The Essentials Series Book One: Preliminary Essays On Essential Knowledge

The ESSENTIALS Series Book One
PRELIMINARY ESSAYS on ESSENTIAL KNOWLEDGE
TRANQUIL HEART MEDIA
The ESSENTIALS Series Book One
PRELIMINARY ESSAYS on ESSENTIAL KNOWLEDGE
In the Name of Allh, the All-Merciful, the Compassionate
The Essentials Series Book One: Preliminary Essays on Essential Knowledge Authored and edited by Naoman Kaleem First edition published by This-is-Islam.co.uk in Jan 2013 / afar 1434 AH Revised first edition published in July 2013 / Ramaan 1434 AH Copyright 2013/1434 AH Tranquil Heart Media. Permission is granted to reproduce this book in its entirety, without any alterations, for personal and educational use only. Commercial copying, hiring, and lending is prohibited. www.this-is-islam.co.uk
TRANSLITERATION KEY - 1 - , a -b - t - th2 -j - 3 - kh4 -d - dh5 - r6 - z -s - sh - 7 - 8 - 9 - 10 - 11 - gh12 -f - q13 - k - l - m - n - h14 - , u, w - , i, y
- mentioned after the Prophet Muammads name and translated as may Allh bless him and grant him peace.
1
A distinctive glottal stop made at the bottom of the throat. It is also used to indicate the running of two words into one, e.g. bismiLlh.
2 3 4 5 6 7 8 9
Should be pronounced like the th in think. A hard h sound made at the Adams apple in the middle of the throat. Pronounced like the ch in Scottish loch. Should be pronounced like the th in this. A slightly trilled r made behind the front teeth which is trilled not more than once or twice. An emphatic s sound pronounced behind the upper front teeth. An emphatic d-like sound made by pressing the entire tongue against the upper palate. An emphatic t sound produced behind the front teeth. An emphatic th sound, like the th in this, made behind the front teeth.
10 11
A distinctive Semitic sound made in the middle throat and sounding to a Western ear more like a vowel than a consonant.
12 13 14
A guttural sound made at the top of the throat resembling the untrilled German and French r. A hard k sound produced at the back of the palate.
This sound is like the English h sound but has more body. It is made at the very bottom of the throat and pronounced at the beginning, middle, and ends of words.
CONTENTS
1. Preface 2. Preliminary Essays on Essential Knowledge a. The Book and The Tradition: Foundations of The Faith b. The Obligation for Sacred Education c. The Gabriel Tradition: Explaining the Three Precepts of Religion e. The Appropriate Method of Pursuing Sacred Knowledge f. The Etiquettes of the Student Receiving Sacred Instruction 3. Appendix One: Glossary of Islamic Terms 4. Appendix Two: Selected Biographies 5. Further Resources 2 6 8 17 22 24 27 41 1
d. The Unbroken Chain: Transmission & Preservation of the Tradition 11
PREFACE
In the Name of Allh, the All-Merciful, the Compassionate. Praise be to Allh, the Lord of the Worlds. Peace and blessings be upon His final messenger. Allh (Glorified and Exalted is He) says I created the jinn and humankind only that they might worship Me1 and And they have been ordered no more than this: To worship Allh sincerely, being true [in faith], to establish the prayer, and to give zakt. And that is the worthy religion2. These verses provide evidence of the duty of mankind to worship Allh (Glorified and Exalted is He) with sincerity and love. This worship is not possible without knowledge. Thus, this series of short texts outlines the essentials of this knowledge in the three precepts of the religion the intellect, the inward soul, and the outward body. The purpose is to make the believer develop an understanding, and be able to practice these precepts properly throughout ones life such that it can lead to success in this life and the Hereafter. As it covers only the essentials, it is recommended to read this in the company of a traditionally qualified scholar of the religion, who can correct any misunderstandings and give practical insights into the knowledge provided. All good found in this series is from Allh (Glorified and Exalted is He) alone, whilst all defects and faults it may contain are the responsibility of the author. And Allh (Glorified and Exalted is He) alone provides success.
1 2
Qurn (51:56). Qurn (98:5).
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PRELIMINARY ESSAYS ON ESSENTIAL KNOWLEDGE
THE BOOK AND THE TRADITION: FOUNDATIONS OF THE FAITH

Islm is based on two sources of revelation. These are the Qurn and the Prophetic Sunna. The Glorious Qurn is the Word of Allh (Glorified and Exalted is He) revealed to the Messenger of Allh ( may Allh bless him and grant him peace) over a period of twenty-three years. The Sunna is the speech, actions and approvals of the Messenger of Allh ( may Allh bless him and grant him peace). Allh (Glorified and Exalted is He) says The All-Merciful. Has taught the Qurn,1 and We recount to you the best of narratives by revealing to you this Qurn2. He (The Glorified and Exalted) also says We have, indeed, sent down the Remembrance, and We shall preserve it3. These verses show that the Qurn has been named and protected by Allh (Glorified and Exalted is He). It was written down in its entirety during the lifetime of the Prophet of Allh ( may Allh bless him and grant him peace) and cross-checked with him. It was also memorized word-for-word by hundreds of his Companions (may Allh be pleased with them all). Two years after the passing of the Chosen Prophet of Allh ( may Allh bless him and grant him peace), the Noble Qurn was compiled into one manuscript by his scribe, Zayd ibn Thbit (may Allh be pleased with him)4. This manuscript was agreed upon by Zayds contemporaries (may Allh be pleased with them all) who had also memorized the Qurn. It was later copied by a committee, which included Zayd (may Allh be pleased with him); on the request of the third Rightly-Guided Caliph Uthmn ibn Affn (may Allh be pleased with him). These copies were then distributed throughout the Muslim world5. The Arabic books of the Qurn that are available in modern times are copies of that original manuscript and there is not even
1 2
Qurn (55:1-2). Qurn (12:3). 3 Qurn (15:9). 4 Al-Bukhr, Al-Jmi Al-a (Tafsr, 212/#4725; Fail Qurn, 9/#5037; & Akm, 55/#7278) via twenty-eight chains of transmission. It is also narrated by Al-Tirmidh, Al-Jmi (Tafsr Al-Qurn, 183/#3386); and Amad, Musnad (#77 & #22046). 5 Al-Bukhr, Al-Jmi Al-a (Fail Qurn, 10/#5038) via a single chain of transmission. It is also narrated by Al-Tirmidh, AlJmi (Tafsr Al-Qurn, 175/#3378) via four chains of transmission.
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the slightest difference between one printed in Morocco to another printed in Saudi Arabia, or to another printed in Indonesia. The Qurn was also passed down the generations by memorization. Large groups of the Companions (may Allh be pleased with them all) memorized it and taught it to large groups of people in the next generation and so on to this day. The huge numbers of separate individuals in each generation to have memorized it and passed it down means the probability of it not being the same Qurn as revealed is negligible. Today, millions of Muslims all over the world have memorized the whole Qurn. This is another way in which Allh (Glorified and Exalted is He) has protected the Message. Additionally, Allh (Glorified and Exalted is He) says Nor does he (i.e. the Messenger) speak out of passion. This is but a Revelation that is revealed6 and Whatever the Messenger gives you, accept it; and whatever he forbids you, abstain from it7. These two verses show that the speech and actions of the Messenger of Allh ( may Allh bless him and grant him peace) is also Divinely revealed, and obedience to him ( may Allh bless him and grant him peace) is also an obligation. This is because whatever the Prophet of Allh ( may Allh bless him and grant him peace) is ordering and forbidding is what Allh (Glorified and Exalted is He) has ordered and forbidden. Allh (Glorified and Exalted is He) explains this in many verses of the Glorious Qurn, such as when He (The Glorified and Exalted) says He who obeys the Messenger obeys Allh8 and O you who believe! Obey Allh and obey the Messenger9. The Messenger of Allh ( may Allh bless him and grant him peace) was sent by Allh (Glorified and Exalted is He) to mankind to explain the Majestic Qurn. Without his ( may Allh bless him and grant him peace) guidance, it would not be possible to understand the Qurn properly or even to know that it is from Allh (The Glorified and Exalted). Allh (Glorified and Exalted is He) says Our Lord! And raise among them a Messenger from them who shall recite Your signs to them and teach them the Book and the wisdom, and purify them10.
6 7
Qurn (53:3-4). Qurn (59:7). 8 Qurn (4:80). 9 Qurn (4:59). 10 Qurn (2:129).
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There were many instances during the life of the Chosen Prophet ( may Allh bless him and grant him peace) when verses of the Holy Qurn were revealed and the Companions (may Allh be pleased with them all) went to him ( may Allh bless him and grant him peace) to clarify the correct understanding. Furthermore, the Majestic Qurn does not go into specific details of many acts of worship and other rulings. These can only be obtained from the Prophetic Sunna. For example, the Qurn mentions in many verses to establish ritual prayer, but doesnt explain how to perform ritual prayer. The correct method of performing ritual prayer and its specific rulings were explained by the Messenger of Allh ( may Allh bless him and grant him peace). During the life of the Prophet of Allh ( may Allh bless him and grant him peace), the memorization of the Sunna was also encouraged.11 However, there was no initial encouragement to document it to prevent confusion between distinguishing the Sunna from the Qurn. In the later part of the life of the Messenger of Allh ( may Allh bless him and grant him peace), there was an active encouragement to also document the Sunna.12 Thus, many Companions (may Allh be pleased with them all) started recording the Sunna, although others still avoided doing so due to the above reason. These narrations of the Sunna became known as Adth (singular adth). Thus, the Prophetic Sunna was preserved by the Companions (may Allh be pleased with them all) through memorization and written records, incorporating it in their life, and by teaching it to others. Following the passing away of the Messenger of Allh ( may Allh bless him and grant him peace), many groups and sects emerged that deviated from his ( may Allh bless him and grant him peace) teachings. These sects began to fabricate sayings, which they attributed to the Messenger of Allh ( may Allh bless him and grant him peace). The Companions (may Allh be pleased with them all) reacted to this and began to demand that anyone narrating a Prophetic tradition (adth) must name the Companion who they heard it from. The students of the Companions (may Allh be pleased with them all) continued this policy but also demanded the names of anyone else in the chain of transmission (Isnd). They also established conditions for whether
11
Al-Tirmidh, Al-Jmi (Ilm, 13/#2869 & 14/#2870) via two chains of narration, and he considered it authentic. It is also narrated by Ibn Mjah, Sunan (Muqaddima, #238); and Amad, Musnad (#4240). 12 Ibn ajr, Fat al-Br. (1:208).
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the people in the chain of transmission could be trusted, based on their character traits, such as piety, truthfulness, and accurate memory. The following generation of transmitters went further by recording the names of the people who they transmitted a Prophetic tradition to, thereby giving that receiver the permission (jzah) to transmit that Prophetic tradition. As stated previously, many early Muslims had written down the Prophetic traditions that they had received. With the rapid expansion of the Muslim empire, the companions had moved far and wide, and taken with them their Prophetic traditions. As time went by, it became apparent that there was a need to collect and compile these Prophetic traditions before they became lost or distorted. Thus, the Caliph Umar ibn Abd al-Azz (may Allh show compassion towards him) commissioned the first compilation of Prophetic traditions13. After this there were many more compilations of Prophetic traditions, including the six famous compilations, copies of which are available in the modern era. In conclusion, the Qurn and the Prophetic Sunna are the two revealed interdependent foundations upon which the religion of Islm is based. The Qurn is the exact Word of Allh (Glorified and Exalted is He) revealed to His Messenger ( may Allh bless him and grant him peace), whilst the Sunna is the revelation of Allh (Glorified and Exalted is He) as taught to mankind by the speech, actions, and approvals of His chosen Messenger ( may Allh bless him and grant him peace). Both have been protected and preserved by Allh (Glorified and Exalted is He) through the efforts of the Messenger of Allh ( may Allh bless him and grant him peace) and those that followed in his ( may Allh bless him and grant him peace) path. And Allh (Glorified and Exalted is He) alone knows best.
13
Ibn ajr, Taqrb al-Tahdhb. Beirut: Mu'assasah al-Risalah, 1999 (p. 440, #6296).
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THE OBLIGATION FOR SACRED EDUCATION

Allh (Glorified and Exalted is He) explains the purpose of the existence of humanity in the Noble Qurn when He (The Glorified and Exalted) says I created the jinn and humankind only that they might worship Me1. Thus, every single human being only exists to worship Allh (Glorified and Exalted is He). Worshipping means to obey Allh (Glorified and Exalted is He) in all His commands and prohibitions. The great Qurnic scholar and Companion Abd Allh ibn Abbs (may Allh be pleased with him) explained this verse by saying I created men and jinn only that they may know Me2. This is because one must first know about Allh (Glorified and Exalted is He) before one can believe in and worship Him. Also, one must first have knowledge of all His (The Glorified and Exalted) commands and prohibitions before one can obey them. This obligation for knowledge before belief and action is emphasised by Allh (Glorified and Exalted is He) in the Mighty Qurn when He (The Glorified and Exalted) says So know that there is no god but Allh, and ask forgiveness for your sin3. Thus, one must have knowledge about Allh (Glorified and Exalted is He) and His commands before one can perform any action, including the act of repentance. Furthermore, the first revelation and instruction to the Messenger of Allh ( may Allh bless him and grant him peace) was to seek sacred knowledge. The first word revealed being Read!...4. Consequently, it is an obligation upon every Muslim to have this essential knowledge about Allh (Glorified and Exalted is He) and His commands and prohibitions. The Prophet of Allh ( may Allh bless him and grant him peace) underlined this obligation of sacred education when he is narrated to have said seeking knowledge is an
1 2
Qurn (51:56). Al-Baghaw, Malim al-Tanzl. Beirut: Dr Ibn azm, 2002 (p. 1236). See also: Al-Qurub, Al-Jmi li Akm al-Qurn. Beirut: Dr al-Kutub al-Ilmiyyah, 1996 (17:38); and Ibn Kathr, Tafsr Qurn al-Am. Beirut: Dr al-Marifah, 1987 (4:255). 3 Qurn (47:19). 4 Qurn (96:1).
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THE OBLIGATION FOR SACRED EDUCATION
obligation for every Muslim5 and whoever takes a path searching for knowledge, Allh will lead him along a path to Paradise6. In conclusion, Allh (Glorified and Exalted is He) only created humanity to know and worship Him (The Glorified and Exalted). This purpose can only be achieved after one understands who Allh (Glorified and Exalted is He) is and what are His (The Glorified and Exalted) commands and prohibitions. Therefore, it is compulsory for every Muslim to be educated in this essential knowledge about who Allh (Glorified and Exalted is He) is, what He (The Glorified and Exalted) expects us to believe in, what He (The Glorified and Exalted) has commanded us to do, and what He (the Glorified and Exalted) has prohibited us from doing. It is a collective obligation that in every community, there should also be Muslims who are educated in the non-essential knowledge of the religion. This consists of that knowledge that applies to situations that arise only in certain occasions or apply only to certain individuals (and not to every individual). And Allh (Glorified and Exalted is He) alone knows best.
5 6
Ibn Mjah, Sunan (Muqaddima, #229). Muslim, Al-Musnad Al-a (Dhikr wal-Du wat-Tawba wal-Istighfr, 48/#7028) with three chains of transmission. It is also narrated by Ab Dwd, Sunan (Adab, 174/#4948); Ibn Mjah, Sunan (Muqaddima, #230); and Amad, Musnad (#7545, #8057, & #9397).
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THE GABRIEL TRADITION: EXPLAINING THE THREE PRECEPTS OF RELIGION

On the authority of Umar (may Allh be pleased with him) who said: While we were sitt ing with the Messenger of Allh
( may Allh bless him and grant him peace) one day a man
came up to us whose clothes were extremely white, whose hair was extremely black, upon whom traces of travelling could not be seen, and whom none of us knew, until he sat down close to the Prophet
( may Allh bless him and grant him peace) so that he rested his knees
(may Allh bless him and grant him peace) said,
upon his knees and placed his two hands upon his thighs and said, O Muammad, tell me about Islm. The Messenger of Allh
Islm is that you witness that there is no god but Allh and that Muammad is the Messenger of Allh, and you establish the prayer, and you give the welfare tax, and you fast in Rama n, and you perform the pilgrimage of the House if you are able to take a way to it . The man said you have spoken the truth. We were amazed that he asked the question and then verified the answer. The man then said tell me about mn. He (i.e. the Prophet) replied that you affirm Allh, His angels, His books, His messengers, and the Last Day, and you affirm the Decree, the good of it and the bad of it. The man said you have spoken the truth. The man then said tell me about Isn. He (i.e. the Prophet) replied that you worship Allh as if you see Him, but if you do not see Him, verily He sees you. The man then said tell me about the Hour. He (i.e. the Prophet) replied the one who is being questioned knows no more than the questioner. The man said tell me its signs. He (i.e. the Prophet) replied that the slave -girl will give birth to her master, and that you will see the barefooted, destitute, goat-herdsmen of the desert competing with one another in the construction of tall buildings. The man then went away but I stayed for some time. He (i.e. the Prophet) then said O Umar, do you know who this questioner was? I replied Allh and His Messenger know best. He (i.e. the Prophet) said He was Gabriel who came to you to teach you your religion.1
The Gabriel tradition is also known as the Mother of Prophetic Traditions. It recounts an incident that occurred during the final year of the life of the Messenger of Allh (may Allh bless him and grant him peace). In this incident, the Archangel Gabriel
1
Muslim, Al-Musnad Al-a (mn, 1/#102) via two chains of transmission. It is also narrated by Ab Dwd, Sunan (Sunna, 100/#4697); Al-Tirmidh, Al-Jmi (mn, 6/#2815); Al-Nas, Sunan (mn wa Shara, 6/#5007); Ibn Mjah, Sunan (Muqaddima, #66); and Amad, Musnad (#186).
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THE GABRIEL TRADITION: EXPLAINING THE THREE PRECEPTS OF RELIGION
(peace be upon him) came to summarise and conclude the message that the Prophet of Allh ( may Allh bless him and grant him peace) had been sent to humanity with. The Gabriel tradition explains the three main principles of the Islmic faith: Islm (the external actions of the Muslim), mn (the belief and conviction of the Muslim), and Isn (the inward perfection of the Muslim). It also contains important lessons about the decorum of the seeker of sacred knowledge. It was narrated by the great Companion and leader of the faithful (the second RightlyGuided Caliph), Umar ibn Al-Khab (may Allh be pleased with him). An account of the incident that took place in this Prophetic tradition has also been transmitted to us in another tradition2. This second tradition was narrated by the Companion who transmitted the most Prophetic traditions, Ab Hurayrah (may Allh be pleased with him). The first question that the Archangel Gabriel (peace be upon him) asked the Messenger of Allh ( may Allh bless him and grant him peace) was about Islm. The answer was the five pillars of Islm, which are obligatory on every adult able-bodied Muslim. These pillars are all actions which the Muslim carries out with the use of ones body. Therefore, we glean from this that Islm is to do with the external actions of the Muslim. This means that this principle also covers the rules and regulations of other external actions of the Muslim, such as marriage, trade, and consuming lawful food. The second question was about the definition of mn. The answer given was of the six points of belief, which are obligatory to be known by every adult Muslim. Thus, this informs us that mn is to do with the intellect (i.e. the mind) of the Muslim. This means that mn is to have belief and conviction in ones mind about those six points. The Archangel Gabriel (peace be upon him) then asked for a description of Isn. The answer given by the Prophet of Allh ( may Allh bless him and grant him peace) was of the inward state of excellence that the soul of the Muslim must be in when worshipping Allh (Glorified and Exalted is He). Hence, Isn is to do with perfecting ones inner self (i.e. ones soul) when worshipping ones Lord. This is only fully possible
2
Al-Bukhr, Al-Jmi Al-a (mn, 43/#50 & Tafsr, 311/#4824) via two chains of transmission. It is also narrated by Muslim, Al-Musnad Al-a (mn, 5/#106) via three different chains of transmission (to Al-Bukhr); Ibn Mjah, Sunan (Muqaddima, #68); and Amad, Musnad (#9632).
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when it involves inculcating virtuous inner states, such as patience and generosity, and eliminating defective inner states, such as arrogance and miserliness. Consequently, the principle of Isn also covers the inculcation of such virtuous characteristics and the elimination of such defective characteristics.
mn is considered of a higher rank than Islm because it is a precondition of Islm. In

other words, one has to first believe before external actions become obligatory upon that person. Isn is considered the loftiest rank, because it is only fully achieved when the soul (along with the mind and body) is in complete harmony with the commands of Allh (Glorified and Exalted is He). Not all Muslims will reach completeness of Isn, and it is for this reason that the Messenger of Allh ( may Allh bless him and grant him peace) further clarified that the minimum obligation of Isn is to have an awareness of the Divine attribute of Knowledge (i.e. that Allh The Glorified and Exalted - has complete knowledge of every inward and external action one does). The final question was about the coming of the Hour. The Hour is the precise moment when this temporal world and the attribute of time itself will come to an end. Thus, this question is related to the previous questions because the Muslim is required to live by these three precepts in this worldly existence. The chosen Prophet of Allh ( may Allh bless him and grant him peace) explained that only Allh (Glorified and Exalted is He) is aware of the exact timing of the end of this existence. In conclusion, the Gabriel tradition explains that the Islmic way of life can be divided into three main precepts. Adhering to these precepts of Islm, mn, and Isn will allow one to achieve harmony of ones body, mind and soul during their existence in this life. Ones temporal existence will then be in accordance with the command of Allh (Glorified and Exalted is He) and will lead to an existence of Felicity in the Hereafter. And Allh (Glorified and Exalted is He) alone knows best.
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THE UNBROKEN CHAIN: TRANSMISSION AND PRESERVATION OF THE TRADITION

Allh (Glorified and Exalted is He) says in the Glorious Qurn This day I have perfected your religion for you, and completed My Favour upon you, and chosen Islm for you as religion1. This verse was revealed during the farewell pilgrimage of the Messenger of Allh ( may Allh bless him and grant him peace) during the final year of his life, and was one of the penultimate verses to be revealed. Thus, at that moment in history the Muslim community that existed was practicing the religion in its most ideal state. The righteousness of those men and women who established that original Muslim community (i.e. the Companions) is testified to in the Mighty Qurn when Allh (Glorified and Exalted is He) says Allh is pleased with them and they, too, are pleased with Him2 and Of the believers there are men who fulfilled what they promised Allh3. Furthermore, it is narrated that the Blessed Messenger of Allh ( may Allh bless him and grant him peace) said Do not abuse my Companions! I swear by Him in whose hand my life is that even if one among you were to spend the amount of Mount Uud in gold in the way of God, this would not be equal in reward to a few handfuls of them or even half of that4 and Refrain from using bad language about my companions! Whoever loves them, loves them on account of his love of me; whoever hates them, hates them on account of his hatred of me. He who hurts them has hurt me5. He ( may Allh bless him and grant him peace) is also narrated to have said my community will
1 2
Qurn 5:3. Qurn 9:100. 3 Qurn 33:23. 4 Al-Bukhr, Al-Jmi Al-a (Fail al-Ab, 26/#3717) via five chains of transmission to the Companion Ab Sad Al-Khudr (may Allh be pleased with him). It is also narrated by Muslim, Al-Musnad Al-a (Fail al-aba, 333/#6651) via eight chains of transmission to the Companion Ab Hurayrah and via nine chains to Ab Sad Al-Khudr (may Allh be pleased with them both); Ab Dwd, Sunan (Sunna, 63/#4660); Al-Tirmidh, Al-Jmi (Manqib, 271/#4234); Ibn Mjah, Sunan (Muqaddima, #166); and Amad, Musnad (#11238, #11693, & #11787). 5 Al-Tirmidh, Al-Jmi (Manqib, 273/#4236) via a single chain of transmission. It is also narrated by Amad, Musnad (#17077, #20879, & #20909) via six chains of transmission.
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be split into seventy-three sects, all of them are in the Hellfire except for onethat group which I and my companions are upon6. The Chosen One ( may Allh bless him and grant him peace) had personally taught his Companions (may Allh be pleased with them all) about the religion and he instructed them to follow the Qurn, the Sunna, and the Rightly-Guided Caliphs (may Allh be pleased with them) after he passed away. He ( may Allh bless him and grant him peace) is narrated to have said I enjoin you to fear Allh, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my Sunna and that of the Rightly-Guided Caliphs. Hold to it and stick fast to it7. Thus, future generations of Muslims had the Qurn, the Sunna, and the example of the Companions (may Allh be pleased with them all), and in particular of the RightlyGuided Caliphs, to compare how close they were to understanding and practicing the Islmic tradition in its most ideal state. In addition, they were commanded to always stick with the majority of the people of knowledge. It is narrated that the Messenger of Allh ( may Allh bless him and grant him peace) said my community will never agree on an error so if you see differences of opinion, follow the overwhelming majority8. Also, Allh (Glorified and Exalted is He) says in the Majestic Qurn And whoever opposes the Messenger after the guidance [of Allh] has been conveyed to him, and follows other than the believers way, We give him over to that which he has chosen, and expose him to Hell what an evil journeys end!9. This verse confirms the previous Prophetic tradition about following the way of the majority of the believers. The Messenger of Allh ( may Allh bless him and grant him peace) also realised that as the time between his ( may Allh bless him and grant him peace) life and each generation of Muslims became longer, there was a risk of the pure message of Islm becoming contaminated and corrupted, just like what had happened to previous sacred traditions. He knew that it would be the task of his Companions (may Allh be pleased with them all) and their immediate Successors to codify and preserve the religion for
6 7
Al-Tirmidh, Al-Jmi (mn, 44/#2853). Ab Dwd, Sunan (Sunna, 12/#4609) via two chains of transmission. It is also narrated by Al-Tirmidh, Al-Jmi (Ilm, 35/#2891); Ibn Mjah, Sunan (Muqaddima, #45); and Amad, Musnad (#17416). 8 Ibn Mjah, Sunan (Fitan, 25/#4085). 9 Qurn 4:115.
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future generations. He ( may Allh bless him and grant him peace) is narrated to have said when I leave the world, what was promised for my Companions will befall them. My Companions are a means of security for my community. When my companions leave the world, what was promised for my community will befall them10 and the best of people are those living in my time. Then come those who follow them, and then come those who follow them. Those will be followed by a generation whose witness is sometimes true, sometimes false11. After the passing of the Prophet of Allh ( may Allh bless him and grant him peace), the Companions (may Allh be pleased with them all) continued to sacrifice all they had to spread the Majestic Qurn and the Tradition as far and wide as they could by their words and actions. They were skilfully led by the Rightly-Guided Caliphs (may Allh be pleased with them) who continued on the legacy of the Blessed Messenger of Allh ( may Allh bless him and grant him peace). By the end of the thirty year era of the Rightly-Guided Caliphs (may Allh be pleased with them), the Muslim empire had spread from Libya in the west to Persia in the east. This rapid expansion meant that the Companions (may Allh be pleased with them all) had become spread out in the Muslim lands and there was a risk of the message becoming diluted and distorted with the different customs and beliefs of the people that were incorporated into the Islmic empire. Furthermore, the battles in the early history of Islm claimed the lives of many of the Companions (may Allh be pleased with them all). In addition, groups and sects began to emerge that deviated from the original message. It was for these reasons that the Rightly-Guided Caliphs (may Allh be pleased with them) began the work of codifying the religion. The first step was the compilation of the Mighty Qurn into one manuscript. Other important steps taken by the RightlyGuided Caliphs (may Allh be pleased with them) included use of their analogical
10
Muslim, Al-Musnad Al-a (Fail al-aba, 311/#6629) via three chains of transmission. It is also narrated by Amad, Musnad (#19875). 11 Al-Bukhr, Al-Jmi Al-a (Shahdt, 16/#2691; Fail Ab, 3/#3694; Riqq, 19/#6505; & Aymn wa Al-Nadhr, 37/#6739) via three chains of transmission. It is also narrated, with slight changes in wording, by Muslim, Al-Musnad Al-a (Fail alaba, 314/#6632); Al-Tirmidh, Al-Jmi (Manqib, 269/#4232); Ibn Mjah, Sunan (Akm, 57/#2452); and Amad, Musnad (#3664, #4042, #4213, #4258 & #4302).
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deduction as a source of Islmic jurisprudence and documentation of the rules of Arabic grammar so that the language of the Majestic Qurn could be preserved. The generation of scholars that followed the Companions (i.e. the Successors) realised that the religion was in its most unadulterated form in the hearts of the very Companions (may Allh be pleased with them all) of the Messenger of Allh ( may Allh bless him and grant him peace). Thus, the Successors (may Allh show compassion towards them) expended a great deal of effort to travel the expanding Muslim world to collect and document as much information about Islm from the Companions (may Allh be pleased with them). The Followers (i.e. the scholars of the third generation of Muslims) were able to use this collected information to initiate the development of different disciplines to help in codification of the religion. Thus, the various disciplines of Islmic knowledge were developed. These included the disciplines related to the Qurn, such as Tajwd (correct recitation of the Qurn) and Tafsr (exegesis of the Qurn); the Prophetic traditions, such as Muala al-adth (classification of Prophetic traditions) and Ilm al-Rijl (biographies and character traits of the narrators of Prophetic traditions); the Messenger of Allh ( may Allh bless him and grant him peace), such as Srh (Prophetic biography) and Shamil (external Prophetic characteristics); and others, including Aqdh (creed), Fiqh (jurisprudence) and Tasawwuf (spirituality). The method used by the early Muslims to ensure what they were learning was truly from the Messenger of Allh ( may Allh bless him and grant him peace) and not something invented into the religion, and to identify deviations, was verifiable transmission (Isnd). This meant that anyone who had learnt something about Islm could name the person who they had learnt it off and that person could name the person who they had learnt it off all the way, in an unbroken chain, to the Prophet of Allh ( may Allh bless him and grant him peace). If anyone did not have this chain of learning then what they taught was disregarded. The master of dream interpretation and Successor, Muammad ibn Srn (may Allh show compassion towards him) explained the necessity of the chain of transmission when he said before the tribulation, people never felt any necessity to ask about the chain of transmission, but after it they started demanding the narrator to mention their
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chain of transmission; if it was narrated from the people of the Sunna it was accepted and if it was narrated from the people of deviation it was rejected12. The great Jurist and Follower, Sufyn al-Thawr (may Allh show compassion towards him) said the chain of transmission is the weapon of the believer; whoever has no weapon, how can he fight?13. The great Follower, Abd Allh ibn Al-Mubrak (may Allh show compassion towards him) said the chain of transmission is a necessary part of religion; were it not for the chain anybody could say whatever they wanted14. Another method used to preserve the religion was that scholars with their chains of transmission taught their students and only gave them authorization (jzah) to teach others and to take their teachers chain of transmission once they were satisfied that the student had correctly learnt that certain book or discipline. The second Rightly-Guided Caliph Umar ibn Al-Khab (may Allh be pleased with him) helped initiate this methodology when he said whoever finds a book containing knowledge that he did not hear from a person of learning, let him dip it in water until its ink is diluted15. These two methods have ensured that the correct Islmic teachings survive to this day. There are still scholars in the modern era that can provide a list of their teachers who have given authorization to teach in every generation all the way back to the Messenger of Allh ( may Allh bless him and grant him peace) or all the way back to the original author of any book on Islm. Unfortunately, in modern times there are many scholars of Islm who dont possess this link back to the beloved Prophet of Allh ( may Allh bless him and grant him peace). He ( may Allh bless him and grant him peace) warned the Muslims about such people when he is narrated to have said people will take ignorant men for their leaders who will be asked something and give a verdict without any knowledge; they will go astray and lead others astray16.
12 13
Muslim, Al-Musnad Al-a (Muqaddima, #27). Ibn Rajab, Shar Ilal al-Tirmidh (1:56-62). 14 Muslim, Al-Musnad Al-a (Muqaddima, #32). 15 Al-Khab, Al-Kifya f Marifat Usl Ilm al-Riwya (p. 352); and Al-Sakhw, Fat Al-Mughth (2:153). 16 Al-Bukhr, Al-Jmi Al-a (Ilm, 42/#100) via two chains of transmission.
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In summary, Allh (Glorified and Exalted is He) has preserved the Islmic tradition right through to this day by the efforts of the Companions and Rightly-Guided Caliphs (may Allh be well pleased with them all), who taught and acted the example of the Messenger of Allh ( may Allh bless him and grant him peace); the following two generations of Muslims (may Allh show compassion towards them), who collected and codified the religion; and the majority of the Muslim scholars that came after them, who possessed verifiable transmission and authorization to teach what they had learnt. And Allh (Glorified and Exalted is He) alone knows best.
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THE APPROPRIATE METHOD OF PURSUING SACRED KNOWLEDGE

Allh (Glorified and Exalted is He) says in the Mighty Qurn Say: Are those who know and those who do not know equal?1 and Allh will raise to high ranks those that believe and those who have knowledge among you2. These verses provide evidence of the elevated status of the scholars of sacred knowledge (Ahl ul-Ilm) as compared to the average person. This status is further highlighted when Allh (Glorified and Exalted is He) says in the Noble Qurn Allh bears witness that there is no god but He, and so do the angels and the men of learning3. This verse shows how Allh (Glorified and Exalted is He) ranks the people of religious knowledge only after the angels in testifying His (The Glorified and Exalted) Oneness. In addition, the Messenger of Allh ( may Allh bless him and grant him peace) is narrated to have said Verily a single jurisprudent is more formidable to Satan than a thousand worshippers4. This is because the jurisprudent is someone who has knowledge of the laws of Allh (Glorified and Exalted is He), whilst the worshipper just knows how to worship Him (The Glorified and Exalted). Thus, the jurisprudent knows what to do in certain situations when he gets whisperings from Satan (e.g. in ritual prayer) and it does not affect the validity of his actions. However, the worshipper doesnt know what to do when he gets whisperings from Satan and so his actions are affected and may be carried out incorrectly due to the Satanic whispers. It is also narrated that the Prophet of Allh ( may Allh bless him and grant him peace) said the people of knowledge are the inheritors of the Prophets, for the Prophets do not leave behind dnrs nor dirhams, they leave only knowledge; those who
1 2
Qurn 39:9. Qurn 58:11. 3 Qurn 3:18. 4 Al-Tirmidh, Al-Jmi (Ilm, 41/#2897). It is also narrated by Ibn Mjah, Sunan (Muqaddima, #227).
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take it take an abundant portion5 and Whenever Allh desires good for someone, He gives him correct understanding of the religion6. These verses and Prophetic traditions show the eminence of the people of knowledge and that the guidance of the Majestic Qurn and of the Messenger of Allh ( may Allh bless him and grant him peace) can only be learnt from these people. Those scholars who have an unbroken link of verifiable transmission back to the Prophet of Allh ( may Allh bless him and grant him peace) and have authorization to pass on this guidance and knowledge from their teachers. If someone teaches about the religion without possessing verifiable transmission and without authorization to teach, then that person does not possess the qualifications to speak on this subject and there is no guarantee that what that person is teaching is correct. Thus, the correct method of pursuing sacred knowledge is by learning directly from the true scholars of religious knowledge. Furthermore, from a logical viewpoint, if one had a medical problem then one would go to a person who has knowledge of medicine (i.e. a doctor) to find out the problem and the cure. Similarly, if one wanted to build a bridge, one would go to a person who has knowledge of building a bridge (i.e. an engineer) to help with building the bridge. There would be no use in going to an engineer to fix ones medical problem. This shows the illogicality of a person learning their religion from someone other than a true scholar of religious knowledge. One must remember religious knowledge is the most important type of knowledge because ones Hereafter is at stake. If one learns the wrong thing about the religion, it could be the difference between an eternity of Felicity or an eternity of Perdition, rather than the difference between building a sturdy bridge or building a weak bridge. It was for this reason that the Successor, Muammad ibn Srn (may Allh show compassion
Ab Dwd, Sunan (Ilm, 1/#3643) via a single chain of transmission. It is also narrated by Al-Tirmidh, Al-Jmi (Ilm, 42/#2898) with two chains of transmission; Ibn Mjah, Sunan (Muqaddima, #228); and Amad, Musnad (#22129). 6 Al-Bukhr, Al-Jmi Al-a (Ilm, 13/#71; Far Al-Khumus, 26/#3153; & Itim Bil Kitb Wa Sunna, 45/#7398) via a four chains of transmission back to three separate companions (may Allh be pleased with them). It is also narrated by Muslim, AlMusnad Al-a (Zakt, 130/#2439); and Amad, Musnad (#17109, #17112, #17114, & 13 others).
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towards him) said this knowledge is your religion, so watch carefully from whom you take your religion from7. The modern era of information and education has also led to many Arab and non-Arab Muslims believing that they can read religious books, including the Qurn and the books of Prophetic traditions, and interpret them by themselves, without the need to study them with the guidance of a religious scholar. Many of these same individuals go to colleges and universities and study their specialist subjects under the guidance of teachers and professors, who are experts in that particular subject. In the Majestic Qurn, Allh (Glorified and Exalted is He) mentions how He (The Glorified and Exalted) deals with people who try and interpret it, He leads many astray thereby, and guides many8. This means that those people that try and interpret the Qurn based on their own intellect only will not understand it properly and will be misguided. As for those that study the Qurn with those people who have a link back to the Messenger of Allh ( may Allh bless him and grant him peace), then they will be guided by it. The Prophet of Allh ( may Allh bless him and grant him peace) was sent to humanity to explain the Mighty Qurn. Allh (Glorified and Exalted is He) could have just sent down the Qurn and let every person interpret it how they wanted. However, He (Glorified and Exalted is He) sent down a Prophet to teach the Qurn to people and to help people understand it. He (The Glorified and Exalted) says and We have sent down to you [O Muammad] the Reminder [the Qurn] that you may explain to the people what was sent down to them9. Furthermore, Allh (Glorified and Exalted is He) says regarding His Beloved Messenger ( may Allh bless him and grant him peace), He (i.e. Muammad) is taught by one who is mighty in power10. The one referred to in this verse as mighty in power is the Archangel Gabriel (peace be upon him). He (peace be upon him) was given the task by Allh (Glorified and Exalted is He) of teaching the Prophet of Allh ( may Allh bless him and grant him peace) about the Qurn and about Islm.
7 8
Muslim, Al-Musnad Al-a (Muqaddima, #26) via four chains of transmission. Qurn 2:26. 9 Qurn 16:44 10 Qurn 53:5.
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It is a basic principle of Islmic belief, that the Prophet of Allh ( may Allh bless him and grant him peace) is the best of all creation. Thus, his status is greater than that of the angels, including the Archangel Gabriel (peace be upon him). Allh (Glorified and Exalted is He) could have inspired all the knowledge about Islm directly to His Beloved Messenger ( may Allh bless him and grant him peace), but out of His Wisdom He (The Glorified and Exalted) sent the Archangel Gabriel (peace be upon him), who is lower in status, to teach the Messenger ( may Allh bless him and grant him peace) so that all who followed knew that the correct way of pursuing sacred knowledge was by being taught by someone who possessed that knowledge already. The Prophet of Allh ( may Allh bless him and grant him peace) is narrated to have said If anyone interprets the Book of Allh in the light of his own opinion, even if he is right he has made a mistake11 and he who says something concerning the Qurn without knowledge, should prepare his seat in the Hellfire12. This is because one is interpreting the actual Words of Allh (Glorified and Exalted is He) based on their own understanding without using the guidance of the Messenger of Allh ( may Allh bless him and grant him peace) and those who have followed in his ( may Allh bless him and grant him peace) way. What bigger insult than that is there against Allh (Glorified and Exalted is He) than interpreting His (The Glorified and Exalted) Words without using those people He (The Glorified and Exalted) has sent to explain His (The Glorified and Exalted) Words to humanity? Thus, sacred knowledge can only be correctly accessed and understood by studying with a teacher who has studied with a teacher all the way back to the Prophet of Allh (may Allh bless him and grant him peace). A person who interprets religious books by themselves will be prone to making many errors. It was for this reason that the early Muslim scholars had their books destroyed when they realised they were close to death, so that lay-people could not read them and misunderstand their verdicts. These scholars also pointed out that the misguidance of the Children of Israel had been because they misinterpreted the books that had been inherited from their forefathers.13 They refused
11
Ab Dwd, Sunan (Ilm, 12/#3654) via a single chain of transmission. It is also narrated by Al-Tirmidh, Al-Jmi (Tafsr AlQurn, 3/#3206). 12 Al-Tirmidh, Al-Jmi (Tafsr Al-Qurn, 1/#3204) via two chains of transmission. It is also narrated by Amad, Musnad (#2098 & #2468). 13 Al-Khab, Taqyd al-Ilm (p. 61).
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to pay attention to the opinions and verdicts of any person who did not have a teacher, and they would certainly not debate with such people.14 From a logical point of view, a heart surgeon is taught how to perform heart surgery by being taught and supervised by other heart surgeons. If a lay person read a book about heart surgery and tried to perform heart surgery, the person would harm, and even kill, the patient. This is the same as a lay-person reading a verse of the Noble Qurn and interpreting it by oneself without the guidance of a qualified scholar who has verifiable transmission going back to the person sent to explain the Mighty Qurn, the Messenger of Allh ( may Allh bless him and grant him peace). In summary, the correct and appropriate method of pursuing sacred knowledge is by studying with a teacher. This teacher should be a religious scholar with a verifiable transmission back to the Messenger of Allh ( may Allh bless him and grant him peace) and authorization to teach. Learning the religion from people who arent scholars of Islmic knowledge or by reading books alone will lead to misguidance and to errors in the correct understanding of the religion. And Allh (Glorified and Exalted is He) alone knows best.
14
Muammad Awmmah, Adab al-Ikhtilf (p. 144-145).
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THE ETIQUETTES OF THE STUDENT RECEIVING SACRED INSTRUCTION

There are a number of etiquettes that should be inculcated in the student of sacred knowledge to aid in correctly attaining knowledge. These etiquettes have proven to be successful for many religious scholars in helping them learn, as demonstrated by their advice (both written and verbal) that has been passed down the generations. The first etiquette is having the correct intention for study and learning sacred knowledge. Allh (Glorified and Exalted is He) says Whoever seeks the harvest of the Hereafter, We increase his harvest; and whoever seeks the harvest of this world, We give him of it here, but in the Hereafter he will have no portion1. Also, the Messenger of Allh ( may Allh bless him and grant him peace) is narrated to have said Actions are only by intentions, and every man has only that which he intended2. Thus, the student of knowledge should intend to study only for the sake of Allh (Glorified and Exalted is He) and the Hereafter. One should also intend to study so that one can remove oneself from ignorance and the ignorant people, and for the revival and survival of the religion by the passing down of its knowledge. One should guard against seeking sacred knowledge to obtain power, influence or wealth. One should also have a deep respect of sacred knowledge and those that possess it. This includes having the same humility and reverence when one hears or reads something about religion, whether it is the first time or the thousandth time one has heard or read that information. It also includes being in a state of ritual purity when learning, not placing books of sacred knowledge directly on the floor, and not stretching ones foot out towards the books of sacred knowledge. Books of the Qurn and its interpretation should be placed above other books. As for respecting the possessors of sacred knowledge (i.e. ones scholars/teachers) during lessons, this includes venerating them by greeting them with peace; avoiding walking in
1 2
Qurn 42:20. Al-Bukhr, Al-Jmi Al-a (Bida Al-Wa, #1; mn, 47/#54; Itq, 14/#2570; Manqib Al-Anr, 125/#3946; & Nik, 9/#5126 and 2 others) via seven chains of transmission. It is also narrated by Muslim, Al-Musnad Al-a (Imra, 233/#5036); Ab Dwd, Sunan (alq, 27/#2203); Al-Tirmidh, Al-Jmi (Fail Al-Jihd, 30/#1748); Al-Nas, Sunan Al-Sughra (ahra, #75); Ibn Mjah, Sunan (Zuhd, 129/#4367); and Amad, Musnad (#170 & #306).
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THE ETIQUETTES OF THE STUDENT RECEIVING SACRED INSTRUCTION
front of them or sitting in their place; sitting in a semi-circle around them; not speaking during their presence, except with their permission; not objecting to what they have said by quoting others who said something contrary; standing when they stand at the end of the lesson; avoiding bad thoughts of them when observing them perform an action which may apparently look incorrect; not bothering them when they are weary or outside of the class; and respecting their relatives. However, one should not obey ones teacher in disobeying the commands of Allh (Glorified and Exalted is He) and His Messenger ( may Allh bless him and grant him peace). Other etiquettes that will make the pursuit of knowledge easier include consistency in learning; industriousness (especially during ones youth); aspiring to the highest level of learning; abstaining from satiety, too much sleep, and abundant useless talk; supplicating to, and relying on, Allh (Glorified and Exalted is He); and always having a pen and paper to hand so that one can jot down whatever knowledge one hears. Finally, the student of sacred knowledge should fully practice everything that one learns and revise it regularly to make sure that it isnt forgotten. Allh (Glorified and Exalted is He) says O believers! Why do you say what you do not do?3. In summary, there are many good manners that students receiving sacred instruction should instil in themselves so that they can receive the most benefit out of their learning. Failure to do so could mean that their learning does not bear fruition and does not help them in their ultimate goal of pleasing Allh (Glorified and Exalted is He) and achieving a state of eternal Felicity in the Hereafter. And Allh (Glorified and Exalted is He) alone knows best.
Qurn 61:2.
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APPENDIX ONE: GLOSSARY OF ISLAMIC TERMS

Adhn (syn. Adhan) The call to prayer. Allh (syn. Allah) The Arabic name of God, which is used by Arab Muslims and non-Muslims alike. It is the name that God refers to Himself in the Qurn. Fatwa A formal legal opinion given by a qualified scholar of Islamic law. adth (syn. Hadith; pl. Ahadith) Transmitted report of the practice and example of the Prophet Muammad (may Allh bless him and grant him peace) - i.e. what he said, did, or approved of. ajj (syn. Hajj) The pilgrimage to the Kaba in Makkah during the month of Dhu al-ijjah. It is a duty to perform at least once in a lifetime by every single Muslim who is physically and financially able to do so. all (syn. Halal) Islmic term that designates that a certain action or object is permissible to do or use. ijb (syn. Hijab) According to Islmic law, it means to cover certain parts of ones body depending on ones gender and whose presence one is in. d al-Aa (syn. Eid al-Adha) The festival that marks the willingness of the Prophet Abraham (peace be upon him) to sacrifice his son as an act of obedience to God. It occurs on the tenth of the month of Dhu al-ijjah. d al-Fitr (syn. Eid al-Fitr) The festival that marks the end of the month of Raman, and the end of obligatory fasting.
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Jid (syn. Jihad) To struggle. This struggle includes the internal effort against ones own evil, the exertion for morality and good amongst society, and when required, on the battleground against injustice. Kaba (syn. Kaaba) The cube-shaped building at the centre of the Grand Mosque in Makkah, Saudi Arabia. It is the direction that every Muslim faces during prayer and also plays a significant part in the ajj pilgrimage. Khalfah (syn. Khalifah, Caliph) The title of the political successor of the Prophet Muammad ( may Allh bless him and grant him peace), and ruler of the Islmic state. Madnah (syn. Al-Madnah, Madinah, Medina) The Enlightened city. Home of the grave of the Prophet Muammad ( may Allh bless him and grant him peace) and the second holiest city in Islm. Makkah (syn. Mecca) Birthplace of the Prophet Muammad ( may Allh bless him and grant him peace) and site of the Kaba. It is the holiest city in Islm. Muft (syn. Mufti) A scholar of Islamic law, who is qualified to give legal opinions. Muammad (syn. Muhammad) The name of the Prophet of Islm. Qurn (syn. Quran, Koran) The complete record of the exact words that God revealed to the Prophet Muammad ( may Allh bless him and grant him peace) through the Angel Gabriel over a period of twenty-three years. alh (syn. Salah, Salat) The ritual prayer, which is obligatory on every adult Muslim five times every day.
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Shahda (syn. Shahada) The declaration of belief in the Oneness of God and the Prophethood of the Prophet Muammad ( may Allh bless him and grant him peace). It is to state that There is no god worthy of worship except God and Muammad is His Messenger. Shah (syn. Shiah, Shia, Shia) The second largest denomination of Islm. Its beliefs include that only the fourth Caliph Al (may Allh ennoble his face) and his descendants should be the political leaders of an Islmic state. Sunna The transmitted speech, actions and approvals of the Prophet Muammad (may Allh bless him and grant him peace) and his companions. Sunn (syn. Sunni) The largest denomination of Islm. It developed in response to the emergence of groups and sects that deviated from the teachings of the Prophet Muammad (may Allh bless him and grant him peace) in the early history of Islm. Ummah The worldwide community of Muslims. Zakt (syn. Zakat) The obligatory welfare tax, which is one of the five pillars of Islm.
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APPENDIX TWO: SELECTED BIOGRAPHIES

AB HURAYRAH ABD AL-RAMN IBN SAKHR AL-DAWS AL-YAMN (may Allh be pleased with him) was originally forenamed Abd Al-Shams (slave of the sun). He was renamed by the Messenger of Allh ( may Allh bless him and grant him peace) to Abd AlRamn (slave of the Al-Merciful) and also nick-named by him ( may Allh bless him and grant him peace) as Ab Hir (father of the tomcat). He is more famously known as Ab Hurayrah (father of the kitten) due to his fondness of the companionship of cats. He was a companion of the Prophet of Allh ( may Allh bless him and grant him peace) and narrated the most number of Prophetic traditions (five thousand three hundred and seventy four). Approximately eight hundred companions and successors narrated directly from him.1 He was born into the Daws tribe, which inhabited the region of Tihmah along the coast of the Red Sea in southern Arabia. He converted to Islm at the hands of ufayl ibn Amr (may Allh be pleased with him), who was the chieftain of the tribe and had recently returned from visiting Makkah and meeting the Messenger of Allh ( may Allh bless him and grant him peace). He emigrated to Madnah in 7 AH with his unbelieving mother, whilst the Prophet ( may Allh bless him and grant him peace) was on expedition to Khaybar. As he was a later companion of the Prophet of Allh (may Allh bless him and grant him peace), he spent three years2 acquiring knowledge in close companionship of the Chosen One ( may Allh bless him and grant him peace), living from hand-to-mouth as one of the people of the bench, and only leaving his beloveds ( may Allh bless him and grant him peace) company to sleep3. It was during this period that the Messenger of Allh ( may Allh bless him and grant him peace) supplicated for his mother to accept Islm (which she did)4 and for Ab Hurayrah to never forget what he learnt despite him being illiterate5.
1 2
Ibn Abd Al-Bar, Al-Istb fi Marifah Al-Ab (4:1771). Al-Bukhr, Al-Jmi Al-a (Manqib, 105/#3633). See also Amad, Musnad (#8102 & #10293). 3 Al-Bukhr, Al-Jmi Al-a (Mazraah, 31/#2391). 4 Muslim, Al-Musnad Al-a (Fail abah, 233/#6551). It is also narrated by Amad, Musnad (#8375). 5 Al-Bukhr, Al-Jmi Al-a (Ilm, 61/#119) via two chains of transmission. It is also narrated by Al-Nas, Al-Sunan Al-Kubra (#5870), and Ibn ajr declared it good (Al-Ibah F Tamyz Al-abah, 7:438 #10674); and Amad, Musnad (#8850).
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Following the passing of the Prophet of Allh ( may Allh bless him and grant him peace), Ab Hurayrah spent the rest of his life serving his mother 6, and teaching and meticulously narrating Prophetic traditions in Madnah, except for a short period as governor of Barayn under the Caliphate of Umar (may Allh be pleased with him). He was also a Jurist amongst the Companions, being from the middle layer of those Companions who gave legal opinions.7 He possessed a thread with two thousands knots and would not stop until he had used it all up to six times a day (i.e. twelve thousand invocations) for invoking Allh (Glorified and Exalted is He)8, and he would split each night into thirds with his wife and daughter and they would spend their allotted time in worship. He later married his daughter to the Successor, Said ibn Al-Musayyib (may Allh show compassion towards him). He was offered governorship positions under the Umayyad dynasty, and was governor of Madnah for a short period, before being replaced by Marwn ibn Al-akam. During his lifetime and shortly thereafter, he was targeted by deviant sects who fabricated Prophetic traditions through him and also made false claims about him, such as him becoming wealthy by unlawful means whilst he was the governor of Barayn and him being opposed to the family of the Messenger ( may Allh bless him and grant him peace).9 His memory of Prophetic traditions was tested by the governor of Madnah, Marwn ibn Al-akam, and he passed the test magnificently. He was renowned for his humble disposition, playing with children, and for carrying his wood from the marketplace, even after becoming governor. He died whilst yearning to meet Allh (Glorified and Exalted is He) in 59 AH aged seventy-eight years old, and was buried at Al-Baq cemetery in Madnah. IBN ABBS, ABD ALLH ABD ALLH IBN ABBS IBN ABD AL-MUALIB IBN HSHIM (may Allh be pleased with him) was born three years before the emigration to Madnah. He was a cousin and close companion of the Prophet ( may Allh bless him and grant him
6 7
Cf. Al-Bukhr, Al-Adab Al-Mufrad (1:12). Ibn azm, Al-Ikm f Ul Al-Akm (5:88). 8 Ab Nuaym, ilyat Al-Awly (1:383); and Al-Dhahab, Tadhkirat Al-uffz (1:35). 9 Cf. Ajaj Al-Khab, Al-Sunna Qabl Al-Tadwin (p. 457); Al-Izzi, Difa an Abi Hurayra (p. 123); and Al-Muallami, Al-Anwar AlKashifa (p. 152-153).
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peace), who was respected for his piety, generosity, bravery, and love of peace. His father was the paternal uncle of the Messenger ( may Allh bless him and grant him peace), and so he spent a lot of his early years in the company of the Prophet of Allh ( may Allh bless him and grant him peace). He is commonly acknowledged as the greatest scholar of the first generation of Muslims, being a narrator of Prophetic traditions (one thousand six hundred and sixty), a leading Companion Jurist, and the founder of the Islamic science of Qurnic exegesis (tafsr). The Messenger ( may Allh bless him and grant him peace) had supplicated for him to attain discernment in religion10 and for him to understand inner meanings of the Qurn11. Ibn Abbs was thirteen years old when the Prophet of Allh ( may Allh bless him and grant him peace) passed away, and he spent the rest of his youth seeking knowledge in the company of older companions (may Allh be pleased with them all). Despite his young age, he was an advisor of the Caliph Umar (may Allh be pleased with him) and would teach different disciplines (including Qurnic exegesis, jurisprudence, history, Arabic language, and literature) to large audiences every day. He was appointed governor of Bara by the Caliph Al (may Allh ennoble his face) and fought alongside him at iffn, having persuaded approximately twenty thousand seceders to re-join his army. He was lauded for his oratory, listening, and decision-making skills whilst he was governor. He kept voluntary fasts, prayed during the nights, and wept when he recited the Qurn. He died at al-if in 68 AH aged seventy-one years old. IBN AL-MUBRAK, ABD ALLH AB ABD AL-RAMN ABD ALLH IBN AL-MUBRAK IBN WI ALANAL AL-TAMM (may Allh show compassion towards him) was a great scholar and saint of the third generation of Muslims (tbi al-tbin). He is highly respected for his knowledge of jurisprudence, trustworthy narration of Prophetic traditions, service in the Muslim army, and business acumen. He was a pious worshipper, ascetic, poet, grammarian and linguist.
10
Al-Bukhr, Al-Jmi Al-a (Wu, 9/#143) via a single chain of transmission. It is also narrated by Muslim, Al-Musnad Ala (Fail abah, 205/#6523) via two chains of transmission. 11 Al-Bukhr, Al-Jmi Al-a (Ilm, 17/#75). It is also narrated by Ibn Mjah, Sunan (Muqaddima, #171).
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Ibn Al-Mubrak was born in the city of Marw in present-day Turkmenistan in 118 AH12. His father was a Turk and was originally the slave of a merchant of the Ban anala13 tribe, before marrying his masters daughter (Ibn Al-Mubraks mother). As a child, he was gifted with a keen intellect and strong memory. He left Marw in 141 AH at the age of twenty-three years to seek further Islmic knowledge. His desire to hear and record authentic Prophetic traditions led him to Yemen, Egypt, Syria, the ijz, Bara, and Kfa. He took and wrote down knowledge from four thousand scholars, and narrated from a thousand of them, young and old. His teachers included Abd AlRamn Al-Awz (in Syria), Ab anfa (at Kfa), ammd ibn Salamah, ammd ibn Zayd, Hishm ibn Urwa, Ibn Jurayj, s ibn Ynus, Isml ibn Aysh, Mlik ibn Anas (at Madnah), Sufyn Al-Thawr, and Sufyn ibn Uyaynah, amongst many others (may Allh show compassion towards them all). He also wrote down anything of benefit he heard from the general masses and even from people of other religions. He wrote many books and used them to narrate from so that he did not pass on any errors, and he became famed for the amount of knowledge he had gathered. Ibn Al-Mubrak became one of the greatest and trustworthy scholars of Prophetic traditions of his generation and was given the titles of scholar of the east and west and leader of the faithful in Prophetic traditions (amr ul muminn f al-adth) due to his keen knowledge of the narrators of Prophetic traditions and strict acceptance criteria of Prophetic traditions (e.g. he would not accept Prophetic traditions if the narrator i.e. a Companion - between the Successor and the Prophet - may Allh bless him and grant him peace - is omitted in the chain of narrators). He was also recognised as being amongst the great Jurists of his era. He was a very successful merchant, and he spent his wealth on seeking knowledge, spending on the poor and needy, sponsoring his students and companions in making the ajj pilgrimage, and settling peoples debts. Those who narrated from Ibn Al-Mubrak include Abd Al-Ramn ibn Mahd, Ab Dwd, Al-Fuayl ibn y, Ab Bakr and Uthmn ibn Ab Shayba, Yay ibn dam, Isq ibn Rhwayh, many of his teachers, and countless more scholars (may Allh show compassion towards them all). Unfortunately, most his books have not reached our time
12 13
Ibn ajr, Tahdhb Al-Tahdhb (5:386). The Ban Hanala tribe were an Arab-speaking Turkish tribe that resided on the south-western fringes of the Persian empire prior to the advent of Islm. Following the Islmic conquests, the tribe re-located to the large oasis region of Khwarezm in western Central Asia (It is partly in modern-day Kazakhstan, Turkmenistan, and Uzbekistan).
PAGE 30
but those that have include Kitb Al-Jid (a collection of Prophetic traditions and sayings of the early Muslims on war) and Kitb Al-Zuhd wal Raqiq (a book on asceticism). Ibn Al-Mubrak was also well known for partaking in battles. He manned garrisons at the borders of the Muslim empire with the Romans in Tarsus (in modern day Turkey), Al-Maah, and elsewhere. He was known for his lengthy prayers, prolonged stays in the mosques, frequent recitation of the Qurn, hatred of showing-off, concern for the purity of his wealth and charity, and humbleness of his heart. His constant enjoining of good and forbidding of evil to friends and rulers led to him being known as advisor of the nation (ni al ummah). He passed away in 181 AH in the city of Ht in presentday Iraq. He was sixty-three years old and in a state of poverty, having just returned from battle. He had supplicated to Allh (Glorified and Exalted is He) for a life of the rich and a death of the poor. IBN SRN, MUAMMAD AB BAKR MUAMMAD IBN SRN AL-ANR AL-BAR (may Allh show compassion towards him) was a well renowned successor (tbi), who was an authority on jurisprudence, narration of Prophetic traditions, and dream interpretation. He was acclaimed for his piety, sagacity, generosity, and trustworthiness. He was a devout and honest man who would look after other peoples belongings that had been entrusted to him, would walk the streets of Bara spreading joy and laughter, and would intercede for the kinless and convicts of his city. Ibn Srn was born in the city of Bara in present-day Iraq in 33 AH, during the reign of the Caliph Uthmn (may Allh be pleased with him). His father was originally a captive of battle who had become a slave of the companion Anas ibn Mlik (may Allh be pleased with him), before later paying a ransom to be set free. Thus, Ibn Srn was able to learn and narrate from Anas, and also a number of other companions, including Ab Hurayrah, Ibn Abbs, Ibn Umar, and Imrn ibn uayn (may Allh be pleased with them all) from a young age. He quickly became renowned in Bara, as a great ascetic and Imm despite being hard-of-hearing. He was a cloth merchant by occupation and would use this opportunity to preach in the marketplaces of Bara.
PAGE 31
Those who narrated from Ibn Srn included Abd Allh ibn Awn, Ayyb Al-Sakhtiyn, Khlid Al-adh, Qatdah, and Ynus ibn Ubayd (may Allh show compassion towards them). His expertise in dream interpretation led to many works on the subject being wholly or partly attributed to him. He would fast alternate days, pray all night during Raman, and he revered his mother. He died in 110 AH aged seventy six years old. SUFYN AL-THAWR AB ABD ALLH SUFYN IBN SAD IBN MASRQ AL-THAWR AL-MUAR AL-KF (may Allh show compassion towards him) was a leading jurisprudent (mujtahid) and scholar of Prophetic traditions (muadith) of the third generation of Muslims (tbi al-tbin). He is celebrated for his piety, wisdom, and knowledge. He was founder of his own school of Islmic jurisprudence, which is now extinct, and was of those who reached the highest rank of being titled leader of the faithful in Prophetic traditions (amr ul muminn f al-adth) and Shaykh of Islm. Sufyn was born in the city of Kfa in modern-day Iraq in 97 AH. His father was a scholar of Prophetic traditions, and so his Islmic education began at home at an early age. He later moved to the city of Bara, where he studied under the likes of Abd Allh ibn Awn and Ayyb Al-Sakhtiyn (may Allh show compassion towards them)14. He became recognized for refusing positions of authority offered to him by rulers, warning against seeking sacred knowledge for worldly gain15, and for practicing everything he learnt. He was gifted with a photographic memory and had an insatiable love for the study of Prophetic traditions. His students included Abd Al-Ramn ibn Mahd, Yaya Al-Qan and Abd Allh ibn Al-Mubrak (may Allh show compassion towards them). He wrote a number of books, including a commentary of the Qurn (Al-Tafsr). Sufyn spent part of his life in the ijz in the company of the ascetics, and would often be seen weeping out of remembrance of death and the afterlife16. However, he also liked to joke with his contemporaries, but preferred obscurity to fame. He wore coarse clothes
14
Al-abar (Translated by Landau-Tasserson, Ella), The History of Al-abar. Volume 39: Biographies of the Prophets Companions and Their Successors. New York: State of New York Press, 1998: 258. 15 Al-Dhahab, Tadhkirat Al-uff (1:204). 16 Ab Nuaym, ilyat Al-Awliy (7:60).
PAGE 32
and used to eat dried meat and eggs. He died listening to the recitation of Surah Y Sn in Bara in 161 AH after being afflicted with a diarrhoeal illness. He was subsequently seen in states of felicity in many of the dreams of the righteous. UMAR IBN ABD AL-AZZ UMAR IBN ABD AL-AZZ IBN MARWN IBN AL-AKAM IBN AB AL- IBN UMAYYAH IBN ABD SHAMS AL-UMMAW AL-QURSH (may Allh show compassion towards him) was the eighth Caliph of the Umayyad dynasty to rule over the Muslim empire, reigning from 99 to 101 AH (717-720 CE). He was titled the fifth Rightly-Guided Caliph due to his piety, asceticism, extreme caution on public spending, and for adhering to the way of ruling of the first four Caliphs of Islm. He is also unanimously regarded as the prophesised reviver (mujaddid) of Islm of the first century. Umar was born in 63 AH in Madnah. He was the great grandson of the second Rightly-guided Caliph Umar ibn Al-Khab (may Allh be pleased with him) through his mother, Umm im (may Allh show compassion towards her). He spent time as governor of Madnah before his cousin and predecessor, Caliph Sulaymn ibn Abd AlMlik, nominated him as his successor during his final illness in 99 AH. After reluctantly accepting the Caliphate, Umar became concerned with implementing a number of neglected laws of Islm to rectify the moral state of his subjects. Thus, he enforced the prohibition of the drinking of alcohol17, eliminated mixed gender bath houses, and abolished the tax on non-Arab converts to Islm18. He also ended the cursing of the fourth Rightly-Guided Caliph Al (may Allh ennoble his face) during Friday sermons, commissioned the first compilation of Prophetic traditions19, and dealt justly with his governors and subjects. Furthermore, he standardised all weights and measures in the empire20, abolished trade embargos, and outlawed unpaid labour.21
17
See Al-Nas, Al-Sunan Al-Sughra (Ashraba, 62/#5618; 63/#5619; & 189/#5745) and Ibn Abd Al-akam, Srt Umar ibn Abd Al-Azz. Egypt, 1346AH (p. 102). 18 Mlik, Muwatta (Zakt, 42/#622). 19 Ibn ajr, Taqrb al-Tahdhb. Beirut: Mu'assasah al-Risalah, 1999 (p. 440, no. 6296). 20 Al-Bukhr, Al-Jmi Al-a (Kafrt Al-Aymn, 5/#6797). 21 Ibn Abd Al-akam, Srt Umar ibn Abd Al-Azz. Egypt, 1346AH (p. 98-100).
PAGE 33
Despite being Caliph, Umar abandoned the luxurious lifestyle of his recent predecessors and instead preferred to embody the lifestyle of the Messenger of Allh ( may Allh bless him and grant him peace) and the Rightly-Guided Caliphs (may Allh be pleased with them all). Therefore, he deposited all extra assets of the Caliph into the public treasury, abandoned the palace of the Caliph and moved into a modest dwelling, and wore rough clothes rather than royal robes. He exhorted his governors and generals to offer the ritual prayer in a timely manner22, to meticulously follow the Islmic regulations23, to invite people to Islm24, and to be lenient in handing out punishments in the courts25. He also called back the Muslim armies that were failing in their bid to conquer Constantinople, and sent messengers to spread Islm in China and Tibet. It was on his invitation that a number of Indian Kings26 and Berber tribes27 accepted Islm. Umar was also a scholar in his own right, and narrated from fellow Successors such as Ab Bakr ibn Abd Al-Ramn and Urwa ibn Al-Zubayr (may Allh show compassion towards them). Those who narrated from him included Ab Salamah ibn Abd AlRamn, Al-Zuhr, Ayyb Al-Sakhtiyn, and Nfi (may Allh show compassion towards them). He was loved by the masses due to his reforms and justice, and by his second year as Caliph, there was not anyone in the empire that was poor enough to be eligible to receive the Welfare tax (Zakt). Thus, his governors began to use that money to emancipate slaves in the empire28 or return the tax back to the people29. However, the nobles of the Umayyad dynasty were dismayed of their loss of luxuries and bribed a servant to poison him.30 He died in 101 AH in Aleppo in present-day Syria aged thirtyeight years old, after reciting chapter 28 verse 83 of the Qurn31.
22 23
Ibn Abd Al-akam, Srt Umar ibn Abd Al-Azz. Egypt, 1346AH (p. 79). Ibn Abd Al-akam, Srt Umar ibn Abd Al-Azz. Egypt, 1346AH (p. 92). 24 Ibn Abd Al-akam, Srt Umar ibn Abd Al-Azz. Egypt, 1346AH (p. 93-94). 25 Ibn Abd Al-akam, Srt Umar ibn Abd Al-Azz. Egypt, 1346AH (p. 80-81). 26 Al-Baldhur, Futu al-Buldan. First Edition. Egypt, 1319AH (p. 446-447). 27 Al-Baldhur, Futu al-Buldan. First Edition. Egypt, 1319AH (p. 339). 28 Ibn Abd Al-akam, Srt Umar ibn Abd Al-Azz. Egypt, 1346AH (p. 69). 29 Ibn Abd Al-akam, Srt Umar ibn Abd Al-Azz. Egypt, 1346AH (p. 128). 30 Ibn Kathr, Al-Bidyah Wal-Niyah. Cairo: Matba'a al-Sa'ada, 1932 (9:209-210). 31 The verse is translated as As for the Abode of the Hereafter, We assign it to those who seek not exaltation in the earth, nor corruption. The good end is for the God-fearing.
PAGE 34
UMAR IBN AL-KHAB UMAR IBN AL-KHAB IBN NUFAYL IBN ABD AL-UZZA IBN RAYY ALADAW AL-QURSH (may Allh be pleased with him) was the second RightlyGuided Caliph of Islm, and the first to be titled as leader of the faithful (Amr ul Muminn). He was also known as father of the lion (Ab Hafs) because of his severity. The Prophet ( may Allh bless him and grant him peace) also conferred on him the title of al-Frq (the discriminator) due to his ability to discriminate between truth and falsehood. He was also one of the those Companions given glad tidings of Paradise by the Messenger of Allh ( may Allh bless him and grant him peace)32. Umar was born in Makkah into the Ad clan of the Quraysh tribe in the pre-Islmic era. The story of his conversion to Islam begins when on one day he took up his sword and left his home with the purpose of killing the Messenger of Allh ( may Allh bless him and grant him peace) and thus ending all the problems that were occurring in Makkah because of this new religion. However on his way, he met a friend who was secretly a Muslim. When Umar related what he was going to do, the friend tried to stop him and said to him to first go and sort his own family out as his brother-in-law and sister had converted to Islm. On hearing this, Umar headed for his sisters house, where at the time his sister and brother-in-law were reading the Qurn. When they heard him coming they hid the written pages of the Qurn that they had, but Umar had heard them. He was so angry that he started beating his brother-in-law and when his sister tried to stop him he hit her as well, causing her to bleed. When he saw that, he was sorry for what he had done and asked to see the written pages of the Qurn. On reading a passage of the Qurn he realised the truth of the Qurn and then went straight to the Prophet ( may Allh bless him and grant him peace) and entered Islm33. He was twenty-six or twenty-seven years old. Before his conversion, the Prophet ( may Allh bless him and grant him peace) used to explicitly supplicate for his conversion to Islm34.
32
See Al-Bukhr, Al-Jmi Al-a (Akhbr Al-d, 16/#7348); Ab Dwd, Sunan (Sunna, 55/#4652); and Ibn Mjah, Sunan (Muqaddima, #138). 33 Lings, Martin. Muhammad: his life based on the earliest sources. US: Inner Traditions International, 1983: 85-87. 34 Cf. Al-Bayhaq, Al-Sunan Al-Kubra (6:370). Al-Dhahab declared its chain as good (Siyar Alam Al-Nubal, 2:510), although it was considered weak by Al-Bukhr and some others.
PAGE 35
After his conversion, Umar was the first to declare his Islm openly, thus causing great rejoicing amongst the Muslims. He was gifted with true inspiration (kashf) and reached the distinctive rank of having his opinions later confirmed by revelation in the Noble Qurn35. He was second only to Ab Bakr al-iddq (may Allh be pleased with him) in his closeness to the Prophet ( may Allh bless him and grant him peace). He narrated five hundred and thirty nine traditions from the Messenger of Allh ( may Allh bless him and grant him peace). Those companions who narrated from him included Ab Hurayrah, Al ibn Ab lib, Ibn Abbs, and his son, Abd Allh ibn Umar (may Allh be pleased with them all). Umar became Caliph in 13 AH after the passing away of Ab Bakr (may Allh be pleased with him), who had nominated him as his successor. He established the public treasury, organized the first census, established coinage as currency throughout the empire, and organized the empire into provinces and districts. He also set up a speedy and just judicial system, established the ijr calendar, levied a form of customs duty, and used analogical deduction (qiys) in making legal rulings. He conquered the Persian Empire and most of the Byzantine Empire, including Jerusalem, and founded new cities, including Kfa and Bara. He entered Jerusalem in humility, walking whilst his servant rode the camel as it was his turn to ride the camel. He repealed the Byzantine prohibition on Jews being in Jerusalem36 and signed a treaty with the Christians assuring their protection, and of their places of worship, in Jerusalem37. He had two dark lines on his face due to excessive tears and illnesses caused by reflecting on the Qurn38. It took him twelve years to memorise Surah Al-Baqarah of the Qurn, as he practiced every verse he memorised before moving onto the next. He died aged sixtythree years old in 23 AH (644 CE) as a martyr after being stabbed during prayer by a non-Muslim servant. He was Caliph for ten years, six months and five nights. He was buried next to the Prophet ( may Allh bless him and grant him peace) in Madnah.
35
Al-Bukhr, Al-Jmi Al-a (alt, 55/#404) via three chains of transmission. See also Ibn Mjah, Sunan (Iqma al alt wal Sunna Fh, 211/#1062). 36 Gil, Moshe. A History of Palestine, 634-1099. UK: Cambridge University Press, 1997: 70-71. 37 Runsiman, Steven. A History of the Crusades: The First Crusade and the Foundation of the Kingdom of Jerusalem. UK: Cambridge University Press, 1951: 3-4. 38 Ab Nuaym, ilyat Al-Awliy (1:88, #133).
PAGE 36
UTHMN IBN AFFN AB AMR UTHMN IBN AFFN IBN AB AL- IBN UMAYYAH IBN ABD SHAMS AL-UMMAW AL-QURSH (may Allh be pleased with him) was a leading Companion of the Messenger of Allh ( may Allh bless him and grant him peace) and the third Rightly-Guided Caliph of Islm. He is known as possessor of the two lights (Dhu Al-Nrayn) as he married two daughters of the Prophet ( may Allh bless him and grant him peace), and also as the generous (Al-Ghan). He was one of the Companions given glad tidings of Paradise by the Messenger of Allh ( may Allh bless him and grant him peace)39. Uthmn was born into the powerful Umayyad clan of the tribe of Quraysh in the preIslmic era. He followed in the footsteps of his father in becoming an extremely wealthy merchant in Makkah. He was one of the first converts to Islm, causing anger and rejection from his clansmen and desertion from his wives. He married Ruqayyah (may Allh be pleased with her), the daughter of the Prophet ( may Allh bless him and grant him peace), and migrated with her to Abyssinia. He returned to Makkah with his wife two years later and then emigrated with her to Yathrib. He remained wealthy throughout this period due to his business acumen, but contributed very generously to the cause of Islm. He was a major financier towards the construction of the Prophets mosque in Madnah, the acquisition of weapons and shields before certain battles, and the financing of the poor and needy. After spending much time nursing his wife during her final illness, Uthmn later married Umm Kulthm (may Allh be pleased with her), who was also a daughter of the Messenger of Allh ( may Allh bless him and grant him peace). He was highly praised by the Prophet ( may Allh bless him and grant him peace) for his generosity and modesty40, and the Messenger ( may Allh bless him and grant him peace) also took a mighty pledge (which was pleasing to Allh - Glorified and Exalted is He41) from his ( may Allh bless him and grant him peace) Companions to avenge Uthmns
39
See Al-Bukhr, Al-Jmi Al-a (Akhbr Al-d, 16/#7348); Muslim, Al-Musnad Al-a (Fail abah, 47/#6365); Ab Dwd, Sunan (Sunna, 55/#4652); and Ibn Mjah, Sunan (Muqaddima, #138). 40 Cf. Muslim, Al-Musnad Al-a (Fail abah, 44/#6362); Ibn Mjah, Sunan (Muqaddima, #159); and Amad, Musnad (#24968). 41 Qurn (48:18).
PAGE 37
rumoured murder by the Pagans of Makkah42. Those who narrated from him included the Companions Ab Hurayrah, Ibn Abbs, and Ibn Umar (may Allh be pleased with them); and the Successors Alqama ibn Qays and Said ibn Al-Musayyib (may Allh show compassion towards them). Uthmn accepted the Caliphate in 24 AH (644 CE) after being selected by a committee of six leading Companions (may Allh be pleased with them) that had been established by the previous Caliph Umar (may Allh be pleased with him)43. As Caliph, he formed a committee to copy the manuscript of the complete Qurn and distribute it throughout the Muslim empire44. The Muslims conquered Armenia, Caucasia, Cyprus, and most of North Africa during his Caliphate. He gave some positions of authority to his relatives from the Umayyad clan. However, this led to dissension and false propaganda to spread in parts of the empire. Rebels from Egypt believed that he had ordered the death of their preferred choice as governor and so they besieged his house. He refused to hand over his cousin, Marwn ibn Al-akam, who had authorized the order, and refused to resign as Caliph. He refused to fight due to a promise he had made to the Prophet ( may Allh bless him and grant him peace)45, and also forbade any of the Companions (may Allh be pleased with them) from fighting for him so as to avoid civil war. Uthmn was a very humble and modest man, even when he became Caliph. He was often seen sleeping alone in the Prophets Mosque or riding a mule with his son. He recited the whole Qurn in a single unit of prayer46, and fasted all year round. He had a large beard, which he dyed yellow, and brown hair that reached to his shoulders. He was martyred in 35 AH (656 CE) after being besieged and kept under house-arrest by the rebels of Egypt for twenty-two days. He was reciting chapter 2 verse 137 of the Qurn47 when some of the rebels broke into his room and murdered him. He was seventy-nine years old when he died, and his grave is located at Al-Baq cemetery in Madnah.
42 43
Lings, Martin. Muhammad: his life based on the earliest sources. US: Inner Traditions International, 1983: 252. Al-Bukhr, Al-Jmi Al-a (Fail Ab, 52/#3747). 44 Al-Bukhr, Al-Jmi Al-a (Fail Qurn, 10/#5038) via a single chain of transmission. It is also narrated by Al-Tirmidh, AlJmi (Tafsr Al-Qurn, 175/#3378) via four chains of transmission. 45 Ibn Mjah, Sunan (Muqaddima, #118) via four chains of transmission. 46 Al-Khab, Trkh Baghdd (13:356). 47 The verse is translated as Allh will suffice you [for defence] against them. He is the Hearing, the Knowing.
PAGE 38
ZAYD IBN THBIT ZAYD IBN THBIT IBN AL-AK IBN ZAYD IBN LDHN AL-KHAZRAJ AL-ANR (may Allh be pleased with him) was a Companion of the Messenger of Allh ( may Allh bless him and grant him peace) and his ( may Allh bless him and grant him peace) scribe. He memorized the whole Qurn and played a very important role in the compilation of the Qurn into one manuscript. He was given the epithet of scholar of the nation. Zayd was born in Yathrib (later renamed Madnah) into the Khazraj tribe prior to the emigration of the Prophet of Allh ( may Allh bless him and grant him peace). He was still a prepubescent boy when the Messenger ( may Allh bless him and grant him peace) emigrated. He was disappointed to be refused enlistment into the Muslim army due to his age, and his first experience as part of the Muslim army was not till the Battle of the Trench. Zayds excellent memory and quick learning of the Qurn and other languages led to him being chosen by the Prophet ( may Allh bless him and grant him peace) as one of his personal scribes. He was responsible for writing letters as dictated from the Messenger ( may Allh bless him and grant him peace) to Arabs and non-Arabs (e.g. the Jews)48, and for writing down Qurnic verses as they were revealed to the Chosen Prophet ( may Allh bless him and grant him peace). He was also given the responsibility of arranging and ordering portions of the Qurn under the supervision of the Messenger of Allh ( may Allh bless him and grant him peace). By the time the Messenger of Allh ( may Allh bless him and grant him peace) passed away, Zayd was regarded as an authority on the meanings, compilation, and circumstances behind the revelation of the verses of the Noble Qurn. He was chosen by the first Rightly-Guided Caliph Ab Bakr (may Allh be pleased with him) to compile the Qurn into one manuscript49. He was also part of the committee that
48 49
Ab Dwd, Sunan (Ilm, 5/#3647). Al-Bukhr, Al-Jmi Al-a (Tafsr, 212/#4725; Fail Qurn, 9/#5037; & Akm, 55/#7278) via twenty-eight chains of transmission. It is also narrated by Al-Tirmidh, Al-Jmi (Tafsr Al-Qurn, 183/#3386); and Amad, Musnad (#77, #22046).
PAGE 39
copied this manuscript for distribution throughout the Muslim world during the Caliphate of Uthmn ibn Affn (may Allh be pleased with him)50. Zayd was highly praised by his contemporaries for his judgment, beautiful recitation of the Qurn, and scholarship in the discipline of Islmic jurisprudence (especially on Inheritance Law and obligatory duties51). Those Companions who narrated from him included Ab Hurayrah, Anas ibn Mlik, Ibn Abbs and Ibn Umar (may Allh be pleased with them all). Those Successors who narrated from him included Said ibn AlMusayyib, Sulaymn ibn Zayd (his son), and Sulaymn ibn Yasr (may Allh show compassion towards them all). He died in Madnah in circa 45 AH.
50
Al-Bukhr, Al-Jmi Al-a (Fail Qurn, 10/#5038) via a single chain of transmission. It is also narrated by Al-Tirmidh, AlJmi (Tafsr Al-Qurn, 175/#3378) via four chains of transmission. 51 Ibn Mjah, Sunan (Muqaddima, #159).
PAGE 40
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from: http://www.albalagh.net/qa/0025.shtml [Accessed 8 September 2012]. Al-Ghazl, Ab mid (Translated by Muhammad, Ebrahim). The Beginning of Guidance. South Africa: Madrasah Arabia Islamiah, 2003. Al-Ghazl, Ab mid (Translated by Nabih Amin Faris). The Book of Knowledge. New Delhi: Islamic Book Service, 1962. Al-Yaqoubi, Muhammad.
In the Spirit of our Blessed Tradition. CD. UK: Lightstudy.org, c. 2004.

Al-Zarnj, Burhn al-Dn (Translated by Von Grunebaum, Gustav and Abel, Theodora). Instruction of the Student: The Method of Learning. Chicago: The Starlatch Press, 2001. An-Nawawi, Yaya ibn Sharaf (Translated by Clarke, Abdassamad). The Complete Forty Hadith. London: Ta-Ha Publishers, 2000. Baksh, Nazim.
In the Spirit of Tradition. Ontario: Nazims Blog, 1999. Available from:

http://www.nazimbaksh.ca/1999/in-the-spirit-of-tradition/ [Accessed 15 August 2012]. Danka, Muhammad Yusuf.
The Authority of Sunnah & Hadith in the light of the Holy Quran. London: Croydon
Mosque & Islamic Centre, 2009. Available from: http://www.croydonmosque.com/pdf/The%20Authority%20of%20Sunnah%20and%20Had ith%20in%20the%20light%20of%20the%20Holy%20Quran.pdf [Accessed 28 May 2012]. Haddad, Gibril Fouad.
Sunna Notes Studies in Hadith and Doctrine: Volume 1. UK: Aqsa Publications, 2005.
Khan, Shariq.
The Hadith Jibril Explained, from Classical Commentaries. US: Sunnipath. Available from:
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Murad, Abdal Hakim. Al-Badawi, Mostafa. Hutchinson Uthman [Editors]. The Majestic Qurn: An English Rendition of its Meanings. 4th edition. US: The Nawawi Foundation, 2004. Riydh ul Haq, Abu Yusuf.
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from: http://www.jawziyyah.com/wp-content/uploads/2011/05/Marifah.pdf [Accessed 21 April 2012]. Yahya, Harun.
Importance of following the Sunnah. Global Publication Ltd, 2007. Available from:
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