Académique Documents
Professionnel Documents
Culture Documents
of
Manhaj Al-ýawdb fli Qubý Istikt5b Ahl Al-KitRb
Of
By
Ahmad MuhammadAhmad Al-Shamoubi
M. A. AI-Azhar University,Cairo, Egypt
PART ONE
University of Wales
LamPeter
2000
Declaration
This work has not previously been acceptedin substancefor any degreeandis not
being concurrentlysubmittedin candidaturefor any degree.
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I
DEDICATION
To my respectedmother
for her guidance,supportand constantprayers
ii
ACKNOWLEDGEMENTS
AR praisesbe to ARah the Almighty who in his grace granted me this precious
opportunity to embark upon this research,a task which could not have been
From the academic staff of the University of Wales Lampeter (UWL), I would like to
first thank my supervisor Dr. Mawil Izzi Dien for his generoussupport and sincere
assistance throughout the research period. His invaluable advice and excellent
suggestions helped me a lot, not only to complete my researchbut also to guide me in
the right direction during my 'new' life in this foreign country. Many thanks also due
to Dr. Dawoud Al-Alami for his constant help and generousassistanceduring all the
stages of this study. Special thanks also go to Prof. D. P. Davies for his kind and help.
Also I would like to thank Prof. N. Robinson for his assistancewhen he was needed.
I would also like to thank the Ministry of Educationin Egypt for grantingme this
to for
opportunity studyabroadand giving me all the I
support neededto completemy
research.A Special thanks alsogoes to the EgyptianEmbassy in London and all the
staff in the Egyptian Educationaland Cultural Bureaufor their very helpful attitude
towards me andall the Egyptianstudentsin the UK. They really providedme with all
that was necessaryto complete my researchby supportingme and settlingall the
problems I facedhere.
III
In Egypt, I thankmy University,AI-Azhar University in Cairo, andall the staff in the
Faculty of Theology for their kind help. Specialthanksto the academicstaff in the
Departmentof the Islamic Invitation (al-Da'wa al-lsldmiyya).I am alsoindebtedto
Prof. MuhammadAbu Laila, the head of the Departmentof Islamic Studiesin the
English language,who supportedmy decisionto studyabroad,andgaveme his useful
adviccandgencrousassistancc.
IV
TABLE OF CONTENTS
Acknowledgments III
Table of contents v
Preface Vill
Abstract Ix
Introduction 1
Section 1: Authorship 4
Section2: Compilationof the Book 10
- Reasonfor Compilation 10
His Life 30
His Education 32
V
ChapterThree:Dhimmi'sin the Time of the Author 49
Over Muslims 60
vi
(a) Al-Jizya (poll-tax) 84
- The Employment
of Dhin2mis 92
a) Military Jobs 93
b) Non-Military Jobs 95
Conclusion 182
Bibliography 185
vii
PREFACE
Method of Transliteration
0t
j Z
f
b S q
t sh k
th I
rj m
r4 n
t kh T h
d W
dh gh Y
r
LongVowels: d ShortVowels: a
u
Note:
Arabic Muslim names have generally been transliterated except for those
-The
untransliteratednames which have already been used in English literature, suchas
Allah, Islam and Quran.
viii
Abstract
This study shedslight on many aspectsof this relationship during an important period
This study is divided into two parts.The first part consistsof a studyof the book, its
author and the Dhimmis (the People of the Book) of that period, examining the
position of Islam towards them. It contains an introduction, four chapters and two
circumstances of its compilation. The first chapter discusses the book in more detail,
examining its attribution to Ibn al-Durayhim, its compilation, its value, the method of
investigation and the copies used in its edition. In the secondchapter there is a study
of the author and his political, social and cultural environment. The third chapter
deals with dhi=is (the People of the Book who live in the Muslim State) in the time
study of the biographies of people mentioned in the manuscript. There are two
appendices at the end of this part of the thesis: the first is a glossary of ambiguous
words used in the manuscript and the second is a verification of the places mentioned
in the manuscriptand study.Finally the bibliographyconcludesthe thesis.
Ix
The secondpart of the thesis consistsof the Arabic edition of the book, which
consistsof eight chaptersplus indicesof the used,
references including the Quranic
verses and Aýddlth (the traditions of the Prophet (PBUH).
x
INTRODUCTION
The text that this thesisattemptsto examineandcritically analyseis a text, which was
writtcrr by- a- famous- and-important- Muslinr scholar, Ibn- al-Durayhim,on a rather
unique and interesting It
subject. discussesthe employmentof the peopleof the book
in clerical positionsin the Muslim State.It appearsthat the environmentin which the
author composed his book, played an important role in formulatingthe contentsof
this manuscript.It was written in the period after the Mongol defeatby the Muslims
in the battle of Ayn JaNt (658 A. H. /1260A. D.). Without doubt at that time the
Mongols representedone of the most powerful threatsto the entire Islamic world,
which was also being threatenedby the Crusadersand their frequentcampaigns
againstthe Muslim lands.
This research attempts to analyze the relationship betweenthe author and his
in he
environment order to understandwhy wrote his book in this way. This research
has alsoprovidedan edition of the Arabic text, asit hasneverbeen,in academicway,
editedbefore.
1
al-Durayhim focussedon the conceptof 'ahdor covenantdiscussingthe Islamic legal
point of view on this in
matter somedetail. In chapterfive the authordiscussedthe
necessarycharacteristicsof peoplewho in
areemployed importantclerical positions
in the Muslim State. An important issue in Islamic law is discussedin chaptersix.
This is the issue of orderinggoodandprohibiting evil. On the surfacesthis chapter
seemsto be out of place,but on carefulreading a relationshipwith this chapterand
the rest of the book, particularlyin the sectionwhich discussesthe positionof Islam
regarding the employmentof non-Muslims.In chapterseventhe authordiscussesthe
concept of injustice, and how this is treatedin Islam accordingto the Quranandthe
Sunna. Chapter eight concludesthe book with someanecdotesand sermonsfurther
supporthis viewpoint.
The main work of my researchwasto edit this book andproducea modelArabic text
of it. The other main task was to examine the political, social and cultural
environmentin which the book waswritten. It was alsoimportantto assertthat Ibn al-
Durayhim's stance on this issue does not reflect the normal Islamic stance.He
2
CHAPTER ONE
Section1: Authorship
However in his book, *AI-A'15m", al-ZirikIT stated that oneof Ibn al-Durayhim's
works was "Manhaj al-ýawdb fif Qub4Istikt5b Ahl al-Kit5b", andthat he hadfound
two manuscriptsof this book which carriedIbn al-Durayhim'sname,one in Cairo
and the other in 2
Damascus. After a long period of investigationI also found two
On the other hand there are another threecopies,two in Cairo andonein London,
which do not carry an author'sname.The interpretationof this could be that Ibn al-
Durayhim, or the copiersat his time, wereafraid of writing his nameon the copiesof
the manuscript, because he may have been oppressed by the authorities had they
known he was the author of this book, especially as the book includes some sharp
Aj
,
Lýp
ýfy- r6 yu<j,
11 JL*-Zjl
J6; S-l xUal jju-11
OIJI J11 4 ýjp
J! Ljýýl Lý.,
_;
4
42
j LsLo 10
Iý
4!. LJ TV C-jtj
...
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positions over Muslimsý Also in 797 A. H. / 1359 A. D., the sultan BarqUq ordered
the MjAkIjudge, who was the vice-chief of judges, to be publicly beaten becauseof a
by
complaint made a Christian. 7 Moreover in 714 A. H. / 1314 A. D., Shaykh N-ural-
Din 'Arl b. 'Abd al-Wdrith al-Bakff criticized the Mamluk sultan, al-Ni4ir
Mutammad, about the high rank achieved by dVmmis in the Muslim society and
almost lost his life. However the majority of emirs interceded for him at the sultan so
Thus it is quite possible that Ibn al-Durayhim could have lost his life had the
authorities known that he was the author of the book. The two copies that carry his
name may have been copied after his death, or transcribed from copies handwritten
after his death, because they do not carry the dates of the handwriting. Thus the
scholars and copiers could have hidden their knowledge of the author until after his
death, only then writing his name on the manuscripts. This gives a possible reason for
5
the existenceof manuscriptsthat carry his name and others that do not carry it,
becauseof the two kinds therearedefinitely manuscriptscopiedafter the deathof Ibn
al-Durayhim.
these books did not include the same degree of criticism as"Manhajal-ýawdb%
However on the other hand thesebookscould havebeencompiledduring different
times, whentherewaslessfear of criticizing the authorities.This idea is supportedby
the fact that the frequent sultans of that periodlo were often fully occupiedwith
this is so is supportedby the datesof deathof Ibn al-Durayhim(d. 762 A. H.) andof
the authorsof the otherbookswhich discussthis subject.
There is also significantinternal evidencein the book which supportthe idea that the
book was written during Ibn al-Durayhim's lifetime and in his environment.One
piece of this evidence is that in "Manhaj al-ýawdb' thereis mentionof al-Malik al-
Mu?affar, Sayf al-D-in Qultq, (d. 658 A. H. /1260 A. D.), with the sentence
9 Seethe details those (3): 7he Value of 'Manhaj al-ýaw5b*of this study.
of manuscripts on section
107be periodafter the deathof the sultanal-N5§irM4ammad in 740 A. H. / 1340A. D.
until the end
of Ba4af-L Mamluk period in 784 A. H. / 1382 A. D. See the detailsin section(2): 'Ibe Author's
political Enviromnent"in chaptertwo of this study.
6
"rahimahu Allah", (may Allah give him mercy). 12 This means that "Manhaj al-
ýaw5b' must have been compiled after 658 A. H. /1260 A. D., the date of al-Malik al-
Kdmil's death. Also in *Manhaj al-ýawdb% there are also many terms that were
particularly used during the Mamluk rule, such as: ji'mikiyya, (salary)13,g- ýyj.j,r
,'bý
Ibn al-Durayhim's discussion about emirs, that emirs held a high position and had a
was the case during the Mmluk rule and was especially the case during the period
after the death of al-NdOr Mutammad in 740 A. H. / 1340 A. D., until the end of the
B4aff Mamluk period in 784 A. H. / 1382A. D. During this periodemirs held an
20
extreme power. Also one part of "Manhaj al-ýawdb" speaksof Ibn at-Durayhim
beseechingGod to help the King, who was still young,to be awareof the problems
the Muslims were suffering.21 This signifies that the periodof compilationof this
20The for that was the young agesof the sultans who ruled after al-Ndýir Muhammad.
main reason
See: Al-'A§r fif Mi§r wal-Sh5m, p. i29; See also more details in section (2): "rhe
al-Mam5lWI
Author's Political Environment"in chapter two of this study.
21manhaj al-ýaw5b, p. 172.
7
he was still young. This alone may be consideredassignificantevidencethat this
manuscript was probablycompiled during the periodof oneof the sonsor grandsons
of al-Ndýir Muýammad(between740 A. H. /1340 A. D. and784 A. H. /1382 A. D.),
22
when sultansruled at youngagcs.
However I have found that one of the copiesof the manuscriptcarriesthe nameof
anotherauthor,Muýammadal-BakrTial-ýiddliq7lal-Khalwat7ial-Ijanaf11,
andthat it was
handwritten in 984 A. H. This is probably a mistake;many suchmistakescanbe
found in the realm of manuscripts.After investigationI found that the nearestone
could go with that personis Mu4ammadb. Mu4ammadAbTU al-Ijasanb. Mu4ammad
b. 'Abd al-R4m5n al-BaMfal-ýiddllq7i,Ab-Ual-Makdrim, Shamsal-D-in.He wasbom
in 930 A. H. /1524 A. D. and died in 994 A. H. /1586 A. D.23 Yet this man is
probably not the real authorof the manuscript,becausehe lived at a time different to
that which all evidence seemsto suggestthat the manuscnptwascompiled.Also
none of the scholarshave mentioned that this person ever wrote a book entitled
"Manhaj al-ýawdb%Furthermorethere is some doubt that this man is the man
mentioned in because
the manuscript, this man was Sh5fi'! but the one mentionedin
the manuscriptwasIýanafl. Thereis also no mentionthat this manwas Khalwat7jlike
the one mentioned in the manuscript.Hencehe seemsto be an unknownscholarto
whom the copier wrongly attributedthe manuscript.
8
introduction to the book he saidthat he hadfound only onecopy of this manuscript,
which he got from a book dealerin Morocco.In his opinion, the reasonfor compiling
the book was the persecutionof Muslims by Jews in the Arabic West during the
eleventhcenturyof H#ra.
However al-Fd4il has no evidence that the author was Moroccan except that he
obtained the copy of the manuscript in Morocco. Also his only evidencefor the
reason he gave for compiling the book wasthat he haddiscoveredthat Jewswere
dominant in the western Arabic countriesat that time, holding seriouspositionsand
persecutingMuslims.
Christians24 in Egypt.25 It also conflicts with the conclusions we have reached from
the internal evidence in the book, about the environment in which the book was
handwritten in 947 A. H., hence definitely before the eleventh century of H #ra.27In
my opinion the reason for al-Fd4il's erroneousclaim is that he relied on only one
copy of the manuscript,thinking that therewereno others.
24Manhaj
al-ýaw5b,pp. 4,156.
25The
evidencewhich infers that the manuscriptis mainly aboutthe Christiansin the Egyptian
environmentare numerous. See, for example,Manhajal-ýawdb,pp. 115,141.
26Seethe manuscriptcopiesin Section(4): "ffie Methodof InvestigationandCopiesUsed" in this
9
Reason for Compilation
I Christians Jews
and who live in the Muslim Statearecalleddhimmis.Seethe detailsin section(1):
"Definition of Dhhnn2W,in chapterthreeof this study.
2 Kftib,
pl.. kunib, is a term meanswriter, scribeor secretary,which is from the word kit5b (book),
andfrom both waslater formedthe verb kataba(He wrote). Accordingto the Encyclopaediaof Islam,
this term wasusedin the Arab-Islamicworld for everypersonwhoserole or functionconsistedof
writing or drafting official lettersor administrativedocuments.In the Middle Agesthis term denoted
neithera scribein the literary senseof the word nor a copyist,but it could be appliedto private
secretariesaswell asto the employeesof the administrationservice.It candenotemerelya 'took-
keeper"aswell asthe chief clerk or a Secretaryof State,directly responsibleto the sovereignor to his
vizier. The useof kitib is thereforeessentiallyallied to the institutionof the di'mij7,which mainly
derivesfrom the administrativetraditionsof the SasanidandByzantineempires.On the purposeof this
researchwe will usethe word clerk to indicatethe translationof the word k5tib andclericaljob to the
the translationof this job (al-kihffiq) asusedby the authorof "Manhaj al-ýaw5b).SeeEncyclopaedia
of Islam, vol. IV, p. 754.
3Manhaj
al-ýawdb,pp. 4L
Ibid, pp. 4 ff.
5 The Muslim State,in this study,meansthe Stateof the IslamicCaliphatethat appliesIslam in its
10
they had only mentionedthis subjectbriefly in someof their books6,so this wasalso
The title of the book, "Manhaj al-ýawdb fT Qubý IstiWib AM al-Kit5b", suggests
prohibiting the employment of AM al-Kit5b (the peopleof the book)7in the writing
correct method to rectify the ugly practice of appointing the People of the Book in
writing professions).
However the author here means not only clerical jobs but any professionwhich
resulted in Ahl al-Kitiib controlling Muslims. This idea to
seems be in
very clear the
book. However the authoremphasizedthe writing professionin governmentoffices,
becausethose who were qualified to do it werevery few. In spiteof this he insisted
that it is unwiseto employ Ahl al-KitAb in this professionevenif therewasa needto
use them. There could also have been for
otherreasons this emphasis,suchasthe
6 Ibid, p. 9. This point will be detailedin the next sectionof this study:"The Valueof Manhajal-
ýaw5b".
7 ChristiansandJewsaredesignatedAhl al-Kitdb (peopleof the book), andthoseof themwho live in
the Muslim StatearenameddiimnVs-Seesection(1): "Definition of Dhimmis", in chapterthreeof
this study.
11
importanceof this professionandthe fact that thereweremany dhimmisemployedin
it.
Chapter Two: On what the Quran states about the prohibition on befriending,
supportingandemployingthe protectedpeople.
and the Followers state about the prohibition on upholding and treasuring these
peopleandgreetingthem with the sal5mand suchlike.
Chapter Four: On the descriptionof the covenantthat washeld with the dbimmis,
Muslims.
8Manhajal-ýawdb,p. 9.
12
have been written not for a certaincategoryof peoplebut for all people,in order to
influence public opinion against appointing dbimmis in important jobs over Muslims.
It is clear that he used the first chapterto discussaboutthe advicein Islam andits
substance,concentratingon the importanceof this advicefor the king andhis emirs,
becauseadviceto themis adviceto all Muslims. This matterseemsto be a main issue
for Ibn al-Durayhim;wheneverhe finds himself moving awayfrom it, he comesback
to it quickly, in order to remind the sultanandthe emirsof the negativeeffectsof
employing dhimmis and the necessityof changing this situation. Sometimeshe
follows a lenient method, praying for the sultanand the emirs andaddressingtheir
interest in correcting this situation9,but quite often he follows a toughmethod,
support our opinion that the copiers that omitted his namefrom the copiesthat were
written during his life, in order to protecthim.
In chapter four, which was dedicated to describing the covenant that was held with
dWmmis and some of the rules related to dhimmis, Ibn al-Durayhim paid especial
and made it the basis of how to treat dUmmis. On careful examination of this
covenant, we find that although it is popular, the Isnid (chain of authorities) on which
that covenant was based is suspicious. Also the context of the covenant is not in
dWmmis."
accordancewith the general attitude of 'Umar towards
with the main point for which he has compiled his book. In this chapterIbn al-
Durayhim.talks about the importanceof jobs in Islam, specifically thejob of writing
in the dwJw.Fn,(the governmentoffices), andthe importanceof filling thesepositions
13
This view of Ibn al-Durayhim accords with Islamic law, particularly when we take
into account that period of time, during which the sultans and the emirs of the
Marnluks appointing many dWmmis in important jobs over Muslims. This led to the
of
overuse power by dhimmis, which led to many casesof persecution of Muslims.
1. Confidencein them.
2. Needof them.
3. They may not becomeso powerful that the Statecan not control them.12
al-*04, the editor of "Aýkdm Ahl al-D4imma". He maintains that Ibn al-Qayyim's
statement that this covenant is ascribed to, 'Umar is incorrect due to the weaknessof
Ibn al-Qayyim's claim with regard to the chain of authorities which he accepts for the
14
"The fameof this covenantgives it an authenticitythat we can acceptwithout
the needfor the chainof authorityon which it wasbased.9913
Moreover when we consider the account of the covenant that Ibn al-Durayhim
narrated in his book, we observeat the beginningof the covenantthat he recordsthat
'Abd al-R41ndn b. Ghanmnarratedthe following:
"We, who are from the Christiansof the city of )15,wrote to 'Umar b. al-
13Ahk5m Ahl
al-Dhimma,vol. H, p. 663.
14lbid, the Introduction,p. 42.
15The
nameof the city hereis not mentioned.
16Manhajal-ýawdb,p. 123.This narrationof Ibn al-Durayhimis mostly identicalto the
narrationof
Ibn al-Qayyim,seeAbUrn Ahl al-Dhimma,vol. H, pp. 657 ff.
"See
alsothe accountsof the covenantin Manhajal-ýawdb,pp. 123ff-, Ibn al-Qayyim,AbUrn Ahl
al-Dhimma,vol. 11,pp. 657 ff., TafsTirIbn Kath1r,vol. H, p. 361. And seethe discussionof that
covenant in: Tritton, A. S., The Caliphsandtheir non-MuslimSubjects,pp. 8 ff.; Dr. ýubbTal-ýdlib,
in his Introductionto "AbUrn Ahl al-Dhimma!'pp. 42 ff.; FahnillHuwayd7i, Muw5lin7un15
DhimmiyyUn,pp. 203 ff.; andQ5sirn,Q. A., Ahl al-Dhimmafi Misr al_'UýUral-Wusid,pp. 27 f.
15
Another reasonfor doubtingthe attributionof this covenantto 'Umar b. al-Khaltdb is
the fact that he was known to be generousin his attitudetowardsdhirnmis.This is
probablybestrepresentedby the following examples:
On his way back from Syria, 'Umar passed by some of the protected people
(dhimmis) who were standing in the sun where their hands were covered with oil. He
asked, What is the matter with these people? He was told that they were liable for
fiA:yaý they had not paid it, and would be punished in this way until they did. Their
excuse was that they were too poor to pay. He then ordered, "Let them go and do not
harm them, I heard the Prophet (PBUH) saying, "Do not torment people, for those
who do that will be punished by God on the day of resurrection."' and he ordered them
to be 18
released.
the needyof the peopleof the book." He alsofreedhim from the obligation to pay al-
ji4x a.20
,
isAbu-Y-usuf,A]-Khardj, p. 258.
19 Qur'5n, (ix: 60).
20 Ab-uY-usuf,Op. Cit, pp. 259 f.
16
sake. No Jew shaRdweRwith themthere.Whosoeverwishesto go to the Greeksand
take his property with him shall leave his churches and crosses.There shall be no
,, 21
paymentof tribute till the harvestis gathered in.
The same can be said about the covenants that wereheld by the emirs of Muslim
armies during his caliphate,andwhich wereratified by 'Umar himself. The covenant
of Khdlid b. al-WalId to the people of Damascus,for example, said the following:
"This is what Kh5lId b. al-Warld gives to the inhabitantsof Damascus.He gives them
for
security their persons,property,churches,and the walls of their city. Noneof their
housesshall be destroyedor confiscated.On thesetermsthey havealliancewith God,
and the protection of his Prophet, the caliphs and the believers.Nothing but good
if ".
shall befall them they pay tribute.. 22
Lastly when 'Umar wason his deathbed,he did not forget the dWmmisduring those
hard moments.It is narratedthat he said,
supports the opinion which says that there was no relationship between 'Umar and
this covenant. Hence all the items in this covenant lose their legitimate support
because of loosing its relationship to 'Umar. This tend to let the genuine position of
Islam towards dhimmis appears. This position has been determined in the frame of
21
Ibid, p. 10.
22Tritton, 'Ibe Caliphsandtheir non-MuslimSubjects, 9.
p.
23*abliý
al-Bukh5ff, Vol. IV, p. 182.The Book of al-jih5d wal-siyar,Chapter:One shouldfight for
dhimn2isandthey shouldnot be enslaved,naffatedby 'Amr b. Maim-Un.
17
"Allah forbids you not, with regard to thosewho fight you not for (your) faith nor
drive you out of your homes,to be generousto them anddeal with themjustly. Allah
Returning to "Manhaj al-ýawdb" we find that Ibn al-Durayhim generally adopted all
the views that were strict and rigorous towards the dhimmls. This approach can be
clearly observed in the issues he discussedregarding dhimmis, such as the dress of
dhimmis and greeting them with the mUm. 25 This is because,as we have said earlier,
the book "Manhaj al-ýawdb" was a reaction to a certain historical order, in which
dhimmis occupied very high positions, enabling them to insult and persecuteMuslims
Moreover, during that period, the memory of the attacksof the Crusadersand the
Mongols against Muslims, and also of the co-operationbetweendbimmisandthose
26
attackers,was still vivid. Hence it is expectedthat Ibn al-Durayhim,andother
Yet it is not acceptable for this strict view to represent the general Islamic view in
normal conditions, where Muslims are not exposed to any abuse from dbimmis.
Therefore in order to understand the climate of the book I have included in this study
a section which speaks about the position of dhimmis in Islam, showing that they
normally hold a respected position as inhabitants sharing the citizenship of the
Muslims. 28
country with
24
Qaran,(LX: 8).
25Manhaj
al-ýawdb,pp. 110ff.; alsop. 129.Seedetailsof the positionof Islamtowardsit, in chapter
threeof this study.
26See
moredetailsaboutthis point in Section(2): 'Dhimmis during the Mamluk state, in chapter
threeof this study.
27Someof thosescholarswho wrote aboutdVnýs during that
period wereIbn al-Qayyim(d. 751
A.H./ 1350A. D.) in his book: "Abkdm Ahl al-Dhimma!', Ibn aI-Naqq5sh,Ab-U'Um5ma,Muhammad
b. 'Alli b. 'Abd al-W5bid (d. 773 A. HJ 1372A. D.) in his book. "Al-Madhammafif Isti1rn51Al. al-
Dhimma!', andAl-AsnawT,Jamidal-D-inAb-UMuhammad'Abd al-RWIm (d. 772 A. H./ 1371A.D.) in
his book: "Al-Kalim5t at-Muhimmafl- MubAshar;t AM al-Dhimms'.
28SeeSection(3): "Ibe Positionof Dhimmisin Islarre'in
chapterthreeof this study.
18
The Value of Manhaj al-ýawdb
o AI-Jaýýdý, Ab-u Bakr A4Mad b. 'Alli (d. 370 A. H. / 980-1 A. D.), AWm al-Quran.
He touched on the issue of employment of dhimmis when he spoke about using
for jobs. 2
non-Muslims
Al-NawawT, AbU Zakari yy 5, Muh YlI al-Din Yahyd b. Sharaf (d. 676 A. H. / 1277
A. D. ), y4jý Musbýn bl-Shathýa]-Nawawl, when he wrote about disapproving
1Manhajal-ýawW p. 9.
2 Vol. H, p. 447.
3 Vol. 1,p. 496.
4 Al-NawawT, ýýIb Muslim bi-Sharb al-Nawaw-1,
vol. XH, pp. 403 f.
5 Vol. H, 127.
P.
19
3. Books related to Islamic law. such as:
employment of dhimmis asclerks in the Islamic state.It is interestingto note that the
next two books compiled on that subjectwerewritten someten yearsafter "Manhaj
al-ýawdb", and so might be seenas an extensionto his book's concept.Onecannot
help but wonder why these books started to appear. The conclusionthat we have
20
is
reached that there wasprobablya socialandpolitical needthat pressedfor sucha
compilation. These two books are:
However it can be said that the precedenceof the compilation of "the Manhaj" gives
it a special significance. This book can be considered to be an important historical
document because it explains the state of the relationship between Muslims and
dhimmis in Egypt during the Mamluk era. This document witnessesthat dbimmis
were being well treated by the sultans and the emirs during this period of the history
of Egypt, and that they were appointed over Muslims in some of the most important
jobs of the country. Hence ibVmmis became very powerful in the society, to the
extent that they representeda social threat to the Muslims who formed the majority in
tile 10
State.
Moreover, although the method,by which "Manhaj al-ýawdb" proposedto deal with
the relationship betweenMuslims and dhimmis,is very muchrelatedto that specific
period, there is nothing to prevent us from benefiting from it if we face the same
conditions and circumstancestoday. And thoughthe return of thoseconditionsand
circumstances seems very improbable,
becausethe relationshipto dhimmis nowadays
has taken another curve, in the light of the factsof this modemage,this doesnot
mean that this book has lost all of its importance,
because
the experienceitself still
remainswith us.
21
order". Scholars nowadays can study this method, which could benefit us in
contcmporaryIslamic politics.
22
Method of Investigation, Copies Used and Technical
Marks and Symbols
At first only one manuscript was found in Leiden (in the Netherlands)andwork
began with this. About threemonthslater anotherfive manuscriptswerediscovered
in Cairo (in Egypt), andafter they hadbeencollectedan initial comparisonbetween
the collectedcopiesbegan.During a subsequentstageof the study,a book wasfound
carrying the nameof 'Minhdj al-ýawdb fi- Qup4Istikt5b Ahl al-Kit5b', publishedby
Ddr al-Gharbal-Isl5m7i(in Beirut) in 1402A.H. /1982 A. D., andeditedby DdwUdA171
al-Fd4il, who works as a at
professor the Faculty of Islamic law in
(al-Sharl-'a) Fds (in
Morocco).After studyingthis book it wasfound that:
*The author of the book was unknown and the editor referred to him saying:
"(compiled) by an unknown Moroccan authorin the eleventhcenturyof Hijra".
This resultedin the editor being exposedto sharpcriticism!
This copy of the manuscript has been utilized as one of the sevencopiesof the
manuscriptused in my edition.
I Seedetailsof the criticism which wasdirectedto him in Section(1): "Authorship", in the beginning
of this chapter.
23
Adding to what hasbeenmentionedbeforeI havefollowed the following methodin
my edition:
possibleand incorrectspellingswerecorrected.
corrected.
24
Copies of the manuscript used in the study:
1. British Library
25
3. AI-Hav'a al-Misrivva al-'Xmma Lil-Kitiib
MS no. 105(AkhldqTaym"u-r)
Microfilm no. 26604
Date: 29 Dh7ual-ljija 984 A. H.
Length: 96 folios
Lines per page: 15
Author: Mubammad al-BaVII al-ýidd-IqTlal-Ehalwat7ial-kjanaff (Sic.).
Copyist: Y4yd b. Y-unusb. Abmad al-Mdlik. -i.
Description: completed copy, written in naskh handwriting. There are no
26
Lines per page: 15
Author: not mentioned
Copyist: unknown
Description: a completecopy, written in naskbhandwriting,with a few
correctionsin the The
margins. fly-leaf bearsthe stampof "min
Mumtah Ut aI-VYWMuý.tafadýidq7lghafaraAllahu IaH'.
W
6. Al-Hay'a al-Misriyya al-'Amma Lil-Kitdb
of an author, according to the indication of DawUd Arl al-Fd4il, who put it in a book
b) It was read and revised by many scholars, who wrote their commentariesand
in
explanations the margins.
It
c) waswritten in clear naskbhandwriting.
27
Although aboutthreepageshavebeenlost from this manuscript,we choseit to be the
basis of the edition, and completed the lost pagesfrom manuscript no.2 (" f" :Z,4.J-1),
The other manuscripts were compared with manuscript no. 1, and were indicated as
f0flows:
Manuscript no. 2=
Manuscript no. 3=
Manuscript no. 4=
Manuscript no. 5=
"A"
Manuscript no. 6=
28
CHAPTER TWO
Not very much has been written about Ibn al-Durayhim and we seem to have few
details about his life. However what hasreachedus abouthim is enoughto draw a
general picture, throwing some light on the important aspectsof his personality.
His Life
Ibn al-Durayhim's name is 'Art b. Mu4ammadb. 'Abd al-'Az-iz b. Fut-U4b. Ibr5hTm
b. Ab-u Bakr b. al-Qdsimb. Sa'Tdb. Mu4ammadb. Hish5rnb. 'Umar al-Tha'lab-i,al-
ShWl, al-Maw§iri, Tdi al-D-In.He wascommonlyknown asIbn al-Durayhim,which
was the nicknameof his ancestorSaId, who wasthe nephewof ShaykhBahd' al-D-in
l
al-Ijusayn al-Mawýirl.
in (d-M
He was born in the monthof Sha'bdn712 A. H. /1312 A. D. Mosul amSib2,
where he grew up. While he was young his father died, leaving a huge fortune.
Becausehe was youngotherpeopletook over his inheritedwealth,but they gavehim
it
some of when he reached the age of discretion. After this he travelled to Damascus,
30
was the sultan al-Kiimil Sayf al-D-In Sha'bdn (746 A. H. /1345 A. D. - 747 A. H.
/1346 A. D.). In 748 A. H. /1347A. D. The sultanal-Mu?affar Sayf al-D-inljdjl (747
A. H. /1346A. D. - 748 A. H. /1347 A. D.) exiled him to al-Sh5m.During that period
he often went to Cairo to try to recoversomeof his moneybut he wasunsuccessfulin
5
thiS. In 749 A. H. /1348 A. D. he was exiled again,this time from Damascusto
Aleppo (Valab)6, but later he returnedto Damascus.The fact that Ibn al-Durayhim
was sent into exile twice is not very clear. Was he sentinto exile because of his
general position with the ruling government? Or washe sent into exile because of
voicing his views aboutthe appointmentof non- Muslim clerks? Thesequestionsare
not answered in the available that
references we have.
Following this he travelled again to Egypt in 760 A. H. / 1359 A. D., and there he was
apparently involved again with some political activities that causedthe anger of the
sultan al-NdOr NdOr al-gin al-kiasan (748 A. H. /1347 A. D. - 752 A. H. /1351 A. D.
also 755 A. H. /1354 A. D. 762 A. H. /1361 A. D. ). This sultan eventually sent him
-
by force into eOe again, this time to Abyssinia (aAffabasha)8,far away from the
money. See:Al-Qalqashand7t,ýubb al-A'shd ft ý ind'at al-Inslid, vol. III, p. 456. Lane,E. W., Arabic-
EnglishLexicon,vol. 1,p. 939.
5 Op. Cit,
vol. III, p. 107.
6 ]Ualab,in Turkish Halep,in Italian, EnglishandGermanAleppo;city in Syria,the mostimportant
after Damascus. It is situated in the north westof Syria, 70 miles eastof the 25
Mediterranean, miles
from the Turkishborder,75 miles north-northeast of 1jarnah,andon the banksof a smallriver, the
Quwayq,which descendsfrom the last foothills of the Taurus.1jalabwasan ancientcity on the main
caravanrouteacross Syria to Baghdad. It wasconquered by the Mongols in 658 A. HJ1260A. D. See:
Encyclopaediaof Islam,vol. 111,p. 85; The ColumbiaLippincott Gazetteerof the world, p. 40.
7 D11w5n al-Asr5 is the office that wasinterestedin captivesandtheir matters.
8 Abyssinia (al-ijabasha) is a name said to be of south Arabian origin, applied in Arabic usage to the
land and peoples of Ethiopia, and at times to the adjoining areas in the Hom of Africa. Although it has
remained a predominantly Cbristian country, Ethiopia has an important Muslim population, and has
moreover had relations with the world of Islam since the days of the Prophet M4ammad (PBUM.
Modern Ethiopia has a long frontier with Somalia near the Horn of Africa. Sudan ties to the west,
Eritrea to the north, Djibouti to the north-east and Kenya to the south. The capital city is Addis Ababa.
See: Encyclopaedia of Islam, vol. III, pp. 2 f.; 71beEuropa World Year Book 1994, vol. 1, p. 1083.
31
Arabic land. On his way to Abyssinia,Ibn al-Durayhim'sdestinycaughtup with him
in the town of Q-q9, and he died in ýafar in 762 A. H. /1361A. D.10Howeveral-
His Education
Ibn al-Durayhim,asthe referenceshavementioned,receiveda variededucationfrom
various scholarsin different kinds of sciencesof Islam andthe Arabic language.
While he was young, he readthe Holy QuranandIcarnt the waysof reciting it from
Ab-u Bakr b. al-'Alam al-Mawýiff. Ibn al-Durayhimalso studiedfiqh, particularly the
Shdfl'l school of law, with Zayn al-Din 'All b. shaykh al-'Uwayna, who wasa
32
law. Its full name is "Al-ljdw-i al-ýaghlirfi al-FurU"', andit waswritten by Shaykh
Najm al-D-In'Abd al-Ghaffia-rb. 'Abd al-Kaffm al-QazwTinT al-Sh5fi'T(died in 665 A.
H.) 16.Ibn al-Durayhimalso studiedthe book of al-Bukh5fl-"Al-Jdmi' al-ýa4liý" with
17
the reading of Mur al-Din al-Hamadh5n7l
when Ibn al-Durayhim first came to Egypt and 754 A. H., when Ab-ukfayydndied.
Ab-U kfayydnwas the authorof manybooks,someof which were"AI-Baýr al-MuýTf'
on the interpretation of the Quran,"Tu4fat al-Ar-ib" on the Quransciences,"Manhaj
33
al-Sdlik ff al-Kal5m 'ald Alfiyyat Ibn MEW on Arabic grammarand "Al-Lamha al-
Badriyyafi-'llm al-'Arabiyya" on the Arabic language2l.
From the aboveit seemsto be clear that Ibn al-Durayhimdid not confinehimself only
to the religious sideof knowledgebut also studiedthe linguistic side.This is obvious
through the different books he read andthe different kinds of scholarsto whomhe
listened. Furthermorehis desirefor learningwasnot restrictedto his early ageonly,
when he was living in al-MutKsil, but it alsoextendedto the next stagesof his life.
Hence it could be said that his relationship to knowledge,listening,learningand
compiling it, continued throughout his life. His business did not weaken that
relationship, particularly when we take into considerationthe large numbers of books
he compiled during his short life, which was only 50 years, according to most
scholars.
-J--J
L..o
ýki4.
Sip
0j
yy, 00. j 10 je 6..
it, - -4
Ibn al-Durayhirn produced many books. As weR as "Manhaj al-ýawdb f-I Qub4
Istiktiib Ahl al-Kit5b", his booksinclude:
21
ibid.
22Al-Durar al-Kdmina,vol. IH, p. 108.
34
4. Ghdyatal-Maghnamfi al-Ism al-A'? am.
pp. 103,209,485, alsoVol. II, pp. 987,997,1770; Hadiyyat al-'Xrif-in, vol. 1,p. 723; Brockelmann,
T5r-ikhal-Adabat-'Arab-i,Paxt7,12/ 44; Al-A'l5m, vol. V. p. 6; Mujam al-Mu'allif-in, vol. VH, p.
210.
35
The Author's Political Enviromnent
medieval periods was extended to refer to thosewho ruled Egypt and Syria during
(648-922A. H. /1250-1517A. D.). Seefig. (1).
Historical referencesmention that the Mamluks appearedin the Islamic world long
before their rule. In the time of the Ayyubids Sultanatethe rulers used to buy
Marnluks and teach them how to fight to support their rulers. In particular the
Ayy'u-bidking, al-ý04 Najrn al-D-in AyyUb (637-47 A. H. /1240-9A. D.), widely
increasedhis purchaseof themwith the aim of having themfight in his army. On 14
Sha'bdn 647 A. H. /22 November1249A. D. king al-ýU4 Ayy'u-bdied. At this time
his MamIuk army was fighting the Crusadersandtheir Frenchking, Louis IX, who
had attackedEgypt throughDamietta(Dumy5j). The deadsultan'swife, Shajaratal-
Durr, concealed the newsof his deathand,by issuingordersin his name,held things
together until the arrival of his son,'FurdnSh5h,from Mesopotamiain Dh7ual-Qi'da
647 A. H. / February 1250 A. D. In Mu4arram 648 A. H. / April 1250A. D., the
2,
Crusading army wasdefeatedandmadecaptive.The Ba4aff Manil7uks commanded
36
malabys
A
U
anus If Yee)
*Urfa
*Akppo mosule
Mosul
P - ! ! ! !P
*Hamath
sHims
Beirut BAGHDAD
M EDiTERRANEAN SEA 0 00
/'Oamsscus 40
-- Acm '0
08
Barka
. ri
J rusalem
RasN -Damietta 911 4e
A xa ria at-Kwak
Bilbais
0
CAIRO equizurn iaA%
hyyumo
Bahnasae
Taha'
Ushrnuflaine
Myut * alkhmim
%*
gift
Medina\
001
'Assuad OYanbu
Aidhab*
MAMLUKSULTANATE Diidda
rViecca
UNDERMAMLUK
SUZERAINTY
.
udaida
THEREALMOFTHEMAMLUKS* I
SAR
Ashtor, E., A Social and EconomicHistory of the Near Eastin the Middle
Ages,p. 28 1.
In.
krig. 1)
37
Maml7uks proclaimed Shajarat al-Durr as Sultan, who is considered to be the first
Maml5ks. 3
sultan of the
The sources attest a unanimous conviction that the Maml7uksof Egypt and al-Sh5m
had been the decisive factor in saving Islam from both the Frankishý "Crusaders, 5 and
)
D. and 'Ayn (658
J51-ut A. H. /1260 A. D). 7 After the Mongol conquestsof Baghdad
practiced the most horrible violence and persecution against Muslims. Of the old
heartland of Islam, only Egypt and Arabia remained inviolate, and the way seemed
advance.
In the beginning Mongols sent messengersto Egypt to demand the submission of the
8
sultan to the Khan . Qutuz refused the demand and defiantly put the messengersto
See,The CambridgeHistory of Islam,vol. 1,pp. 208 ff.; Irwin, R., 7be Middle Eastin the Middle
Ages,pp. 20 ff.; Al-'A§r al-Mam51W1 f-IMiýr wal-Sh5m,pp. 8 ff.
4 The term "Frankish",(also"Fraffl&), wasoriginally usedfor the inhabitants the empireof
of
Charlemagne, andlater extendedto Europeansin general.During the seventhcentury,the advanceof
ChristendomagainstIslam broughtFranksandMuslims in closeandregularcontact.Betweenthe
sixteenthand nineteenth the
centuries, word "Frankish" did not includethe Orthodox,but waslimited
to CatholicsandProtestants.SeeDonzel,E. Van, Islamic DeskReference,p. 104.
-5The term "Crusades"originally appliedto military andreligiousexpeditionsorganizedin Western
Europeandintendedto takebackfrom, anddefendagainstIslam,the Holy Placesof Palestineand
nearbySyria.They followed the call of PopeUrbanH at the councilof Clermontin 1095A. D. See
Encyclopaediaof Islam, vol. H, pp. 63 L; The ConciseEncyclopaediaof Islam,p. 90.
6 Tatdr arethe peoplewho camefrom Mongol
origin andspeakthe Mongol language.They conquered
Baghdadin 656 A. H. /1258A. D. andDamascuson 17 Rab-lI 658 A. HJ2 March 1260A. D., but
they weredefeatedby al-Mu?affar Quju?andhis army,which wasled by Blibarsal-Bindiqd5rT1, on
Friday 25 Rarna4dn658 A. H. /3 September1260A. D. while they hadbeenon their way to conquer
Egypt. SeeThe ConciseEncyclopaediaof Islam,pp. 272 f.; The CambridgeHistory of Islam,vol. I,
pp. 212 L; Islamic Desk Reference, pp. 443 f.
7 Encyclopaediaof Islam, vol. VI, p. 314.
38
Mongol army.The two armiesclashedat a placecalled 'Ayn Brut, a village between
Bays5n and Ndbulus. In this famous battle, the Mamluks won a decisivevictory.
Luring the enemy into a trap, they destroyedthe Mongol army, captured its
commanderand put him to death. The day wasFriday, 25 Rama4dn658 A. H. /3
September1260A. D.9
The consequencesof this battle were very significant and one of the important
historianreferences"The CambridgeHistory of Islam"10said,
"This was the first time that a Mongol an-nysuffereddefeatin pitchedbattle, that the
unconquerablehad been conquered.Egypt was saved from the Mongols andthe
captured cities of Syria at onceroseagainsttheir Mongol garrisons,andwelcomed
the victoriousMamluks".
Not surprisingly, later generations have seen the battle of 'Ayn J517ut
as one of the
decisive moments of history - the victory that savedEgypt, Islam, andperhapsmore
from final dcstructionby the Mongols.
From the above it becomes clear that Ibn al-Durayhim lived during the rule of the
Mamluks of Egypt and al-ShZim, and that in the beginning of their existence the
39
12
children, who were Sultansruling for shortperiodsduring this time. See(the table
of Mamluk sultans who ruled from the time of al-N5§ir Mutammad until the end of
B4aflf MamIuVs statc).
By the time of his accession to the thronefor the third time, in 709 A. H., al-Ndýir
Muýammad was 24 years old and he had leamt a greatdeal from the yearshe had
spent on the throne in
and exile away from it. In his third reign he continuedhis rule
for about 31 years,which is consideredthe longestperiod that a Mamluk sultanever
stayed in power. During his reign there were manyminor warswith the Christian
kingdom of Cilician Armenia.At Meccathe ruling Shafifs wereappointedby Egypt,
by
and supported troops,not without conflicts, andin 717 A. H. /1317 A. D. al-Ndýir
Muýammad's authority was also recognized at Medina. The sultanhimself thrice
made the pilgrimageto Meccawith the usualextravagantdisplayof charity. Yemen,
independentunder the Ras7ulidkings, had from time to time sentpresentsto Cairo,
which the sultanswereanxiousto recognizeastribute. In 1325A. D. an expeditionof
5000 Egyptian troopswere sentto Yemenfrom Ban! Ras7ul at the requestof Sayf al-
Din, to help him to overcomehis cousin,'Abd Allah b. al-ManýUur.
Hencesouthern
Arabia wasunderthe authorityof al-Nd§irMutammad.13
40
Table of Mamluk sultanswho ruled from the time of al-Ndsir Muhammad
until the end of BahafiMamiuk's Statein 792 A. H. /1390 A. D* *
41
H. /1347 A. D. - 752 A. H. /1351 A. D. ), and was restored for six years more (755A.
H. /1354 A. D. - 762 A. H. /1361 A. D.). 1
The young age of the sultans was a notable fact during this period, which lasted until
the end of the B4aff Mamluk State in 1382 A. D. AI-Maný-UrSayf al-D-In Ab-uBakr
b. al-Ndýir became a sultan in (741 A. H. /1341 A. D. while he was twenty years old;
the sultan al-Ashraf 'Ald al-D-In Kajak b. al-Ndlir was only five years old; al-
Mu? affar Sayf al-Din Vdjl b. al-Ndýir was only eleven; al-Nd§ir Ndýir al-D-In Ijasan
b. al-Ndýir was eleven years old when he becamea sultan for the first time (in 1347
A. D.) and was eighteen when he became a sultan for the secondtime (in 1354 A. D.);
al-Manýu-r ýaldb al-D-in Mubammad was fourteen; al-Ashraf N5ýir al-DTn ýha'bdn
was ten, al-Man$Ur 'Ald al-D-In 'Aff was six; and al-ýdlib ýaldh al-D-In V5j! was
2
eleven.
42
The author's social environment
Mstorical referencesinfer that the society during the Mamluk reign consistedof
several classes andthat the differencesbetweentheseclasseswerevery marked.The
Encyclopaediaof Islam held that the Mamluk class in the sultanatewas a very
exclusive one. In order to become a member of it, onehadto fulfill very definite
requirements.One had to be fair-skinned,to be (in mostcases)an inhabitantof the
area stretching to the north andto the north-eastof the landsof Islam,to be brought
into the Mamluk sultanateas a child or a youngboy (preferablyat the ageof puberty)
and to be bought, broughtup andmanumittedby a patronwho wasa memberof the
military aristocracy (preferably a Mamluk as well, and mostpreferablythe sultan
himself).
was consideredto be much more respectablethan that of any other class. The
language,which the Mamluks usedpredominantlyamongthemselves,wasTurkish.
Their knowledge of Arabic seemsto havemainly beenvery superficial,althougha
more systematicstudyof this questionmay changethat impressionto a certainextent.
Their Islamic awarenesshowever, was very strong, and was expressedin the
Another class in the societyat that time wasthe classof al-Wami', which included
jurists, linguists andauthors.Thesepeoplewerehighly respectedby the ruling class,
43
Mamluks seem to havefelt that they were strangersin the land and so neededa prop
to support their rule and to help them to satisfythe public. This they found in the
lulam.ifl.
As well as the above two classes,there were also merchants, artisans and common
people who were sellers, servants, drivers and poor people. Al-MaqCiz-i divided the
1- The statepeople.
3- The sellers who were from the middle class traders and market owners.
5- The poor people, who were most of the scholars, students and soldiers.
7- The needy who lived on what they were given by other people.3
No doubt it is beyondthe scopeof this studyto providea full surveyof all the classes
of the society.Howeverwe can maintainherethat the two main distinguishedclasses
in the author's society were the ruling classandthe 'ulamd'. Ultimately therewas
some kind of oppressionof the 'ulam5' by the ruling class;howeverthis did not
reflect in our author's This
manuscript. credit
gives methodological to the authorin
that while he was writing he kept to the main target of his book, which was
highlighting the appointmentof AM al-Kit5b in clericaljobs, so he did not utilize his
book to achieveotherobjectiveswhetherpolitical or otherwise.Thus we can observe
44
that the author was silent with regard to criticizing the Mamluksabout their other
unjustpractices,suchas their humiliation of the 'ulamds4
.
However there could have been other reasonswhich stopped Ibn al-Durayhim
criticizing the behaviour of the Mamluks in these other areas. Very littlecanbe
deducedfrom the author'smanuscript;howeverit could be that the Mamluks at that
time appearedto be the protectors of Islam, becauseof their supportof religious
in the Mamluk 5 Moreover their the
greatvictory against Mongols (in
affairs state.
'Ayn JdlUt 658 A. H. /1260 A. D. ) was considered to be an important achievement
which was their favour in the sight of Muslims. Perhapsfor these reasonsscholars
like Ibn al-Durayhim werecontentto avoid criticizing themaboutotherissues,such
asemployingnon-Muslims in clericaljobs.
3AI-Maqrlz7l,
ighdthatal-'Ununabi Kashf al-Ghumma,pp. 70 ff.
4 Seepage43.
5 Al-Mujtama, al-Migi f-t'A§r ýaldtlinal-MamMic,p. 35, seealso:The authorCultureEnvironment.
45
The author's cultural enviromnent
greatly admired the cultural activities in the provinces there, saying that Egypt was
7
the source of all knowledge. The huge number of schools and cultural institutions
that were established all over the country during the Mamluk period confirm this
e AI-Zdhiriyya School, which was built by al-Zdhir Baybars, who laid its
foundations in 660 A. H. /1261 A. D.
Al-Nd§iriyya School, which was built by the sultan al-Ndýir Mu4ammad in 703
A. H. /1303 A. D. 8
the public as the propagators of the cultural resurgencein order to securetheir rule
and keep the good will of the people. Furthermore some of the sultans of the
Mamluks liked the sciences,for example al-Zdhir Baybars, who was interested in
46
historylo, and the sultan QuqUuhal-GMUCI,
who was keento hold scientific and
in "
religious gatherings al-Qal'a two or more timeseachweek.
12
The considerableincreaseOf aW qj-f in the Mamluk period supportedthe
cultural activities and helped the schools to execute their missions. Al-MaqrTIz-1
mentioned that the waqf-land endowed on the schools and the Mosques in the time
of al-NdOr MOammad b. QalawUn,reached 130.000 feddans. Moreover the waqf
was not only land but also included a lot of houses, markets and other
institutions. 13
with them their knowledge and books. They were encouraged to do this by the
things that they hadheardaboutthe Mamluk supportof the sciencesand scholars.
This paved the way for Cairo to replace Baghdad asa centrefor scientific and
in Islamic 14
religious activities the world.
From the above it can be concluded that there was a hugeresurgencein cultural
activities during the Mamluk period and that this beganwhenthe Mongolscaptured
Baghdad in 656 A. H. / 1258A. D., Damascusin 658 A. H. /1260 A. D. andthe other
provinces in al-Sh5m, destroying all the cultural achievements in these In
places.
Egypt alone,amongall the countriesof Islam, the courseof cultural developmentwas
47
not interrupted by the Mongol invasion.This causedmany scholarsto flee to Egypt,
where they assistedwith the cultural activities that were being supported by the
Mamluk sultansandemirs.
48
CHAPTER THREE
LAM al-kit5b, the peopleof book, whom the Holy Quranhasexplicitly indicatedin
SUrat al-Tawba,"Fight thosewho believenot in Allah nor the last day, nor hold as
forbiddenwhat hath beenforbiddenby Allah and His Messenger,nor acknowledge
the religion of truth, from amongthe peopleof book, until they pay thefizya with
feel 3
themselvessubdued',.
willing and
submission,
Hqjaý.
Both types of people are called dhimn2is,and are collectively referred to as ahl a]-
dhin2ma or simply dbimma. According to some Muslim scholars, such as Awzd'! and
M511kb. Anas, the contract of dhin2macan also be awarded to all non-Muslims. Their
evidence supporting this ruling is that the Prophet (PBUH) took fizya from the
50
Magians after the conquest of Mecca, which is interpreted to mean that it is
It is also relevant to point out that the contract of dhimma, in its permanent form, was
of Mcccag.
2.They may not cite the book of God,the Qur'dn, incorrectly or quoteit falsely.
3. They may not denounce the Prophet or show contempt tow s im.
5.They may not force Muslims to reject their faith nor threatentheir soulsor
property.
6 Al-AýNýili, Mdlik b. Anas,Al-Mudawwanaal-Kubrii, vol. 1,p. 241; Ibn 'Aliyya, Al-Moaffar al-
Moammad b. 'All, Fatti al-Qadlir,vol.
Wajiz fli TafsTiral-KitAb al-'Aillz, vol. III, p. 22; Al-Shawk5n7i,
II, p. 351.
7 AI-K5s5nT,BaddT al-ýan5T, vol. VII, p. 111;Ibn al-Qayyim,A#5m AM al-Dhimma,vol. 1,pp. 6
L
8SeeAl-Jq§5ý, Aýkdm al-Qur'An,vol. 1,p. 142;Ibn Kath-ir,Tafs-iral-Qur'dn al-'A?-im,vol. III, p.
383
51
If dhimmiscommit any of theseoffenses,the contractof dhimmais cancelled.These
conditions are intended to protectthe Muslim community,asit is acceptable,in the
opinion of the political authorities, to defend the Muslim community against any
danger9.
(1) Children
The children of dbimmis are treated the sameastheir parents,without the needto
create new independentcontracts for them. This is the opinion of the majority of
40 11, 12
Ijanafi
,
Ijanbarl and M5lik-I scholars,andone of the two opinionsof Sh5fi'I
13
scholars .
No doubt the fact that they arechildren is takeninto accounthereasthis also in line
with the general principles of Islamic law, which states that responsibility is
52
(2) Wives
H.anaff scholarsare of the opinion that if a husbandbecomesa memberof Ddr al-
Isl5m'5 by becoming a Muslim or dhimn2i,his wife becomesdhimml, becauseshe
15D5r
al-Isl5m "Abode of Isldrif, is a country where the ordinancesof Isldm areestablishedand
which is underthe rule of a Muslim sovereign.Its inhabitantsareMuslims andalsonon-Muslimswho
have submittedto Muslim control andwho areguaranteedtheir lives andpropertyby the Muslim state.
It may be contrasted with D5r al-Ijarb "Abode of war", which is a term usedtraditionally to indicate
thoseterritorieswherethe faith of Isl5rn doesnot reign, i.e. whereMuslim law is not in force,or which
are not covered by agreementsand regulations about payment of poll-tax "Jizy;Y'. See Shorter
Encyclopaediaof Islam, pp. 68 f; Islamic DeskReference,p. 79 *,A PopularDictionaryof Islam,p.
67.
16Al-Sarkhas7l,Sharbal-Siyaral-Kabir, vol. IV, p. 95.
17SeeIbn Quddma,al-Mughn-1, vol. VUL p. 402.
53
Dhimmis during the Mamluk State
Historians say that dhimmis were a huge but important minority in the Egyptian
Treligiousleaders,wasthat
Oneof the eventswhich emphasizesthe role of the dbin2m.
during the year 721 A. H. /1321 A. D., Kaffm al-D-inal-Kab-ir,the controller of the
household(n,!ýir al-Lb5sý),said to the sultanal-Nd§irMu4ammadb. Qalaw-un,"The
Christians have a patriarch, who they depend on and who knows an abouttherif'.
That patriarch was John IX, Yu-pannj'al-M-sl', (721 A. H. /1321 A. D. - 778 A. H.
/1377 A. D.). Then the sultan sent for Pope JohnIX to confer with him aboutthe
Christians' responsibility for the fire that had destroyedmany partsof Cairo and
2
Fust5t. Another example is that in the year 846 A.H./1442 A. D., the sultansentfor
The teachings of Islam have commanded all Muslims to deal generously with
dhin=is- 4 Hence dbimmis, as history records, were treated kindly after the Islamic
conquest of Egypt, when they found themselves in a better position than they had
been under the Byzantine rule, becauseduring the Byzantine empire the Christians in
54
This policy of tolerance towards dhimmis continued throughout the times following
the Islamic conquest of Egypt (20 A. H. / 640 A. D )6. In the time of the Mamluk
.
State, dbimmis were generally being treated kindly. This can be observed through
studying the various documents of that time. One of these documents said that one of
the Mamluk sultans endowed 43 olive trees for the servantsof a church, 31 olive trees
for the servantsof T-urSaynd', and a garden for the nuns staying in the monastery of
from 7
the money of the treasury. There were also many decreesissued
al-Sh-ubk, all
by the sultans and emirs throughout the Mamluk period for dhimmis to be protected
and cared for. For instance we can read sentenceslike: ".. they should be cared for and
their dhimma should be kept all the time ..... ....we are caring for the interests of our
subjects of the different religions, faiths and doctrines.." and ".. some of our high
for benefit 8
customs are to give precepts the of dhimmis according to the Sunna..".
a]-muqarrab (the close), al-pak.Fm (the wise), tij al-P&ma (the crown of
9 Theseclearly showthe attitude the Statetowardsdhimmis.
etc.
wisdom),.. of
The State had several reasonsfor observing the Islamic rule about treating dhimmis
well. They wanted to maintain good relationships with foreign powers and they
wanted to maintain a peaceful state without the fear of mob violence from the
minority. Also some dhimmis were quite influential in the royal court. Historical
documents record many events which show how the State implemented the Islamic
10
dhin2mis. For in the 714 A. H. /1314 A. D.,
rule towards example year one of the
55
tried to hit any Christian or Jewhe sawin the street,injuring someof them,where
he to "
death. Also in 717 A. H. /1317 A. D., the chief
upon was seized and put
Shams
qdd-1, al-DTnal-Ijafiff al-IjanafTi, was deposedbecause he castigatedChristians
who were appointed as writers, and if he sawone of them riding a horsehe brought
Ibn al-'Ukhuwwa (d. 729 A. H. /1329 A. D.), in his book: (MaIlim al-Qurba),
describedthe position of dhimmis in his time saying, "their houseshavebecome
higher than the housesand the Mosques of Muslims; they havebeencalledby the
same agnomina and titles for Ab-u
ascaliphs, exampleal-RashTd, al-Ijasan. and Ab7u
of the Mamluks, but what they have reachedof high positionwas by the supportof
14
the sultane'.
Similarly in the events of the year 700 A. H. /1300 A. D., al-MaqfIzI (in al-Sul-uk)
described the conditions that dhimmis enjoyed, saying that they had become very
affluent, riding excellent horses, wearing the best clothes and being appointed to the
most important jobs. During that time it happened that the vizier of al-Maghdb (the
This Christian rode on horseback, with footmen in front and attendantsbehind, and
poor Muslims crowded round and kissed his feet, and he did not pay any attention to
15
them, but scolded them and ordered his servantsto drive them away.
56
periods during which dhimmiswere subjectto wavesof persecutionby Muslims. For
example, in 700 A. H. /1301 A. D., there were some restrictions imposed upon
dbimmis about their appearanceand behaviour etc., in the mars7urnissued by al-Ndýir
churcheswere destroyedby 17
a mob .
Yet when we come to study these events and other similar ones in the light of the
Islam dhimmis, 18
tolerant nature of towards we find that there are various factors
1. The CrusadeWars
The terrors and brutalitiesinflicted by Crusaderswho apparentlyfought in the name
of Christianity, left the whole Islamic world feeling bitter andsometimescaused
emotional reactions against dhimmis in the Islamic countries,Egypt amongstthem.
During the Mamluk Statethe Muslims still rememberedwhat hadhappenedwhen the
19Moreoverhistorianssaythat in 616 A. H.
Crusaderswereon their way to Jerusalem.
57
Similarly in 750 A. H. /1349 A. D., the CrusadersattackedAlexandriaanddestroyed
the city and its establishments.There were also many brutal actionscommitted,
without considerationof age or race,andthe roadswerecrowdedwith slaughtered
people. This savage behaviour was not only directedat Muslims but also at eastern
Christians and the Jewsof Alexandria.Yet AI-Nuwayff al-Sakandafl-
andal-MaqFIzT
mentioned that the Christiansof Alexandriawalked in front of the Crusaders
to direct
22
them to the housesof Muslims. Hencethe CrusadeWarshelpedto excite feelingsof
hatredandmutualdistrustbetweenMuslims and dbimmis.
"When the Mongols conquered Damascus,in 658 A. H., Hulagu protected the
58
in
preachedsermons praise of their faith, exclaiming, 'The faith of the Messiah
triumphs to-day.' If the Muslims complainedthey werebeaten.The governorloaded
the priestswith honours.
',25
There are also records of provocative actions by individual dbimmis, for example in
754 A. H. 11353 A. D., one of the Christians of al-j-ur came to Cairo and declared
publicly his defamation of Islam, saying that he wishedto gain salvationby being
28
killed as a martyr. Also in 781 A. H. /1379A. D., a groupof Christianswho had
59
were treated, at least on the part of the public, who saw Islam being defamed and
degradedby thosewho representeda minority in the country.
This distress was also felt by Muslim scholars, who were moved to announce their
condemnation and disapproval of the situation. Thus it was natural to find the
scholars expressing their objection against using dhimmis in government jobs. They
expressed their opinions in their books, which seem to have been one of the important
mediums of influencing public opinion. Hence there were many books on these issues
30Ahl fi
al-Dhimma Miýr al-'U§-ural-Wusp, p. 84.
31Lane-Poole,Stanley,A History of Egypt in the Middle Ages, 311 f.
pp.
60
2. Al-Asnawi-, (d. 772 A.H./1370-1 A.D.), "Al-Kalim5t al-Muhimma f-i
MubdsharatAhl al-Dhimm:V.
Also other scholars wrote chapters in their books about their objection to employing
dhin2mis in government jobs over Muslims, for example Ibn al-Qayyim (d. 751
A. H./1350 A. D.) in his book "Aýkdm Ahl al-Dhimma". Moreover the books of
"Ijisba", which were compiled during this period, also objected to using dbimmis in
these jobs, for example Ibn al-'Ukhuwwa, (d. 729 A. H. /1329 A. D. ) in his book
fif
"Ma'Sim. al-Qurba Aýkdrn al-kiisba". 32
given such a high ranking position in the society.But the fact was that the governors
at that time needed to administrate the state properly and it seems that the non-
Muslim inhabitantswere,asearlier indicated,more skilled in clerical work, which led
the rulers to select themfor theseposts.This wasin spiteof the fact that therewere
still unhealedwounds in the Muslim societycaused by the Crusaders, and the fact
61
The Position of dhimmis in Islam
The Quran bears witness to the high status of human bcings in the hierarchyof
creation. This point is made in numerous verses of the Quran, e.g. "We have
honoured the sons of Adam; provided them with transporton land and sea;given
them for sustenancethings good and pure and conferred on them specialfavours
above a great part of our creation". "We have indeedcreatedman in the bestof
2. "When I have fashionedhim "a man" andbreathedinto him of my spirit,
moulds',
fall down prostratingyourselvesto him'93
.
The Quran further characterizeshumans as the carriers of great truse, and the
5 Also all human beings have come from the sameorigin,
recipients of great power.
"0 people, fear your Lord who createdyou from a singlesoul "Adam", andfrom it
He created his mate "Eve", and from both He scatteredabroad many men and
6 Also the Prophet(PBUH) said,".. Bewareyour Lord is one andyour father
women',
is one". 7
Tbus the statusof humanbeingsis uniquein the sight of Islam andtheir high position
makes them masters in the earthand the because
heavens, ARah breathed into them
1Quran,(XVII: 70).
2Quran,(XCV:4).
3Quran,(XV: 29),Seealso,(11:30;VII: 11).
4Quran(XXXIII: 72).
5Quran(XIV: 32-33;XLV: 12-13).
6 Quran,(IV: 1).
7 MusnadAýmad,vol. V, p. 411, "Musnadal-An§de'.
8 vol. H, p. 224, The Book of funerals,
"d-janJ772!
', Chapter:
Standingfor the
al-Bukh5ff,
funeralprocessionof a Jew,narratedby Mir b. 'Abd Allah; ýýIý Muslim, vol. II, p. 455, The Book
of "al-janj'&',
funerals, Standing
Chapter: up on sayinga bier.
62
of His spirit, so the angelsfell down prostratingto them.This distinguished position
of the human being is becauseof his humanity, not becauseof his religion or colour.
the 10'h of the Hijra, a Christianembassycame from Najfj-n (near Yemen, about 150
The Caliphs emulated the Prophet in treating dhinm2is generously. The Prophet said,
"If anyone wrongs a man to whom a treaty has been granted, or diminishes his rights,
Also the first Caliph, Ab-u Bakr said, "Do not kill any of the protected people, for if
you do God will require the protection of them from you and will cast you on your
faces in heir, 12 When the troops started for Syria, Ab7u-Bakr is said to have given
.
these commands, "When you enter that country, kill neither old man, nor little child,
nor woman. Do not pull down a pillar saint from his place. Do not injure the monks,
for they have set themselves apart to worship God. Do not cut down a tree nor uproot
a plant. Do not rip up any ox, cow or sheep.If a province or people receive you, make
63
an agreementwith them and keep your promise. Let them be governedby their laws
and
and establishedcustoms, take tribute from them as is agreedbetweenyou. Leave
successor,said,
"I charge the Caliph after me to be kind to the dbimmiswho areunderthe protection
of Allah and His Messenger, to keep their covenant, to protect them, and not to
15
burdenthem abovetheir strength"
All of these texts indicate that the Prophet and his Caliphsweregenerousto the
people of the book, who were living in the Muslim country. Howeverwe should
light the the dhimmls in the Muslim 16
by
throw more upon position of country
lbid, p. 137.
14*ablib al-Bukh5fi, vol. IV, p. 256, The Book of al-jizya, Cbapter:The adviceto takecareof non-
Muslims who havea covenantof Allah's Messenger.
15 ý4Ai al-Bukhdfi, Vol. IV, P. 182.The Book of al-jilidd wal-siyar,Chapter:Oneshouldfight for
dhimmisandthey shouldnot be enslaved,narratedby 'Amr b. Maim7un.
16The Muslim country,in this study,meansthe countryof the IslamicCaliphatethat appliesIslam in
its rule andthat all Muslims areattachedto. Nowadaysthereis no existanceof this country.HenceI
mean the moral meaning of it, which thejurists, "d-FuqabJ7"' meanwhenthey mentionit in their
booksof IslamicLaw.
64
The Rights and Duties of Dhimmis in Islam
property to be the same as mine and for their blood to be the sameas "18
mine. The
by in
Al-Sarkhas-1 his book "Shar4 19
samewas said al-Siyaral-Kabile'.
Thus the general basis of the rights anddutiesof dhimmisin the Islamic societyis
that they havethe samerights anddutiesasMuslims. The only exceptionsto this are
the rights and duties related to the difference of religion. In other wordsthereare
duties for dhimmis which are not for Muslims, suchasfi-ýya,which correspondsto
zaUt on Muslims. There are alsorights for dhimmis,which are not for Muslims, for
65
"Let there be no compulsion in religion, truth standsout clear from error, 20,"Had
your Lord willed, everybody on earth would have believed. Will you then compel
peopleto becomebelievers?,'21
The Caliphs and the leaders of the Muslim armies followed this example of the
"He, 'Umar, gave them security for their lives, property, churches,and crosses,their
sick and healthy, and the rest of their religion. Their churchesshall not be usedas
dwellings nor destroyed, nor they (churches),nor their estates,nor their crosses,nor
Also in the covenantof 'Amr b. al-'ýý to the people of Egypt (M4s[), it says:"This is
the text of the covenantthat 'Amr b. al-'Aý has grantedthe people of Miýr concerning
immunity for themselves, their religion, their possessions,churches,crucifixes, as
well as their land and their waterways. Nothing of thesewill be interfered with or
decreased 24
. .....
20QLiran,(11:256).
21Quran, (X: 99).
22SunanAb-uDdwUd, vol. H, p. 863, Kit5b al-khardj wal-fai'
wal-iMdTa,Chapter: On levying jizya
(Poll-Tax), narratedby Ibn 'Abbds.
23 Ibid, 10.
p.
24 Ibn JarIr
al-Tabarl, The History of al-Tabar-1,Tdflkh al-Rusul wal-MulUk, vol. XIII, p. 170.
66
Also in the covenant of Kh5lid b. al-Wal7id to the People of 'ZnR 25, it says:
".. Muslims should not destroyany Bay'a nor a church,and they, (dhimmis)havethe
right to use their bells "na wj'q.Tg'at any time in the night or day exceptfor the times
of the Muslim prayers. They also have the right to show their crosses at their
26
celebratione'.
In his book Tritton describeshow Muslim Caliphs were kind to dbimmis and let them
freely practice their religious rituals and celebrate their religious festivals. He says
that Hish5m, (Ibn 'Abd al-Malik, the 'Umayyad Caliph), was kindly disposed to
Christians; in his reign the patriarch Michael entered Alexandria in procession with
27 Also in the time HdrUn
candles, crosses, and gospels. of al-RashTid,(the Abbasid
Caliph), it was customary to carTy the cross in procession, for the Christians had
do day, 28
insisted on their right to so on one presumably Easter.
Throughout Islamic history there are no records of Muslims forcing any of the
dhimmis to leave their religion or preventing them from practicing their religious
rituals. There is some Christian evidence to support this. "Ishoyahbh, who was
patriarch from A. D. 647 to 657, writes, "The Arabs, to whom God gave dominion
over the world, behave well to us, as you know. They are not hostile to Christianity,
but praise our religion, honour our priests and saints, and help the churches and
29
monasteries".
However it should be pointed out that although dhimmis have always been allowed to
practice their religious rituals, they are not allowed to practice them openly in
Muslim provinces, becausethese are placeswherethe Islamic rites arepracticed. 30
67
31
their own provincesandvillages. This is what Sh5fi'I emphasizeswhenhe saysthat
the govermnent must not interfere with any practice of dhimmis, even if it is contrary
to Muslim law, so long as it does not intrude on public notice. So, in a town where no
Muslims live, Christians may build churches and no one may interfere with their food
festivals.32
or their
Finally it would be interesting to address the question: Have the Christians or the
people of the book ever suffered under the Muslim rule? To answer such a question
objectively we must say they may be have, becausein any society there is bound to
be some oppression and injustice, whether due to individual inclination or historical
events. Thus a Christian minority in the Muslim country would probably have
suffered to some extent simply becausehuman beings, whatever their race or religion,
sometimes practice injustice and oppression. However it does seemthat the rule of
Islam minimizes these tendencies, so that minorities living in Muslim country have
suffered far less oppression than they have in other places around the world.
Muslim jurists "al-fuqaff"' have elaboratedon this point, dividing the Muslim
provincesinto threecategories
as follows:
I. The provinces, that have been establishedby Muslims, such as al-Kffa, al-Baýra
and Baghdad. Dhimmis are not allowed to establish churches in these provinces.
However Zaydiyya said, "Dbimmis may establish churches in these provinces if
the Caliph of Muslims, seeing some benefit in it, permits them to.
68
3.The provinces or countries, that havebeenconqueredby reconciliationbetween
Muslims and the people of these provincesor countries.Muslim scholarshave
said that if this is
reconciliation on the basisthat the land is for the dhimmisand
the tribute on the land is for the Muslim country, then they are allowed to
establish churches.But if the is
reconciliation on the basisthat the land is for the
Muslim country and the dhimmis givefizya, then their churcheswill be treated
according to their covenant. So if their covenantincludes their right to establish
churches,then they have the right to, otherwise they have not. However the
Mdlik-I scholars said that in provinces or countries that were conqueredby
reconciliation, the people are allowed to establish churches,whether it is
33
stipulatedin their covenantor not.
Al-SarkhasI1 said, "They should not be prevented in the villages and places where
inhabitants dhimmis. ?5
the majority of the are
in
The more acceptableopinion my view, concerning building churchesand biya' in
the Islamic country, is the opinion of Zaydiyya andIbn al-Q5sirnfrom the Mdli]Ci'
school, which is based on allowing the dhimmisto build andestablishchurchesand
other buildings of worship in Islamic in
provincesandplaces,and also provincesand
places that were conqueredby force, if the ruler of Muslims gives them permission.
vol. XXI, pp. 223 L; Ibn Qayyim al-Jawziyya, Aýkdm Ahl al-Dhimma, vol. II, pp. 669 ff.; Al-Nimr,
N. M., Ahl al-Dhimmawal-Wildy5t al-'A=a FIFal-Fiqh al-Isldm-i,pp. 129ff.
34Al-Kdsdn7i,BaddT al-ýand'i', vol. VII, p. 114.
35Al-Sarkhas7l,Sharbal-Siyaral-Kablir,vol. M, p. 253.
36Al-RamiT,Nih5yat al-Mubtiij 115Sharbal-Minh5j, vol. VII, p. 239.
69
This opinion is in line with the positionof Islam, which gives dbimmisthe right to
practice the rituals of their religion in absolute freedom. It is not acceptable if
freedom of worship for dhimmisis guaranteedby Islam but the freedomto establish
churches and biya' is not in
guaranteed the sameway. So this in
opinion, my view, is
logical andalsoin accordancewith the flexible attitudeof Islam towardsdhimmis.
Actually, in practice it has always been very rare to find dhimmisbcing prevented
from building new churches and bip. Historians have mentioned many new
37Arnold, Tbomas W., AI-Da'wa Ild al-lsl5m, pp. 84 ff ; AI-MimmT, Ijasan, Ahl
al-Dhimma f1fal-
Ijaddra al-lsldmiyya, p. 129; Q5sirn, A. Q., Ahl al-Dhimma ft Mig al-'U§7ural-Wusl5, p. 81;
mahncud, S. S., Ahl al-Dhimma ff Misr fil al-'A§r at-F51infifal-Awwal, pp. 222 ff.
70
(2) Protecting Dhimmis from Harm
"Think not that Allah does not heed the deeds of those who do wrong. He but
gives them respite against a day when the eyes will fixedly stare in horror. They
will be running forward with necks outstretched, their headsuplifted, their gaze
hearts 'gaping' 39
returning not towards them, and their a void".
".. for Allah loves not transgressors940
Thesetextsfrom the Holy Quriin andthe Ijad-ithof the Prophet(PBUH) forbid wrong
andharmingpeople.
As well as generally forbidding doing wrong to people, Islam holds that d)Vn2mis
must be protected from harm, and considers this to be one of the important rights of
dhimmis in the Muslim society. This is supported by the previously mentioned
1jadlith, "If anyone wrongs a man to whom a treaty has been granted, or diminishes
39Quran,(111:140).
39Quran,(XIV: 42-3).
40Quran,(11:190).On
this subjecttherealsomanyotherQuranicverses,see(VI: 21;VI: 58;XXH:
14).
41Wql Muslim,
vOl-IV. p. 1365,Kitabal-birrwal-§ildtwal-adab,Chapter:It is forbiddento commit
Oppression, by
narrated Ab7uDhaff;seealsoForty13adlith Quds7l,
pp. 82ff.
42ýaA
al-Bukh5f,VOLiii, p. 376,TheBookof oppression, Chapter:Oppression will bea darkness
on theDayof Resurrection, narratedby Ibn 'Umar.Onthissubjecttherearealsomanyother1jadith,
oneof whichis thattheProphet(pBUli) sentMu'ddhto Yemenandsaid.(Beafraidfromthecurseof
theOppressed as thereis no screenbetween his invocationandAllah.) ýWib al.-Bukhdfl,vol. III, pp.
376L, TheBookOfOppression, Chapter: Oneshouldsaveoneselffromthecurseof theoppressed,
narratedby Ibn 'Abb5s.
71
his rights, or burdenshim abovehis strength,or takesfrom him anythingwithout his
hurts
whosoever he
me will havehurt AllaW'! 5
These Prophetic Ijad-ithare not only directedat physicalharm,but alsoat moral and
immaterial harm. Thus dhinimis andtheir feelingsmustbe respectedin the Muslim
society. One of the meanings of 'Izj", (wrong or hurt), in the Holy Quriin is hurt
feelings.On oneoccasionAllah directedMuslims to respectthe Prophetand not to go
into his housewithout his permission,saying,".. such 'behaviour' annoysthe Prophet
(hurtshis feelings)he is shy to dismiss ".
you.. 46
stated before, in his dying chargeto his successor,he said,I chargethe Caliph after
me to be kind to the dhimmis who are under the protection of Allah and His
on non-Muslim protected people who bring merchandise to the Muslim country.narratedby ýafwdn b.
Sarlm.
44APAirunT, 1.M., Kashf al-Khafa-wa Muz-11 al-llbýs 'Ammd 'Ushtuhiramin al-45d-ith 'A15
Alsinat at-Nds,vol. H, p. 303, andhe ascribedit to al-Khal-lb,narratedby Ibn Mas'Ud;Al-Suyull, Al-
J5mi' al-ýaghTrmin Ijad-Ithal-Bash7ir al-Nadh7ir,vol. 11,473,andhe referredthat the sanadof the
IjadTthis good.
45Al-, Ajrun7imentionedit in his book, Kashf al-Khara,andascribedit to al-Tabar5rCi,
narratedby
Anasb. M5liL
46Quran,(XXXHI: 53).
47T5rAh al-Tabarl,vol. XIH, p. 141.
72
Messenger,to keep their covenant, to protect them,andnot to burdenthemabove
48
their strength".
strength, so they liked him andhappily acceptedhis rule49.In fact Muslims werevery
caring towards the Copts of Egypt, becauseof the 1jad-ithof the Prophet(PBUH),
"When you conquerEgypt, chargethat the Coptsaretreatedwell, becausethey have
Furthermore some scholars have said that to wrong dhimmis is worse than to wrong
Muslims. 52 This is basedon the fact that a d6in2m.Tin the abode of Muslims is weak,
and wrong done by the strong to the weak is worse than wrong done to a person of
equal strength. Iberefore Muslim scholarshave said that oneof the dutiesof the
Mt ig3 is to preyentMuslims from insulting dhimmisor usingaggressionagainst
up as
them, and to punish anyone involved in 54
that. Muslim scholarsusedto advisethe
73
Caliph Hdr1in al-Rash7id,"It is right that you shouldorder the protectedpeopleto be
treated with kindness, that no injury should be donethem,that they shouldnot be
burdenedabove their strength, and that noneof their goodsshouldbe takenexcept
55
accordingto law'.,
Islam also statesthat all people should be treated alike by the law, and that the scales
of justice must be administered for all of them without differences between Muslims
and dhimmis. In this respect Allah (SWT) said, "0 you who believe! Stand out firmly
for justice, as witnesses to Allah, even if it is against yourselves, or your parents, or
your kin, and whether it be (against) rich or poor. For Allah can protect both. Follow
not the lusts (of your hearts), lest you swerve, and if you distort Ousticc) or decline to
do justice, Allah is that do".56
verily well-acquaintedwith all you
country, (such as the Crusadesin the twelfth and thirteenth centuries), this should not
be a reason for Muslims to depart from the generous treatment that Islam has
established for Dhimmis inside the Muslim country. Thus the wrong or aggression,
which non-Muslims might inflict on Muslims, should not prevent Muslims from
ensuring justice and applying it to dhimmis who live in the Muslim society and have
Therefore the Holy Quriin emphasizes,"No soul shall bearthe burdenof another
58Also Allah said, "0 you who believe! Stand out fmnly for Allah,
soul". as witnesses
55Abu-Y-usuf,A]-Khar5j, p. 257.
56Quran,(IV: 135).
57Quran,(IV: 58).
58Quran,(XVII: 15).
74
to fair dealing, and let not the hatred of othersto makeyou swerveto wrong and
depart from justice. Be just, that is next to piety, andfear Allah. For Allah is well-
do".59
acquaintedwith all that you
treat us well or not." The reason he gave was that the Muslims it
regarded as a
"matter of religion and duty to protect us, to honor us, and to treat us well. " Even
when the Muslims have "oppressed us and done us wrong, " they find out when they
"have turned to their law" that "it dose not approve of harming and oppressing us."
The metropolitan concluded that the occasional harsh treatment at the hand of the
Muslims coupled with "'their confession that in treating us thus they are acting
contrary to their law", is better for us than the good treatment of others who confess
that it is contrary to their law to treat us well. "60
59
Quran,(V: 8).
JohnJoseph,Muslim-ChristianRelationsandInter-ChristianRivalriesin the Middle East,p. 14.
75
(3) Protecting the Life and Properties of Dbimmis
The Prophet (PBUH) stated, "Whosoever kills a dhimmTwill not smell the scentof
its journey forty 62
paradise,and scentspreadsa of years".
Abu- Bakr al-ýiddliq, the first Caliph, said,"Do not kill any of the protectedpeople,
for if you do God will requirethe protectionof themfrom you andwill castyou on
in hell". 63
your faces
The above quotations clearly show that human life is strictly protected in Islam, and
killing people is prohibited, whatever their religion. However there are different
majority of jurists (fuqabj') have said that a Muslim must not be executed for the
murder of a dhimmi. But Mdlik b. Anas and al-Layth said that if a Muslim kills a
dhimm.F in ghAa, he must be killed. However Ab-UljanTfa and his friends, al-Nakh'i,
al-Sha'b-1 and Ibn Ab-ulay1d, basing their stanceon the above quotations, state that a
Muslim should always be executed for the murder of a dhin=-ý4 and this is the
in
more acceptableopinion my view. I basemy opinion on the following evidence:
person having a treaty with the Muslims; alsovol. IX, p. 37, The Book of al-diy5t, (blood money),
Cbapter:The sin of a personwho killed an innocentdhL-nmT
63Tritton, P. 137.
64Baddi' al-ýan5i', vol. VII, p. 237; Al-Mughn-1,vol. VII, pp. 652 f.; Ibn Rushd,Biddyat al-Mujtahid
76
believe! Retaliationfor the is for
slain prescribed you".65
-"0 you who
is killed unjustly, We have given his heir the power (to demand
-"Whoever
67
satisfaction)".
These Prophetic Aýddlith imply that a Muslim should be executed for the murder of
any person.
65
Quran,(11:178).
66
Quran,(V: 45).
67
Quran,(XVH: 33).
68ý411ýal-Bukh5ff, Vol. IX, p. 12,The Book of diy5t, "blood money",Chapter:The relativeof the
killed personhasthe right to chooseoneof two compensations (i. e. to havethe killer killed, or to
accept blood money. ); *-a4lý Muslim, Vol. II, p. 684, Kitiib al-Uaj (the book of Pilgrimage), Chapter:
The sacredterritory of Meccaandits inviolability andthe prohibition to do huntingin it andits
suburbs,and felling down of its trees andcutting its grass.
69SunanAb-u-D5wUd,Vol. III, P. 1274,The Book of diy5t, Chapter:On a personwho is killed among
his peopleandhis slayer.
70 ýýIib al-Bukh5rTI, Vol.IX, pp. 10 L, The Book of al-diy5t, (blood money),Chapter:The statement
of Allah, CWe ordained therein for them!' that a life for a life, an eye for an eye..).
77
".. Beware, a believer must not be killed for an infidel, nor mustone who hasbeen
be killed while his covenant holdS,,71This is the main evidencethat
given a covenant
the majority of fuqahF use, but it does not actually supportthembecauseof the
following:
The term 'infidel' (Mftý), in this Ijad-ith, signifies a fighting infidel, one who is
text of the Ijadlith, the term "dh.T 'ahd', (one who has a covenant), is coupled to
the word, "mumid', (believer), not to the word "Hil-F, (an infidel). Thus the
meaning of the Vadlith might be, "Beware, neither a believer nor one who has
The term "one who hasa covenant"(Aff 'aha),in the Ijadith, signifiespeople
who had temporary assurancesof protection, not Dhimmis. This is because
the
permanentcontract of d&mma was only introducedafter the conquest
of Mecca
in 8 A. H. / 629-30 A. D., so the covenantsbeforethis datewereonly specific
73
temporary treaties. Thus, at that time74,therewereno dhimn2h;on which this
75
Ijad-Ithapplied.
71SunanAbUDdwUd,vol. III, pp. 1270L, The Book of al-diy5t, Chapter:Shoulda Muslim be killed
for an infidel?
72Seein the difinition of dlr al-ýarbthe footnote,p. 52.
73Seethis point andits evidencein "Ibe Definition of AM al-Dhimma),at the beginningof this
Chapter.
74The time of conquestof Mecca,asthe IjadIdi indicated.
73Al-ja§ý5ý,Ahk5m al-Qur5n,vol. 1,p. 142;Seealsomoreevidence,which supportsthe Ijanafi'
78
* The intention of Islam is to protectall life, evenanimals.In the Ijad-ith,the
Prophet (PBUM told of a womanwho was sentto hell for tying up a cat without
food until it died of starvation.77
The above points all seen to support the opinion that a dWmmlslife is valuedas
highly as a Muslims, so the penalty for murder should be constant,whoeverthe
victim is.
Also if the Muslim country cannot provide protection to dhin2mis, it must return the
fizya that they have paid, because they pay it to be protected. This actually happened
during the Caliphate of 'Umar b. al-Khajt5b, when a]-Rffm prepared a huge army to
defeat the Muslim army. Ab-U 'Ubayda. b. al-J=54, the chief of the Muslim forces,
commanded the rulers of conquered cities in al-shimto return thcfizyato the people
there. 79
The propertyof dbimmisis protectedby the Islamic Law. It is not allowed to be taken
by force or by stealing.The Quransaid,
79
"And do not eat up your propertyamongyourselvesfor vanities,nor useit as
bait for thejudges,with intent that you may eat up wrongly andknowingly a little of
80
"other" people'sproperty".
soQuran,(11:188).
" This consensus
is told by Ab-u'Ubayd,al-Qdsimb. Saldrn,in his book, KiUib al-Amw5l, p. 219.
92Ibn Rushd,Biddyat al-Muitahidwa Nihdyat al-Muqtqid, vol. II, p. 299.
80
(4) Caring for Dhimmis in the caseof Poverty, Senility and
Disability
Dbin2mis live in the Muslim society and Islam insists that the Muslim country is
".. I have made it so that whoeveris old andtoo weak to work, or becomes
disabled or poor, that the peopleof his religion give him charity, he is exemptfrom
paying fiAya, and is to be supportedwith his family from the treasuryas long ashe
in the Muslim ',
country. 85
stays
81 ýabiibal-Bukhdr-1,
vol. II, p. 8, Kit5b al-Jumu'a,Chapter:To offer the Jumu'aprayerin villagesand
towns.Narratedby 'Abd Allah b. 'Umar.
94AbuuTbayd, Al-Amw5L p. 613.
85Ab-uYu-suf,Kit5b al-Khar5j,p. 290.
81
him something from it, and then senthim to the keeperof the treasurywith this
that, on his way to al-SUm, 'Umar b. al-Khatt5b passedby some Christian people
who had leprosy. Then he ordered them to be supported and given charity. 88
There were also those among the Muslim chiefs,who orderedtheir rulersof
the states to care of dhimmisandto look for thosewho were needyso that they
could be supported.'Umar b. 'Abd al-'Azlý, the well-known 'Umayyadcaliph,
wrote to his ruler of al-Baýra ('Adiyy b. Art5t), to commandhim:
.v
"Look for the one from the dhimmiswho hasbecomeold andweak and not
able to earn his sustenance, and give him from the Muslim treasury regular support
help him". 90
which can
In the Quran:"And they give food, despitetheir love of it, to the destitute,the orphan
91
andthe captive".
96
Quran,(IX: 60).
11"AbiulY-usuf,Op. Cit, pp. 259 f.
88 Al-Balddhf-t,FutUoal-Bulddn,p. 177.
99Mugafa-al-Sib5'1,Ishtrdkiyyatal-IsMm,pp. 318 L
90Ab-uTbayd, Al-Amw5l, pp. 45 f.
91Quran,(LXXVI: 8).
82
Based on texts such as the above,the Muslim jurists haveallowedMuslims to give
3
charity (pdaqq) to dWmmis? Moreover Ab-u H.an-ifa and Muh.ammad allowed
Muslims to give to dhimmis from al-Kaffalhft (Religious expiations)94and al-Nudhffr
Thus Islam guarantees special care for dhimmis in the case of poverty, senility and
disability, by supporting them from the Muslim treasury and allowing Muslims to
give to them from charity, kaffaligt and nudhUr,and to make wafjyj-to them. This
could be thought to be an extraordinary attitude of Islam towards dhimmis, especially
when we take into consideration that the Muslim country is based on a religion in
peoplewho committed sins.Some kinds of Kaffalra are:Fasting,feeding the poor and freeing a slave.
Al-Khudrawi, A Dictionaryof IslamicTerms,p. 366.
95AI-Z4ayri, Al-Fiqh al-Ishind wa Adillatuh, vol. III, p. 494. Al-NudhUr,(vows),is a plural of
Nadhrwhich signifiesa conditionalpromise,aswhenone says,"sucha thing shall be obligatoryon me
if God restoreto healthmy sick [sonor other]. SeeArabic-EnglishLexicon, vol. H, p. 2781;
Encyclopaediaof Islam,vol. VIL p. 846.
96AI-Mughn-i, vol. VI, p. 103;Al-MajmU' Shart al-Muhadhdhab, vol. XVI, p. 318. Al-Wa§iyya,
(bequest),meansan endowmentof propertyor anythingelseafter death,e.g. whenonepersonshould
sayto another,"Give this article of mine, after my death,to a particularpersore'.Al-Khudrawi, A
Dictionaryof IslamicTerms,p. 434.
83
b) The Duties of Dbimmis
In the Muslim society, Islam gives dhimmisall the rights that guaranteea goodand
secure life, as is shown above. Hence it is expectedthat thereareduties dhimmis
in for
shouldperfonn return thoserights. The following showssomeof theseduties:
o In theQuran,
"Fight those who believe not in Allah nor the Last Day, nor hold that
forbidden which has been forbiddenby Allah andHis Messenger,nor acknowledge
the religion of truth, from among the people of book until they pay the fi2ýyaout of
2
handand submissively".
84
"We have honoured the sonsof Adam; providedthemwith transporton land
and sea; given them for sustenancethings good and pure; andconferredon them
specialfavoursabovea greatpart of our creation".3
companions did anything to dhimmis while they were paying fi-ýYa that, could be
interpreted as humiliatingý Hence the majority of scholars have held that "a1-,Fqghff?'
in that verse means the submission of dhimmis to the rules of Islam, which are
Muslim 5
appliedto everyonethe country.
* In the Sunna,
The Prophet said about the Magians,"Follow the sametradition with them that you
follow with the peopleof the book"6, andHe tookfizya from the Magiansof Haja,-'.
There was some difference of opinion among the founders of the main law schools
(madbAib), concerningthe amountdue forfizya. Ab-Ukjanffa saidthat the amountof
fizya should be divided into threebands:48 dirbamsfor the rich, 24 &rhamsfor the
middle rangeand 12 &rhams for the poor. Ahmadb. klanbalagreed with Ab-UIjanIfa,
but Mdlik argued that the amount of fizya shouldbe left to the ruler. Al-Shdfi'! 's
opinion was to leave the maximum amount to the ruler's discretion, while the
to be not be lessthan one dinjr. 8 Probably the most acceptable
minimum paid should
ruling is that the amount of fiAya should be left to the discretionof the ruler, who
3Quran,(XVH:70).
4 Ibn al-Qayyim,AWm AM al-Dhimma,vol. I, pp. 23 L
5 Al-Shdfi'!, Al-'Urmn, vol. IV, P. 176; Abu-Zahra,Mubarnmad,Kh5tamal-Nabiyyln, vol. III, p.
930; Al-ýMdL 'Abd al-Muta'51,Al-Siyisa al-IsIdmiyyafif 'Ahd al-Nubuwwa,p. 190.
6Al-Im5m Malik ibn Anas,Al-Muwajtaý.vol. 1,pp. 380 ff., 7Ibebook of charity,chapter:Jizya(tax)
the peopleof the book and Magians.Reported by 'Abd al-Rabmanibn 'Awf.
of
7 ýabllý al-Bukh5fl, vol. IV, p. 62, The book of JizyaandMuw5da'a,The Chapterof al-Jizyawal-
MuwAda'a Ma'a Ahl al-Dhimma;SunanAbu-D5wUd,vol. II, p. 864,the book of al-Khar5jwal-Imdra
the chapterof Levying Jizyaon Magians, and (Hqjar) is a placenearal-B*ain.
wal-Fai',
&SeeA]-Sarkhas7i, A]-Mabs7ul,vol. X, p. 78; A- Mughn-1,vol. VIII, pp. 501 ff.; A]-'Umm, vol. IV, p.
179;Al- MajiCu'Sharb al-Muhadhdhab, vol. XXI, pp. 199ff ; Kashsh5fal-Qin51,vol. III, p. 121.
85
should consider both the interestsof Muslims andthe ability of the dhimmisto pay,
bearing in mind that &immis should not be burdened above their strength.
Muslim scholars also say that fi-ý,:va should be paid once a year, and that women,
boys, servants,lunatics, the poor in receiptof alms,the indigentblind, the aged,and
live in cells are all exemptfrom it. 9
men who
As has also been saidearlier,Muslims shouldbe kind when they collect Azya from
dhin2mis.The following final quotationsgive a few moreexamplesshowingthis in
the life of the Prophet PBUH) and the early caliphs.
The Prophet (PBUH) appointed 'Abd Allah b. Arqam to collectfizya, and after he
had goneawaythe Prophetcalled him and said,
right, or burdens him above his strength, or takes from him anythingwithout his
I him on the day judgmenf'. 11
consent, am an advocateagainst of
9 SeeBkUyat al-Mujtahid,vol. 1,p. 295; Al-]Khardj,p. 26; AI-MughnT,vol. VIII, pp. 507 ff ; Al-
sarkhas-1,Al- Mabs7ul,vol. X, p. 79; Kashshdfal-Qind', vol. III, p. 120;Al-Majmu-1Sharbal-
Muhadhdhab,vol. XXI, pp. 211 ff.; Al-K5f1-fif Figh a]-ImdmAýmadb. tianbal, vol. IV, pp. 351 f.
10Quran,(11:256). Seemoredetailsaboutthe methodof Islam in this respectin "Freedomof
Religion" in this chapter.
11SunanAbu Ddw-ud,Vol. H, p. 862, Kit5b al-khardjwal-fai' wal-Im5ra,Chapter:On levying tithes
on non-muslim protected people who bring merchandise to the Muslim country. narratedby ýafwdn
ibn Sallim.
86
"I am afraid you haveoppressedthe people"dhimmig'?" He answered,"No.
By Allah! We have not taken but the little which they agreed to give". 'Umar said,
"With no hitting nor compulsion?" He answered,"No". Then 'Umar said,"Praisebe
let
to Allah, who hasnot this happen throughme nor during my time". 12
Also the Muslim countryoften usedto delay collectingfizya until harvesttime so that
dbimmiswereableto pay without being burdened. 13
Hish5m b. 'Urwa narrated that "On his way back from Syria, 'Umar b. al-Khatt5b
passed some men who had been forced to stand in the sun with oil poured over their
hands. He asked, What is the matter with these (people)? He was answered that they
were liable for ijzya, had not paid it, and were being punished until they should. Their
excuse was that they were too poor to pay. He said, let them go and do not annoy
them, I heard the Prophet (PBUH) saying, "Do not torment people, for those who do
that God punish them on the day of resurrection." and he ordered them to be
14
released".
Nowadays &Vmrnis do not pay fizya but they join the armies in the majority of
Muslim countries.This also agreesIslam, which exemptsdhimmisfrom payingfizya
if they join the Muslim army, becausefizya is paid by dbimmisfor the protection
provided by the Muslim country, as hasbeenshowedearlier.
12Ab7u'Ubayd,KitZibal-Amw5L p. 61.
13lbid, p. 61.
14Ablu-Y-usuf,Al-Khar5j, p. 258.
15SeeAl-M5wird7i,At-AbUm al-Sulldniyya,p. 146.
87
Al-Khatt5b, which was approvedby the companionsof the Prophet(PBUH). Henceit
16
hasbecomea consensus.
Muslim scholars stated that there was no definite amount to the khaaj, but this
should be left to the discretion of the ruler, who must consider the interests of the
Muslims and the wealth of the land involved, ensuring that dhimmis am not
17
overburdened.
This tax is not only imposedon dhimmis,but also on Muslims andthe inhabitantsof
dir al-Parb (the abodeof war). Howevertherearedifferencesin the amountspaid; a
Muslim must pay 2.5%,(the sameasthe amountof tradezak5t),a dhimmTmustpay
5% anda foreignerwho inhabitsthe abodeof war'Smust pay 10%.
The basis of this tax is the act of 'Umar b. at-Khattdb, who sent out the tax
collectors-19 Yet al-Sh5fi'I held that this tax is not imposed on dWmnziý,who do not
it
haveto pay unlessthey have it
accepted in the covenantof 20
dhimma.
Muslim scholarshave stipulated some conditionson the goodson which the rate is
applied,which are as follows:
of Islam does not reign, i. e. where Muslim law is not in force, or which arenot coveredby agreements
andregulations about payment of poll-tax "Jizya! '. See Shorter Encyclopaediaof Islam, pp. 68 f
Islamic DeskReference,p. 79
19Al-Khar5j, pp. 274 ff.; AI-MughnT1, vol. VIII, P. 518.
20Biddyat al-Muitahid,Vol. 1,p. 297; AI-Mughn-1, VIH, pp. 517 f-,Al-Majm7u'Sharbal-Muhadhdhab,
vol. XXI, p. 204.
88
2. The minimum amountof merchandiseliable for this tax shouldbe at least200
derham or 20 mithqj'l, which is the same as the minimum amount of property
liable for the payment of z aMt 21
Ibn al-Qayyim stated that this tax shouldbe imposedoncea yearby the Im5m."the
leader of Muslims", who should consider the interests of Muslims. Hence it is
acceptable for him (the Im5m,of Muslims) to decrease
the amountof this tax or even
it, if he this is for the Muslim 22
country. This thereforeallows the
stop sees good
Muslim countr? nowadays to adapt its trade policies to comply with the
of
requirements internationaltradeagreements.
than the dhimmispay. Nowadaysminorities all over the world pay different kinds of
taxes, the same as the original citizens pay. These taxesenablecountries to fulfill
of the Muslims among whom they live. Thus Muslim scholarshave statedthat they
89
1. Mention Islam in derogatoryterms.
Moreover they should not be seen drinking alcohol or cating pork in places where
Muslims live, although dhinmis can do this in places where only they livc. 26They
should also not be seeneatingor drinking in public during the daytimeof the month
RamaVj'n.27 This behavioroffends Muslims and could tempt them into behaviour
of
that goesagainstIslam.
Thus all of the aboveare the rights anddutiesof dhimmisin the Muslim country,and
That the aboveis true is what madeone Christianmetropolitan,in the first half of the
eleventh century, prefer being controlled by Muslims than by people of other
religions and persuasions.He was the metropolitanof Nisibis, Ellyya, A. D. 1008-49,
90
"What we believe concerning the Muslims is that their piety and love
impressesus morethan the piety of peoplefrom all the other religions andkingdoms
that are opposed to us, whetherwe arein their land or not, andwhetherthey treatus
well or not. And that is because
the Muslims regardit as a matterof religion andduty
to protect us, to honorus, andto treat us well. And whosoeverof themoppressesus,
their Master, i.e. their Prophet,will be his adversaryon the day of resurrection.And
their law approvesof us and distinguishesus from the peopleof otherreligions,
whether Magians or Hindus or ýabians or the otherswho to
are opposed us.. It is
clear also that Muslims, when they haveoppressedus and done us wrong, andthen
have turnedto their law, find that it doesnot approveof their harmingandoppressing
us; but people of other religions, when they honour us anddo us good, andturn to
their law, find that it doesnot praisethemfor this. So the wrong doing of the Muslims
towards us, and their enmity againstus, andtheir confessionthat in treatingus thus
they are actingcontraryto their law, is betterfor us than the goodtreatmentof others
who confessthat it is contrary to their law to treat us well.1928
91
Employment of Dhimmis
collecting good deeds, which made God more satisfiedwith him than the first, he
betrayedAllah, betrayedHis Messengerandbetrayedthe believers."'
On this basis the Muslim country has the right to appoint people to jobs according to
the commonweal of the country. In ýA41'ýMuslim, AbUuMusd al-Ash'afi- said,
92
a) Military jobs
1. TheQuranicverse:
"Let not the believers take for friends or helpers unbelievers rather than
believers: if any do that, you shall have no relation left with Allah except by way of
precaution, that you may guard yourselves against them. But Allah cautions you (to
many other versesthat prohibit Muslims from taking unbelieversas helpers,and thus
in
it is forbiddento usethem military jobs5.
',ýiisha, the wife of the Prophet (PBUH), said: "The Messenger of Allah set out
met him who was known for his valour and courage. The Companions of the
Messenger of Allah were pleased to see him. He said: "I have come so that I may
follow you and get a share from the booty". The Messengerof Allah said to him: "Do
you believe in Allah and His Apostle?" He said: "No". The Messenger of Allah said:
"Go back, I will not seek help from a muskik (polytheist)". He went on until we
reached shajara, where the man met him again. He asked him the same question again
and the man gave him the same answer. He said: "Go back, I will not seek help from
a mushdk. The man returned and overtook him at Baidj"? He asked him as he had
93
asked previously: "Do you believe in Allah andHis Apostle?" The Man said:"Yee.
The Messengerof Allah saidto him: "Then comealongwith Uss,. 6
1. The Prophet (PBUH) used some Jewish peoplein military jobs andgavethem
8
booty.
sharesin the
However the majority of scholars stipulate some conditions which mustbe met if
in
Muslims usenon-Muslims military jobs12:
Confidencein them.
94
2. Needof them.
3. They may not become so powerful that the country cannot control them.
The majority rebutted the evidence of the MMIT scholars, saying that "a]-muwNst"
in the Quranic Verses means cordiality to unbelievers and to not be satisfied with
their religions, and it does not mean anything about using them in jobs. They also say
that the Ijadlith of the Prophet (PBUH), in which he disagreed with using the
unbeliever, is abrogated, or that the Prophet did that becausehe did not trust in the
13
unbeliever.
b) Non-Military jobs
Muslim scholarsalsohavetwo opinionsaboutthis point:
Some 15
scholars say that it is not allowed for dhimmis to be usedin jobs connected
a)
with Muslim affairs. Someof their evidenceis,
".. And never will Allah grant to the unbelieversa way (to triumph) over the
16
believere'.
The scholars said that appointingan unbelieverover a believeris the main way to
95
2. The Prophet (PBUH) said, ".. I will not seek help from mushHk (an
unbeliever)"17
1. The person who guided the Prophet (PBUFOin the emigration,"al-hijfd', from
Mecca to Medina was 'Abd Allah b. 'Urayqit, 19
who was an unbeliever. In spiteof
2. The Prophet (PBUH) made the ransom for eachof the interneesof the battle of
badr, to teach ten Muslim children how 20
to write. This means that the Prophet
(PBUH) used unbelievers in one of the affairs of the Muslim country, which is
teachingMuslim children to write.
place called "dbU al-Pulayf9', he senta spy from the tribe of Khuzd'a, to get the
from 21
Quraysh.
news
22
This spy was an unbeliever. Despitethat the Prophetentrustedhim with this serious
job.
96
Furthermore the majority of scholars23have rebutted the evidence of the other
in
opinion this way:
* The Quranic verse, ".. And never will Allah grant to the unbelieversa way (to
triumph) over the believers". 24
The scholars explain the word "sabj7j", (a way), in this verse, in different ways,
saying that it signifies a way on the Day of Judgement, (yawm al-&i-ma), becauseit
is coupled with this in the verse: ".. But Allah will judge between you on the Day of
Judgment and never will Allah grant to the unbelievers a way (to triumph) over the
believers". 25 This was the opinion of 'Arl b. Ab-uT51ib and Ibn 'Abb5s. They also
9 The Ijad7ith of the Prophet, "I will not seekhelp from mushiik (an unbeliever)".
The scholars say that this Ijad-ith is abrogated,becauseit had beenin existence
beforethe Prophetusedunbelieverafter the battle of badr.27
This is interpreted to mean that 'Umar did not trust the Christian, or that the job, at
that time, gave the employee accessto state secrets. Hence 'Umar prevented from
appointing that man in that particular job at that time. But this does not mean that
unbelievers are not allowed to be used in other jobs, or even in the samejob if the
97
From the above, it seemsthat the most acceptableopinion is the one basedon
allowing dhimmis to be employedin the Muslim country,whetherin military jobs or
not, as long as they are trustworthy.The following points supportthis opinion.
However there are some jobs for which it is not permissible to employ dhin2mls,
because these jobs are of a religious kind, or need to be filled by Muslims for some
for
other reasons, example the position of caliph and of the chief of the Muslim army.
The caliph must be Muslim becausehe is the leader of the Muslim country, and the
chief of the army must also be Muslim because "al-AhYd", which is striving against
enemies, is obligatory for Muslims only. Thus both of thesejobs should be filled by
Muslims, and it is not permissible for non-Muslims to be appointed in them.
which Ain2mis are not allowed to fill in the Muslim country, are very few and are
jobs basedon the Islamic faith or relatedto it. Thereforeit is reasonablefor thesejobs
to be filled by Muslims.
98
prisoners were sent to the caliph 'Umar b. al-Khalt5b. Somehe madeclerks and
in 30
employed governmentservice.
29
Quran,(LX: 8).
30Al-Balddhff, Futu-bal-Buld5n,p. 193.It hasbeennarratedabout'Umar b. al-Khalldbthat he
99
It can be deducedfrom the abovehistorical evidencethat the differenceof religion
between Muslims and dVmmis did not prevent dhimmis from being employedin
variousjobs in the Muslim country.This indicateshow tolerantMuslims werein their
dealings with dVmmis, especially whenwe take into considerationthat the Muslim
When dhimmis abuse the trust given to them it can make Muslim scholars or rulers,
adopt a strict attitude towards them as a reaction. Hence this explains the strict
attitude of some scholars or the strict conditions imposed by some rulers on dhin2mis,
100
The Dress of Dhimmis
When we look at the textsof the Holy Quranandthe Sunnaof the Prophet(PBUH),
we realize that they have not dealt with this topic. Thus thereis no religious basisto
it, but it might have a socialor political basis,as somehave '
inferred.
Most dhimmis probably preferred wearing their own clothes, which expressedtheir
religious and national existence, and helped them keep their identity and culture in
the Islamic environment. Thus most &Vmmis probably had no problem with ruling
that insisted they wear their own clothes. However during the periods of fanaticism
and weakness of the relationship to Islam at some stagesof the Islamic history, this
ruling probably did cause a problem for &immis, making them as targets of
humiliation in the Muslim society. When this rule was first introduced it is certain
that it was not linked to the concept of humiliating dhimmis, becausethat would have
directly opposed the Islamic stanceon how to treat dhi=iS. 4
had abusedtheir power, Muslims attempt to return this dress back.This helpsto
wrong or in
harm7' chapterthreeof this study.
5 Al-Mujtama' al-Mi§ff fl 'A§r §a15171n
al-Mam5l-ik,p. 50.
101
supportedthe compulsory wearing of "the dressof dhimmis"which wasdetailedin
6
the covenantof 'Umar.
102
Greeting Dhimmis with the Saldm
Muslim scholarshavehaddifferent opinionsaboutthis topic, which occupiesa place
in both the books of Islamic law and the books of the Tradition of the Prophet
(PBUH). Some scholars,Ibn al-Durayhim' among them, havearguedthat it is not
said, "I am travelling tomorrow to the Jews, so do not greet them first with the
'.5
saldm!
In the Quran:
"Mah forbids you not, with regard to thosewho fight you not for (your) faith nor
drive you out of your homes, to be generous to them and deal with them justly. Allah
loves those who are 6
jUSrs.
surely
1Manhajal-ýawýb,pp. I 10 f.
2 Ibn al-Qayyim,AýUm Ahl al-Dhimma,vol. 1,pp. 191ff.
3 ý41ý Muslim, vol. III, p. 1185,Kitdb al-Sal5m,Chapter:Prohibitionof sayingfirst al-salamu
alaykum to the peopleof the book, andhow their salutationshouldbe respondedto, narratedby Abu-
Hurayra.
4 Ibid.
5 SunanIbn Mdja, vol. H, p. 1219,Kitdb al-Adab,Chapter:returnthe greetingsof the dýýs,
103
In the Sunna:
The Prophet (PBUH) said, "rhose who are nearestto Allah arc they who are first to
8
give a salutation). Also, on the authorityof 'Amr b. al-'A§, a manaskedthe Prophet
(PBUH): "What Islamic traits arethe best?" The Prophetsaid,"Feedthe people,and
know andthosewhom you not do know". 9
greetthosewhom you
* He stoodup as the funeral of a Jew passedbeforehim, and saidto the one who was
surprised at his behaviour, "Was he not a human being or did he not have a
"10
soul?
He joined Jews in planting, bought from them and ate from their food. 12
He was very generouswith the Christiansof Najriin in that he let them stayat his
13
mosqueand allowed them to perform their own prayersalongsideMuslims there
7Quran,(IV: 86).
9 SunanAb-uDiwUd, vol. 111,p. 1435,Kitdb al-Adab,Chapter:Excellenceof one who is first to give
a salutation,narrated by Ablu-Hurayra.
9 ý4qi al-Bukh5ff, vol. VHL p. 167,The Book of askingpermission,Chapter:To greetthosewhom
104
when they broke their covenantwith him, joined with idolatersin Meccain alliance
him,
against and tried to kill him. The Quranexpressesthis in the following verses:
'-rhere you are, you love them,but they do not love you, andyou believein
the entire Book. When they meet you, they say: (We believe),but when they arc
alone they bite their fingertips with rage.Say:"Die of your fury. Allah knows what is
hidden in the hearts!" If you are visited by somegood fortune,it vexesthem; and if
you are visited by some misfortune, they rejoice at it; but if you forbearand fear
Allah, their wiles will not hurt you at all. Allah knows fully what they do". 14
One aspect of their hostility was also that when Jews passedby Muslims, they
pretcnded to grect thcm saying: "al-si-mu lalaykunf', which dcath
mcans: bc upon
you, then the Prophet (PBUH) said,
The Prophet also said, "Do not greet first the Jews and the Christians with the
16
saldrW,.
These AW71th and the other similar ones determine the characteristics of the
relationship during the period when Muslims were the target of their plot and hostility
of the unbelievers. Yet it should be understood that this was an exceptional measure
designed to deal with this particular case.Thus when that particular case changed, the
and justly, was reinstated. An important piece of evidence about this is that the
105
Prophet (PBUM himself, who ordered thosetemporaryinstructions,died while his
to a 17
Jew.
armourwas mortgaged
The important point to notehereis that the Prophet(PBUH) did not meanthat these
rules, which were brought in to deal with exceptional should
circumstances, be
instated as permanentrules.It might be allowed for that temporarymeasureto return
if Muslims are a targetto similar conditionsof enmity in the future. Other than this,
the
the normalposition and general basisof the relationship,which is built on treating
dhimmiskindly, mustbe applied.
106
CHAPTER FOUR
'AbdAftah b. al-Jamiýh
The father of Ab-u 'Ubayda b. al-Jarrdh. His name was 'Abd Allah b. al-Jarr-5hb. Hildl,
al-Fahff, al-Qurash7l.He was one of the unbelievers of the Meeeans, who fought the
Muslims at the battle of Badr in 2 A. H. / 624 A. D. He was killed by his son, AbU
2
,Ubayda,at this battle. [p. 941
recite the Quran aloud in Mecca. He became an administrator in Kufa. During the
Caliphate, 'Uthm5n b. 'Uaffa-n, he travelled to Medina, where he died in 32 A. H. / 653
A. D. when he was 60 years of age. He narrated 848 IjadTithin the Prophetic Tradition
booksý[p. 541
108
'A bd Allah b. 'Ubayy b. Salff]
The head of hypocrites (Ra's d-Munfifl-q. Tn)and the father of 'Abd Allah b. 'Abd Allah
b. 'Ubayy b. Sarul, the Companion of the Prophet (PBUH). His name was 'Abd Allah b.
'Ubayy b. Mdlik b. al-ljdrith b. 'Ubayd al-KhazrajT, Ab-ual-kiubdb, known as Ibn SaIRI
Sd,ffl was his grandmother's name. He hated Islam and Muslims very much, and he was
4
(PBUH). He died in 9 A. H. / 630 A. D. [p. 511
'AbdAllah b. 'Umar
One of the Companionsof the Prophet(PBUH) and the sonof 'Umar b. al-Khalt5b,the
second Caliph. His name was 'Abd Allah b. 'Umar b. al-Khajt5b al-'Adaw-i, 'Abd
AbUU
after Hijra. His name was 'Abd Allah b. al-Zubayr b. al-'Awwdm al-Qurash7i,al-Azd-1,
Ab7u Bakr. He was the son of the Companian al-Zubayr b. al-'Aww5m and Asm5' bint
Abli Bakr. He was born in Medina in 1 A. H. / 622 A. D. He led a conservative revolt
against BanT 'Umayya, and declared himself Caliph in 64 A. H. / 683 A. D. after the
death of Yaz-id b. Mu'dwiya. He was murdered in Mecca by the army of al-ljaýdj b.
Yu-suf in 73 A. H. / 692 A. 33
D. He narrated Ijadlith in the Prophetic Tradition books.6
[p. 531
109
'A bd al-Malik A Mm wj-n
An 'UmayyadCaliph. His namewas 'Abd al-Malik b. Maraw5nb. al-Ijakarn aP UmawT
al-Qumsh7i,AW al-Warid. He wasborn in 26 A. H. / 646 A. D. andgrew up in Medina.
He was appointedasgovernorof Medinawhenhe was 16 yearsold by Mu'5wiya b. AN
Sufy5n. He becamea Caliph after the deathof his father in 65 A. H. / 685 A. D. He died
in / 7
in Damascus 86 A. H. 705 A. D. [p. 221]
'Abdal-RaPmj-n b. Ghunm
One of the greatestscholarsof al-Shi'mandPalestine.His namewas 'Abd al-Ra4manb.
Ghunm b. kaffizal-Ashaff. He wasborn during the life of the Prophet(PBUM. 'Umar b.
al-Khatt5b, the secondCaliph, senthim to al-Shim to teachthe peoplethere.He died in
7 Ibn Kathlir,Al-Biddya wal-Nihdya,vol. VIII, pp. 246 ff.; Sh5kir,MaWud, Al-UrM al-5ml, vol. IV,
pp. 191 ff.; Al-Zirikly, Al-A'15m, vol. IV, p. 165.
a Al-lýdba, vol. V, p. 99; Ibn ]Uajaral-'Asqalan-i,Tahdh-ibal-Tahdh-ib,vol. VI, pp. 225 L; Al-Dhahab-i,
Siyar A'15m al-Nubald',vol. IV, pp. 45 f.; Al-Suy-ul-l,Tabaqdtal-ljuffa-?,p. 15.
110
He was born in Mecca in 51 B. H. / 573 A. D. and died in Medina in 13 A. H. / 634 A. Dý
[P. 541
Abffa]-Dard,!F-'
A companion of the Prophet (PBUH). His name was 'Uwaymir b. Mdlik b. Qaysb.
'Umayya al-Anýdff, al-Khazraji, AbU al-Dardd'. He wasa merchantin Medinabefore
5m. Ab-Ual-Dardd"wasappointedasa judge in Damascusby Mu'dwiya b. Ab-uSufydn
during the caliphateof 'Umar b. al-Khatt5b. He died in al-Sbim in 32 A. H. / 652 A. D.
AbUDj-wUd
One of the greatestTradition scholars in his time. His name was Sulaym5n b. al-Ash'ath
b. Is4dq b. Bash-iral-Asdi, al-Sajistdn-1,Ab-uDdwUd. His book, "al-Sunan", is one of the
six famous Tradition books. He was born in 202 A. H. / 817 A. D. He was originally
from Sajist4n. Beside his book "al-Sunan7'he wrote many books such as "al-Mar5slil",
9 Hilyat al-Awfiy5, vol. I, pp. 28 ff., A14ý5ba,vol. IV, pp. 101ff.; Usd al-Gh5ba,vol. III, pp. 205 ff.; Al-
A'15m,vol. IV, P. 102.
10Ab-uBakr al-Tart7ush-1,Sir5j al-Mul-uk,The Introduction,pp. 5 f.; Ibn al-'Im5d, Shadhardtal-Dhahabfl-
Akhbiir manDhahab,vol. VI, 102ff.; Kahh5la,U. R., Mujam al-Mu'affiffin,vol. XH, p. 96; Al-A'15m,
vol. VII, pp. 133f.
Hilyat al-Awliy5'. vol. 1,pp. 208 ff.; Al-I§dba,vol. V, p. 46; Al-A'Idm, vol. V, p. 98.
Tabaq5tal-Uuff-a?,PP.261 f.; Mu'jam al-Mu'allif-in, vol. IV, p. 255; Al-A'15m, vol. III, p. 122.
III
Abg.,Vanif'a
The founder of the Ijanaff Schoolof Law, which todayhasthe largestfollowing among
the Muslim community. He was one of the greatjurists of 5m, andone of the historic
SunnTMujtahids. His name wasal-Nu'm5n b. Th5bit al-Tamiml, al-KUT, Ab-UkJanifa.
He wasoneof the four Imims of the Suiwa.He wasborn in al-Ku-fain 80 A. H. / 699 A.
D. and grew up there. He studied with Pfar al-ýddiq in Medina,aswell aswith other
teacherselsewhere.He died in Baghdad in 150 A. H. / 767 A. D. He refusedto be a
judge (qdVj) more thanonetime, because
of his extremefear of Allah. 13[p. 77]
Ijasan al-Mas'Ud-i. He was descended from the children of 'Abd Allah b. Mas'lid, the
famous Companion of the Prophet (PBLJH). He went to Egypt and lived there. He is the
author of many famous books, some of which are "Muriij al-Dhahab" and "al-Tanb-ih
AbUHYzim.
112
A bg Hili-I
A scholar and a narrator of Ijad7ithfrom al-Baga. His namewasMutammad b. Sarim,
Abu Ijildl al-Rdsib-1,al-Býff. He was a slave of BanUSima b. LuiVy. Ab-u Hildl narrated
Ijadlith from al-Ijasan, Ibn Siffn and others. He was blind and died in 169 A. H. / 785-6
A AVHurayra
A Companion of the Prophet (PBUH). His name was 'Abd Allah, (or 'Abd al-R4m5n)
b. ýakhr al-Daws-1.He was known as Ab7uHurayra, becauseHe was very fond of cats and
always kept a kitten with him. Abu-Hurayra had a very good memory and lived close to
AM Mu-sial-Asb'firT
A Companion of the Prophet (PBUH). His name was 'Abd Allah b. Qaysb. Sal-linb.
ija4dr b. Ijarb, Ab-u M-usd, from BanTal-Ash'ar, in Q415n. At the adventof Islam, he
came to Mecca and acceded to Islam. He was a govenorof al-Baga by 'Umar b. al-
Khattab in 17 A. H. /638 A. D., and then a]-KUfaby'Uthm5n b. Affa-n.He wasborn in
in the PropheticTradition 18
books. [p. 391
17 Ijilyat al-Awliyd', voL 1,pp. 376 ff.; The ConciseEncyclopaediaof am, p. 20; Al-A'15m, vol. 111,p.
308.
18 Hilyat al-Awliyd', voL 1,pp. 256 ff.; AIJýdba f-ITamy-izid-ý45ba, vol. IV, p. 119; Usd al-Ghaba,
V,
vol. pp. 309 ff., Al-A'Idm, voL IV, p. 114.
113
AbgNuwj's
One of the very well-known poets. His name was al-kiasan b. HdnTb. 'Abd al-Awwal b.
ýab54 al-klakam7l, nick-named Ab-uNuw5s. He was a Persian who became a prWg6 of
H5rUn al-Rash7id,the famous 'Abb5sid Caliph. He was born in al-Ah wiz in 146 A. H. /
763 A. D., grew up in al-Baýsra,and then moved to Baghdad. He was a bon vivant who,
enjoying high living, has become famous in folklore as a kind of "court jestce' to the
M a]-QYsima]-.,
VakTm
One of the judges (al-QvVY6 of Samarqand.His name was Isýdq b. Mubarnmadb.
Ismd'-iI al-Samarqand-Ial-Ijanaff, AbUal-Qdsimal-Ijak7im.Someof his bookswere"al-
Saw5d al-A'? ae' and "Al-ý45'if al-115hiyyC. He died in 342 A. H. / 953 A. D.20[p.
2001
AbU QuPj-fl
A noble of Quraysh before the time of 5m, and the father of Ab-u Bakr al-ýiddTq, the first
Caliph. His name was 'Uthmdn b. '.ýkmir b. 'Amr b. Ka'b al-Um7i al-QurashT, Ab7u
Quýffa. He was born in 83 B. H. / 542 A. D. He acceded to Islam on the day of conqest
Mecca. He died the death his Ab-u Bakr in 14 A. H. / 635 A. D. 21 [p. 94]
of after of son
Ab9Sa'Mal-K. hvdrT
A Companion of the Prophet(PBUM. His namewasSa'd b. M51ikb. Sindrnal-Khudff
al-Anýdfi al-Khazraji, Ab7USa'Id. He naffatedmany Vadith, because
he lived closeto
19 The Concise Encyclopedia of arn, PP. 20 f.; amic Desk Reference,p. 15; Mu'jam al-Mu'affirin, vol.
IH, p. 300; Al-A'15m, vol. 11,p. 225.
20 Al-A'Idrn, voL 1, p. 296; Mujam al-Mulallifi-n, voL 11,p. 237.
114
the Prophet (PBUH). The number of tladFth he has narrated in the Prophetic Tradition
is He
books 1170. was bom in Medina in 74 A. H. / 693 A. D.22[p. 107]
A bg Sulaymin al-BustT
A scholar of ýIadlth, Fiqh and literature from Bust. His name was 4mad b. Mutarnmad
Sulaym5n is the author of many books, some of which are "Shar4 Kit5b al-Sunan li Abli
Daw-ud", "Ghar-lb al-Ijadlith" and "Shar4 al-Bukhdr"I'. He died in Bustin 388 A. H. / 998
23
A. D. [P. 151
A bigTOM
An uncle of the Pr4het (PBUH) andthe fatherof 'Ari b. Ab7uTdlib, the fourth Caliph.
His name was Ab-u Tdlib b. 'Abd al-Muttalib b. Hdshimb. 'Abd Mandf b. Qqayy. He
was born in 536 A. D., about 35 years before the birth of the Prophet(PBUH). He
became the head of the clan of the BanTHYshim,to which the Prophetbelonged,at the
time of the Prophet's mission. As clan chief, he extendedthe clan's protectionto the
Prophet againstthe enmity of the Quraysh.He wasalso the guardianof the Prophetafter
AW TOM a]-Makki'
A Faq-1hand Sliff scholar from Mecca. His name was Muýammad b. 'Arl b. 'Aliyya al-
k1drithl, Ab7uPlib. He grew up in Mecca and moved to al-BJýra, then to Baghdad where
he lived and died in 386 A. H. / 996 A. D. One of his famous books is "Q-ut al-Qurub" on
25
SufIsm- [P. 109]
22 klilyat al-Awliyd', vol. 1,pp. 369 ff. -,Tahdh-lbal-Tahdh-ib,voL IH, pp. 416 f.; 'Usd al-Ghaba,voL V,
pp. 211 f.
23 Tadhkiratal-ijuffa-?,vol. M pp. 209 ff.; Mujam al-Mu'affifin, voL H, p. 61.
24 Al-Isdba,vol. VII, pp. 112ff.; The ConciseEncyclopaediaof am, p. 21.
25 Mujam al-Mu'affiflin, vol. XI, p. 27; Al-A'Idm, vol. VI, p. 274.
115
AbU 'Lfbayd
One of the greatestscholarsof Tradition, literature andFiqh. His namewasal-Qdsimb.
Sall5m al-Harawl-,al-Azd7i,al-KhuzdT,al-Khuras5n7f, al-Baghd5d-1,Ab-U'Ubayd. He was
born in Hanft in 157 A. H. / 774 A. D. and studiedthere,andthen movedto Baghdad,
where he becamea judge (Qjdi) in for
Tars7us 18 years.He died in 224 A. H. / 838 A. D.
in Mecca where he had come for pilgrimage He is the authorof manybooks,
AM 'Ubayda
Arabic philologist from al-Baýra- His name was Ma'ammar b. al-Muthannd al-7-im7l,al-
Ba§fi-, AN Tbayda. He was born in al-Baýra in 110 A. H. / 728 A. D. He wrote around
200 books, some of which arc "Majdz al-Qur'W', "Ma'dnT al-Qur'5n" and "Ayy5m al-
in / 27
'Arab". He died in al-Baým 209 A. H. 824 A. D. [p. 66]
A bg 'Ubayda b. &-Jarrfij?]
A famous Companion of the Prophet (PBUH) and one of the ten to whom Paradisewas
He embraced 5m very early and distinguished himself by his bravery and unselfishness,
on account of which the Prophet named him a]-Amk. He accompanied the Prophet
(pBUH) on all his battles. He was the commander of the Muslim army, which conquered
Syria (d-Shi-m). He was born in Mecca in 40 A. H. / 584 A. D. and died in Syria in 18 A.
116
A bg 'Ubayd Afiah a]-ShYm.T
It has been difficult to tracethis person.Howeverhe might be AbU 'Abd Allah Makb7ul
al-Shdnil. See Ma47ul, No. 90. [p. 1991
A]-A,bnaf b. QqYS
0
A courageousand wise noble from al-Ba^ cited as an exampleof forbearance.His
name was al-A4naf b. Qays,b. Mu'dwiya,b. klqayn al-Mirfl, al-Sa'd7i,al-Minqafi-,al-
TamIml, Ab-uB*. He wasborn in al-Baýrain 3 B. H. / 619 A. D. but he did not seethe
Prophet(PBUH). He cameto Medinaduring the Caliphateof 'Umar b. al-Khaltdb,where
he stayedfor one year andthenwent back to al-Baýra.He wasthe governorof Kburasj-n.
He died in 72 A. H. / 691 29
A. D. [p. 2021
Wisba
The daughter of Ab-UBakr, andthe favorite wife of the Prophet(PBUH). Her namewas
'*ý'isha bint Ab-u Bakr al-ýidd1q, 'Abd Allah b. 'Uthm5n-As a wife of the Prophetshe
had the title 'Umm.al-MuminIn (Mother of the believers).Shewasborn in Meccain 9
B. H. / 613 A. D. kisha
'. wasbetrothedto the Prophetat the ageof six or seven,after the
death of KbadTja.The marriage was consummatedafter the Wjra. Shewaseighteen
when the Prophet (PBUH) died. Towardsthe end of her life shewasoften consultedon
matters of tladTth and Sunna. Shedied in Medina in 58 A. H. / 678 A. D. Shenarrated
2210Vadith-30[p. 791
29 Tahdh-lbal-Tahdh-lb,voL 1,p. 167;Siyar A'15m al-NubalY, voL IV, pp. 86 ff. -,Al-A'15m. voL 1,pp.
276 f.
117
A]-Akbfash
A well-known scholar of QhTdt and Tafs-ir from Damascus.His namewasHdrUnb.
Mu-sd b. Sharlik al-Taghlib-i,AbU 'Abd Allah. He was known with AI-Akhfash al-
Dimashq7Ior Akhfash Bdb al-Ribiyya.He wasoneof the rccitersof the Holy Quran.He
/ died in 292 A. H. / 905 31
A. D. [p. 70]
wasborn in 201 A. H. 816 A. D. and
[p. 541
'Amr b. a]-X..s,
One of the Companions of the Prophet (PBUH). His name was 'Amr b. al-'Xý b. Wd'il
'Amr accededto Islam shortly before the conquest of Mecca and went on to become one
of the most successful Muslim military leaders. He conquered Egypt and became its
30 Al-Iýdba,vol. VIII, pp. 139ff.; Ibn Sa'd, The Womenof Madina,pp. 43 ff.; Malik, F. H., Wivesof the
Holy Prophet,pp. 88 ff., Kabt5la, U. R., A'ldm al-Nisd', vol. III, pp. 139ff
31 Mujarn al-Ma'allifin, Vol. XIII, pp. 130L; Al-A'15m, vol. VIII, p. 83.
32 Hilyat al-Awliyd', vol. 1,pp. 61 ff.; Al-115ba,vol. IV, pp. 269 ff.; 'Usd al-Ghiba, vol. IV, pp. 16 ff. -,
The ConciseEncyclopaediaof am, pp. 33 L
33 Al-Iý5ba,vol. V, pp. 2 L; 'Usd at-Gh5ba,vol. IV, pp. 115ff.; amic DeskReference,p. 34; Al-A'Idm,
vol. V, p. 79.
118
'Amr b. D.Tnj-r
A scholar of Had7Ithand Fiqh from Mecca. His name was 'Amr b. Dindr al-Jamb7i,Ab-u
Mutammad al-Athram. He was originally from Persia, born in'Fan'j" in 46 A. H. 1666
A. D. He was trustworthy in the narration of ffadTth,and was Mecca's MuRF. He died in
Anas b. Mfflik
He was a personal servant of the Prophet (PBUH). His name was Anas b. Malik b. al-
Na4r b. 12am4am.al-Naffiff, al-KhazrajT, al-AqR71, Ab-uThum5ma, or Ab-UIjamza. He
the second Caliph. He was killed by his nephew, 'Umar b. al-Khattab, at the battle
side,
Aýbagb
A great scholar of the MOW Schoolof Law from Egypt. His namewasAýbaghb. al-
Faraj b. Sa'Td b. NW. He wrote manybooks.A§baghdied in Egypt in 225 A. H. / 840
37 [P.
A. D . 1361
119
A slam, a slave of 'Umar
One of the old Followers from Medina. His name was Aslam al-'Adaw-i, Ab-UKhRid, or
Ab-u Zayd. 'Umar b. al-Khatt5b, the secondCaliph, bought him in 11 A. H. / 632-3 A. D.
Aslam narrated t1adith from Ab-u Bakr, 'Umar, 'Uthm5n, 'AR, Mu'ddh b. Jabal and
others, and his narration was trustworthy. He died in 80 A. H. / 699 A. D., according to
historians, but he died before that.39[P. 126]
most some say
AI-Aýma'f
'Afff' b. Din'j7r
An Egyptian scholar of tIadTtb and Tafsk His name was 'Atd' b. D-Indr al-Hazarl, al-
MisrTI. He wrote a book in Tafs.Th,narrating it from Sa'Tdb. Jubayr. He died in Egypt in
'AlFb. AbgRabiýb
A scholar of Vadfth and Rqb, and one of the Followers.His namewas 'Ald' b. Ab-u
Ab7uM4ammad. He wasborn in Jund,in Yemen,in
Rab5b, Aslam b. ýafwdn al-Jund-1,
120
27 A. H. / 647 A. D. and grew up in Mecca. 'Ata' became the big scholar, who gave
Fatwi"after the deathof Ibn 'Abb5s. He died in Meccain 114A. H. / 732 A. Dýl [p. 194]
A]-Awzj-'F
An eminent S&T and jurist from d-S&Tm. His namewas 'Abd al-Rahm5nb. 'Amr b.
Yu4mid al-Awz5'T, Ab-u 'Amr, from the tribe of Auzj". He wasborn in BaYabakin 88
A. H. / 707 A. D. andgrew up in al-Biqj", andthenmovedto live in Beirut. He refused
to be a judge. Al-Awzd'! is the authorof "al-Sunan"on Fiqh and"al-Masd'ir'. He died
in Beirut in 157A. H. / 774 A. Dý2 [p. 1191
Ayygb (PBLTH)
Job of the Bible. He is called "the servantof God" in the Holy Quran,andrepresentedas
a patient man. It is relatedbriefly in the Quranthat God put Job to the test, that the latter
'Azar
The father of the Prophet IbrWim (PBUH). The Holy Quran mentions him by name in
Sjirat al-An'ffm (VI: 74). Some scholars say that the father of IbrWim had also the name
41 Hilyat al-Awliyd, vol. III, pp. 310 ff.; Tabaq5tat-Ijuffai?,p. 39; Siyar A'l5m al-Nubald', vol. V, pp. 78
ff.; Al-A'15m, vol. IV, p. 235.
42 Ijilyat al-Awliyd', vol. VI, pp. 135ff., Siyar A'Idm al-Nubald', vol. V, pp. 107ff ; Mujam al-
Mu'anif-Ln,vol. V, p. 163.
43The Holy Qur'Sn,(XXI: 83-84;XXXVUI: 41-44); Ibn Kath1r,Al-Bid5ya wal-Nihdya,vol. L pp. 226
ff.; ShorterEncyclopaediaof am, pp. 26 f, Hughes,TbomasPatrick,Dictionaryof Islam,pp. 248 L;
Tabbara,A. A., Ma'a al-Anbiy5' fi al-Qur5n al-Kafim, pp. 208 ff.
121
"'Azar", which is a non-Arabic word, is a term of abuseor disgust, rather than the proper
lbrdh-im's "
father. [p. 85]
nameof
scholar and the 1jadlith narrator. His name was Al-Ijasan b. RashTqal-'Askary al.-Miýffl,
Ab-u Mu4ammad. He narrated kiad7ith from Al-Nasd'T, the author of "al-Sunad, and
many scholars narrated kladlith from him, one of them being Al-Bayhaq-i, the known
scholar of ]Uad7ith
and the author of 'W-Sunad'. He was born in 283 A. H. / 896 A. D. and
A]-Baybaqi'
A well-known traditionist.His namewas A4111ad b. al-kiusaynb. 'AIT, AblulBakr. He was
born in Bayhaq,in Naysab7ur, in 384 A. H. / 994 A. D. andgrew up there.He travelledto
Baghdad,al-Kffa, Mecca and manyothers.Al-Bayhaq7twasthe authorof manybooks,
some of which are " al-Sunanal-Kubrid"and "'al-Sunan
al-ýughrid".He died in Naysdb7ur
in 458 A. H. / 1066 A. D. and his corpse was movedto Khusrawjird,his village in
A]-Bukbj-rl
One of the greatest traditionists.His namewasMutammad b. Ismd'-il b. lbriNin b. al-
MughTraal-Bukhdff, Ab-u'Abd Allah. He wasbom in Bukhdr5in 194A. H. / 810 A. D.
and grew up an orphan.In 210 A. H. / 825 A. D. he starteda long journey to collect the
kiadTithof the Prophet(PBUH). He visited Khurasdn,Iraq, Egypt andal-ShdrncoHecting
around 100.000Ijad-Ith,and then chosethe oneshe trustedto put in his famousbook "al-
122
i5mil al-ý411ý", which is the most important and trustworthy book in Tradition
111adith". Al-Bukh5ff is also the author of some otherbooks,someof which are"al-
Adab al-Mufrad" and "al-Qu.'afal"'. He died in Khartank, two parasangsfrom
Samarqand,in 256 A. H. / 870 A. Dý7 [p. 70]
Dj-wffd (PBL)H)
The Biblical king andProphetwho recievedthe Divine Revelationof the Psalms,called
in Arabic "al-Zab&Z".He wasthe fatherof Sulaym5n"Solomon" (PBUH), who wasalso
king Prophet!8 [p. 214]
a and a
A]-FuVayl b. 'lyJV
A great SUff and a trustworthytraditionist.His namewas al-Fu4aylb. 'Iy54 b. Mas'Ud
Abu-
al-Tamliml al-Yarbu-'!, 'Al-l. He was bom in SamaNandin 105A. H. / 723 A. D. and
grew up in Aby@V. He was the Shaykh of the SacredMosquein Mecca.He died in
A]--, ffJjjjj-
The leading general of the early 'Umayyads. His name wasal-vajdj b. Y-Usuf"Abu-
MuslirW' b. al-Ijakam.al-Thaqaf-i,Ab-UMutammad. He wasborn in al-Td'if in 40 A. H. /
660 A. D. andgrew up there.During the Caliphateof 'Abd al-Malik b. Maraw5n,he was
a governor, first of Mecca,Medina andal-Td'if for abouttwo years,and then of Iraq for
123
20 years. He built the city of Wdýit, betweenal-Ku-faandal-Bqra, wherehe died in 95
50
A. H. / 714 D. [p. 1641
A.
tlamza
Hjýgn a]-Rashi'd
The fifth 'Abb5sid Caliph. His name was HdrUn al-Rash7idb. Mujýammad al-MahdT b. al-
Mans7ural-'Abb5sTi, Ab7uJa'far- He was born in al-RaVy in 149 A. H. / 766 A. D. and
grew up in the house of the Caliphate in Baghdad. He became a Caliph after the death of
his brother al-Mid-I in 170 A. H. / 786 A. D. The Caliphate reached its apogeeduring his
50 Tahdh7lbal-Tahdh-lb, vol. H, pp. 184ff.; Siyar A'Idm al-Nubald',vol. IV, p. 343; Al-A'ISm, voL H, p.
168.
51 AI-4iba, voL II, pp. 37 E; The ConciseEncyclopedia of am, p. 147;Al-A'Idni, voL H, p. 278.
124
A]-.,Vassj"n
It has not been possibleto tracethis man with certaintyin the referencesavailable.Yet
he might be al-klasanal-Baýffi.[p. 951
Al-ýTasan al-Bagf
A great scholarof the Followersof the Prophet(PBUH). His namewasal-klasanb. Ab-u
al-Ijasan,Yasdr al-Baýff, Ab-u Sa'Td. He wasknown for his wide knowledgeof 5m. He
was born in al-Madinain 21 A. H. / 642 A. D. andgrew up underthe wing of "Ari b. Ab-u
Plib. He movedto al-Bqsra,wherehe lived until he died therein 110A. H. 1728 A. D.
, 53
He wrote a book in "Fa4d'il Makka7. [p. 761
Al-t-Iasan A 'AIT
A grandson of the Prophet (PBUH). His name was al-Ijasan b. 'AU b. Ab-uTilib al-
Hdshiml, al-Qurash-i, Ab7u Mu4ammad. He was bom in Medina in 3 A. H. / 624 A. D.
Ffis mother was F51ima al-Zahr5', the daughter of the Prophet (PBUH). He died in
HYtib b. AbffBaltaa
v&
A Companion of the Prophet (PBUH). Ifis namewasljdtib b. Ab-uBaltaa al-Lakhm-i.
He accompaniedthe Prophet on all his battles.The Prophet(PBUI-1)senthim with his
52 Ibn al-'Imdd, Shadhardtal-Dhahab,voL IL pp. 229 ff.,- Al-Bidiya wal-NMya, voL Y, pp. 172L-,Al-
Ta-rAhal-5nill,vol. V, pp. 157ff.; amic DeskReference,p. 130;Al-A'Idin, voL VIU, p. 62.
53 Udyat al-Awliyd', voL II, pp. 131ff.; Tahdh-ibal-Tahdh-lb,voL H, pp. 231 ff.; Ibn al-'Im5d, Shadhar5t
al-Dhahab, voL H, pp. 48 M'. Tabaq5t al-Uuffa-?,
p. 28.
54 Al-Is.dba,voL II, pp. II ff.; 'Usd al-Ghiba, voL IL pp. 9 ff.; Al-A'Mm, voL IL pp. 199f.
125
book to al-Muqawqis in Egypt. He was bom in 35 B. H. / 586 A. D. and died in Medina
Hisbj"m b. 'Urwa
A great traditionist and one of the Followers of the Prophet(PBUH). His namewas
Hish5m b. 'Urwa b. al-Zubayrb. al-'Awwdm al-Qurashl,al-AzdY,Ab-ual-Mundhir. He
in the PropheticTradition 57
books. [p. 113]
141
53 Tahdh-lbal-Talidh-lb,vol. H, p. 147; 'Usd al-Ghdba,voL I, pp. 360 ff. *,Al-A'Idm, voL H, p. 159.
56 Al-Bid5ya wal-Nih5ya,vol. IX, p. 240; Siyar A'15m al-Nubali', vol. V, pp. 351 ff.; Al-Urikh al-5el,
vol. IV, pp. 265 ff.; Al-A'Idm, vol. VHI, pp. 86.
57 Tahdh-ibal-Tahdh-ib,vol. XI, pp. 44 ff-; Tapaqdtal-Uuffa-?,pp. 61 f.; Shadhar5tal-Dhahab,vol. 11,p.
212; Siyar A'Mrn al-Nubala',vol. VI, pp. 34 ff.; Al-A'Idm, vol. VIR, p. 87.
5" At-Bid5ya wal-Nihdya,vol. 1,pp. 123ff. *,The ConciseEncyclopaediaof am, p. 160; Dictionaryof
Islam,pp. 181 f; Tabbdra,Ma'a al-Anbiya' fi al-Qur'Anal-Karlim,pp. 86 ff.
126
Hudha b. a]-Yamjj7
A well-known Companionof the Prophet(PBUH). His namewaskludhayfab. ki b. Mir
al-'Abs-t, Ab-u 'Abd Allah. "Al- Yamin " was the title of "tr' his father.The Prophet
,
(PBUH) disclosedto him the namesof Hypocrites"aI-Munj'f7qUn".He wasinstalledasa
governor of Madd'in in Persiaby 'Umar b. al-Khaltiib. He narrated225 kladIth from the
lblTs
He was originally one of the Angels or the Jinns,who refusedto bow down to Adam
when so commanded by Allah. For this disobedienceAllah cast him out of heaven,
Ibn "Abbä-s
One of the greatest Companion scholars, called "kIabr al-'Ummaý', the doctor of the
nation, becauseof his doctrine of Quranic exegesis. His name was 'Abd Allah b. 'Abb5s
close to the Prophet (PBUH), so that he narrated many JjadTth from him. He died in al-
61
Td'if in 68 A. H. / 687 A. D. [p. 33]
Ibn 'AbdWs
A historianfrom al-Ku-fa.His namewasMuhammadb. 'Abd7us
b. 'Abd Allah al-Ku-fl-,al-
Jahshaydfi',Ab-U 'Abd Allah. He grew up with his father in Baghdad.Someof the books
60 The Concise Encyclopaedia of am, pp. 165 ff, Dictionary of Islam, p. 84.
61 Ijilyat al-Awliya', vol. 1, pp. 314 ff.; AMýdba, vol. IV, p. 90; Tahdh-lb al-Tahdh-ib, vol. V, pp. 242 ff.;
'Usd al-Gh5ba, vol. Ul, pp. 192 ff.
127
he wrote are "Kit5b al-Wuzard' wal-Kuttdb" and "AkhbZir al-Muqtadir al-'Abbasr'. He
62
died in 331 A. H. / 943 A. D. [P. 169]
Ibbn--A bWa]-RijR
An eminent scholar of kfadTithfrom al-Mad-Ina.His namewasMuh.ammadb. 'Abd al-
Witmdn b. 'Abd Allah b. Ij5ritha b. al-Nu'm5n b. Naf' b. Zayd b. 'Ubayd b. Tha'labab.
Ghanrn b. Mdlik b. al-Najdr al-Anýdff al-MadanT.He wasa scholar,narratingkladTith
and his narration was trustable. He narratedIjadlith from Isbdqb. Yaby5 b- Taqia, His
brother1jdrithab. Ab7u
al-Rij5l, Rab-Iab. Ab7u
'Abd 63
al-Raým5nandothers. [P. 5oi
7-f-
Jon
-
'Atiyya
A famous scholar of Tafs-ir and Fiqh from al-Andalus.His namewas 'Abd al-kfaqqb.
Gh5lib b. 'Abd al-Rahm5nb. 'Aliyya al-Muýdribll,al-Ghirndlri,AbUMuýammad.He
was a judge in al-Mariyya. Ibn 'Atiyya wrote many books, some of which are "al-
Mutarrar al-Wajlz fl' TafsTir al-Kit5b al-'Az7iz" and "Bim5mij". He was born in 481 A.
IAbntliabit-b
A scholar of Fiqh, history and literature from al-Andalus. His name was 'Abd al-Malik b.
Habib b. Sulaynidn b. Hdfu-n al-SularCi, al-libiff, al-Qurtub-IAb-uMaraw5n. He was
originally from Tulaytila, from Ban7uSulaym5n or one of their born
slaves, in Mira in
174 A. H. / 790 A. D. He lived in Qurtubaandvisited Egypt andthenreturnedto al-
Andalus, where he died in Qurjubain 238 A. H. / 853 A. D. Ibn Ijab-ibwasan eminent
128
scholar of the MOM- School of Law. He wrote many booksin both Fiqh andhistory,
65 [P.
someof which are "Tafs-irMuwatta' M51ile' and "kiufu-bal-dM". 133]
yr- __
Jon Ham
meaning in the Holy Quran was the explicit. He wrote many books on a variety of
subjects including theology,literature,religions and Fiqh. Someof his famous books are
llal-Fiýal fil-Milal wal-Ahwd' wal-Nihar', "al-Muhalld" and "al-Ihk5m li Aus7u-I
al-
AbUrn". He died in 456 A. H. / 1064A. D.66[p. 126]
Ibn tlibbi-n
A traditionist andhistorianfrom Bust,in Sajist5n.His namewasMuýammadb. Vibb5n
b. Aýmad b. kfibbdnb. Mu'ddh b. Ma'bad al-TamTmT al-Bust7i,Abu-kidtim. He wasborn
in Bust and travelled to manycountries.Ibn klibbdn wrote manybooks,oneof them is
,,al-musnad al-ýýIiý" on kladlith, which is said to be more correct than Ibn Mdja's
in
Sunan.He died Bust in 354 A. H. / 965 67
A. D. [p. 1111
Ibn lsbj'q
One of the oldest Arab historians. His name was Mu4ammad b. Is4dq b. Yasdral-
MadanT,Ab-u 'Abd Allah. He was bom in Medinaandgrew up there.He devotedhis
work to the collection of storiesand legendsof the life of the Prophet(PBUH). His book
65 Tahdh-ibal-Tahdh-ib,voL VI, pp. 347 L; Mujam al-Ma'alliftn, voL VI, p. 181;Al-A'15ni, voL IV, P.
157.
66 Ibn ]jazm, AlTiýal FL-al-Milal wal-Ahw5l wal-Nibal, the Introduction,voL 1.pp. 3 ff.; Tapaqýtal-
ljuffa-?,pp. 436 L; The ConciseEncyclopaediaof am,p. 171.
67 Tadhkiratal-kluffal?,voL III, p. 125;Tabaq5tal-Huff-a?,pp. 374 f *,Al-A'15m, voL VI, p. 78.
129
"al-STra al-Nabawiyya! ' is the most important traditional biography of the Prophet
(PBUH). He lived in Baghdad and died there in 151 A. H. / 768 A. D 68[P. 67]
.
TL Juntyj
--
Jon
[p. 94]
Ibn Rushd
An eminent jurist of the MOM- School of Law and the grandfather of Ibn Rushd al-
ijafi-d, the philosopher. His name was Mu4ammad b. A.4mad b. Rushd, Ab-Ual-Warid,
known as "'Ibn Rushd al-Jadd or Ibn Rushd al-Faq-ih!'. He was born in Qurtuba in 450 A.
H. / 1058 A. D. Ibn Rushd wrote many books on Fiqh, some of which are "al-Baydn wal-
T4jir' and "Biddyat al-Mujtahid wa Nihdyat al-Muqta§iX'. He died in Qurtuba in 520
1701-
J-7S, WJ 7
130
knowledge about the interpretation of dreams. He died in Baga, in 110 A. H. / 719 A.
71 [P.
D. 1591
Ibn Wahb
A scholar of Ijad7ith and Fiqh from Egypt. His name was 'Abd Allah b. Wahb b. Muslim
was one of M5lik b. Anas' friends. Ibn Wahb was a trustworthy Memorizer 'VO-Ir" and
was the author of (al-Rimi') and (al-Muwatta'), both are on Ijad7ith. He died in Egypt in
Ibräh im (PBUH)
The prophet "Abraham "in the Bible. He was one of the five Messengerscalled Uff al-
IAzm "the possessorsof constancy". He was also an ancestor of the Prophet Mutammad
(PBUH), who was his descendant through IbrWim's son, Ism5lil. lbrWim. and his son
Ismd'111built the Ka'ba in Mecca (traditionally founded first by ',ýkdam). He also
established the pilgrimage to Mecca calling mankind to the "ancient house" (al-Bayt al-
!3
'AtTq) [p. 851
131
'Ikrima
One of the Followers of the Prophet (PBUH) and a scholar of Tafs1r, STraand IjadYth.
His name was 'Mma b. 'Abd Allah al-Barbaff al-MadanT,Ab-u 'Abd Allah. He was a
slave of 'Abd Allah b. 'Abb5s. 'Wrima was one of the greatest scholars of Tafs-ir and
MaghdzT. He was bom in 25 A. H. / 645 A. D. and died in Medina in 105 A. H. / 723 A.
75
D. after he had visited many countries. [p. 78]
"Imri-n b. Asad
It hasnot beenpossibleto tracethis man in the referencesavailable.[p. 154]
fi'(PB UH)
The Arabic namefor Jesus.He wasoneof the five Messengerscalled Uff al- 'Azm (the
of
possessors, constancy).In the Holy Quranhe is usually called 'Isj'b. Maryam (Jesus
Al-ksfakhrT
132
A-birb. 'AbdAllah
A well-known Companionof the Prophet(PBUH). His namewasMir b. 'Abd Allah b.
'Anir b. klar5m, al-KhazrajT,al-Anýdfif, al-Salani7l.He fought in nineteenbattlesand
narrated 1540 klad-Ithin the Prophetic Tradition booksof al-BukhdCiandMuslim. He
inwayiiya b. Asmj7-'
One of the Ijadlith scholars from al-Baga. His name was Juwayriya b. Asmd' b. 'Ubayd
al-12uba'Y al-Baýff, known as Ibn 'Ubayd. He was descended from the tribe of Qubaya,
from Bakr b. Wd'il, or from the place where they lived in Baga. He was a trustworthy
Ka'b al-Apbj-r
One of the Followers "al-Tdbi'lin". His name was Ka'b b. Mdti' b. Dh7uHajin al-
1jimayff, Ab-u Is4dq. He wasoneof the eminentJewishscholars,and accededto Islam
during the Caliphateof Ab7uBakr. Ka'b went to Medinaduring the Caliphateof 'Umar b.
al-Khatt5b, and later to al-Sh5mwherehe lived in klims.,
and died therein 32 A. H. / 652
Ka'b b. al-Ashraf
A pre-Islamic poet. His name wasKa'b b. al-Ashramal-T51, from Ban7U Nabh5n.His
133
(PBUH) and Muslims. Five Muslims from al-Aqdr killed him in 3 A. H. / 624 A. D. and
brought his head back to Medina, after the Prophet (PBUH) had called Muslims to kill
A]-Kdb. T
An eminentjurist from Baghdadandal-Shdfi'rs friend. His namewaslbr-ah-Imb. Kh5lid
b. Ab7ual-Yamdnal-Kale-Ial-Baghd5dT,AbUThawr. He wasoneof the greatestscholars
of Fiqh, who had his own Madhhab. He wrote many books explaininghis own opinions,
which were similar to thoseof al-Shdfi'-f s Madhhab.He died in Baghdad in 240 A. H.
82
854 A. D. [p. 801
rrt.
b.
Ababbi-b a]-Aratt
A well-known Companion of the Prophet (PBUH), who accededto Islam early. His name
37 A. H. / 657 A. D. when he was in the 73rd year of his age. He has 32 klad-ith in the
83
Tradition books. [p. 2251
Prophetic
T-J-L
Aakyffima
An eminent scholar of Ijad7ith.His name was Khaythamab. Sulaym5nb. Ijaydara b.
Sulaym5n al-Qurashlal-Sh5m7i He wasa trustworthynarratorof the Hadith
al-Atridbul§-I.
of the Prophet(PBUH). Khaythamawas the authorof "Al-'Tih.dd fli
wal-Mathdn7i Fa4d'il
134
al-ý45ba". He was born in 250 A. H. / 864 A. D. and died in 343 A. H. / 954-5 A. D.84
[p. 2061
ma"91
A jurist of al-Sh5m in his time, and oneof the Memorizersof kladTith.His namewas
Makb7ulb. Ab-u Muslim, Shahr5bb. Shddhil,Ab7u'Abd Allah al-Sh5mTal-DimashqT,a
slave of Hudhayl. He was originally from born
Persia, in Kdbil and grew up there.He
travelled a lot to coUcct Ijadith andcameto Damascuswherehe lived until he died in
112A. H. / 730 A. D." [p. 1181
Malak a]-Ma wt -
The Angel of deathandoneof the Archangels.He is known in the Holy Quranas"Malak
His is lzrd'll, as the Sunna 86
mentioned. [p. 207]
al-Mawf'. name
Mi-lik b. Anas
The founder of the Mdliki` School of Law. His namewasMalik b. Anasb. Malik al-
Aýbaýl al-]Uimayfl, Ab7u'Abd Allah. He wasborn in Medina in 93 A. H. / 711 A. D. He
received Traditions from Sahl b. Sa'd, who was one of the last surviving Companions.
Malik studied with Ja'far al-ýddiq, the great scholar and descendantof the Prophet
(pBUH). One of his famous books is al-Muwa&, which is the earliestcollection of
Ijadiith, andthe first book of Fiqh. He died in Medina in 179A. H. / 795 A. D 87[P. 171
.
" AI-Dhahabl,Siyar A'Mm al-Nubald',voL XV, pp. 412 ff.; Tabaqdtal-kiuffa-?,pp. 353 f.; Mu'jam al-
Mu'affifin, vol. IV, p. 131.
85 Tadhkiratal-ljuffa-?,vol. 1,p. 101;kMyat al-Awliy5', voL V, pp. 177ff ; Siyar A'Idm at-NubalY, voL
V, pp. 155ff.; Tabaqdtal-kluffa-Z,p. 42; Mujam al-Mu'allif-in, voL XH, p. 319.
"'Ibe ConciseEncyclopaedia of am, p. 202; amic DeskReference,p. 179.
97 kWyatal-Awliyd', vol. VI, pp. 316 ff.; Tahdh-lbal-Tahdh-ib,vol. X, pp. 5 ff.; Siyar A'15m al-Nubald',
voL VIII, pp. 48 ff.; Tabaq5t
al-Ijuffa-Z,pp. 89 f.; Al-A'15m, vol. V, p. 257.
135
Milik
b. Dlnj"r
An eminentscholarof Ijadlith from al-Baga. His namewasMdlik b. DTndral-Baýff, Ab-u
Y4yd. He was Allah fearing and earned his own keep.Mdlik wasone of the Ijad-ith
died in in 88
Narrators, "Rumft al-tladlth al-Nabawl". He al-Bqra 131 A. H. / 748 A. D.
181]
A]-Malik al-KFmil
One of the Ayyubis Sultans. His name was Mu4ammad "al-Malik al-Kdmil" b.
Muhammad "al-',ýidil" b. A yyub, Ab-ual-Ma'dri, N5ýir al-DYn. He wasborn in Egypt in
576 A. H. / 1180A. D. His father installedhim asthe king of Egypt in 594 A. H. / 1198
A. D. He ruled for forty years,half of themduring the life of his father,who died in 615
many HadTith,
and his narrationwas trustworthy.He died in 158-9A. H. / 775-6 A. DýO
[P. 1101
A]-MaKk al-Muýpfl5zr
in Egypt andal-Sh5m.His namewasQutuzb. 'Abd Allah
The third king of the Maml7uks
al-Mu'izz-i, Sayf al-DIn. He was a slave of al-Mu'izz 'A.
Ybak' al-Turkum5n7t, and
became the commander of the army "At5bik al-'Asakir" of al-Maq7urb. al-Mu'izz. He
became a king after he haddethronedal-Manfur in 657 A. H. / 1259A. D. In the battle
" VHyatat-Awliyd', vol. 11,pp. 200 ff ; Tahdh-ibal-Tahdh-lb,voL N. p. 14; Siyar A'Idm al-Nubald', vol.
V, p. 362.
89 Al-Biddya wal-Nih5ya,vol. XHI, p. 171;Al-T5r-ikhal-anill,voL VI, p. 323; Al-A'Idm, voL VII, p. 28.
90 Tahdh-lbal-Tahdh-lb,vol. X, pp. 20 f.; Siyar A'Idm al-Nubald',vol. VII, pp. 174ff ; Tabaq5tal-H.uffa-?,
p. 85.
136
of "Ayn MUt"he routed 'W-Tatj? "in 658 A. H. He was killed by Blibars, who was his
army and
commander, someof the army's leadersin 658 A. H. / 1260A. Dýl [p. 165]
the translation of works of Greek learning into Arabic. He also founded an academy in
Baghd5d called the House of Wisdom "Bayt al-Vikma". He died in Badlindlin, and was
buried in in
Tars7us 218 A. H. / 833 A. D. 92[p. 2221
Ab-U Zakariyyd al-Ma'm-un. He was the governor of Tulaytila, after the death of his
father in 435 A. H. / 1043 A. D. He conquered Valence 'BaEnsya "in 458 A. H. / 1066
93
A. D. He died in 460 A. H. / 1068A. D. [p. 2161
91 Al-MaqF1271,
Al-Suruk li-Ma'rifat Duw1 al-Muruk, Vol. L p. 507.; Al-SuyUj, 1jusn al-Muý54ara fl-
Akhb5r M4r wal-Qdhira, Vol. 11,p. 59; Al-A'15m, Vol. V, p. 201.
92Siyar A'l5m al-Nubald', Vol. X. pp. 272 ff.; Al-Bid5ya wal-Nih5ya, Vol. Y., pp. 298 ff.; Al-Ta-r-tkh al-
5rrfl-,Vol. V, pp. 197 ff.; The Concise Encyclopaedia of am, pp. 250 L, Al-A'15m, Vol. IV, p. 142.
137
built. He died in Bi'r Maym-un,in Mecca, in 158 A. H. / 775 A. D., while he was in the
Maym9n b. Mahri-n
A scholar of Fiqh from al-Raqqa.His name was Maym-unb. Mahrdn al-Raqq-t,Abu.
Ayy'u-b.He was born in 37 A. H. / 657 A. D. andgrew up in al-Ku-fa.Maym7un
wasthe
slave of a woman in al-Ku-fa, who released him later. He was appointed a judge of al-
Raqqa by 'Umar b. 'Abd al-'Az7iz.He died in 117 A. H. / 735 A. D.95[p. 2011
. Of
Mis Ar
A traditionist from al-Mufa. His name was Mis'ar b. Kiddrn b. Zah-ir al-HildIT al-'; KmiCi
Ab-u
al-Raww5sTi, Salama. He narratedabout 1000IjadTithand was called "al-Mushaf
2261
the first Umayyad Caliph and founder of the Umayyad dynasty. Mu'dwiya was born in
Mecca in 20 B.H. / 603 A. D. He accededto Islam on the day of the conquest of Mecca
in 8 A. H. / 630 A. D. The Prophet (PBUH) chose him to be one of his copyists, because
138
of his ability to read and write Arabic. He died in Damascus in 60 A. H. / 680 A. Dý7 [p.
2191
MuPammad b. 'Affal-Tirmidhf
A scholar of Tradition and theology from Tirmidh. His name was Muh.ammad b. 'Arl b.
al-Ijasan b. Bishr, Ab7u 'Abd Allah, known as " al-IjaWIm al-TirmidlO. He was the
author of many books, some of which are "Nawddir al-'UsUl fif Ah5dYth al-Ras7ul"and
Mutammad b. a]-Mubasbsbir
It hasnot beenpossibleto tracethis man despitea wide searchin the references.[p. 154]
Mujibid
A famous Follower "TYNT' anda greatscholarof Tafs-irandTajw-id(recitationof the
Holy Quran). His name was Muj5hid b. Jabr,Ab-Ual.-H.ajdj al-Makki-,a slaveof BanT
MaUii-um. He studiedTaffir with Ibn 'Abb5s.Muj5hid wasborn.in 21 A. H. / 642 A. D.
and died in 104 A. H. / 722 A. D. It was said that he died he in
while waspraying the
Muqj-til &-HamadYnY
I could not trace this name.Yet he might be Muq5tiI b. Sulaym5nb. BashIral-Asdi al-
BalkhT, Ab-u al-Ijasan.Oneof the interpretersof the Holy Quran,originally from Balkh,
who travelled to al-Ba§raand Baghdad.
He died in al-Baýrain 150 A. H. / 767 A. D. He
'7 AI-1§5ba,voL VI, pp. 112ff.; The ConciseEncyclopaediaof am, p. 278; AI-A'Mm voL VIL pp. 261 f.
98 Tabaq5tal-Huffa-?,p. 282; Mujam al-Mu'affifln, vol. Y.,p. 3 15; Al-A'15m, voL VI, p. 272.
99 ijilyat al-AwliyW, vol. HI, pp. 279 ff.; Mujam al-Mu'allifl'n, vol. VIII, p. 177;Al-A'15m, vol. V, p.
278.
139
wrote many books, some of which are: (al-Taffir al-Kab-ir),(Naw5dir al-TafCir)and
loo
(Mutashdbihal-Qur'dn). [p. 94]
Mus'ab b. Vmayr
0
A well-known Companianof the Prophet(PBUH). His namewasMus.'ab b. 'Umayr b.
Hdshim b. 'Abd Mandf al-Qurash7i,from BanT 'Abd al-Ddr. He was the sonof rich
parents. Mq'ab was one of the earliest converts to Islam. The ardour with which he
adopted the teachingsof Islam could be seenfrom his attitudeto his mother,who was
depicted as a most loveablccharacter,andparticularly from his wordsat the captureof
his brother in the battle of Badr. He died asa martyr in the battle of Tbud in 3 A. H.
101
625 A. D. [p. 941
Musay1ma
The foremost of a number of false prophets who appearedin Arabia towards the end of
the life of the Prophet (PBUH) and during the Caliphate of AbU Bakr. His name was
Musaylama b. Thum5ma b. Kab-ir b. ]jab-ib al-Ijanaff al-WOM, Ab-UThum5ma. He
claimed to have received divine revelation, and spoke of himself as the "R4mj'n al-
yamjmd'. In the battle of "al-Yamffma" in 12 A. H. / 633-4 A. D., he was slain by
Wa4shT, the slave who had killed Ijarnza b. 'Abd al-Multalib at 'UýUd in 3 A. H. 1625
102
A. D. [p. 701
A]-MUSfiYYib
The governor of Khuriisdn in the time of al-Mahd-1,the AbbasidCaliph. His namewas
" Ibn al-'IrriNd,Shadhar5tal-Dhahab,vol. 11,pp. 228 f.; Siyar A'Idm al-Nubal5',vol. VII, pp. 201 f.; Al.
A'15m,vol. VIL p. 281.
101kiilyat al-Awliyd', vol. 1,pp. 106ff.; Al-I§dba,vol. VI, p. 101;ShorterEncyclopaediaof am,pp. 415 f.
102Sirat Ibn Hish5m,vol. IV, pp. 220 ff.; The ConciseEncyclopaediaof am, pp. 289 f.; Al-A, 15m,Vol.
VII, p. 226.
140
the time of al-Maný-ur, al-Mahd7i and H.drUn al-Rash7id,the Abbasid Caliphs. Al-
in
Musayyab died 175 A. H. / 791-2 A. D. 103
[p. 1701
Muslim b. a]-tlajjjj-
One of the outstandingearly collectors of the Prophetic Traditions. His name was
Muslim b. al-ljajdj b. Muslim al-Qushayffal-Naysdb-uCi, Ab-Ual-Ijusayn. He wasborn
in Nays5b-urin 204 A. H. / 820 A. D., andtravelledto al-kfij5z, Egypt, al-Sh5mand h-aq.
According to the consensus of SunnIMuslim Tradition experts,his collection,known as
llal-ýah-ih", forms, togetherwith ýa4714
of al-Bukh5fi, the mostreliable collection of the
Prophetic Traditions. Beside this famous book "ýa47i4Muslim!', he wrote manyother
books, some of which are "al-Musnadal-Kablie',"al-AqrW' and"al-11al". He died in
Caliphate from Baghdad to Damascus, where he lived for two months. But he did not
like its climate, so he came back to SdmirW, where he lived until he was killed in 247
A. H. / 861 A. D. 105
[p. 142]
141
APNYbigha
NEIl'
An eminent traditionist andoneof the greatestscholarsof Tdbi'Un in Medina. His name
was NO' al-MadanT, AbU 'Abd Allah. He had a wide knowledge of Ijad-ith,and his
narration is trustworthy.He grew up in Medina and was a slaveof 'Abd Allah b. 'Umar.
/
He died in 117A. H. 735 A. D. 107
[p. 126]
'Abb5sid caliph. His name was NaJ54b. Salamab. NaJ54b. 'It5b b. Nahdr, Ab-uSalama.
He undertook some important jobs in the Administration of the 'Abb5sid dynasty until he
became a vizier at the time of al-Mutawakkil. He was killed in 245 A. H. / 859-60 A.
D108[P. 1451
A]-Nahk'l
SeeSharlikAl-Nahk'!. [p. 451
Al-Bidaya wal-Nih5ya,vol. X, pp. 336 f.; Al-Ta-r-lkhal-5nCl,voL V, pp. 337 ff.; Al-A'15m. voL H, p.
10-5
127.
106Mu-jam al-Mulaflifln, voL IV, p. 188;Al-A'15m, voL IH, pp. 54 f
107Tahdh-lbal-Tahdh-lb,voL X, pp. 368 ff. -,Al-A'15m, voL VIH, pp. 5 f.
108In Manfulr,Mukhtqar Ta-r-ikhDimashq,vol. XXVI, pp. 114ff.
142
Nu-P (PB UH)
The Prophet Noah, one of the five Messengerscalled 'Ul-u al-'Azm (the possessors
of
constancy),the other four Messengersbeing Abraham, Moses, JesusandMuh.ammad
(PBUT). The story of how N-U4(Noah) built the Ark and filled it with two of every
speciesto save the righteous from the Deluge "al- ",
7-uia-n is very popularandclearly
mentioned in the Holy Quranand the Tradition of the Prophet(PBUH). The origin of the
holy day of the 7ishUW
'. is traditionally the commemoration
of the day the Ark cameto
A]-QUtbY
110
D. [p. 651
Sa '.Tdb. JuAqyr
A greatscholarof the Followers"al-TdbiW'. His namewasSaId b. Jubayral-Asad-ial-
KUT, AbU 'Abd Allah. He was originally from al-Ijabasha.He wasbom in 45 A. H. /
665 A. D. and murderedby al-ljaýiij in Wdsit in 95 A. H. / 714 A. D. He waseducated
b.
by 'Abd Allah 'Abb5s and Ibn 111
"Umar. [p. 331
10' 71beHoly Qur'dn, (XI: 36-44;LXXI: 1-28);Al-Biddya wal-Nih5ya,vol. I, pp. 102ff.; The Concise
Encyclopedia of am,p. 303; Dictionaryof Islam,pp. 434 ff.
110Shadhardtal-Dhahab,vol. III, pp. 243 L; Siyar A'15m al-Nubala',vol. XH, pp. 335 f.; Al-A'Idm, vol.
V, p. 307.
Hdyatal-Awliya, voLIVpp. 272ff.; Tabaqatal-ljuffa-?,p. 31; SiyarA'15mal-Nubali', voLIV, pp.
321 ff.; Al-A'l5m, vol. III, pp. 93.
143
yRip (PBUH)
,
A Prophet with the rank of Divine Messenger 'WasU]"9mentioned in the Holy Quran as
having been sent to the tribe of Tham7ud.His messagewas symbolized by a camel "al-
Nj-qa " which the people killed; for their rejection of the revelation they were destroyed
112
by an earthquakeand a thunderbolt. [p. 131
A]-Sha'bf
A]-ShYfi'i'
One of the four Im5msof Sunnaandthe eponymof the Sh5fi'l Schoolof Law. His name
was Mutammad b. WIN b. al-'Abbiis b. 'Uthm5n b. Shdfl' al-
al-H5shimTaI-QurashTi
Matlab-1,Ab-u 'Abd Allah. He wasborn in Ghazzain Palestinein 150A. H. / 767 A. D.
in Mecca.Al-Shdfi'T studiedIslamic Law (al-Fiqb) in Medina with Mdlik b.
and raised
Anas, and also pursued studies in Baghdad,where he returned several times, thus
becoming intimately acquaintedwith Vanaff Law. In 199A. H. / 815 A. D. he travelled
to Egypt, where he died in 204 A. H. / 820 A. D. He was the authorof famousand
114
important books in al-Fiqh and'Uýffi al-Fiqh suchas"al-'Umm! 'and "al-Risdla". [P.
771
144
0
LjJ7-1
W.
1-h
al- Wys4ti-
L711
It has not been possible to tracethis man with certaintyin the referencesavailable.[p.
1691
Shan-kal-Nakb. T
A jurist and traditonist of al-Ku-fa.His namewasSharlikb. 'Abd Allah b. al-kfdrith al-
muff, Ab7u'Abd Allah. He wasborn in Bukhdr5in 95 A. H. / 713 A. D. Shar-ikwasa
judge in al-Ku-fa in 153 A. H. / 770 A. D. He wasknown for his intelligenceandwide
in / A. 115
knowledge.He died in al-K7ufa 177A. H. 794 D. [p. 1141
Shayba b. Rab.T'a
One of disbelieversof Mecca. He waskilled with his brother, 'Utba b. Rab-i'a,andhis
in
b. Abu-T51ibat the battle of Badr 2 A. H. / 624 A. D. 116[p. 95]
S,bu'ayb (PBUH)
One of the Prophetsmentionedin the Holy Quran.He was sentto the peopleof Madyan,
who are mentioned in the Holy Quran as AýPifb a]-Ayka. Shu'ayb (PBUH) has
114Tadhkiratal-ijaffa-Z,vol. 1,p. 329; 1jilyat al-Awliyd', vol. K pp. 63 ff.; Tabaqdtal-Ijilffad?,p. 152;
Mu,jam al-mulallifln, vol. IX, p. 32.
I's Tadhkkatal-Ijaffa-?,voLl, p. 214, Tabaqdtal-ljuffa-?,p. 98; SiyarA'Idmal-Nubald', voLVlE4pp.
200 ff ; AI-Biddya wal-Nihdya,vol. X, p. 171.
116AI-Raw4at-'Unuf, vol. III, p. 38; Al-Bidiiya wal-Nihdya,vol. 111,p. 314-,AI-RabTqal-Makhtum,p.
246.
117The Holy Qur'5n, (VH: 85-93;XI: 84-95;XXVI: 176-189);Al-Biddya wal-Nih5ya,vol. 1,pp. 189 ff. -,
The Concise Encyclopaedia of am, p. 370; Dictionaryof Islam,p. 581.
145
A]-Suddl
A scholarof history andTaffir of the Holy Quran,andone of the Followers(al-MbPffn).
His namewas Ismd'111 b. 'Abd al-R4mdn al-Sudd-1. He wasoriginally from al-kiijdz, and
lived in He died in 128 A. H. / 745 A. D. 118
[p. 401
al-Mufa.
SulaymYn b. Mahri-n
A scholar of Ijadlith, QuranandFiqh from al-Ku-fa.His namewasSulaym5nb. Mahridn
al-AsdT, Abu- Mu4ammad. He was originally from al-Rayy. He was born in 61 A. H. /
"I Siyar A'Idm al-Nubald', vol. V, pp. 264 f.; Al-A'15m, vol. 1,p. 317; Mujarn al-Mu'alliflin, vol. H, p.
276.
rhe Holy Qtir'dn, (XXI: 81-82;XXXIV: 12-14);Al-Biddya wal-Nihdya,vol. H, PP.18 ff., Shorter
119,
Encyclopaediaof am,pp. 549 ff. -,Dictionaryof Islam,p. 601; Tabbdra,Ma'a al-Anbiyd' fil al-Qur'5n al-
KarTim,pp. 284 ff.
120Al-Biddya wal-Nih5ya,vol. IX, pp. 173f.; Siyar A'15m al-Nubald', vol. V, pp. III ff.; Al-Ta-r-ikhal-
drn7j,vol. IV, pp. 231 ff.; Al-A'15m, vol. III, p. 130.
146
681 A. D. and grew up in al-Ku-fa. Sulaym5n narrated about 1300 Ijadlith. He died in al-
A]-Tabarl
A]- Taiýtffshf
[p. 212]
SeeAb7uBakr al-Tart7ush7i.
TYWDýS
One of the eminentFollowers,anda greatscholarsof Ijad-IthandSufism.His namewas
TdW-usb. Kays5n al-Khawl5nTal-Hamaddn7i,Ab7U'Abd al-R4nldn. He wasoriginally
from Persia, born in al-Yarnan in 33 A. H. / 653 A. D. andgrew up there.He died in
Muzdalifa, or Mind in 106 A. H. / 724 A. D. when he was performing Haj
123
&&Pilgrimage's.[p. 1991
AI-Tba', UiN
A scholar of literature and philology. His name was 'Abd al-Malik b. Muýammadb.
ism5ql, Ab7uManý-Ur al-Tha'dlib-l.He was the authorof many books,someof which are
121Ijilyat al-Awliyd', vol. V, pp. 46 ff.; Siyar A'Idm al-Nubala, voL VI, pp. 226 ff.; Al-A'Idm, VOL1H,
p. 135.
"I Tadhkiratal-tiuffa-Z.VOLII, p. 351;Tabaqdtal-ljuffa-Z.p. 307; Majam al-MuaUif-Ln,voL DC,p. 147.
123ffilyat al-Awliy5', vol. IV, pp. 3 ff.; TahdhTbal-Tahdh-ib,vol. V, p. 8; Tabaq5tal-kiuffa-Z,p. 34;
Shadhar5tal-Dhahab,VOLH, pp. 40 f.; Al-A'15m, vol. U1,p. 224.
147
"Yat-Imat al-Dahr", Fiqh al-Lugha" and "Siýr al-Baldgha". He was born in Naysdb-urin
A]-Tha'lab-T
An interpreter of the Holy Quranfrom Nays5b-ur.His namewasAýmad b. Muýammad
b. lbrdblin al-Thalabli, Ab7uIst5q. Someof the bookshe wrote are"'ArTis al-Majdlis"
and "al-Kashf wal-Baydn fil Taffir al-Qur'5n", which is known as "TafsTir
al-Tha'labr'.
in
He died 427 A. H. / 1035A. D. 125[p. 331
Thumi-ma b. 'UthR
One of the Companionsof the Prophet(PBuH). His namewasThum5mab. 'Uth5l b. al-
Nu'mdn b. Salamab. 'Utayba al-Yam5mT,Ab-U'Um5ma,from Ban7u
kjaidfa. He wasone
Vbj-da b. al-$jýnit
A Companianof the Prophet (PBUH). His name was 'Ubddab. al-§dmit b. Qaysal-
Aqdfii al-KhazrajT,Ab-Ual-Warid. He attendedal-'Aqaba,andwasone of "Nuqabzj"'.
He accompaniedthe Prophet (PBUH) on all his battles. "Ubddawasthe first to be a
judge in Palestine.He wasbom in 38 A. H. / 586 A. D. anddied in al-Ramla,or Bayt al-
511
'24
Mujam al-Mti'alWin, vol. VI, p. 189;Al-A'15m, voL IV, pp. 163 f.
125Al-Biddya wal-Nih5ya,voL XH, p. 40; Mujam al-Mu'affifln, voL 11,p. 60; Al-A'15m, vol. 1,p. 212.
126Al-l§dba ft Tamylizal-ýýdba, vol. 1,p. 211; Al-A'Idm, vol. H, 100.
148
Wayda
r T--
oc
umarb. 'Abdal-'Azlz
He was an Umayyad Caliph after Sulaym5nb. 'Abd al-Malik. His namewas 'Umar b.
'Abd al-'Az7iz b. Mraw5n b. 'Abd al-Ijakam al-'Umaw-ial-QurashT, ljafý. He was
Ab7U
known with the justice in his rule ashis grandmother,'Umar b. al-Khalt5b, so he was
sometimescalled "the fifth rightly-guidedCaliph". He was born in Medina in 61 A. H. /
681 A. D. andgrew up there.He wasmadea governorof Medinaby al-Warld b. 'Abd al-
Malik, and aI-Sh5m by Sulaym5n b. 'Abd al-Malik. 'Umar b. 'Abd aPAzTz becamea
/
Caliph in 99 A. H. 718 A. D. he died in 101 A. H. / 720 A. D. 129
[p.
and continued until
171
b.
umar al-KhaffJ b
A well-known Companianof the Prophet(PBUH) andthe secondrightly-guidedCaliph.
His name was 'Umar b. al-Khalt5bb. Nufayl al-Qurash-ial-'Adaw-i,Ab7ukfafý.He was
resolute,strong-willedand 'Umar
courageous. convertedto Islam aboutfive yearsbefore
the Prophet's Migration (al-Hijra). He was the first to be called AmTral-Wmink, and
known to be a just man.He wasbom in 40 B.H. / 584 A. D. andmurderedwith a knife in
1-1 Al-Ildba, vol. IV, p. 27; Tahdh-lbal-Tahdh-lb,vol. V, p. 111;Siyar A'15m al-NubalF, voL If, pp. 5 ff.
128Al-l§dba, vol. IV, pp. 209 L; At-Raw4al-'Unuf, voL III, p. 38; Al-A'15m, voL IV, p. 198.
129kWyatal-Awliy5', vol. V, pp. 253 ff.; Tahdh-ibal-Tahdh-ib,vol. VII, p. 475; Tabaqdtal-kluffa-Z,p. 46;
Shadhardtal-Dhahab,vol. 11,pp. 5 ff.; Al-A'15m. vol. V, p. 50.
149
23 A. H. / 644 A. D. by Ab-uLu'lu'a, the slave of al-MughTra b. Shu'ba, while he was
'Urwa b. Muha=ad
A Muslim scholaranda narratorof VadTthof the Prophet(PBUH). His namewas 'Urwa
b. Mutammad b. 'Atiyya b. 'Urwa al-Sa'd7i,from Ban-uSad b. Bakr. He narratedkjad-ith
from his father,his grandfather,andothers.He wasthe ruler of Yemenfor abouttwenty
during the time of 'Umar b. 'Abd al-'Az-iz 131
Caliphate. [p. 1371
years
'Usaq
I have not been able to tracethis person.Yet, asmentionedin the manuscript,he wasa
Christiananda slaveof 'Umar b. al-Khalt5b,who called him to Islam but he refused,and
'Utba
One of the disbelieversof Mecca, who cameout of the Meccanarmy with his son,al-
Warid b. 'Utba, andhis brother,Shaybab. RaWla,to challengethe Muslims at the battle
of Badr in 2 A. H. / 624 A. D. He waskilled with his son andbrother by 'Ubayda, 'Ari
,'Uthmi-n b. 'AfMn
A famous Companianof the Prophet (PBUH) and the third well.-directedCaliph. His
was 'Uthmlin b. 'Affadnb. Ab7u
al-',Ký b. 'Umayya He
al-Qurash7i. was one of the
name
I" AI-1§5ba,vol. IV, pp. 279 f., Vilyat al-Awliy5', voL 1,pp. 38 ff.; The ConciseEncyclopaediaof am,
pp. 407 f.
131In klibb5n, Al-Thiq5t, voL VH, p. 287.
132See,the manuscript,p. 114.
150
ten Companians to whom Paradise was promised. 'Uthm5n was called DhU al-ND-ray-n
because he had, at different times, married two daughters of the Prophet (PBUH), 'Umm
Kulth7urn and Ruqayya. He became a Caliph after 'Umar b. al-Khalt5b was kifled in 23
A. H. / 644 A. D. 'Uthm5n was born in Mecca in 47 B.H. / 577 A. D. and murdered in
Wahb b. Munabbib
A historian from ýan'd' and reputed to be one of the Followers (al-Tjb! Un).His name
was Wahb b. Munabbih al-Abndw-i al-ýan'dffl al-Dhim5cl, Ab-u 'Abd Allah. He was born
in ýand' in 34 A. H. / 654 A. D. He was originally from Persia, and his mother was from
kJimyar. He was a judge of ýan'd' by 'Umar b. 'Abd al-'AAz. He died in 114 A. H. / 732
135
A. D. [p. 2141
AI-W, jýhidi'
in A. / 136
Naysdbu-randdied there 468 H. 1076A. D. [p. 321
AP WaIld b. 'Utba
One of the disbelievers of Mecca. He was killed with his father, 'Utba b. Rabli'a, and his
133Al-Raw4 al-'Unuf, vol. III, p. 38; al-Biddyawal-Nihiiya,vol. III. p. 314; AI-RWiq al-Makht7um,
p.
246.
134AMýAba,vol. IV, pp. 223 f. -,Uilyat al-Awhyd', vol. 1,pp. 55 ff.; Al-A'Idm, vol. IV, p. 210.
1351jilyat al-Awliy5', voL IV, pp. 23 ff. -,Tahdh-ibal-Tahdh-ib,vol. XI, p. 166;Tabaqdtal-Ijuffa-T,p. 41.
136Mulam al-Mu'allif-in, vol. VII, p. 26; al-A'Idm, vol. IV, p. 255.
137Aj-Raw4 al-'Unuf, voL III, p. 38; Al-Bid5ya wal-NihSya,vol. III, p. 314; al-Rab7iq p.
al-Makht7urn,
246.
151
Yapyi-b. AbUKathir
0
One of the greatestscholarsof Yam5main his time. His namewasYoyd b. ýdlih.al-
P'T al-Yam5m-i,Ab7uNaýrb. Ab-UKath7ir.He wasa slaveof Ban-iTT. Yaýya wasone of
the trustworthy traditionists. It was said that he spent 20 yearsstudyingkjadTthwith
Y4yj- b. KhRid
a
A noble of BanTBarmakand the teacherof HdrUnal-Rash-id,the fifth 'Abb5sid Caliph.
His name was Y4yd b. Kh5lid b. Barmak,AbUal-Fa4l.He fosteredHdrun al-RashTd
and looked after him from whenhe wasyoung.He wasborn in 120A. H. / 738 A. D. and
died in 190A. H. / 805 A. D. in a jail, in al-Raqqa,wherehe hadbeenput by a command
Hdr1in 139
al-Rash7id. [p. 1661
of
Yapyj- b. Mu'j-dh
a
An eminent SUff and preacher "WWY?"from al-Rayy. His name was Yabyd b. Muldh b.
Jalar al-Rdzi, Ab-u Zakariyyd. He was a wise man, known for his aphorisms. Yahyd
Yazfd al-Raqfisb.T
An eminent suff from al-Baga. His name was Yaz7idb. Ab5n al-Raqdsh7l,Abu- 'Amr. He
was a pious asceticwho gavehis entire attentionto the worshipof God. He died between
/ 141
110 and 120 A. H. 728 and 738 A. D. [p. 206]
152
Yu-nu,s (PB UH)
The Jonah of the Bible. He is also called DbU a]-Nu-nand ýýhib al-ffl-t The Prophet
Y-Unus(PBUH) was a Divine Messenger (Rasft who was swallowed by a big fish,
praised God nevertheless,and was delivered. His is
message salvation through complete
to God.142
[P. 197]
resignation
I
T-sha'b. Nu-n
The Joshua of the Bible. The Holy Quran does not mention him by name but alludes to
him. When the prophet Moses (PBUH) commanded his people to enter the Holy Land
they were afraid to fight the giants, the people of great strength. Two men of those who
feared Allah encouraged them to do so. One of these two men was Joshua (Yu-shab.
Y-Tb ý. 143
[P. 181]
Nu-n),andthe otherwasCaleb(KRib b. U,Ia
142The Holy Quran,(XXI: 87-88;LXVII: 48-50); Al-Bid5ya wal-Nih5ya,vol. 1,pp. 237 ff.; The Concise
Encyclopaediaof am, p. 428; Dictionary of Islam, p. 249; Tabbdra,Maa al-Anb'iyý' f-i al-Qur'5n al-
Kafi-m,pp. 306 ff.
143The Holy Quran,(V: 20-27);Ibn Kath1r,Tafs7iral-Qur'5n al-'A?7'm,vol. H, p. 40; Mafaitliýal-Ghayb,
vol. XI, p. 157;Dictionary of Islam,p.255.
I
153
APPENDDC ONE
comparative and superlative adjectives. It is said of a horse or similar beast to mean the
briskest, the most sprightly, the most active, the most agile or the lightest.' [p. 214]
Apadda a]-Na?ar
A verb in the past tcnse, meaning that somebody looking sharply at something or
2
somebody. [p. 2201
AM a]-Dbinuna
The term of "Dbin2md' is used to designate the sort of renewed contract through which
the Muslim community accords protection to members of the other revealed religions,
Christianity and Judaism. The beneficiaries of the "dhimmd'are called "dWmmR', and
arc collectively referred to as "abl al-Ain2md' or "dhimmipyUd', (people of the
covenant or obligation), (protected people). Their essential distinction from the Muslims
AM a]-Kiti-b
The term means "the people of the booV and denotes,in the Holy Qur'dn, Jews and
Christians, who arc recipients of the Torah 'W-Tatw§h"and the Gospel "al-InjV'; which
before
wererevealed the Holy 4
Qur'dn. [p. 3]
' Al-Juhaft, Al-ýib5ý T5j al-Lugha wa $b5b al-'Arabiyya, vol. VI, p. 2242; rbn Man?-ur,Lisdn al-'Arab,
vol. V, pp. 3405 f.: Al-R5zT, Mukht.5r al-$b5b, pp. 501 f.; Arabic-English Lexicon, vol. 11,p. 2389.
2 Al-Fayy-um7L,Al-Mi§bdb al-Muh-ir, vol. 1, p. 172; Arabic-English Lexicon, vol. 1, p. 524.
3 Encyclopaediaof Islam, vol. 11,pp. 227 ff.; The Oxford Encyclopaediaof the Modem Islamic World,
155
A]-'Aiam
(also, al-'qjam). This Arabic term is used by the Arabsto denotethe Persians,and is
parallel to the Greekword barbatv!i. e. thosewho have an incomprehensible
andobscure
way of speaking.To the Arabs, the barbarianswere primarily their neighbours,the
Another
Persians. by
term used the Arabs to denotethe is
Persians 3
"al-Furs". [p. 1331
Akbnj-
It is said of time or fortune to signify that it destroyed him her.6 [p. 213]
or
Am.Tr(emir)
(Plur. Vmaa, from the root amara,"to command'). It meanscommander;prince,cmir;
7
house. [P. 13]
title of the princesof a ruling
(9) A]-Angr
(the belpers).A title given by the Prophet (PBUH) to the believers of Medina who
received and assisted the Prophet after theWjra "emigration" from Mecca to Medina.
They are sometimescalled moreexplicitly "Anfiral-Nabiyy", the helpersof the Prophet
(pBUH). Descendantsof the original An§dr families sometimes still include the title
in
"Anýde' their family namesto indicate 8
their origins. [p. 205]
156
(10) A rja fa
From the root (r. j. f.) which means somebodytelling of something falsely, or not
according to the truth or the reality, and that he therebycausedcommotionor agitation;
or because
the information wasunclear? [p. 222]
A tKA7b
The plural of "wafab". which means a disease,sicknessor pain, or violent pain or
continuing pain. It sometimesmeans emaciation of the body because of fatigue or
fatigue
disease,andsometimes or weariness,and 10
languor. [p. 224]
BaniffIsri"Iff
(T,be CAM= ofIsi2l17).The nameby which the Holy Qur'dn mostcommonlycalls the
Jews, whom it calls also "al-YahUd" and 'Afladhka hjdff". Isr-511was one of the
Prophet Ya'q7ub'snames. As well as this, they are called "kI-Abi;! ni"9n"or "a]-
" [p. 213]
ý7bjjyyiffn".
Qaynuqj-'
BanDý
Quray?a
one of the threemain Jewishtribesof Yathrib "Medina", the othersbeing Ban7u
157
Banff Quray,7a
Oneof the threemain Jewishtribes in "Medina". 13[P. 64]
Bid'a
In a strict sense,the word indicatesa belief or practicefor which thereis no precedentin
the time of the Prophet(PBUH). According to al-Sh5rl'!, it meansany innovationwhich
Dj)7iq
A small silver coin. It equalsa sixth part of the coin called a .Fw *am [p. 200]
.
Dayr
(plur. 'Ad5ira'q, "Chdstian Monastcry". It denotes a place where monks lived, giving
their entire attention to worshipping God. These places continued to function after the
Arab conquest of the Middle East, and were very numerous in Iraq, Syria, Palestine and
Egypt. They were open to virtually all travellers, and often provided a safer stopping-
place than anywhere else. The buildings were generally surrounded by places of
16[p. 1231
debauchery.
entertainment and even
13 Al-Raw4 al-'Unuf, vol. III, pp. 267 ff. -,The ConciseEncyclopaediaof Islam,pp. 326 L; Islamic Desk
Reference,P. 365.
11 Al-M4b54 al-Mun7ir,Vol. 1,p. 53; Islamic DeskReference,p. 172.
15Lis5n al-'Arab, vol. II, P. 1433;Arabic-EnglishLexicon, vol. 1,p. 920.
16 Lis5n al-'Arab, vol. 11,P. 1466;Islamic DeskReference,p. 272; A Dictionary of ModemWritten
Arabic, p. 300.
158
Faqiib
17 [P.
(plur. 'Tuqa&Tq. The term indicates a specialistin Islamic Law and its branches.
134]
A]-Faq. Tr
A]-Fay'
Al-Fidni
(also, 'W-Fjýinja"- "al-fflinj'-and "W-1fHnja'q, 'Thj2ks". This name was originally used
for the inhabitants of the empire of Charlemagne, and later extended to Europeans in
general. The first definite report of a Frankish embassy in Baghdad dates from 906 A. D.
During the seventh century, the advance of Christendom against Islam brought Franks
and Muslims into close and regular contact. Between the sixteenth and the nineteenth
centuries, the word "W-Rini" did not include Orthodox Christians, but was limited to
20
Catholics and Protestants. [p. 1411
IslamicDeskReference,p. 105.
Ibid, p. 95.
19Ibn Rushd,Bid5yatal-Mujtahidwa-Nih5yatal-Muqtalid, vol. 1,p. 493; Deebal-Khudrawi,A
Dictionaryof IslamicTerms,p. 333.
11 IslamicDeskReference,p. 104.
159
Fitna
(plur. 17-tan". This Arabic word, which means "trial, test or temptation", appears
frequently in the Holy Qur'dn with the meaningof an externaltestof faith. It generally
refers to the series of eventswhich includedthe murderof the Caliph 'Uthm5n and the
conflict between 'Aff b. Ab-u Plib and Mu'dwiya b. Ab-u Sufy5n. This first major
is first, 21
struggle within the Muslim community often called the or the great,trial . [P.
671
&"VL
Gijazwat Badr, "Me battle of Badr"
The first major battle fought betweenMuslims andthe Meccansin 2 A. H. / 624 A. D. at
Badr, to the south-west of Medina.The Meccanforces,commandedby Ab-uJahl, were
defeated and aboutseventyMeccans,with Ab-UJahl amongthem,werekilled. The Holy
Qur'dn, in Surat al-Anfall VRI: 12, indicatesthat angelsfought on the Prophet'ssidein
this battle. The Muslim successgaveimmenseprestigeto the infant Islamic community
Gbirra
(also, 'kbiiT'9. "Ghirra" is in the feminine form of "ghirr". Both words mean
inexperienced in affairs; ignorant of affairs; negligent or heedlessof them, 'ýrbar&'and
Hamhama
06
Al-hamhama is the sound of a horse whenhe uttershis cry, or
(itif n. 1ý6amhama9.
160
Hawi-m
0
A plural of 'A§-ma, which denotesan owl, a certain night-bird of small size,that
25
frequentsthe burial-places. [p. 2241
ja-fl-
A]-Jida
or llwujd". From the verb "wajada" which means that somebody became
24Al-juhaa, Al-*ib5h, vol. V, p. 1905;Lis5n al-'Arab, vol. II, p. 1012;Al-Mukht5r al-ýiý5b, p. 157;
Arabic-EnglishLexicon,vol. I, p. 636.
1 Lis5n al-'Arab, vol. VI, p. 4724; Arabic-EnglishLexicon,vol. II, p. 3046.
I Wif, Al-Asfar al-Muqaddasa ff al-Ady5n al-S5biqalil-Islam, p. 106;J-1-Z5da,Al-F5riq Bayn al-
Makhl-uqwal-Kh5liq, p. 14.
27Lisdn al-'Arab, vol. 1,p. 664; Al-Mujam al-Was-11, vol. 1,p. 131;Arabic-EnglishLexicon,vol. 1, p.
437.
28Lis5n al-'Arab, Vol. VI, p. 4770;Mukhtdr al-$ý5b, pp. 709 f.; Arabic-EnglishLexicon, vol. II, p. 2924.
161
A]-Ann
Arabic term for bodiescreatedof "smokelessfire", which areintelligent, imperceptible
to human senses,capable of appearingunderdifferent forms andof carrying out heavy
labours. They are mentioned in the Holy Qur'dn, andplay an importantpart in Arabic,
A]-Jizya
A tax formerly levied on non-Muslim adult malesfrom Dhimmis, "Ahlal-Dbimmd',
to it,
who were able pay provided that they belongedto a religion recognisedas divinely
revealed, that is, they were peopleof the book "Ahlal-, VhTY'. The infirm andpoor were
excluded from paying the Azya. The basis of the Azya is the Holy Qur'dn, (Sum,IX: 29).
It was normally understoodto be a tax for civil protectionandthe upkeepof the army,
30
but it did in practicesometimestake on the aspectof a tribute. [p. 79]
A]-Jumu'a
The day of the week whenMuslims gatherto perform congrcgationaUyal-Jumulaprayer
in the Mosque, and listen to a sermon there from the prayer leader "al-ImjW'.
Attendanceat this prayeris a duty incumbenton all male,adult, free, residentMuslims.
if possible, it should be held in the Great Mosque(al-Masjidal-Jimi), and frequent
is Business
transactions
are during
suspended this time.31[P.
attendance required. prayer
2151
162
Kanif
This Arabic term signifies an enclosureof wood or branchesof treesfor camelsand
32
sheep,also signifies the concealingor protectingof a place. [p. 2121
Kanka, church
In Arabic, the word "Kan.Fsd' denotesthe Jewish as well as the Christian placeof
Some it denotesthe Christianplaceof worship 33[P.
worship. scholars said exclusively.
1231
ir.-
K halaq
,
it is 4
This word describesa garmentor pieceof cloth andmeans old and worn-out? [p.
2181
A]-Khams al-Fawasiq
This term denotesfive kinds of harmful animals,mentionedin the Ijad-Ith,( Five kinds of
animals are harmful and could be killed in the kfaram "Sanctuary".Thesearethe crow,
kite, the the mouse and the rabid dog) ý5 [p. 64]
the scorpion,
azrai
One of the main andfamousArab tribes in Medinabeforeand at the time of the rise of
Islam. They seem to have been more numerous than al-Aws, the other main tribe in
163
Medina. Al-Khazra i and al-Aws played an active role in supporting the Prophet (PBUH)
A]-Kuffa-r
(also, "Kifir9b". sing. 'WWtr';J,'TnFjd1'9.
In mostpassages
of the Holy Qur'5n, the term
37
refersto who
unbelievers, are threatened
with God's punishment
and hell. [p. 58]
Liji-M
The term signifiesthe pieceof iron in
put the mouthof a horseto control it. 38(p. 215]
Lujai
This term is the plural of 'lu!#a" which meansa greatexpanseof water or sea,of which
be bottom be 39
the extremitiescannot seenandthe cannot reached. [p. 208]
Magbi-ra
in 40
This term refers to a cave or cavern a mountain. [p. 220]
Marsiffm
This Arabic term means drawn,traced,sketched;painted;recordedin writing, written;
designed,planned; decreed, ordered.Mars7um
(plu. MarffsTm)also signifiesdecree;act,
41 [P.
edict; regulation,ordinance. 121
164
A]-Masjid al-&nfm
"T'he sacred Mosque". The word of "Masjid', Mosque, refcrs to the place of public
prayer. AI-Masjidal-Výuým "the Sacred Mosque" is the temple at Mecca, which contains
the Ka'ba, in is
which placed d-, Vajaral-Aswad"thc Black Stone". The term BWAIUh
"the House of God" is applied to the whole enclosure, although it more specially denotes
2
the Kaba itSCIf! [p. 76]
mawli"
(plur. 'ýnawj-Yq. This term signifies master, lord; protector, patron; client; charge;
friend, companion, associate;"Al-Mawld" is the Lord, God."Mawldy" and"Mawldnd"
ý3 [P.
are a form of to
address a sovereign 13]
"I Al-Miýb54 al-Mun7ir,vol. L p. 309; A Dictionaryof Modem Written Arabic, p. 340; Arabic-English
Lexicon,vol. 1,p. 1086.
42A Dictionaryof IslamicTerms,p. 189;A Dictionaryof ReligiousTerms,p. 186;Islamic Desk
Reference,pp. 275 f.
43Al-juhari, Al-ýiý-aý,vol. V1, p. 2529;Al-Mkb54 al-Mun7tr,vol. 11,pp. 927 f; A Dictionaryof Modem
Written Arabic, p. 1101.
' Ibn Kath7ir,At-Bid5ya wal-Nih5ya,vol. VII, pp. 239 ff.; The ConciseEncyclopaediaof Islam, pp. 33 f.
A PopularDictionaryof Islam,p. 233.
165
Minbar
(plur. 1ýnai7i-bir'g,')9upfit". A key piece of furniture, put in mosques,from which the
Friday Khulba or sermon is preachedby the mosque Im5m. The minbar in a large
is
mosque often a very high and ornate structure, intricately carved from beautiful
woods. It is usually sited in the mosque fairly close to the mffinTb,wherethe Im5m
45[p. 2161
performsprayers.
Mufassiign
(sing. 'ýnufassir'q.The word refersto interpretersof the Holy Qur'dn. A Mufassirmust
have a wide knowledgeof Ijad7Ith,the sciencesof Quran,Fiqh andthe Arabic language
A]-Mun, iflqUn
(sing. 'ýnun.5filq'g, Wypoerites". In the Holy Qur'dn, this term coversa wider semantic
range than the translation usually given in Westernlanguages. The English word that
comes nearest to 'ýnunWjqgn " in its totality of use in the Qur'dn is "dissenters",
the
muni-fiqffn clearly being dissenterswithin the Muslim community,whetheropenly or in
secret. The English word "hypocrite" most closely fits the post-Qur'anicMuslim usage
of the term. The mun-O-qUn are roundly condemned throughout the Holy Qur'dn. The
latter warns, in Surat al-Nisd' (4:145),that the munifi-qUnwill be in the lowest level of
7
hell, unlessthey repent! [p. 46]
45A Dictionaryof IslamicTerms,p. 401; A Dictionaryof Modem Written Arabic, p. 939; A Popular
Dictionaryof Islam,pp. 170f
46A PopularDictionaryof Islam,p. 173;A Dictionaryof IslamicTerms,p. 326.
4" IslamicDeskReference,p. 141;A PopularDictionaryof Islam,pp. 179f.
166
Nj'qgs
48[P.
A boardbeatenwith a stick or hammer,taking the placeof bells in easternchurches.
1241
missionariesý9 [p. 4]
Qalfinsuwa
This is variouslydescribedby Arabic writers but would appearto be a cap wom undera
turban, equivalent to the modem tarhffsh.Zamakhshaff translates"qalansuwa" as
'Tali-tl which is the Persian word for a cap. Arabic authorsfrequentlymentionthat
"Qalansuwa".50[p. 1241
orientalswear
Quziýda
What falls by the action termed "aI-qarV"Vfor instance, of gold andof silver; andof
garment or piece of cloth, which a tailor cuts with his shears,
or by the gnawingof a rat
51[p. 220]
or mouse.
167
Quraysb
A]-Rj-fi(fa, Rejecters
(dsp, IaI-Rawj'FjV'q. A general name given by the Sunn.Tsto the Sbf7tes, becausethey
repudiate the validity of the Caliphs who proceeded 'Ari b. Ab-uT51ib. These Caliphs,
Abu- Bakr, 'Umar and 'Uthm5n, along with 'AIT, are considered to be the rightly guided
Caliphs by Sunn.Ts.ShPitcs believe that only 'AIT and his descendantshad the right to the
first be 53
Caliphate, and so consider the three to usurpers. [P. 1751
Rj'bib
(plur. Vubbi-Y9, "a monk". The figure of the monk is known in pre-Islamic poetry and
in the Holy Qur'dn and Tradition. The pre-Islamic poets refer to the monk in his cell, the
light of which the traveller by night seesin the distance and which gives him the idea of
shelter. in the Holy Qur'dn the monk and the Qiss7jsare the religious leaders of the
Christians. From the fact that in Muslim literature from the early centuries A. H., the
epithet r5hib was given to various pious individuals. Thus it is evident that there was
it then. 54[p. 1231
nothing odious about
168
Raq.Tq
(also, "'Abd'g, "slaw". Islam has never preached the abolition of slavery as a doctrine,
but it has endcavourcd to moderate the institution and mitigate its legal and moral
aspects. Spiritually, the slave has the same value as the free man, and the same eternity is
in store for his soul. The Holy Qur'dn and the Tradition make the emancipation of slaves
55[P. 1251
a meritorious act.
Al-Ribd'
(from the root 'ývbj`,, "to pvw, incvrase,cxcccd'q.Usury or profit (interest)from the
loan of money or goods, which is totally prohibited. To staywithin the letter of the
religious law and to soothe consciences, some banks today offer the solution of
"sleepingpartnership";this defines 56
the placingof capital as a co-investment.
muViraba
[p. 1231
A]-Ris,bi-
(also, mshj-, sing. zishwa or mshwa "a bdbc'g. A thing that one gives to a person,in
$j-b
169
juice
expressed of a kind of bitter tree,or, as somesay,the juice
expressed of the "f5h "
58
(or aloes). [p. 224]
A]-Salaf
Men of piety and faith in past generations.In the Islamic sidethe term signifiesthe
Companionsof the Prophet (PBUH), the Followers,andtheir Followers.59 [p. 81
&Wma'a
A]-Shirk
('Tblýytbcism ", 'Wolatry'q. The Holy Qur'dn uses this term in direct contrast to the
profession of the Oneness of God and expressly declares polytheism to be the sin for
which Alldh has no forgiveness. Tradition literature reflects the hostile feeling against
the polytheists "al-mushdMn ". who in the law books are generally regarded as outlaws.
In a later period it was recognised that all unbelievers are not the same and are not to be
61 [p. 41
treated alike.
58LMn al-'Arab, vol. IV, p. 2520;MukhUiral-ýkidý, p. 372; Al-Mujam al-Was-11, Vol. 1,p. 527, Arabic-
EnglishLexicon,vol. H, p. 1741.
5' Al-Harawl, Dhammal-KaldraTalkh7qal-Suylltt fi ýawn al-Manliq vol. 1,p. 119;The 71beoryandthe
practiceof Market Law in MedievalIslam,p. 151.
I The Holy Qur'5n, (SUratal-Ijaj XXII: 40); LisAnal-'Arab, vol. IV, p. 2498.
61Islamic DeskReference,p. 344; A PopularDictionaryof Islam,p. 231.
170
SUP,
ffliyya
"Tbijya-bSup&iyya" is certaingarmentsor piecesof cotton cloth, so called in relation to
"ý;491" or "s4W", a placeor town of Ycmcn, wherethey arc woven,or whencethey arc
62
brought. [p. 2181
A]-Tawba
PC
repentance" The word, often usedin the Holy Qur'dn, originally means "return" and is
used cithcr in conncetion with God, who turns with forgivcness to the pcnitent,or for
someone who turns to God with repentance. Its validity depends on three conditions:a
conviction, remorse and a firm resolutionto abstain from sin in the future. Sin being an
God, is
repentance indispensable
for 64
salvation. [p. 135]
offenceagainst
62Al-juhaj-1, Al-ýibdb, vol. V, p. 1726; Lis5n al-'Arab, vol. III, p. 1957; Arabic-English Lexicon, vol. 1. P.
1320.
61The Concise Encyclopaedia of Islam, pp. 272 L; The Cambridge History of Islam, vol. 1, pp. 212 L;
IslamicDeskReference,pp. 443 f.
64IslamicDeskReference,p. 374.
171
afterwards confirmed by Jesus " 'AT'. The Tawr5t also contained a prophecy of the
coming of the Prophet(PBUH). The Holy Qur'dn (11:75; V: 13) hasmentionedthat the
MoseS. 65 [P. 130]
real Tawr5t waschangedafter the time of
A]-Ta'zk, Discredonaiypunishment
A punishment intended to prevent the culprit from relapsing. Many crimes, now
punished by this, were counted as sins in the Holy Qur'dn and for them therewasno
tadd punishment.The kind and amountof taz.Fris left to the discretionof the 66
judge.
[p. 1311
Taylasj-D
This is a simple veil or cloak which is thrown over the head and shoulders orjust the
ThiM,R
A helper or a succourcrwho undertakesor managesthe affairs of his party, kinsfolk.or
68
tribe. Thim5I also means a refuge or protector. [p. 218]
O(LaaMj7-9
-" ý, `kbokr" 9. It is usedas a title for Muslim doctorsof divinity or law. They
'Rim
(sing. 44
form the theocratic elementof the govcmmcntandtheir 'Tatwas"or decisions,regulate
69
life. [P. 1291
65
Ibid, p. 453.
66The Theoryandthe Practiceof Market Law in MedievalIslam,p. 138.
67Lisdn at-'Arab, Vol. IV, p. 2689;Al-Mi§Wý al-Mun1ir,vol. 11,p. 513; Mukhtdr al-ýibat, p. 395.
68AI-Azharlt,Tahdh-lbat-Lugha,vol. XV, p. 94; Al-Juhafl, Al-ýibd4, vol. IV, p. 1649;Lis5n at-'Arab, vol.
1,p. 506.
172
Ifujil
IMR
(sing. One of the meaningsof this Arabic word is governorsor rulers,whom
,
the Caliph installed on the statesof his Caliphate.The other meaningof this word is
workers, labourers or workmen. It is also usedto rcfer to the one who collects $adaqaý
Tjnj1.70
I, [p. 16]
wuzal;i, p
(sing. -waz.Fq. A title of ministers and of dignitaries in several Near Eastern kingdoms.
The office of ministcr to the Caliph devcloped in power, especially in the period of the
'Abbdsids under the Barmakids. The Arabic word today has the sense of a minister in a
71[P. 169]
government.
were led by Ab-u Sufy5n. In strictly military terms the result of this battle was a draw.
69The Theory and the Practice of Market Law in Medieval Islam, p. 136.
70Al-Mi§bdb al-Mun1r, vol. H, p. 588; Mukhar al-ýibdh, p. 455.
71Lisdn al-'Arab, vol. VI, p. 4824; Islamic Desk Reference, p. 477; Al-Mujam al-Waslij, vol. H, p. 1028;
A Popular Dictionary of Islam, p. 258.
72Islamic Desk Reference,p. 374; A Popular Dictionary of Islam, p. 260.
173
The Prophet(PBUH) waswoundedandhis uncle k1ammb. 'Abd al-Multalib waskilled,
Za "fari-n
"saffron".A certaindye 74
andperfume. [p. 218]
zini-
The Arabic word means both adulteryandfornication. Ibe Holy Qur'5n, the Tradition
and Muslim law forbid any sexualintercoursebetweenpersonswho arc not in a stateof
!5 [P.
matrimony 130]
73
Al_p, aW4al_'UnUf,Vol. III, pp. 147ff.; Encyclopaedia of Seerah,Vol. 1,pp. 31 f.; The Concise
Encyclopaediaof Islam,p. 68 f
74Lis5n al-'Arab, vol. 111,p. 1833;Mukht5r al-*iýdb, p. 272; Arabic-EnglishLexicon, VOLL P. 1231.
75IslamicDeskReference,pp. 103L; A PopularDictionaryof Islam,p. 265.
174
APPENDIX TWO
Baghdi-d
The capital city of Iraq, on both sides of the river Tigris 'D#1a ". The origins of the pre-
Islamic name arc not clear. The actual city, founded by the second Abbasid Caliph Ab-u
Jalfar al-Manýu-r, continued to be the centre of the Abbasid Caliphate and the cultural
metropolis of the Muslim world, until it was conquered by the Mongols in 655-6 A. H. /
1258 A. D. After that date it was a provincial centre until 1921 A. D., when it became the
Dimashq, 'Damascus"
The capital of modemSyria anda major Middle Easterncity from early medievaltimes
onwards.In 14 A. H. / 635 A. D., Kh5lid b. al-Warid it
conquered from the Byzantincs.
It
was made the capital of the 'Umayyad Caliphateby Mu'dwiya b. Ab-uSufydn in 35 A.
H. / 656 A. D. The greatMosqueof the 'Umayyadwasbuilt by the Caliph al-Warid b.
,Abd al-Malik. When the Abbasidsdefeatedthe 'Umayyadsat the battle of the Zad river
in 132 A. H. / 750 A. D., the capital of the Empire shiftedfrom Damascusto the newly
founded city of Baghd5d. Despitethis, Damascuswasalwaysan importantcity through
Islamic history, and was recognizedas suchby succeedingdynastieslike the Ayyu-bids
3
Mamruks. [p. 721
and
176
V; 2IT-fill
An ancient city, now a village, in Northern Syria near Urfa in Turkey. It was conquered
by the Muslims in 19 A. H. / 640 A. D. and became the capital of the 'Umayyads under
Maraw5n b. Mutammad. After the lattce s defeat by the Abbasids in 132 A. H. / 750 A.
D., the city was destroyed, but later became a ccntre of translation under the guidance of
Th5bit b. Quffa. After having been governed by the Ayyubids, the city was destroyed in
1271 A. D. and not rebuilt after the Mamluk victory over them in 1303 A. D .4 [P. 184]
A1--,ffijj"z
are sacredpreserves which only Muslims are allowed to enter. From the beginning of
Isl5m, the region was under the control of Muslim rulers,first the four rightly guided
Caliphs, then the 'Umayyads and, until 1258 A. D., the Abbasids.It then fell to the
Egyptians and, in 1517 A. D., to the Ottomans.King al-Ijusayn b. 'Aff reignedfrom
1916 to 1924 A. D., and since 1925 A. D. the regionhasbelongedto the territory of
5
SaudiArabia. [p. 130]
carried deeper into India by Ma4m7ud of Ghazna, (died in 422 A. H. / 1030 A. D. ), and
firmly established in the Bunjab and Kashmir. Under the Delhi Sultanate (602-962 A. H..
177
/1206-1555 A. D.), and undcr the Mongols (932-1274 A. H. / 1526-1858), Islamic rulc in
6
India reachcdits height. [p. 207]
Al-ýVka
The capital of the Lakhmids,locatedto the Southeastof presentday al-Najaf al-Ashraf in
7
Iraq. [p. 391
A]-Kgfa
A city in Iraq, foundedby Sa'd b. Ab-uWaqqdýin 16 A. H. / 638 A. D., after the whole
of Iraq had been wrested from the hands of the Sasanians. It took part in the revolt
against the Caliph 'Uthmdn b. 'Affa-ii, who supported'Art in the battle of the Cameland
in the battle of ýiffifn. Al-Kffa wasthe brain behindthe pro-Abbasidmovement,and it
was at its great Mosque that the first Abbasid Caliph Ab-U al-"Abb5sal-Saffa-4was
solemnly investedin 131 A. H. / 749 A. D. It remainedthe Capital of the Abbasidsuntil
the founding of Baghdadin 144A. H. / 762 A. D. Al-Kffa alsoheld a prominentplace
in the gestation of the Arabo-Islamic civilisation and culture. It gaveits nameto the
famous writing, known as Kufic script, and the first glimmerings of Islamic Law,
Tradition and Exegesisof the Qur'dn took place there. Asceticism and mysticism,
Qur'dn reciting, grammarandthe studyof history in 8
werepractised al-K7ufa.[p. 225]
" The EuropaWorld Year Book 1998,vol. 1,pp. 1648ff.; LongmanDictionaryof Geography,pp. 201 f
The ConciseEncyclopaedia,of Islam,p. 187.
" Islamic DeskReference,P. 136.
a Islamic DeskReference,p. 221.
178
Mosque is situated. Its early namewasYathrib. Medina is frequentlycharacterizedby
A city in SaudiArabia, locatedin the Hejaz"al-lJiJ5z", about72-km. inland from the red
sea port of Jidda. It is the most sacredand celebrated city of Isl5m, wherethe Prophet
(PBUH) was bom in 751 A. D., and lived for muchof his life. Muslims turn towards
Mecca in prayersandundertakethe pilgrimage"al-Ijaj" to that city, not only becauseof
its Prophetic and historical association,but becauseit containsthe Ka'ba "the Sacred
House". The Holy Qur'dn wasfirst revealedto the Prophet(PBUH) nearthis city, andit
was from Mecca that he made his famous migration (Hijra) to Medina in 622 A. D.
Mecca is often characterizedas al-Mukarrama "the Revered" and also referredto as
10
'Umm al-Qurd" the Mother of cities. [p. 1301
t. 9 9
j
M4s4 Wgvp
A country located in the northeastof Africa. It wasconqueredby "Amr b. al-'A§ in 640
A. D. / 18-9 A. H. during the Caliphateof 'Umar b. al-Khalt5b.Now it is known asthe
Arab Republic of Egypt, with Cairo (al-Qihira) as its capital city. The prcstigeof al-
Azbar University has often given the pronouncementsof Egyptianreligious leadersa
great weight in the Islamic world; during the last few centuries Cairo has been the
9 The ColumbiaLippincott Gazetteerof the World, pp. 1176f.; IslamicDeskReference,p. 262; A Popular
Dictionaryof Islam,P. 168.
10LongmanDictionaryof Geography,p. 269; The ColumbiaLippincott Gazetteerof the World, pp. 1174
f.; A PopularDictionaryof Islam,p. 168.
" The EuropaWorld Year Book 1998,vol. 1,pp. 1207ff.; LongmanDictionaryof Geography,pp. 133f.;
,11leConciseEncyclopaediaof Islam,p. 107.
179
Najrjj7
A]-Sbj"m
The region locatesin the north of Arabic peninsulais called al-Sh5m.It consistof Syria
in the north and cast, Lcbanon in the north, Jordan in the southandPalcstincin the
13 [P.
West. 1841
Tfirsws
An ancient town of Cilicia, Turkey. After the Muslim conquest, it became one of the
frontier towns which formed a protective line against the Byzantine country. It was
restored, populated by Arabs and given a mosque by the Abbasid Caliph Hdfu-n al-
RashYd in 171 A. H. / 788 A. D. The Abbasid Caliph al-Mam-un was buried there. It was
for a short time by T-UlUnids and passed into the hands of the Hamadanids, but in
ruled
354 A. H. 1 965 A. D. the large, prosperous town was taken by the Byzantine people. It
14
fell to the Mamluks of Egypt in 1275 A. D. [p. 221]
180
rL
Pr
Uyud
A mountainaboutfive km northof Medina,well knownfor thebattlefoughtin 3 A. H.
624 A. D. betweentheProphet(PBUH)andtheunbelievers of Meccawhowereeagerto
their defeat the battle Badr. 15[p. 94]
avenge at of
A]- Yami-ma
A district in SaudiArabia. It becamenotoriousin early Isl5m becauseof the revolt there
of Musaylama b. Ijab-ib, who is known as Musaylarna al-Kadhdhdb "thc liar". To its
easternborder lies Bahrain, and Yemen lies to its west, Najd and kiijdz lie to its north,
its 16
Dahnd' andal-Rub' al-Khdl-l to south. [P. 130]
lie
181
CONCLUSION
CONCLUSION
This thesis studied the book "Manhaj al-ýaw5b fif Qubý Istikt5b AM al-
Kit5b", (The correct method to rcctify the ugly practiceof appointingthe Peopleof
the Book in writing professions),andeditedit in an academicway for the first time.
about various of
asPCCts the rclationship bctwccn Muslims and dhimmis wcrc
discussedand analysedin the light of the Quranandthe Traditions.This analysisled
the author of this thesis align himself with the scholarswho led the most tolerant
attitude towardsdhimn2is.
sultans and the cmirs during the Mamluk cra. The study of "Manhaj al-ýawdb"
clarified the position of dbimmis in Egypt during that period, showingthat manyof
them held important positions which gave them control over Muslims. This
The thesis showed that the method chosen by Ibn al-Durayhim to deal with the
sultans and emirs in that time, in an attcmpt to end this pcrsccution,providcsan
example of the relationship between scholars and rulers during that period of the
Mamluk rule.
183
And finally the thesis suggeststhat although the general stance of Islam
towards dhimmis should be onc of tolcrancc and support, in the case of similar
problems occurring in the future the book '?Aanhajal-ýawdb" could provide a useful
model of how to deal with them.
184
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Critical StudyandEdition of
Manhaj Al-ýawdb fl- Qub4 Istiktiib Ahl Al-Kitdb
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