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).

Art and Islamic Architecture

بسم الله الرحمن الرحيم

Art and Islamic Architecture (Pdf)

This work presents the unique art designed and developed by the Islamic culture over it’s history, it was created feesabilillah and is also available on iBooks. Any comments and suggestions can be sent to bi.isim.allah@outlook.com, kindly make dua for us, Jazak Allah Khair.

The Essence of Islamic Art

From the first thousand years of Islam, since the first the revelations to the Prophet Muhammad (pbuh) to the great Islamic empires of the eighteenth century, Islamic civilization flourished, Muslims made remarkable advances in philosophy, science, medicine, literature, and art. The uniting of so many diverse cultures under one religion allowed for the quick dissemination of the latest discoveries to all parts of the Islamic realm. Paper making from China, “Arabic” numerals from India, classical science and philosophy, along with significant contributions in chemistry, physics and mathematics were all quickly shared via the trade routes the Islamic international civilization had established from Western Africa and Europe to Asia.

Islam fostered the development of a distinctive culture with its own unique artistic language that is reflected in art and architecture throughout the Muslim world.

Gradually, under the impact of the Muslim faith a uniquely Islamic art began to emerge. The rule of the Umayyad caliphate (661–750) is often considered to be the formative period in Islamic art. One method of classifying Islamic art, is according to the dynasty reigning when the work of art was produced. This type of periodization follows the general precepts of Islamic history, which is divided into the rule of various dynasties, beginning with the Umayyad and Abbasid dynasties that governed a vast and unified Islamic state from Africa to the borders of India and China, and concluding with the more regional, though powerful, dynasties such as the Safavids, Ottomans, and Mughals.

Art, Islam and Wisdom

بسم الله الرحمن الرحيم

Art, Islam and Wisdom (Pdf)

Art, Islam and Wisdom is an art book created to display Islamic art. The first chapter displays art created by my self inspired by modern influences, the second chapter display’s Islamic Art in Armour and Weapons from the Islamic world including the weapons of the Prophet (saws). The final Chapter contains art relating to the Hilya of the Prophet Muhammad (saws), Quranic and Hadith Manuscripts as well some of the Prophets (saws) relics.

The work was done Feesabililah and insha allah will also be similarly available for download on Apple iBooks with added multimedia and Qasidah, the Pdf file here is the same as the one on iBooks.

(This Work has now been updated with additional Artworks).

Any comments or suggestions can be sent to: Bi.isim.Allah@outlook.com

The Multimedia included in the book:

• Arabic Islamic Calligraphy in the Chinese Tradition Demonstration by Master Haji Noor Deen
• Al Madha – Spanish Qasidah praising the Holy Prophet
• Qasidah Burdah – قصيدة البردة‎ – Imam Busiri r.a – Yemeni | Naushahi Silsila
• Qasidah – Imam Habib Abdullah bin Alwi Al Haddad – ‘Ala Yallah bi Nadzrah
• Kullama Na Dayta – Allah Allah Malanaa Mowlan Siwa Allah
• Ayyuha al-Ashiq

Imam Ja’far al-Sadiq: Imam of the Muslims

بسم الله الرحمن الرحيم

The 25th of Shawwal marks the death of Imām Ja’far ibn Muḥammad al-Ṣādiq (d. 765), the great-great grandson of the Prophet Muhammad. He was recognized as one of the greatest authorities of his time and left a lasting legacy as one of the most important intellectual and religious figures in Islamic history. For Twelver and Isma’iil Shi’is, he was the infallible Imam of the Age, the Proof of God sent as a source of guidance for mankind. His Imamate lasted for 34 years, one of the longest in history. He has been designated “Shaykh al-‘Ulamā’” and “Imām al-Fuqahā’” for his noble rank as one of the most knowledgeable men that the Islamic world  has ever seen. He was the teacher of Imām Mālik (d. 795), Imām Abū Ḥanifa (d. 767) and Sufyān al-Thawrī (d. 778), among others. He played a key role in the development of the science of jurisprudence (fiqh) as well as the inner mystical sciences of Islam.

He was descended of Imam Ali b. Abi Talib through his father and Abu Bakr from his mother’s side. The overwhelming majority of Sufi chains of lineage go through him. ‘Alī Hojvīrī (d. 1071), one of the major Persian scholars of Sufism, described Ja‘far al-Ṣādiq as “sayf-e sonnat wa jamal-e tariqat wa mo’abber-e ma’refat wa mozayyen-e safwat” (the sword of the Sunnah, the beauty of the Path, the Interpreter of Mystical Knowledge, and the adornment of Pure Devotion). Another major Persian Sufi, Shaykh Fārid al-Dīn ‘Attar (d. 1221) identified Ja‘far al-Ṣādiq as one of the most important Imams of Ahl al-Bayt who “excelled in writing on innermost mysteries and truths and who was matchless in expounding the subtleties and secrets of revelation” (latayef-e asrar-e tanzil wa tafsir).

Among his pieces of advice to his student, Sufyān al-Thawrī, was the following:

“If God bestows on you a favor, and you wish to keep that favor, then you must praise and thank Him excessively, because He said, “If you are thankful God will increase for you” [14:7]. He also said, “If the door of provision is closed for you, then make a great deal of istighfar(begging forgiveness), because God said, “Seek forgiveness of your Lord, certainly Your Lord is oft-Forgiving” [11:52]. And he said to Sufyān, “If you are upset by the tyranny of a Sultan or other oppression that you witness, say “There is no change and no power except with God,” (la hawla wa la quwwata illa-billah) because it is the key to relief and one of the Treasures of Paradise.”

He is also revered by the scholars of hadith and he narrates at least 2000 traditions which are found in the nine major books of Sunni hadith, with 110 of these found within the six canonical collections (Sihah al-Sitta). He was the teacher of four founders of Islamic schools of thought: Mālik ibn Anas (d. 795), Abū Ḥanīfa al-Nu‘mān (d. 767), Sufyān al-Thawrī (d. 778), and ‘Abd al-Raḥmān al-Awzā‘ī (d. 774). In addition, the ḥadīth scholars and jurists Ibn Jurayj (d. 767), Sufyān ibn ‘Uyayna (d. 815) and Shu’ba ibn al-Ḥajjāj (d. 776) also studied under him.

Source.

1001 Years Of Missing Islamic Martial Arts

Adapted From: 1001 YEARS OF MISSING MARTIAL ARTS by Master Mohammed Khamouch

Early Muslim merchants and travellers of Arab and Persian origin, voyaged to China in their quest for the silk trade, enduring perilous journeys to establish strong trade relations that endured for centuries. This produced a dramatic increase in economic growth within Muslim mercantile communities, especially in the ancient imperial city of Chang’an (present day Xian) in Shaanxi Province, the eastern terminus of the Silk Roads and the Maritime (Silk Route) port cities of al-Zaytun (Quanzhou) and Guangzhou (Canton).

As Muslims settled and widely dispersed throughout the country, rapid progress was achieved in allowing Muslims to govern their own internal affairs, build Mosques and appoint a Qādī (Muslim judge) who adjudicated according to Islamic (Sharia) law. When a military commander An Lu-Shan revolted against Emperor Su T’sung in 755 CE, an urgent plea was made to the Abbasid Caliph Abū Jafar al-Mansūr who immediately sent a contingent of 4000 soldiers who eventually quelled the unrest and recaptured the city.

[With regards to the Shaolin fighting system, the oldest evidence of Shaolin participation in combat is a stele from 728 AD that attests to two occasions: a defense of the Shaolin Monastery from bandits around 610 AD, and their subsequent role in the defeat of Wang Shichong at the Battle of Hulao in 621 AD.]

Chang’an, retained its normality once more and continued in its splendour under the Tang Dynasty (618-907 CE),as the world’s most thriving metropolis. During the Tang period a variety of different cultures, knowledge and spiritual beliefs, all interacted with each other; thus attracting many keen Japanese and Korean scholars who wished to learn and observe Chinese arts.

Many Abbasid warriors who helped the Emperor accepted the invitation to stay and settled in China, marrying Chinese wives thus beginning a natural process of integration into Chinese society while maintaining Islamic identity and stressing a common lineage and descent from venerated Muslim ancestors. These ancestors were colloquially known as “Hui Hui” down the centuries, and founded one of the longest lived and rarest of all Muslim minorities in the world. This colourful pattern is implicitly mentioned in the following Quranic verse:”O mankind! We created you from a single (pair) of male and female, and made you into Nations and tribes, that ye may know each other” (Qur’an 49:13).

During the Mongol Yuan Dynasty (1279-1368 CE), founded by Kublai Khan, Muslims were granted special status and were known as “Da’shma” or “Da’shman” (meaning the learned one), because of their outstanding ability and contribution as statesmen, astronomers, astrologers, doctors, pharmacist, architects, businessmen, philosophers and authors. P’u Sung Ling, popularly known as one of China’s few great novelists, wrote stories considered as the Chinese equivalent of the Arabian “1001 Nights”, obtainable in many languages.

The efficient management of Kublai Khan’s royal court and palaces, which included over thirty high Muslim officials, was noticed by Marco Polo (1254-1324 CE), who was awe-struck by the mighty ruler. Out of twelve administrative districts, eight had Muslim governors and Muslims occupied numerous other senior positions in civil power. They were also military advisors, as well as martial arts experts and bodyguards who escorted caravans on long perilous journeys. Muslim scientists were invited to participate in various projects including the construction and running of the famous observatory in Shensi (Shaanxi).