
[edit] Name
In correct order: Arabic: ‫ابن القيم الجوزية ابن القيم‬، ‫شمس الدين محمد بن أبي بكر بن أيوب‬
He is Muhammad Ibn Abi Bakr (‫)محمد بن أبي بکر‬, son of Ayyoub, son of Sa'd al-Zar'i, al-Dimashqi (‫)الدمشقي‬,
patronymed as Abu Abdullah Shamsu-Deen ( ‫)أبو عبد ال شمس الدين‬, and known as Ibn al-Qayyim al-Jawziyyah,
named after his father who was an attendant (qayyim) at a local school named Al-Jawziyya.
[edit] Biography
Page 138 of 172
[edit] Birth and education
Ibn al-Qayyim was born on the seventh of Safar in the year 691 AH (Feb. 4, 1292) in the village of Izra' in
Hauran, near Damascus, Syria. There is little known of his childhood except that he received a
comprehensive Islamic education thanks to his father. From an early age, he set about acquiring knowledge
of the Islamic sciences from the scholars of his time. He studied under his father who was a principal at of
the Madrasa al-Jawziyya, one of the few centres devoted to Hanbalite fiqh in Damascus, and thereafter
pursued his quest for knowledge studying the works and teachings of scholars known in his time. His
schooling centered around Islamic jurisprudence, theology, and the science of prophetic traditions.
In describing Ibn al-Qayyim's desire for knowledge, Al-Hafidh Ibn Rajab noted :
“ He had an intense love for knowledge and for books, publications and writings." Likewise, Ibn Kathir
said in Al-Bidayah wa al-Nihayah (14/235): "He acquired from such books what others could not
acquire, and he developed a deep understanding of the books of the Salaf (pious predecessors) and
of the khalaf (those who came after the Salaf).[7] ”
[edit] Teachers
Ibn al-Qayyim's teachers included his father, Abu Bakr, Shihaab al-'Abir, Taqiyyud-Deen Sulaymaan,
Safiyyud-Deen al-Hindee, Ismaa'eel Ibn Muhammad al-Harraanee. However, the most notable of his
teachers was Shaykhul-lslaam Ibn Taymiyyah, whom he accompanied and studied under for sixteen years.
In eulogizing Ibn al-Qayyim, Al-Haafidh Ibn Kathir stated:
“ He attained great proficiency in many branches of knowledge; particularly knowledge of tafsir, hadith,
and usool. When Shaykh Taqiyyud-Deen Ibn Taymiyyah returned from Egypt in the year 712H (c.
1312), he stayed with the Shaykh until he died; learning a great deal of knowledge from him, along
with the knowledge that he had already occupied himself in attaining. So he became a single Scholar
in many branches of knowledge.[8] ”
[edit] Manners and worship
Many of Ibn al-Qayyim's students and contemporaries have bore witness to his manners of worship. For
instance, Al-Haafidh Ibn Rajab emphasized :
“ He was constant in worship and performing tahajjud (the night Prayer), reaching the limits in
lengthening his Salah (Prayer) and devotion. He was constantly in a state of dhikr (remembrance of
Allah) and had an intense love for Allah. He also had a deep love for turning to Allah in repentance,
humbling himself to Him with a deep sense of humility and helplessness. He would throw himself at
the doors of Divine obedience and servitude. Indeed, I have not seen the likes of him with regards to
such matters.[9] ”
Additionally, Ibn Kathir stated that Ibn al-Qayyim :
Page 139 of 172

“ Was constant in humbly entreating and calling upon his Lord. He recited well and had fine manners.
He had a great deal of love and did not harbour any envy or malice towards anyone, nor did he seek
to harm or find fault with them. I was one of those who most often kept company with him and was
one of the most beloved of people to him. I do not know of anyone in the world in this time, who is a
greater worshipper than him. His Salah used to be very lengthy, with prolonged Ruku' (bowing) and
prostrations. His colleagues would criticise him for this, yet he never retorted back, nor did he
abandon this practice. May Allah bestow His Mercy upon him.[10] ”
[edit] Disciple of Ibn Taymiyah
Ibn al-Qayyim ultimately joined the study circle of the Muslim scholar Sheikh ul-Islam Taqiyyu-Deen Ahmad
Ibn Taymiyah, 661H - 728H (1263-1328), who kept him in his company as his closest student, disciple and
his successor. Ibn al-Qayyim was fervent in his devotion to Islam, and he was a loyal student and disciple of
Ibn Taymiyah. He defended his religious opinions and approaches, and he compiled and edited most of his
works, and taught the same.
Because of their views, both the teacher and the student were persecuted, tortured by tyrannic rulers, and
humiliated in public by the local authorities, as they were imprisoned in a single cell in the central prison of
Damascus, known today as al-Qala.
[edit] Following the Death of Ibn Taymiyah
When Ibn Taymiyyah died, Ibn al-Qayyim was freed and subsequently furthered his studies, holding study
circles and classes. He taught Islamic Jurisprudence at al-Sadriyya school in Damascus, before he held the
position of the Imam of the Jawziyyah school. Most of his writings were compilations, although he authored
several books and manuscripts with his own handwriting which are preserved in the central Library of
Damascus.
Among the renowned Muslim scholars who studied under him, include Ibn 'Abd al-Haadi (d. 744H), al-
Fayruz Aabadi (d. 817H), Ibn Rajab (d. 795H), Ibn Kathir, and others who frequented his circles.
In praising his teacher, Ibn Kathir stated :
“ He was most friendly and kindhearted, he never envied anyone, he never caused harm to anyone, he
never bore prejudice against anyone, and I was the closest to his heart. Furthermore, I do not know
anyone who is more devout in his worship than him in our time.[11] ”
Ibn al-Qayyim catered to all the branches of Islamic science, and was particularly known and commended
for his commentaries. Ibn Rajab spoke of his teacher, noting :
“ : "He was an accomplished scholar of Islamic science, and no one could rival him in his deep
understanding of the Qur'an and prophetic saying, and his interpretations were unique in accuracy." ”
[edit] Spiritual Life
Page 140 of 172

Imam Ibn al-Qayyim al-Jawziyyah was an avid and a resolute worshipper. He devoted long hours to his
supererogatory nightly prayers, and was in a constant state of remembrance (dhikr ‫)ذکر‬, as he was known
for his extended prostrations. During Ibn al-Qayyim al-Jawziyyah's imprisonment in al-Qal'a prison in
Damascus, he was constantly reading the Qur'an, and studying its meanings. Ibn Rajab noted that during
that period of seclusion, he gained extensive spiritual success, as well as he developed a great analytical
wisdom, knowledge, and understanding of the prophetic traditions.
Upon his release, he performed the pilgrimage to Makkah several times, and sometimes he stayed in
Makkah for a prolonged period of devotion and circumambulation of the holy Ka'ba.[12]
[edit] Death
Ibn al-Qayyim died at the age of sixty, on the 13th night of Rajab, 751 AH (c. September 23, 1350), and was
buried besides his father at al-Saghīr Cemetery.
[edit] Views
[edit] Sufism
He is regarded as a critic of Sufism and Sufis by the followers of Wahhabi sect, although he was a critic of
the new practices and beliefs introduced by the false sufis. Al-Wabil al-Sayyib.
[edit] Natural sciences
Ibn al-Qayyim Al-Jawziyya was also an astronomer and chemist, and a critic of alchemy and astrology. In
his Miftah Dar al-SaCadah, he used empirical arguments in astronomy and chemistry in order to refute the
practice of alchemy and astrology along with the theories associated with them, such as divination and the
transmutation of metals.[13]
He recognized that the stars are much larger than the planets, and thus argued:[14]
"And if you astrologers answer that it is precisely because of this distance and smallness that their
influences are negligible, then why is it that you claim a great influence for the smallest heavenly body,
Mercury? Why is it that you have given an influence to al-Ra's and al-Dhanab, which are two imaginary
points [ascending and descending nodes]?"
He also recognized the Milky Way galaxy as "a myriad of tiny stars packed together in the sphere of the
fixed stars" and thus argued that "it is certainly impossible to have knowledge of their influences."[14]
[edit] Legacy
[edit] Works
Ibn al-Qayyim al-Jawziyyah's contributions to the Islamic library are extensive, and they particularly deal with
the Qur'anic commentaries, and understanding and analysis of the prophetic traditions (Fiqh-us Sunnah) (‫فقه‬
):
• Zad al-Ma'ad (Provision of the hereafter)
• Al-Waabil Sayyib minal kalim tayyib - a commentary on hadith about Prophet Yahya ibn Zakariyya.
• I'laam ul Muwaqqi'een 'an Rabb il 'Aalameen
Page 141 of 172

• Tahthib Sunan Abi Da'ud
• Madaarij Saalikeen which is a rearrangement of the book by Shaikh Abdullah al-Ansari, Manazil-u
Sa'ireen (Stations of the Seekers);
• Tafsir Mu'awwadhatain (Tafsir of Surah Falaq and Nas);
• Fawā'id
• Ad-Dā'i wa Dawā also known as Al Jawābul kāfi liman sa'ala 'an Dawā'i Shaafi
• Haadi Arwah ila biladil Afrah
• Uddatu Sabirin wa Dhakhiratu Shakirin
• Ighadatu lahfan fi masayid shaytan
• Rawdhatul Muhibbīn
• Tuhfatul Mawdud bi Ahkam al-Mawlud
• Miftah Dar As-Sa'adah
• Jala al-afham fi fadhl salati ala khayral anam
• Al-Manar al-Munif
• Al-Tibb al-Nabawiya - a book on Prophetic Medicine (available in English as "The Prophetic
Medicine" , printed by Dar al-Fikr in Beirut (Lebanon), or as "Healing with the Medicine of the Prophet
(sal allahu àlayhi wa salim)" , printed by Darussalam Publications.
• Al-Furusiyya[15]
[edit] Students and intellectual heirs
Amongst his most prominent students were: Ibn Kathir (d. 774H or c. 1373), Al-Dhahabi (d. 748H or c.
1347), Ibn Rajab (d. 795H or c. 1393) and Ibn Abdul-Haadee (d. 744H or c. 1343), as well as two of his
sons, Ibraaheem and Sharafud-Deen Abdullaah.
[edit] Sunni view
Testaments about Ibn al-Qayyim's comprehensive knowledge and firm adherence to the way of the Salaf
(Pious Predecessors) have been given by a number of Scholars. They include:
• The famed scholar, Al-Haafidh Ibn Rajab who noted that Ibn al-Qayyim :
“ Had deep knowledge concerning tafseer and fundamentals of the Religion, reaching the highest
degree concerning them both. Similar was the case in the field of hadith, with regards to
understanding its meanings, subtleties and deducing rulings from them. Likewise was the case in the
field of fiqh and its principles, as well as the Arabic language. [16] ”
• The widely-known muhaddith, Al-Haafidh Ibn Hajar, stated that Ibn al-Qayyim :
“ Possessed a courageous spirit as well as vast and comprehensive knowledge. He had deep
knowledge concerning the differences of opinions of the Scholars and about the ways of the Salaf. [17] ”
• The famous Egyptian scholar, Suyuti emphasized :
Page 142 of 172

“ His books had no equal and he strove and traversed the path of the great Imams in (the field of)
tafseer, hadith, fundamentals, branches and the Arabic language. [18] ”
• The notable Hanafi scholar, Ali al-Qari, stated :
“ It will be clear to whoever aspires to read the explanation of Manaazilus-Saa'ireen, that they (i.e. both
Ibn Taymiyyah and Ibn al-Qayyim) are from the great ones of Ahl Al-Sunna Wal-Jamaa, and from the
righteous of this Ummah.[19] ”
[edit] References
1. ^ http://mac.abc.se/home/onesr/h/105.html
a b
2. ^ Short Biography of Ibn Qayyim Al-Jawziyya
3. ^ Al-Bidayah wa al-Nihayah (14/234)
4. ^ IslamWeb
5. ^ The Hardness of The Heart
6. ^ Ibn Al-Qayyim Al-Jawziyya
7. ^ Dhayl Tabaqaatul-Hanaabilah, 4/449
8. ^ Al-Bidayah wa al-Nihayah, (14/234)
9. ^ Dhayl Tabaqaatul- Hanaabilah (4/450)
10. ^ Al-Bidayah wa al-Nihayah (14/234)
11. ^ Al-Bidayah wa Nihayah
12. ^ Short Biography of Ibn al Qayyim al Jawziyya, Islamiciti.com
13. ^ Livingston, John W. (1971), "Ibn al-Qayyim al-Jawziyyah: A Fourteenth Century Defense against
Astrological Divination and Alchemical Transmutation", Journal of the American Oriental Society 91
(1): 96–103, doi:10.2307/600445
a b
14. ^ Livingston, John W. (1971), "Ibn al-Qayyim al-Jawziyyah: A Fourteenth Century Defense against
Astrological Divination and Alchemical Transmutation", Journal of the American Oriental Society 91
(1): 96–103 [99], doi:10.2307/600445
15. ^ ed. Nizam al-Din al-Fatih, Madina Munawwara: Maktaba Dar al-Turath, 1403/1990.
16. ^ Dhayl Tabaqaatul-Hanaabilah (4/448)
17. ^ ad-Durarul-Kaaminah (4/21)
18. ^ Baghiyyatul-Wi'aat (1/62)
19. ^ Al-Mirqaat (8/251)
Ibn al-Qayyim
• Articles and Book Collection
Page 143 of 172

• Books
Retrieved from "http://en.wikipedia.org/wiki/Ibn_Qayyim_Al-Jawziyya"
Al-Dhahabi
Muhammad ibn Ahmad ibn Ùthman ibn Qaymaz ibn Àbd Allah, Shams al-Din Abu Àbd Allah al-Turkmani
al-Diyarbakri al-Fariqi al-Dimashqi al-Dhahabi al-Shafiì (Arabic: ‫ أبو عبد ال شمس الدين‬، ‫محمد بن احمد بن عثمان بن قيوم‬
‫)الذهبي‬, known as Al-Dhahabi (1274-1348[1]), a Shafi'i Muhaddith and historian of Islam, was born in
Damascus in 1274 CE/673 AH.
Al-Dhahabi was born in Damascus, where his family had lived from the time of his grandfather Ùthman. He
sometimes identified himself as Ibn al-Dhahabi (son of the goldsmith) in reference to his father's profession.
He began his study of hadith at age eighteen, travelling from Damascus to Baalbek, Homs, Hama, Aleppo,
Nabulus, Cairo, Alexandria, Jerusalem, Hijaz, and elsewhere, after which he returned to Damascus, where
he taught and authored many works and achieved wide renown as a perspicuous critic and expert examiner
of the hadith, encyclopedic historian and biographer, and foremost authority in the canonical readings of the
Qur'an. He lost his sight two years before he died, leaving three children: his eldest daughter Amat al-Àziz
and his two sons Àbd Allah and Abu Hurayra Àbd al-Rahman. The latter taught the hadith masters Ibn
Nasir al-Din al-Dimashqi[2] and Ibn Hajar, to whom he transmitted several works authored or narrated by his
father.
Contents
[hide]
• 1 Teachers
• 2 Works
• 3 See also
• 4 References
[edit] Teachers
Among al-Dhahabi's most notable teachers in hadith and fiqh:
• Shaykh al-Islam Taqi ad-Din Ahmad ibn Taymiyyah.
• Ibn al-Zahiri, Ahmad ibn Muhammad ibn Àbd Allah al-Halabi
Page 144 of 172

• Sharaf al-Din al-Dimyati, Àbd al-Mu'min ibn Khalaf, the foremost Egyptian authority on hadith in his
time
• Shaykh al-Islam Ibn Daqiq al-Ìd, whom he identified in his youth as Abu al-Fath al-Qushayri, later as
Ibn Wahb.[3]
• Jamal al-Din Abu al-Maàli Muhammad ibn Àli al-Ansari al-Zamalkani al-Dimashqi al-Shafiì (d. 727),
whom he called "Qadi al-Qudat, the Paragon of Islam, the standard-bearer of the Sunna, my shaykh".
• Al-Abarquhi, Ahmad ibn Ishaq ibn Muhammad al-Misri (d. 701), from which al-Dhahabi received the
Suhrawardi Sufi path.[4] He said in his last illness while he was in Mecca: "I will die in this illness
because the Prophet -- Allah bless and greet him -- promised me that I would die in Mecca."[5]
[edit] Works
He authored nearly a hundred works, some of them of considerable size.
• Tarikh al-Islam al-kabir (Major History of Islam), 36 volumes, the largest biographical encyclopedia in
Islam. Ibn Hajar received it from Abu Hurayra ibn al-Dhahabi.[6]
• Siyar a`lam al-nubala(The Lives of Noble Figures), 23 volumes, a unique encyclopedia of
biographical history.
• Tadhhib Tahdhib al-Kamal, an abridgment of al-Mizzi's 35-volume compendium of historical
biographies for hadith narrators cited in the Six Books of hadith.
○ Al-Kashif fi Ma`rifa Man Lahu Riwaya fi al-Kutub al-Sitta, an abridgment of the Tadhhib.
 Al-Mujarrad fi Asma' Rijal al-Kutub al-Sitta, an abridgment of the Kashif.
• Mukhtasar Kitab al-Wahm wa al-Iham li Ibn al-Qattan.
• Mukhtasar Sunan al-Bayhaqi, an abridgement of Bayhaqi's Sunan.
• Mukhtasar al-Mustadrak li al-Hakim, an abdridgement of Hakim's Al-Mustadrak alaa al-Sahihain.
• Al-Amsar Dhawat al-Athar (Cities Rich in Historical Relics), which begins with the description of
Madina al-Munawwara.
• Al-Tajrid fi Asma' al-Sahaba, a dictionary of the Companions.
• Tadhkirat al-huffaz (The Memorial of the Hadith Masters), a chronological history of the biography-
layers of the hadith masters. Ibn Hajar received it from Abu Hurayra ibn al-Dhahabi [7].
• Al-Muìn fi Tabaqat al-Muhaddithin, a compendium of hadith scholars (Muhaddithin).
• Tabaqat al-Qurra (Biography-Layers of the Qur'anic Scholars).
• Duwal al-Islam, a condensed biographical history with emphasis on political figures and events.
• Al-Kaba'ir (The Enormities), his most widely circulating book.
[edit] See also
[edit] References
Page 145 of 172

1. ^ Hoberman, Barry (September-October 1982). "The Battle of Talas", Saudi Aramco World, p. 26-31.
Indiana University.
2. ^ al-Sakhawi, al-Daw' al-Lami` (8:103).
3. ^ Cf. al-Ùluw (Abu al-Fath) and al-Muqiza (Ibn Wahb).
4. ^ Siyar A`lam al-Nubala [SAN] (17:118-119 #6084, 16:300-302 #5655).
5. ^ Al-Dhahabi, al-Mu`jam al-Kabir (1:37).
6. ^ Ibn Hajar, al-Mu`jam (p. 400 #1773)
7. ^ Ibn Hajar, al-Mu`jam (p. 400 #1774).
Al-Dhahabi
• http://www.amislam.com/dhahabi.htm
Retrieved from "http://en.wikipedia.org/wiki/Al-Dhahabi"
Categories: 1274 births | 1348 deaths | People from Damascus | Shafi'is | Sunni Muslim scholars of Islam |
Salafis | Hadith scholars | Muslim historians
Page 146 of 172

Ibn Hajar al-Asqalani
Al-Haafidh Shihabuddin Abu'l-Fadl Ahmad ibn Ali ibn Muhammad, better known as Ibn Hajar due to a fame
of his forefathers, al-Asqalani due to his origin (Arabic: ‫( )ابن حجر العسقلني‬February 18, 1372 – d. February 2,
1448 852 A.H.[1]), was a medieval Shafiite Sunni scholar of Islam who represents the entire realm of the
Sunni world in the field of Hadith.
Contents
[hide]
• 1 Biography
○ 1.1 Early life and education
○ 1.2 Death
• 2 Works
• 3 References
[edit] Biography
He was born in Cairo in 1372, the son of the Shafi'i scholar and poet Nur al-Din 'Ali. Both of his parents died
in his infancy, and he and his sister, Sitt al-Rakb, became wards of his father's first wife's brother, Zaki al-Din
al-Kharrubi, who enrolled Ibn Hajar in Qur'anic studies when he was five. Here he excelled, learning Surah
Maryam in a single day, and progressing to the memorization of texts such as the Quran, then the abridged
version of Ibn al-Hajib's work on the foundations of fiqh. When he accompanied al-Kharrubi to Mecca at the
age of 12, he was considered competent to lead the Tarawih prayers during Ramadan. When his guardian
died in 1386, Ibn Hajar's education in Egypt was entrusted to hadith scholar Shams al-Din ibn al-Qattan,
Page 147 of 172

who entered him in the courses given by al-Bulqini (d. 1404) and Ibn al-Mulaqqin (d. 1402) in Shafi'i fiqh,
and Zayn al-Din al-'Iraqi (d. 1404) in hadith, after which he travelled to Damascus and Jerusalem, to study
under Shams al-Din al-Qalqashandi (d. 1407), Badr al-Din al-Balisi(d. 1401), and Fatima bint al-Manja al-
Tanukhiyya (d. 1401). After a further visit to Mecca, Medina, and Yemen, he returned to Egypt.
In 1397, at the age of twenty-five, he married Anas Khatun, who was a hadith expert in her own right,
holding ijazas from Zayn al-Din al-'Iraqi. She gave celebrated public lectures to crowds of ulema, including
al-Sakhawi. Ibn Hajar went on to be appointed to the position of Egyptian chief-judge (Qadi) several times,
authoring more than fifty works on hadith, history, biography, Quranic exegesis (tafsir), poetry and Shafi'i
jurisprudence. In 1414 (817 A.H.), Ibn Hajar commenced the enormous task of assembling his commentary
on Sahih Bukhari. Ibn Rajab had begun to write a huge commentary on Sahih Bukhari in the 1390s with the
title of Fath al-Bari, thus Ibn Hajar decided to name his own commentary with the same title, Fath al-
Bari,which in time became the most valued commentary of Sahih Bukhari.When it was finished, in
December 1428 (Rajab 842 A.H.), a celebration was held near Cairo, attended by the ulema, judges, and
leading Egyptian personalities. Ibn Hajar read the final pages of his work, after which poets recited eulogies
and gold was distributed. It was, according to historian Ibn Iyaas d. 930 A.H., 'the greatest celebration of the
age in Egypt.'
[edit] Death
Ibn Hajar died after Isha prayers on February 2, 1449 at the age of seventy-nine. His funeral in Cairo was
attended by an estimated fifty thousand people, including the sultan and the caliph.
[edit] Works
• Fath al-Bari - considerably the most prominent and reliable commentory on al-Bukhari's Jami` al-
Sahih.
• al-Durar al-Kamina - a biographical dictionary of leading figures of the eighth century.
• Tahdhib al-Tahdhib - an abbreviation of Tahdhib al-Kamal, the encyclopedia of hadith narrators by al-
Mizzi.
• al-Isaba fi tamyiz al-Sahaba - the most comprehensive and widely-used dictionary of Companions.
• Bulugh al-Maram min adillat al-ahkam - on hadith used in Shafi'i fiqh.
• Taqrib al-Tahdhib
• Nata'ij al-Afkar fi Takhrij Ahadith al-Adhkar
• Lisan al-Mizan
• Talkhis al-Habir fi Takhrij al-Rafiì al-Kabir
• al-Diraya fi Takhrij Ahadith al-Hidaya
• Taghliq al-Ta`liq àla Sahih al-Bukhari
• Risala Tadhkirat al-Athar
• al-Matalib al-Àliya bi Zawa'id al-Masanid al-Thamaniya
Page 148 of 172

• Nukhbat al-Fikaralong with his explanation of it entitled Nuzhah al-Nathr
• al-Nukat ala Kitab ibn al-Salah
• al-Qawl al-Musaddad fi Musnad Ahmad
• Silsilat al-Dhahab
• Ta`rif Ahl al-Taqdis bi Maratib al-Mawsufin bi al-Tadlis
[edit] References
1. ^ USC-MSA Compendium of Muslim Texts

Ibn Hajar
• http://www.masud.co.uk/ISLAM/ahm/bari.htm
• Ibn Hajar Asqalani and his Commentary Fath al-Bari
Retrieved from "http://en.wikipedia.org/wiki/Ibn_Hajar_al-Asqalani"
Categories: 1372 births | 1448 deaths | Shafi'is | Sunni Muslim scholars of Islam | Hadith scholars | Egyptian
religious leaders | Egyptian jurists
Page 149 of 172

Ibn Hajar al-Haytami
Ibn Hajar al-Haytami al-Makki[1] was a Sunni Muslim Shafiì scholar, born in 909 AH (1503CE).
Shaykh al-Islam Ibn Hajar al-Haytami was a student of Zakariyya al-Ansari. As mentioned before, he
represents the foremost resource for legal opinion (fatwa) in the entire late Shafiì school. He died in 974 AH
(CE 1566).
[edit] Views
• Regarding singing, the Shafi'ite scholar, Ibn Hajar Al-Haytami Al-Makki mentioned that some went so
far as to claim the supposed consensus of ahlul Madinah on this question.[2]
• He was once asked about the legal status of those who criticizes Sufis: Is there an excuse for such
critics? He replies in his Fatawa hadithiyya:It is incumbent upon every person endowed with mind and
religion not to fall into the trap of criticizing these folk (Sufis), for it is a mortal poison, as has been
witnessed of old and recently.[3]
[edit] Works
• al-Sawa'iq al-Muhriqah
• Asma al-Matalib
• Tahrir al-Maqal fi Adab wa Ahkam fi ma yahtaj ilay-ha Mu'addibu al-Atfal
[edit] References
1. ^ HizmetBooks
2. ^ Music and Singing in Islam - page two
Page 150 of 172
3. ^ http://www.sunnah.org/tasawwuf/scholr33.htm
This article about an Islamic scholar is a stub. You can help Wikipedia by expanding it.
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Retrieved from "http://en.wikipedia.org/wiki/Ibn_Hajar_al-Haytami"
Haji Imdadullah Muhaajir Makki

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Hazrat Shaikhul Masha'ikh Shaikhul Arab wa Ajam Haji Imdadullah Muhajir Makki (December 31, 1817 -
October 18, 1899) was an eminent 'Alim of the Indian Subcontinent.
Hazrat was born in Nanauta, a town in the district of Saharanpur in Uttar Pradesh, India on December 31,
1817. His name, "Imdadullah", means "Assistance of Allah". Through his ancestry, Hazrat was a Faruqi or a
descendant of Hazrat 'Umar Faruq (RA). Hazrat had three brothers. Zulfiqar and Fida Husain were older
than him, while Bahadur Ali Shah was younger than him. He also had a younger sister, Bi Wazirun Nisa.
When Hazrat was born, he was named "Imdad Husain". However, when the renowned muhaddith, Shah
Muhammad Ishaq (RA), heard this name, he disliked it and advised that it be changed to "Imdadullah".
Hazrat also attributed the names "Khuda Baksh" and "'Abdul Karim" to himself. At the age of three, Hazrat
was sent to Hazrat Sayyid Ahmad Shahid, who bestowed upon him the symbolical bay’at of tabarruk. When
Page 151 of 172
Hazrat was seven years old, his mother, Bibi Haseeni, died. She left behind a wasiyyat which stated:
"Honour this wasiyyat of mine. No one should touch my child". Because the strict observance of this
wasiyyat, Hazrat’s education did not receive much attention. However, he yearned to memorize the Qur’an.
Thus, despite the absence of encouragement from others, he commenced memorization of the Qur’an.
Despite a number of obstacles, he completed it at the age of twenty-three. At the age of nine, Hazrat
accompanied Moulana Mamluk 'Ali to Delhi. There, Hazrat studied sarf, nahw, and Persian under him. He
then studied Mishkatul Masabih under Hazrat Moulana Muhammad Qalandar Muhaddith Jalalabadi and
'Hisnul 'Hasin and Fiqh Al Akbar under Hazrat Moulana Abdur Rahim Nanautvi. Hazrat also studied
Mathnavi Ma’anvi under Hazrat Shah Abdur Razzaq. This was the only education that Hazrat received, but
he was blessed by Allah with 'Ilm Ladunni.
At the age of eighteen, Hazrat's bay'at was accepted by Hazrat Shaikh Moulana Nasiruddin Naqshbandi,
from whom he learned the various adhkar of the Naqshbandi silsila. After only a few days with his Pir-o-
Murshid, the mantle of khilafah was conferred to him. Thereafter, he saw Rasulullah (SAW) in a dream. It
was on the basis of this dream that Hazrat sought for his bay'at to be accepted by Hazrat Mianji and it did.
After only a few days, the mantle of khilafah was conferred to him once again. After the death of Hazrat
Mianji, Hazrat became reclusive. In consequence, he developed a fear and detestation for people. He
withdrew himself from the midst of people and wandered in the wilderness of Punjab. He would refrain from
eating for up to eight days. Finally, after wandering in the wilderness for six months, in 1260 AH, Hazrat saw
Rasulullah (SAW) in a dream. In this dream, Rasulullah (SAW) said: “Come to us”. Thus, Hazrat was
overcome by a strong urge to travel to Madina. Ultimately, on December 7, 1845, Hazrat arrived at
Bandares. From there, he departed for Arafaat. When he reached Makkah, he had much difficulty. For nine
days, he had no food at all. He only lived on Zamzam water. He became extremely weak. On the tenth day,
he requested help, but no one assisted him until one person gifted him with 100 riyals. From that month on,
every month of his life, he would receive 100 riyals. He never suffered after that for his needs. After the
completion of his 'Hajj, Hazrat remained with Hazrat Shah Ishaq Muhajir Makki and others, deriving spiritual
benefit from them. Hazrat Shah informed Hazrat that, after ziyaara to Madina, he should return to India.
Hazrat Sayyid Qudratullah Banarasi Makki sent several of his murids to accompany Hazrat to Madina. After
ziyaara to Rasulullah (SAW)’s grave, Hazrat derived the faidh of Madina. While in Madina, Hazrat expressed
his desire to remain in Madina to Hazrat Shah Ghulam Murtaza Jhanjhaanwi Madani, who advised him to be
patient for a while as he will return. After a few days, Hazrat returned to Makkah, where he remained for a
few days before returning to India.
After his return to India , people started to insist on having their bay'at accepted by him, but his humility
forced him to refuse. However, a directive from the ghaib compelled him to submit to the people's wishes.
Thus, he commenced the process of bay’at. Meanwhile, Hazrat's enthusiasm and yearning to immigrate
increased day by day. Then, the Mutiny of 1857 occurred. In the aftermath of this upheaval, Hazrat bid
Page 152 of 172

farewell forever to India. He left via Punjab. En route, he visited the graves of the Auliya in
Hyderabad[disambiguation needed]. Thereafter, he embarked from Karachi for Makkah. He remained at the ribat of
Seth Isma'il on Mount Safa for some time. He passed most of his time in solitude and muraaqabah
(meditation), therefore he could not associate much with the inhabitants of Makkah. However, during the
days of 'Hajj, on account of the wishes of devotees from India to meet him, Hadhrat would remain in public.
After some time, a directive from the ghaib drew his attention to the fact that an 'Aarif should not abandon
any Sunnah of Rasulullah (SAW). Nikah was, therefore, essential. Because of this directive, he married Bi
Khadija on February 6, 1866. The mahr was sixty riyals. In 1294 AH, Hazrat’s attendants, after considerable
insistence, purchased a house in Haarratul Bab for them.
Hazrat was of frail physical stature because of mujaahadaat, riyaadhaat, and reduction of food and sleep. In
his last years, his body deteriorated to such an extent that, towards his death, it became difficult for him to
even turn onto his side. Hazrat died at the time of Fajr Adhan on Wednesday, October 18, 1899 at the age
of eighty-one. He is buried in Jannatul Ma'laa in Makkah. He left behind a stick, two sets of winter clothes,
and two sets of summer clothes. Approximately 500 or more 'Ulama had their bay'at accepted by him.
[edit] Written Works
The following are the most renowned of Hazrat's works:
• 'Hashiya Mathnavi Moulana Rumi: This is an annotation in Persian on the Mathnavi of Moulana Rumi.
During Hazrat’s lifetime, only two parts could be printed. The remainder was printed after his demise.
• Ghiza-e-Ruh (The Nourishment of the Soul): Hazrat wrote this kitab in 1264 AH. Hazrat Mianji Nur
Muhammad is also discussed. This book consists of 1600 verses of poetry.
• Jihad-e-Akbar (The Greater Jihad): Hazrat composed this kitab in 1268 AH. It is a poetic work in
Persian that Hazrat translated it into Urdu. It consists of 17 pages with 679 verses.
• Mathnavi Tuhfatul Ushshaq (Mathnavi – A Gift for Lovers): This consists of 1324 poetic verses and
was compiled in 1281 AH.
• Risala Dard Ghamnak (The Treatise of Painful Sorrow): It consists of 5 pages with 175 verses.
• Irshad-e-Murshid (The Directive of the Murshid): This kitab deals with wadha'if, muraaqabaat, aurad,
and shajaraat of the four silsilas. It was written in 1293 AH.
• Zia ul Quloob (Glitter of the Hearts): This kitab is in Persian. Hazrat wrote this kitab in Makkah in
1282 AH on the request of Hafiz Muhammad Yusuf, the son of Hazrat Hafiz Muhammad Zamin.
Retrieved from "http://en.wikipedia.org/wiki/Haji_Imdadullah_Muhaajir_Makki"
Categories: Chishti Order | Indian Sunni Muslims
Hidden categories: Cleanup from July 2009 | All pages needing cleanup | Articles lacking sources from July
2009 | All articles lacking sources | Articles with links needing disambiguation
Page 153 of 172

Haji Imdadullah Muhaajir Makki
Hazrat Shaikhul Masha'ikh Shaikhul Arab wa Ajam Haji Imdadullah Muhajir Makki (December 31, 1817 -
October 18, 1899) was an eminent 'Alim of the Indian Subcontinent.
Hazrat was born in Nanauta, a town in the district of Saharanpur in Uttar Pradesh, India on December 31,
1817. His name, "Imdadullah", means "Assistance of Allah". Through his ancestry, Hazrat was a Faruqi or a
descendant of Hazrat 'Umar Faruq (RA). Hazrat had three brothers. Zulfiqar and Fida Husain were older
than him, while Bahadur Ali Shah was younger than him. He also had a younger sister, Bi Wazirun Nisa.
When Hazrat was born, he was named "Imdad Husain". However, when the renowned muhaddith, Shah
Muhammad Ishaq (RA), heard this name, he disliked it and advised that it be changed to "Imdadullah".
Hazrat also attributed the names "Khuda Baksh" and "'Abdul Karim" to himself. At the age of three, Hazrat
was sent to Hazrat Sayyid Ahmad Shahid, who bestowed upon him the symbolical bay’at of tabarruk. When
Hazrat was seven years old, his mother, Bibi Haseeni, died. She left behind a wasiyyat which stated:
"Honour this wasiyyat of mine. No one should touch my child". Because the strict observance of this
Page 154 of 172
wasiyyat, Hazrat’s education did not receive much attention. However, he yearned to memorize the Qur’an.
Thus, despite the absence of encouragement from others, he commenced memorization of the Qur’an.
Despite a number of obstacles, he completed it at the age of twenty-three. At the age of nine, Hazrat
accompanied Moulana Mamluk 'Ali to Delhi. There, Hazrat studied sarf, nahw, and Persian under him. He
then studied Mishkatul Masabih under Hazrat Moulana Muhammad Qalandar Muhaddith Jalalabadi and
'Hisnul 'Hasin and Fiqh Al Akbar under Hazrat Moulana Abdur Rahim Nanautvi. Hazrat also studied
Mathnavi Ma’anvi under Hazrat Shah Abdur Razzaq. This was the only education that Hazrat received, but
he was blessed by Allah with 'Ilm Ladunni.
At the age of eighteen, Hazrat's bay'at was accepted by Hazrat Shaikh Moulana Nasiruddin Naqshbandi,
from whom he learned the various adhkar of the Naqshbandi silsila. After only a few days with his Pir-o-
Murshid, the mantle of khilafah was conferred to him. Thereafter, he saw Rasulullah (SAW) in a dream. It
was on the basis of this dream that Hazrat sought for his bay'at to be accepted by Hazrat Mianji and it did.
After only a few days, the mantle of khilafah was conferred to him once again. After the death of Hazrat
Mianji, Hazrat became reclusive. In consequence, he developed a fear and detestation for people. He
withdrew himself from the midst of people and wandered in the wilderness of Punjab. He would refrain from
eating for up to eight days. Finally, after wandering in the wilderness for six months, in 1260 AH, Hazrat saw
Rasulullah (SAW) in a dream. In this dream, Rasulullah (SAW) said: “Come to us”. Thus, Hazrat was
overcome by a strong urge to travel to Madina. Ultimately, on December 7, 1845, Hazrat arrived at
Bandares. From there, he departed for Arafaat. When he reached Makkah, he had much difficulty. For nine
days, he had no food at all. He only lived on Zamzam water. He became extremely weak. On the tenth day,
he requested help, but no one assisted him until one person gifted him with 100 riyals. From that month on,
every month of his life, he would receive 100 riyals. He never suffered after that for his needs. After the
completion of his 'Hajj, Hazrat remained with Hazrat Shah Ishaq Muhajir Makki and others, deriving spiritual
benefit from them. Hazrat Shah informed Hazrat that, after ziyaara to Madina, he should return to India.
Hazrat Sayyid Qudratullah Banarasi Makki sent several of his murids to accompany Hazrat to Madina. After
ziyaara to Rasulullah (SAW)’s grave, Hazrat derived the faidh of Madina. While in Madina, Hazrat expressed
his desire to remain in Madina to Hazrat Shah Ghulam Murtaza Jhanjhaanwi Madani, who advised him to be
patient for a while as he will return. After a few days, Hazrat returned to Makkah, where he remained for a
few days before returning to India.
After his return to India , people started to insist on having their bay'at accepted by him, but his humility
forced him to refuse. However, a directive from the ghaib compelled him to submit to the people's wishes.
Thus, he commenced the process of bay’at. Meanwhile, Hazrat's enthusiasm and yearning to immigrate
increased day by day. Then, the Mutiny of 1857 occurred. In the aftermath of this upheaval, Hazrat bid
farewell forever to India. He left via Punjab. En route, he visited the graves of the Auliya in
Hyderabad[disambiguation needed]. Thereafter, he embarked from Karachi for Makkah. He remained at the ribat of
Page 155 of 172

Seth Isma'il on Mount Safa for some time. He passed most of his time in solitude and muraaqabah
(meditation), therefore he could not associate much with the inhabitants of Makkah. However, during the
days of 'Hajj, on account of the wishes of devotees from India to meet him, Hadhrat would remain in public.
After some time, a directive from the ghaib drew his attention to the fact that an 'Aarif should not abandon
any Sunnah of Rasulullah (SAW). Nikah was, therefore, essential. Because of this directive, he married Bi
Khadija on February 6, 1866. The mahr was sixty riyals. In 1294 AH, Hazrat’s attendants, after considerable
insistence, purchased a house in Haarratul Bab for them.
Hazrat was of frail physical stature because of mujaahadaat, riyaadhaat, and reduction of food and sleep. In
his last years, his body deteriorated to such an extent that, towards his death, it became difficult for him to
even turn onto his side. Hazrat died at the time of Fajr Adhan on Wednesday, October 18, 1899 at the age
of eighty-one. He is buried in Jannatul Ma'laa in Makkah. He left behind a stick, two sets of winter clothes,
and two sets of summer clothes. Approximately 500 or more 'Ulama had their bay'at accepted by him.
[edit] Written Works
The following are the most renowned of Hazrat's works:
• 'Hashiya Mathnavi Moulana Rumi: This is an annotation in Persian on the Mathnavi of Moulana Rumi.
During Hazrat’s lifetime, only two parts could be printed. The remainder was printed after his demise.
• Ghiza-e-Ruh (The Nourishment of the Soul): Hazrat wrote this kitab in 1264 AH. Hazrat Mianji Nur
Muhammad is also discussed. This book consists of 1600 verses of poetry.
• Jihad-e-Akbar (The Greater Jihad): Hazrat composed this kitab in 1268 AH. It is a poetic work in
Persian that Hazrat translated it into Urdu. It consists of 17 pages with 679 verses.
• Mathnavi Tuhfatul Ushshaq (Mathnavi – A Gift for Lovers): This consists of 1324 poetic verses and
was compiled in 1281 AH.
• Risala Dard Ghamnak (The Treatise of Painful Sorrow): It consists of 5 pages with 175 verses.
• Irshad-e-Murshid (The Directive of the Murshid): This kitab deals with wadha'if, muraaqabaat, aurad,
and shajaraat of the four silsilas. It was written in 1293 AH.
• Zia ul Quloob (Glitter of the Hearts): This kitab is in Persian. Hazrat wrote this kitab in Makkah in
1282 AH on the request of Hafiz Muhammad Yusuf, the son of Hazrat Hafiz Muhammad Zamin.
Retrieved from "http://en.wikipedia.org/wiki/Haji_Imdadullah_Muhaajir_Makki"
Categories: Chishti Order | Indian Sunni Muslims
Hidden categories: Cleanup from July 2009 | All pages needing cleanup | Articles lacking sources from July
2009 | All articles lacking sources | Articles with links needing disambiguation
Page 156 of 172

Ja'far al-Sadiq
Jaʿfar ibn Muhammad al-Sādiq (Arabic: ‫( )جعفر بن محمد الصادق‬702-765 C.E. or 17th Rabī‘ al-Awwal 83 AH -
25th Shawwāl 148 AH) is believed by the Twelver and Ismaili Shi'a Muslims to be the sixth infallible Imam
(to Nizari, fifth), or spiritual leader and successor to the Islamic prophet Muhammad.[4] He is the last Imam
recognized by both Ismaili and Twelver Shi'a sects and the dispute over who was to succeed him led to a
division within Shi'a Islam.[4]
Al-Sadiq is said to be highly respected by both Shia and Sunni Muslims for his great Islamic scholarship,
pious character, and academic contributions. Although he is perhaps most famous as the founder of Shia
fiqh, known as Ja'fari jurisprudence, he had many other accomplishments. As well as being an imam on the
shia chain, his presence also graces the Naqshbandi Sufi chain.[1] He was a polymath: an astronomer,
alchemist, Imam, Islamic scholar, Islamic theologian, writer, philosopher, physician, physicist and scientist.
Page 157 of 172
He was also the teacher of the famous chemist, Jabir ibn Hayyan (Geber)[5], and of Abu Hanifa,[6] founder of
a Sunni Madh'hab.
Contents
[hide]
• 1 Birth and family life
○ 1.1 Marriage and offspring
• 2 Scholarly attainments
○ 2.1 Jurisprudence
• 3 Under the Umayyad rulers
• 4 Under the Abbasid rulers
• 5 Succession
• 6 Quotations
• 7 Anecdotes
• 8 Timeline
• 9 See also
• 10 Notes
• 11 References
[edit] Birth and family life
Ja'far al-Sadiq was born in Medina to Umm Farwah bint Qasim ibn Muhammad ibn Abi Bakr on 20 April 702
AD (17 Rabi' al-Awwal, 83 AH). He has the same birthday as that of Muhammad.
Ja'far Al-Sadiq has three titles; they are As-Sadiq, Al-Fadil, and At-Tahir. His father, Muhammad al-Baqir
(the fifth Shi’ah Imam), was much happy and pleased by the birth of his son. His mother, Umm Farwa, was
the granddaughter of Muhammad ibn Abi Bakr, who was one of the companions of Ali.
Ja'far al-Sadiq was 34 years old when his father, Muhammad "al-Baqir" was killed and he inherited the
Imamate.
[edit] Marriage and offspring
Jaf'ar married Fatima Al-Hassan a descendant of Imam Hassan who bore him two sons Isma'il ibn Jafar (the
Ismaili Imām-designate) and Abd-Allah.
Following his wifes death Al-Sadiq purchased a slave of African origin, Hamidah Khātūn (Arabic: ‫)همده خاتون‬,
freed her, trained her as an Islamic scholar, and married her[citation needed]. She bore Mūsá al-Kāżim (the
Twelver Imām-designate) and was revered by the Shī‘ah, especially by women, for her wisdom[citation needed].
[edit] Scholarly attainments
As a child, Ja'far Al-Sadiq studied under his grandfather, Ali ibn Husayn. After his grandfather's death, he
studied under and accompanied his father, Muhammad al-Baqir, until Muhammad al-Baqir died in 733.
Page 158 of 172

Ja'far Al-Sadiq became well versed in Islamic sciences, including Hadith, Sunnah, and the Quran. In
addition to his knowledge of Islamic sciences, Ja'far Al-Sadiq was also an adept in natural sciences,
mathematics, philosophy, astronomy, anatomy, alchemy and other subjects.
The foremost Islamic alchemist, Abu Musa Jabir ibn Hayyan, known in Europe as Geber, was Ja'far Al-
Sadiq's most prominent student. Ja'far Al-Sadiq was known for his liberal views on learning, and was keen
to debate with scholars of different faiths and of different beliefs.
Abu Hanifa an-Nu‘man was an Islamic scholar and Jurist. He was a student of Ja'far Al-Sadiq, as was Imam
Malik, who quotes 12 hadiths from Imam Jafar Sadiq in his famous Muwwata.. [6]
• Scholars believed to have studied extensively with Ja'far Al-Sadiq:
1. Jabir Ibn Hayyan - known in Europe as Geber, a great alchemist.
2. Musa al-Kazim - his son, the seventh Shi’ah Imam according to the Twelvers
3. Isma'il ibn Jafar - his son, the seventh Shi'ah Imam according to the Ismaili
• Sunni scholars who either attended Ja'far Al-Sadiq's lectures or studied with him:
1. Abu Hanifa - founder of the Hanafi school of thought.
2. Malik ibn Anas - founder of the Maliki school of thought.
• Others that attended lectures by Ja'far Al-Sadiq:
1. Wasil ibn Ata - founder of the Mutazilite school of thought.
[edit] Jurisprudence
Ja'far al-Sadiq developed Ja'fari jurisprudence at about the same time its Sunni legal fiqh counterparts were
being codified. It was distinguished from Sunni law "on matters regarding inheritance, religious taxes,
commerce, and personal status."
[edit] Under the Umayyad rulers
Ja'far Al-Sadiq lived in violent times.[citation needed] Ja'far Al-Sadiq was considered by many followers of Ali ibn
Abi Talib to be the sixth Shi'a imam, however, the Shi'ahs were considered heretics and rebels by the
Umayyad caliphs. Many of Ja'far Al-Sadiq's relatives had died at the hands of the Umayyad. Shortly after his
father's death, Ja'far Al-Sadiq's uncle, Zayd bin Ali led a rebellion against the Umayyads. Ja'far Al-Sadiq did
not participate, but many of his kinsmen, including his uncle, were killed, and others were punished by the
Umayyad caliph.[citation needed]There were other rebellions during these last years of the Umayyad, before the
Abbasids succeeded in grasping the caliphate and establishing the Abbasid dynasty in 750 CE, when Ja'far
Al-Sadiq was forty-eight years old.[citation needed]
Many rebel factions tried to convince Ja'far al-Sadiq to support their claims. Ja'far Al-Sadiq evaded their
requests without explicitly advancing his own claims. He is said to burned their letters (letters promising him
the caliphate) commenting, "This man is not from me and cannot give me what is in the province of Allah".
Ja'far Al-Sadiq's prudent silence on his true views is said to have established Taqiyya as a Shi'a doctrine.
Page 159 of 172

Taqiyya says that it is acceptable to hide one's true opinions if by revealing them, one put oneself or others
in danger.[citation needed]
The incidents and difficulties, which come into human life can, measure and find out the extent of his energy
and faith. The difficulties, which cropped up in the life of Ja'far Al-Sadiq and the patience and forbearance,
which, he showed towards them, illuminated his personality and worth.[citation needed]Howsoever they (enemies)
abused and teased him he showed patience and forbearance and admonished them. He never cursed or
used foul language about them.[citation needed]
[edit] Under the Abbasid rulers
The new Abbasid rulers, who had risen to power on the basis of their claim to descent from Muhammad's
uncle Abbas, were extremely suspicious of Ja'far, whom many considered to have a better claim to the
caliphate. Ja'far was watched closely and, occasionally, imprisoned to cut his ties with his followers.[citation
needed]
Ja'far endured the persecution patiently and continued his study and writing wherever he found
himself.
He died on 14 December, 765. He was poisoned by Al-Mansur, and as Shia's believe, became a martyr, like
the Shi'a Imams before him.[citation needed] He is buried in Madinah, in the famous Jannatul Baqee' cemetery.
[edit] Succession
After Ja'far al-Sadiq's death during the reign of the ‘Abbāsids, various Shī‘ī groups organised in secret
opposition to their rule. Among them were the supporters of the proto-Ismā‘īlī community, of whom the most
prominent group were called the "Mubārakiyyah".
There are hadīth which state that Ismā‘īl ibn Ja‘far "al-Mubārak"[citation needed] would be heir to the Imamate, as
well as those that state Mūsā al-Kādhim[7][8] was to be the heir. However, Ismā‘īl predeceased his father.
Some of the Shī‘ah claimed Ismā‘īl had not died, but rather gone into hiding, but the proto-Ismā‘īlī group
accepted his death and therefore that his eldest son, Muḥammad ibn Ismā‘īl, was now Imām. Muḥammad
remained in contact with this "Mubārakiyyah" group, most of whom resided in Kūfah.
In contrast, Twelvers don't believe that Ismā‘īl was ever given the nass ("designation of the Imamate")[9][10],
but they acknowledge that this was the popular belief among the people at the time[11]. Both Shaykh Tusi[9]
and Shaykh al-Sadūq[10] did not believe that the divine designation was changed, arguing that if matters as
important as Imāmate were subject to change, then the basic fundamentals of belief should also be subject
to change. Thus Twelvers accept that Mūsá al-Kāżim was the only son who was ever designated for
Imāmate.
This is the initial point of divergence between the proto-Twelvers and the proto-Ismā‘īlī. This disagreement
over the proper heir to Ja‘far has been a point of contention between the two groups ever since. The split
among the Mubārakiyyah came with Muḥammad's death. The majority of the group denied his death; they
recognised him as the Mahdi. The minority believed in his death and would eventually emerge in later times
as the Fāṭimid Ismā‘īlī, ancestors to all modern groups.
Page 160 of 172

[edit] Quotations
1. Whoever attacks a matter without knowledge cuts off his own nose.[citation needed]
2. Intellect is the guide of the believer.[citation needed]
3. The perfection of intellect is in three (things): humbleness for God, good certainty, and silence except for
good.[citation needed]
4. Ignorance is in three (things): Arrogance, the intensity of dispute, and the ignorance about God.[citation needed]
5. Certainly, knowledge is a lock and its key is the question.[citation needed]
6. When the believer becomes angry, his anger should not take him out of the truth; and when he becomes
satisfied, his satisfaction should not bring him into falsehood.[citation needed]
7. Some manners of the ignorant are: the answer before he hears, the opposition before he understands,
and the judgment with what he does not know.[citation needed]
[edit] Anecdotes
Someone once asked Ja'far Al-Sadiq to show him God. The Imam replied, "Look at the sun." The man
replied that he could not look at the sun because it was too bright.
Ja'far Al-Sadiq replied: "If you cannot see the created, how can you expect to see the creator?"
[edit] Timeline
Hafiz al-Iraqi
Hafith 'Abdulrahim bin al-Husain bin 'Abdulrahman al-Misri (1325 – 1403), popularly known as al-Hafith al-
Iraqi, was a well known Shafi'i scholar of hadith.
[edit] Works
His most famous works, the book of titled Al-Mughnee 'an-hamlil-Asfar fil-Asfar fee takhrej maa fil-lhyaa
minal-Akhbar, in which he referenced and graded the hadith cited in Ihyaa 'Uloom al-Deen by Abu Haamid
al-Gazaali. It was completed over the course of 13 years. One large book was completed in 1350 which he
Page 161 of 172

later abridged in 1359, also following up on some hadith he sought throughout those nine years. This
smaller work is printed in the margin of several editions of Ihyaa 'Uloom al-Deen.
[edit] Death
Al-Iraqi died in 1403 at the age of 78.
This biographical article about a person notable in connection with Islam is a stub. You can help Wikipedia
by expanding it.
Retrieved from "http://en.wikipedia.org/wiki/Hafiz_al-Iraqi"
Categories: Hadith scholars | 1325 births | 1403 deaths | Muslim philosophers | Sunni Muslim scholars of
Islam | Islamic biography stubs
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Ibn Hazm
Ibn Hazm (in full Abū Muḥammad ʿAlī ibn Aḥmad ibn Saʿīd ibn Ḥazm, Arabic :‫)أبو محمد علي بن احمد بن سعيد بن حزم‬
– sometimes with al-Andalusī aẓ-Ẓāhirī as well[1]; 7 November 994–15 August 1064[2] 456 AH[3]) was an
Andalusian-Arab philosopher, litterateur, psychologist, historian, jurist and theologian born in Córdoba,
Page 163 of 172
present-day Spain.[4] He was a leading proponent of the Zahiri school of Islamic thought and produced a
reported 400 works of which only 40 still survive, covering a range of topics such as Islamic jurisprudence,
logic, history, ethics, comparative religion, and theology, as well as the The Ring of the Dove, on the art of
love.[4]
Contents
[hide]
• 1 Lineage
• 2 Career
• 3 Works
○ 3.1 Detailed Critical Examination
○ 3.2 Scope of Logic
• 4 Notes
• 5 Sources
• 7 See also
[edit] Lineage
Ibn Hazm was born into a notable family. His grandfather Sa'id and his father Ahmad both held high
positions in the court of the Umayyad Caliph Hisham II[5] and were said to be of Persian descent.[6] Other
scholars, however, believe that Iberian converts adopted such genealogies to better identify with the Arabs.
They think there is evidence for a Christian Iberian family background of Ibn Hazm going back to Manta
Lisham (near Sevilla).[6]
[edit] Career
Ibn Hazm served as a minister in the Umayyad government, under the Caliphs of Córdoba, and was known
to have worked under Al-Mansur Ibn Abi Aamir, Hajib (Grand Vizier) to the last of the Ummayad caliphs,
Hisham III. From the death of the grand vizier al-Muzaffar in 1008, however, the Caliphate of Cordoba
became embroiled in a civil war that lasted until 1031 resulting in its collapse and the emergence of many
smaller states called Taifas.[6] Ibn Hazm's father died in 1012 and Ibn Hazm continued to support the
Umayyads, for which he was frequently imprisoned.[6] By 1031 Ibn Hazm retreated to his family estate at
Manta Lisham and had begun to express his activist convictions in the literary form.[6]
According to a saying of the period, "the tongue of Ibn Hazm was a twin brother to the sword of al-Hajjaj" (a
famous 7th century general and governor of Iraq)[6] and he became so frequently quoted that the phrase “Ibn
Hazm said” became proverbial.[6]
He opposed the allegorical interpretation of religious texts, preferring instead a grammatical and syntactical
interpretation of the Qur'an. He granted cognitive legitimacy only to revelation and sensation and considered
deductive reasoning insufficient in legal and religious matters. He did much to revitalize the Zahiri madhhab,
Page 164 of 172

which denied the legitimacy of legal rulings based upon qiyas (analogy) and focused upon the literal
meanings of legal injunctions in the Qur'an and hadith. Many of his rulings differed from those of his Zahiri
predecessors, and consequently Ibn Hazm's followers are sometimes described as comprising a distinct
madhhab.[citations needed]
[edit] Works
Main article: List of works by ibn Hazm
• Al Kitab al-Muhallā bi'l Athār (The Book Ornamented with traditions), only existing book of his legal
rulings
• Ihkam Al Ahkam fi Usul al Ahkam, usul al fiqh.
• Mukhtasar al-Muhalla li Ibn Hazm, an abridgment of Ibn Hazm's fiqh manual.[7]
• Ṭawq al-Ḥamāmah (The Dove's Necklace or The Ring of the Dove)[3]
In classical Arabic literary tradition, the dove represented love, or romance, while the ring refers to a
necklace. In essence, it is the "necklace of love". The book is meant to adorn one's love. It is inspired by
'ishq (defined by Hakim Bey as "crazed, hopeless passion"), and treats equally of desire both for males and
females, but cautions the reader against breaking religious injunctions and praises remaining chaste.
Ibn Hazm also wrote more than ten books on medicine.
Among his translated works:
• Al-Akhlaq wa al-Siyar fi Mudawat al-Nufus (Morals and Right Conduct in the Healing of Souls") [8]
• Maratib al-Ùlum ("The Categories of the Sciences")
• Al-Mujalla
• Al-Fisal fi al-Milal wa al-Ahwa' wa al-Nihal ("The Separators Concerning Religions, Heresies, and
Sects"). [9]
[edit] Detailed Critical Examination
In his Fisal (Detailed Critical Examination), a treatise on Islamic science, philosophy and theology, Ibn Hazm
stressed the importance of sense perception as he realized that human reason can be flawed. While he
recognized the importance of reason, since the Qur'an itself invites reflection, he argued that this reflection
refers mainly to revelation and sense data, since the principles of reason are themselves derived entirely
from sense experience. He concludes that reason is not a faculty for independent research or discovery, but
that sense perception should be used in its place, an idea that forms the basis of empiricism.[10]
[edit] Scope of Logic
Ibn Hazm wrote the Scope of Logic on logic in Islamic philosophy, in which he stressed on the importance of
sense perception as a source of knowledge.[11] He wrote that the "first sources of all human knowledge are
the soundly used senses and the intuitions of reason, combined with a correct understanding of a
language." Ibn Hazm also criticized some of the more traditionalist theologians who were opposed to the use
of logic and argued that the first generations of Muslims did not rely on logic. His response was that the early
Page 165 of 172

Muslims had witnessed the revelation directly, whereas the Muslims of his time have been exposed to
contrasting beliefs, hence the use of logic is necessary in order to preserve the true teachings of Islam.[12]
[edit] Notes
1. ^ A. R. Nykl. "Ibn Ḥazm's Treatise on Ethics". The American Journal of Semitic Languages and
Literatures, Vol. 40, No. 1. (Oct., 1923), pp. 30–36.
2. ^ Ibn Hazm. The Ring of the Dove: A Treatise on the Art and Practice of Arab Love. Trans. A. J.
Arberry. Luzac Oriental, 1997 ISBN 1-898942-02-1
3. ^ USC-MSA Compendium of Muslim Texts
a b
4. ^ "Ibn Hazm." Encyclopædia Britannica. 2006. Encyclopædia Britannica Online. 23 Oct. 2006
5. ^ The court was under the effective rule of the Grand Vizier al-Mansur and his successor and son al-
Muzaffar
a b c d e f g
6. ^ "Ibn Hazm." Encyclopædia Britannica. 2006. Encyclopædia Britannica Online. 23 Oct.
2006
7. ^ Al-Dhahabi
8. ^ In Pursit of Virture: (Al-Akhlâq wa’l-Siyar)
9. ^ Ibn Hazm
10. ^ Ibn Hazm, Islamic Philosophy Online.
11. ^ Muhammad Iqbal, The Reconstruction of Religious Thought in Islam, "The Spirit of Muslim Culture"
(cf. [1] and [2])
12. ^ Seyyed Hossein Nasr and Oliver Leaman (1996), History of Islamic Philosophy, pp. 107-109,
Routledge, ISBN 0415056675.
[edit] Sources
• The Ring of the Dove by Ibn Hazm, translation and preface by A. J. Arberry ISBN 1-898942-02-1 [4]
• al-Fasl fi al-milal wa-al-ahwa' wa-al-nihal, by Ibn Hazm. Bairut: Dar al-Jil, 1985
• Abenházam de Córdoba y su Historia crítica de las ideas religiosas vols. 1–5, by Miguel Asín
Palacios. Madrid, 1928–1932
• Muslim writers on Judaism and the Hebrew Bible : from Ibn Rabban to Ibn Hazm, by Camilla Adang.
Leiden: E.J. Brill, 1996. ISBN 90-04-10034-2
• Ibn Hazm et la polémique islamo-chrétienne dans l´histoire de lÍslam, by Abdelilah Ljamai. Leiden:
Brill, 2003. ISBN 90-04-12844-1
• Kitab al-'axlaq wa-s-siyar ou Risala fi mudawat an-nufus wa-tahdib al-'axlaq wa-z-zuhd fi r-rada'il / Ibn
Hazm al-'Andalusi ; introd., éd. critique, remarques par Eva Riad. Uppsala : Univ. ; Stockholm :
Almqvist & Wiksell international (distr.), 1980. ISBN 91-554-1048-0
• The Zahiris, Their Doctrine and Their History: a contribution to the history of Islamic theology by Ignaz
Goldziher, trans. and ed. Wolfgang Behn. Leiden: E.J. Brill, 1971.
Page 166 of 172

Ibn Hazm
• Muslim Philosophy, Roger Arnaldez, Ibn Hazm, (translated from French by Miriam Rosen) [5]
(retrieved on September 20, 2008)
• The original Arabic manuscript of Tawq Alhamama
• Global webpost Ibn Hazm and female prophethood
• Muslim Heritage Biography
• Sunnah.org Ibn Hazm
• Britannica.org Encyclopaedia Britannica article on Ibn Hazm
[edit] See also
• Hazm (name)
• Miguel Asín Palacios
Retrieved from "http://en.wikipedia.org/wiki/Ibn_Hazm"
Categories: 994 births | 1064 deaths | Arab people | Arab philosophers | Arab writers | Muslim philosophers |
Muslim theologians | Moorish scholars | Moorish writers | Andalusian people
Hidden categories: All articles with unsourced statements | Articles with unsourced statements from
November 2007
Uwais al-Qarni
Page 167 of 172
Uwais al-Qarni (Arabic: ‫أويس بن انيس القرني‬, also transliterated Oways b. Anis al-Qarni, Oveys Gharani and
Veysel Karani) (died 657 CE) was a Muslim resident of Qaran in Balgaran,Assir south west Saudi Arabia
who lived during the lifetime of Muhammad and is considered a member of the Sahaba.
His tomb is found in Ar-Raqqah, Syria, where he was martyered in the Battle of Siffin. Another shrine was
made in his honour in Baykan, in the Siirt Province of Turkey.
Contents
[hide]
• 1 Life
• 2 See also
• 3 References
[edit] Life
Qarni converted to Islam during Muhammad's lifetime, though they never met in person. Following the death
of Muhammad in 632 CE, Qarni met Umar and Ali.
Not long after this meeting, Qarni left Qaran for Kufa, modern Iraq. He fought for Ali against the army of
Muawiyah and was martyred at the Battle of Siffin in 657.[1]
[edit] See also
• Sufism
• Salaf
• Tabi‘in
• Uwaisi
[edit] References
1. ^ Attar, Muslim Saints and Mystics, trans. A.J. Arberry, London: Routledge & Kegan Paul, 1983
• Maktab Tarighat Oveyssi Shahmaghsoudi (School of Islamic Sufism)
• The Extreme Mourning of Uwais al-Qarni, Shia Website
• Islamic Sufism Genealogy, November 2004, Tehran University Publications
• The Uwaisi Transmission of Spiritual Knowledge (Naqshbandi-Haqqani website)
• About Uwais al-Qarni, from "The Children Around the Table of Allah," by Shaykh Muhammad Sa'id al-
Jamal ar-Rifa'i
Page 168 of 172

Ibn Qudamah
Ibn Qudamah (Arabic ‫ ) ابن قدامة‬was a noted Islamic scholar of the Hanbali madhhab, author of many treatises
of Hanbali jurisprudence and doctrine, including al-Mughni (the most widely known textbook of Hanbali fiqh)
as well as Tahrim an-Nazar (Censure of Speculative Theology, criticism of Ibn Aqil's rationalist views.) He
was born in Palestine, and died in Damascus.
Contents
[hide]
• 1 Full name
• 2 Biography
○ 2.1 Early life
○ 2.2 Death
• 3 Legacy
○ 3.1 Comments from other Muslim scholars
• 4 Views
• 5 Works
• 6 See also
• 7 References
[edit] Full name
He was Muwaffaq ad-Deen Abu Muhammad 'Abd Allaah Ibn Ahmad Ibn Muhammad Ibn Qudaamah Ibn
Miqdaam Ibn Nasr Ibn 'Abdillaah al-Maqdisee, who later became ad-Dimashqi, as-Saalihee.
[edit] Biography
[edit] Early life
He was born in Palestine in Sha'aban 1147AD/541AH. He memorized the Qur'an at an early age, studying
its sciences and was known to have nice handwriting. At the age of ten his family moved to Damascus,
where he memorized the Qur'an in addition to an abridged form of Al-Kharqi (a Hanbali book of Fiqh).
He left with his cousin, 'Abd al-Ghani, for Baghdad in 561AH and met Abdul-Qadir Gilani shortly before he
died. They stayed at his school, learning from him as well as from other scholars and students of knowledge
of that time such as Abu-al-Faraj ibn Al-Jawzi, Hibat-ullaah Ibn Al-Hasan Ad-Daqaq, Abi'l Fath Ibn Al-Battee,
Abi Zur'ah Ibn Tahir, Yahya Ibn Thabit, Khadeejah An-Nahrawaniyah and others.
He also studied with the following scholars of his time:
• Abi al-Makarim ibn Hilal (Syria)
• Abi al-Fadl at-Tusi (Iraq)
• Al-Mubarak ibn at-Tabbakh (Mecca)
[edit] Death
Page 169 of 172
In later life, Ibn Qudamah left Damascus to join Saladin in his expedition against the Franks in 1187AD /
573AH, participating particularly in Saladin's conquest of Jerusalem.[2] He died on Saturday, the Day of Eed-
ul Fitr on 7 July 1223 AD / 620 AH.[3]
[edit] Legacy
Some of the Scholars that were influenced by him are:[4]
• al-Bahaa'
• Ibn Taymiyya (hanbali school, a century later)
• 'AbdurRahman
• al-Jamal Abu Musa ibn al-Hafidh
• Ibn Khaleel
• Ibn an-Najjaar
• Ash-Shams ibn Kamal
• Zaynab bint al-Wasitee
[edit] Comments from other Muslim scholars
Ibn an-Najjaar describes him as: "The Imaam of Al-Hanabilah (Hanbalis) in Damascus Mosque, he was a
trust worthy, noble figure, extremely generous, of a clean character, a cautious worshipper, follower of the
Salaf in methodology, emitting light (of knowledge and piety) and respectful. One may benefit from his
sighting before even hearing his speech![5]
Shaikh al-Islam, Ibn Taymiyyah said about him, "No one possessing more understanding of the religion
entered Shaam, after Al-Awzaa'ee, other than Shaykh al Muwaffaq (Ibn Qudamah)"[3]
Ibn Kathir said about him , "He was the Shaikh ul Islam, an Imaam, a Scholar, outstandingly proficient. there
was not found in his time nor before it by a long span of time, anyone possessing more Fiqh than him."[6]
Ibn Rajab said about his books "He generated benefit to all the Muslims on a general level, and to the
scholars of the (Hanbali) Madhab on a specific level. These books spread widely and grew very popular,
according to the nobility of his intention and sincerity when writing them."[7]
[edit] Views
Ibn Qudamah was considered one of the primary proponents of the Athari school of Aqidah during his time,
and was famous not only for his opposition to Kalam but also his opposition to the Ash'ari school of thought.
He was reported to have been greeted by Ibn Asakir with As-Salamu Alaykum and did not reply; when
asked the reason why, his explanation was:
"He believes in "kalam nafsi" (an Ash'ari belief that actions such as speech oppose Allah’s special
quality of being eternal, therefore Allah is eternally speaking within Himself) so I too also reply with
the salams bi nafsi (saying the salams within myself)."[8]
[edit] Works
His works are thought to number more than a few dozen. Amongst his printed works are:[9]
Page 170 of 172

On Fiqh:
• Al-Mughnee
• Al-Kaafi
• Al-'Uddah
• Al-'Umdah
• Al-Muqn'a
On 'Aqeedah:
• Lum'at-ul-'Itiqaad
• Al-Qadar
• Dhamm-ut-Ta'weel
• al-Uloow
On Usool-ul-Fiqh:
• Raudat-un-Naadhir On Raqaa'iq
Zuhd:
• Al-Ruqqah wal-Bukaa
• At-Tawwaabeen
On Hadeeth:
• Mukhtasar 'Ilal-ul-Hadeeth Lil-Khilaal
[edit] See also
• Islam
• Ahmad bin Hanbal
• Hanbali Scholars
[edit] References
1. ^ Ibn Qudaama (www.islaam.org.uk)
2. ^ Encyclopedia of Islam, 2nd ed., Entry 'Ibn Kudama'
a b
3. ^ Siyar A'laam An-Nubalaa'
4. ^ al-Bidaayah wan-Nihayah’ by Ibn Katheer Volume # 13 Pages 99-101
5. ^ Sharh Lumàtul-I`tiqaad
6. ^ al-Bidaayah wan-Nihaayah
7. ^ Dhayl Tabaqaatil-Hanabilah’ Volume # 2 Page # 133
8. ^ Ashraf Ibn 'Abdil-Maqsood, Sharh Lum'at-ul-'Itiqaad, pg. 8-10, Dar Al-Istiqaamah Printing
9. ^ Ikhtiyarat Ibn Qudamah al-Fiqhiyyah’ By Dr. Àli ibn Saèed al-Ghamidi
Ibn Qudamah
Page 171 of 172

• Biography from Sunnah Online
Retrieved from "http://en.wikipedia.org/wiki/Ibn_Qudamah"
Mīrzā Ghulām Aḥmad[4] (Urdu: ‫ ;مرزا غلم احمد‬February 13, 1835 – May 26, 1908 CE, or Shawal 14, 1250 – Rabi'
al-thani 24, 1326 AH) was a religious figure from India, and the founder of the Ahmadiyya movement. He claimed to
be the Mujaddid (divine reformer) of the 14th Islamic century, the promised Messiah (“Second Coming of Christ”), and
the Mahdi awaited by the Muslims in the end days.[5][6] He declared that Jesus (Isa) had in fact survived the crucifixion
and later died a natural death, after having migrated towards Kashmir and that he had appeared in the spirit and power
of Jesus.[7]
He traveled extensively across the subcontinent of India preaching his religious ideas and ideals and won a sizable
following within his lifetime. He is known to have engaged in numerous debates and dialogues with the Muslim,
Christian and Hindu priesthood and leadership. Ghulam Ahmad founded the Ahmadiyya movement on March 23,
1889. The mission of the movement, according to him, was the propagation of Islam in its pristine form.[8]
Ghulam Ahmad authored around 80 books on various religious, spiritual and theological issues[9]. He advocated a
peaceful propagation of Islam and emphatically argued against the necessity of Jihad in its military (physical fighting)
form in the present age.[8]
Page 172 of 172

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Haji Abdulwahhab

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Legal writings, produced October 879.

Malik ibn Anas

[edit] Golden Chain of Narration

“ Their affair is for Allah, before and after.[17] ”

Arabic Wikisource has original text related to this article:

Abd al-Aziz ibn Abd Allah ibn Baaz

Muhammad ibn Abd-al-Wahhab

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Muhammad al-Bukhari mausoleum

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Syed Abul Hasan Ali Hasani Nadwi

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