The Friday Sermon following Saladin’s Conquest of Jerusalem in 1187

بسم الله الرحمن الرحيم

[taken from elsewhere]

The khutba or Friday sermon, delivered in the al-Aqsa mosque immediately following the conquest of Jerusalem by Salah al-Din Yusuf b. Ayyub (d. 1174-1193) in 1187, is preserved by Ibn Khallikan in his biography of Muḥyiddīn ibn al-Zakī. Ibn Khallikan (1211-1282) served as chief qāḍī of the Shāfi‛īs in Damascus. His greatest achievement is his biographical dictionary of some 800 famous Muslims entitled Wafayāt al-a‛yān wa-anbā’ abnā’ al-zamān (Obituaries of the Notables and News of the Sons of the Age), fully translated here:

https://ia601406.us.archive.org/17/items/ibnkhallikansbi00slangoog/ibnkhallikansbi00slangoog.pdf

Translation

Abū al-Ma‛ālī Muḥammad ibn Abī al-Ḥasan ‘Alī ibn Muḥammad ibn Yaḥya ibn ‘Alī ibn ‘Abd al-‛Azīz ibn Ḥusayn ibn Muḥammad ibn ‘Abd al-Raḥmān ibn al-Qāsim ibn al Walīd ibn al-Qāsim ibn ‘Abd al-Raḥmān ibn ‘Abban ibn ‘Uthmān ibn ‘Affān [the third caliph], a member of the tribe of Quraysh and surnamed Muhyiddīn but generally known by the appellation of Ibn al-Zakī, or son of Zakī al-Dīn, was a native of Damascus and a jurist of the Shāfi‛ī school. He displayed acquirements of the most varied kinds, being versed in the law, general literature, and other sciences, and having composed some fine poetry, khutbas(sermons), and epistles. On Wednesday, the 20th of Rabī‛ al-Awwal 588 (5 April 1192) he was appointed Chief Judge of Damascus; so, at least, I have found it written in the handwriting of al-Qādī al-Fāḍil, and the same place had been previously filled by his father and grandfather, as it was subsequently by two of his own sons.

He possessed to the highest degree, the favor of the sultan Ṣalāḥ al-Dīn, and when that prince took the city of Aleppo on Saturday, the 18th of Safar 579 (11 June 1183), he recited to him a poem, a masterpiece of perfection. One of its verses, which has since obtained great currency among the public, was the following:

The taking of the Grey Castle [Aleppo] in the month of Safar
Announces the conquest of Jerusalem for the month of Rajab.

This was really the case, since Jerusalem was taken on the 27th of Rajab 583 (2 October 1187). When Muhyiddīn was asked how he came by that idea, he replied that he took it from the comment of Ibn Barrajān on these words of the Qur’an (30:1): “Alif, lām, mīm. The Romans have been overcome in the nearest part of the land, but, after their defeat, they shall be victorious within a few years.” From the moment I met with the above verse, and learned this account of it, I began searching for the commentary of Ibn Barrajān, and found the statement to be true; but the passage was written on the margin of the leaf and in a different hand from that of the text, and I know not whether it be an interpolation or a part of the work. A long calculation of his is there given, by which he deduces this result from the words “a few years.”

When the sultan Ṣalāḥ al-Dīn took Aleppo he confided to Muhyiddīn the post of chief magistrate and judge, and appointed as his deputy Zayn al-Dīn Banna Abū al-Faḍl ibn al-Banyāsī.

On the conquest of Jerusalem, all the learned men who happened to be in the retinue of the sultan aspired to the honor of pronouncing the khutba on the ensuing Friday, and each of them sent in for examination a khutba written with great eloquence, in the hopes of being chosen; but the sultan addressed an order to Muhyiddīn, directing him to be the preacher. This was the first Friday on which the public prayer was said at Jerusalem after the taking of the city, and the sultan with all the chief men of the empire attended the ceremony. Muḥyiddīn mounted the pulpit and commenced his discourse by pronouncing the Fātiḥa. Then he said:

God has cut off the uttermost part of those who acted perversely; so praise be to God, the Lord of all creatures. “Praise be to God, who has created the heavens and the earth and ordained darkness and light” (6:1). “Praise be to God who has never begotten a son; who has no partner in His Kingdom; who needs none to defend Him from humiliation; and magnify Him by proclaiming His greatness” (17:111). “Praise be to God who has revealed the Book to His servant shorn of falsehood and unswerving from the truth, so that he may give warning of a dire scourge from Himself, proclaim to the faithful who do good works that a rich and everlasting reward awaits them, and admonish those who say that God has begotten a son” (18:1-3). “Say: Praise be to God, and peace upon His servants whom He has chosen! Who is more worthy, God or the idols they serve besides Him?” (27:59). “Praise be to God, to whom belongs all that the heavens and earth contain! Praise be to Him in the world to come. He is the Wise One, the All-knowing” (34:1). “Praise be to God, Creator of the heavens and the earth! He sends forth the angels as His messengers, with two, three or four pairs of wings. He multiplies His creatures according to His will. God has power over all things” (35:1).

15 hadiths regarding fasting

Makashfa

 15 hadiths regarding fasting :

1) Holy Prophet has said, ‘(Fast; you will get healthy).’

» Durr-ul-Mansoor 440/1

 Compensation for previous sins:

2) Sayyiduna Abu Sa’id Khudri has narrated that the Beloved and Blessed Prophet has said: ‘If anyone fasts in Ramadan realising its limits andavoiding what should be avoided, this will compensate for all his previous sins.’

» Sahih Ibne Hibban 183/5 # 3424

Emerging from Sins :

3) Abdur-Rahman bin ‘Awf has narrated that the Holy Prophet has said: ‘Whoever fasts in Ramadan and spends its nights in prayer (Qiyam) out of faith and in the hope of reward, he will emerge from his sins as on the day his mother bore him.’

» Sunan Nasai 308/1 # 2208

Two glad tidings for the man who fasts:

4) Sayyiduna Abu Hurairah has narrated that the Holy Prophet stated, ‘There are two glad…

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The Islamic Journal |02|

بسم الله الرحمن الرحيم

The Islamic Journal |02| (Pdf.Ver.1.2 | 5.3 Meg)

Table Of Contents

1. Scientific Discoveries Are The Signs Of Allah and What It Means To Read Them (His Sings)
2. The Prophet (saws) Knowledge Of The Universe
3. The Miracle Allah Gave The Prophet (saws) Was Science
4. The End Of The Old World Of Oracles and The Begining Of The Scientific Age
5. The Foundations Of Islamic Society Are Laid Down and The World Is Changed Forver.
6. The Objectives Of The Qruan and Sunnah Are Codified Into Law

Related Material

1. The Objectives Of Shariah
2. Imam Al Shatibi
3. The Maqasid Model
4. The Question Of The Ship and Torture
5. Founding Fathers of America and The Enlightenment Adopt The Maqasid Of Shariah

Assalamu Alaikum,

The Islamic Journal is a unique Journal in that it doesn’t follow the usual methods of other academic journals. It came about as a result of a book I was writing called “The Knowledge Behind The Terminology and Concepts in Tassawwuf and It’s Origin”, the title is as descriptive as possible because the book was written in the same style as classical islamic texts, a single document without any chapter’s since they were a later invention which hindered the flow of the book.

That book looked into the Islamic science of Ihsan, Human perfection, were it’s terminology and concepts came from, what they mean and the knowledge and science they were based on. I started researching the subject some five or so years ago and it resulted in a book whose current length is over 300,000 words, not counting research notes.

Towards the end of the book I realized that the scientific subjects, at the heart of Islam, needed to be looked into further because i had learned some interesting things which needed to be investigated, so the book was put on hold as i looked at more research papers to gain deeper knowledge.

The work was done entirely feesabililah, and because of that I wanted to share what I already understood rather than having it sitting their, so i decided to write a separate book with a smaller scope entitled “Who Was al Khidr”, the prophet Khidr (ra) was the perfect role model for the topic because his story in the Quran is the essence of what a muslim is trying to achieve. The book was about how man gains knowledge from the world around him through his physiology (mans body and senses), essentially how Maarifa (gnosis) works from it’s scientific aspects, a subject at the heart of this Journal but not it’s entire scope.

The original book was the heart of all my research and this second book represented it’s end product, but i felt it was to technical for many people so this resulted in me writing three introductory works on the subject to ease people into it’s context, the first was “Human Physiology and It’s Relationship To Baraka”, “What is The Unseen World and Where Is It: Explaining The Technical Terminology Of The Scholars”, and “How Is Allah The Light Of The Heavens and The Earth”.