Sheikh ‘Abdul-Rahman Al-Sa‘dy
Erudite scholar of Al-Qasim
(1307 – 1376 A.H = 1890 – 1956 A.D)
Birth and Early Life:
Sheikh ‘Abdul-Rahman ibn Nasir ibn ‘Abdullah Al-Sa’dy
Al-Tamimy was born in 1307 A.H/1890 A.D in the Al-Qasim
town of ‘Unayzah in Saudi Arabia. His mother died when he
was four. His father died when he was seven. He was raised
as an orphan by his father’s wife. When he grew up, he
moved to the house of his elder brother Hamad ibn Nasir AlSa’dy where he was raised well. Al-Sa’dy memorized the
Holy Qur’an when he was eleven. He received his knowledge
from the town’s scholars and others, such as the erudite
Mauritanian scholar Sheikh Muhammad Al-Shinqity. The
He had the
tools of
Ijtihad and
the means
to reach
the
stronger
and more
preferable
town’s scholars
included Sheikh Muhammad ibn ‘Abdul-Karim Al-Shibl, Sheikh ‘Abd ibn
‘A’id, Sheikh Ibrahim ibn Jasir, Sheikh Sa’b Al-Twijry, Sheikh ‘Aly ibn
Muhammad Al-Sinany, Sheikh Salih ibn ‘Uthman Al-Qady, and other
honorable sheikhs. He also studied at Al-Azhar in Egypt for some time. He
benefited from the knowledge of Al-Azhar scholars. He became a teacher when
he was twenty-three years old.
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In his valuable book (‘Ulama’ najd khilal thamaniyat qurun) (second
edition), the great faqih (jurisprudent) and historian Sheikh ‘Abdullah ibn
‘Abdul-Rahman Al-Bassam said about his sheikh Al-Sa’dy:
“When vistas of knowledge opened up to him, he was interested to study not
only the Al-Hanbaly fiqh school, as was common in his town, but also the
books of Tafsir (interpretation), hadith, and Tawhid and the books by the
sheikh of Islam Ibn Taymiyah and his disciple Ibn Al-Qayyim. This made him
see his way clear and broadened his horizons of understanding. He moved from
imitation to restricted Ijtihad (independent judgment); so he would prefer the
views which were supported by proof and substantiated by explanation…”
As I knew him closely, our teacher Al-Sa’dy had that prestige of scholars,
their humility, great knowledge, modesty, courage, wisdom, patience,
composure, generosity, and noble character.
He - Allah’s mercy be upon him – was one of the righteous scholars who
kept the knowledge of the Prophet clear from the distortion of fanatics, the
interpretation of the ignorant and the claims of liars, because he relied on the
Holy Qur’an and the purified Sunnah for finding out the rulings of Islam. He
used to understand the Qur’an according to the rules of the Arabic language in
a manner that was not pompous or arbitrary. To understand the purified
Sunnah, he used to refer to the trustworthy men of hadith.
Imam Hasan Al-Banna says in Al-‘Usul Al-‘Ishrin:
“Every baseless bid’ah [innovation in religion] in the religion of Allah,
which comes to the liking of people, whether by adding to or taking from the
religion, is misguidance that should be fought and eliminated by the best means
which should not lead to something more serious. And going into useless
'Abdul –Rahman Al-Sa'dy 315
matters involves gossip which is prohibited for us under Shari’ah. Visiting
graveyards is a permissible practice if done in the way as narrated about the
prophet. But pleading for help from and beseeching the dead, whoever they
were, from a short or long distance, making vows for them, constructing graves
and providing them with curtains and lighting and touching them, and swearing
by other than Allah and all ensuing innovated practices are major sins that
should be fought. And we would not put an interpretation on these acts in order
to block the way for unlawful and undesired things.”
How I knew him:
I first knew the erudite scholar of Al-Qasim Sheikh ‘Abdul-Rahman ibn Nasir
Al-Sa’dy through his publications which we used to read after they arrived to AlZubayr via sheikhs and seekers of knowledge. Al-Zubayr scholars used to
discuss, study, and debate his books, particularly as all scholars in Al-Zubayr
were followers of Al-Hanbaly fiqh school except Sheikh ‘Abdullah Al-Rabih
who was a follower of Al-Maliky school and Sheikh Mahmud Al-Majmu’y who
was a follower of Al-Shafi’y school. The Al-Diwayihis Religious School and
knowledge-seeking gatherings, such as those of the erudite scholar Nasir Ibrahim
Al-Ahmad, director of Al-Najat public schools, Sheikh Muhammad ibn ‘AbdulRahman Al-Sanad, Sheikh Ibrahim ibn Muhamad Al-Mabyad, and others, were
attended by seekers of religious knowledge who were willing to benefit by and
have deep understanding of religion.
The Mauritanian erudite scholar Sheikh Muhammad Al-Shinqity, the
founder of Al-Najat school in Al-Zubayr, used to introduce his students who
received knowledge from him, including Sheikh Al-Sa’dy who remained
grateful and would always speak well of his Sheikh Al-Shinqity and welcome
his students in Al-Zubayr and elsewhere.
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His students:
Sheikh Al-Sa’dy was very interested in seeking knowledge. He loved
scholars and liked to come together with them and benefit from their
knowledge. He was also keen on teaching people about their religion and
explaining the rulings of Islam on what they came across in their lives and
community. He would also look after some seekers of knowledge and give
them special attention if he sensed they were intelligent, serious and working
hard to study fiqh with its proof from the Holy Qur’an, the Sunnah, and what
Salaf Al-Ummah had agreed upon.
He had many students, almost a hundred. The Brother erudite scholar and
historian Sheikh ‘Abdullah ibn ‘Abdul-Rahman Al-Bassam in his valuable
book (‘Ulama’ Najd khilal thamaniyat Qurun), mentioned some of those
students; forty-two, including, for example, Sulayman ibn Ibrahim Al-Bassam,
Muhammad ibn ‘Abdul-‘Aziz Al-Mutawa’, ‘Abdullah ibn ‘Abdul-Rahman AlBassam, ‘Aly ibn Muhammad Al-Zamil, ‘Abdul-‘Aziz ibn Muhammad AlSalman, ‘Abdullah ibn ‘Abdul-‘Aziz ibn ‘Uqayil, Muhammad ibn Salih ibn
‘Uthaymayn, ‘Abdullah Al-Muhammad Al-‘Awahli, ‘Abdullah ibn Hasan AlBuraykan, and others. The most prominent contemporary student who followed
the way of Sheikh Al-Sa’dy are dear Brother Sheikh Muhammad ibn Salih Al‘Uthaymayn, member of the Senior ‘Ulama’ Commission and professor at the
Imam Muhammad ibn Sa’ud Islamic University “Al-Qasim Branch”, who
succeeded his Sheikh Al-Sa’dy as imam of the grant mosque in ‘Unayzah and
in giving lectures and preaching. Sheikh Ibn ‘Uthaymin followed in the
footsteps of his teacher Sheikh Al-Sa’dy in giving fatwa; he follows the
strength and correctness of proof without an exact commitment to the school of
faqih. This is because the Mujtahid faqihs would look for the strength and
authority of proofs and pass judgments and fatwas in the light of that.
'Abdul –Rahman Al-Sa'dy 317
Erudite Mujtahid scholar:
Our teacher, Sheikh Al-Sa’dy dedicated himself to knowledge and careful
reading that looked at rulings and their proofs, compared between views and
independent fiqh-related judgments, and choose the opinions established as true
by proof and were free from any weaknesses or contested points, no matter
who said it. Anyone’s words can be contested, except those of the Prophet.
The erudite scholar Al-Sa’dy was open-minded and very knowledgeable. He
had the tools of Ijtihad and the means to reach the stronger and more preferable
views. He was able to understand the issues of the age and live through the
problems of people and explain the preferable and favourable words and deeds.
He would also point out which words and deeds were correct or false,
acceptable or questionable, prescribed and innovated.
By the grace of Allah, this was because of his deep understanding of the
Qur’an and the Sunnah. He had a flair for the Arabic language and was well
versed in the views of faqihs. He would know the objectives of principles, the
ways of deduction, the points of agreement and points of disagreement. His
knowledge helped him best to earn the love of people who came around him,
learned from him, and got back to him when they had questions about the
ruling of Shari’ah on some matters.
In a poem he composed to praise Sheikh Al-Sa’d, Sheikh ‘Abdul-Rahman ibn
‘Abdul-‘Aziz ibn Zamil, his colleague and student at the same time, said:
Forget your passion and mention a trustworthy brother
Calling for knowledge relentlessly.
A sun of knowledge, full of merits,
A key to good, hurrying to worship.
A sea of knowledge he gained since early days,
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And so was pious and so he won.
Though young, he was in glory,
Known for his merits.
By delving deep in faith he gained all good,
Really understanding religion is fully fruitful.
My meetings with him:
When we decided to perform Haj in 1375 A.H with some teachers of the AlNajat public school in Al-Zubayr, I was keen to visit Sheikh Al-Sa’dy in
‘Unayzah. He received us at his house and was very generous and kind with us,
for we were the teachers of the school set up by his Sheikh Al-Shinqity in AlZubayr. Although it was a short visit, we benefited a lot from his knowledge,
politeness, manners, generosity and cheerfulness. We left with a bright image
in our minds of the ascetic, modest, and cheerful scholar whose behavior and
character put everything else in the shade.
We noticed that Sheikh Al-Sa’dy was quite aware of the situation of the
Arab and Islamic world and the conflict between right and wrong and Da’ees
and oppressors. He was also fully aware of the major conspiracies that were
being hatched against Islam and Muslims by corrupt people who fought the
religion and law of Islam, its ethics and rites and its scholars and Da’ees. He
spoke in glowing terms of those who called to Allah and stood against tyrants,
putting up with the harm they sustained in the cause of Allah.
His authored works:
The erudite scholar Al-Sa’dy wrote books about most branches of
knowledge, including Tafsir and its sciences, hadith and its explanation, Fiqh
and its foundations, Tawhid and its objectives. Most of his books used to reach
'Abdul –Rahman Al-Sa'dy 319
students everywhere free of charge, as his pious children and good disciples
would take care of their publication and distribution to people in anticipation of
a reward from Allah, Exalted be He, in the Hereafter. He authored more than
forty books, mainly including:
• Taysir al-Karim al-Mannan fi tafsir al-qur’an
• Al-qawa’id al-hisan fi tafsir al-qur’an
• Tariq al-wusul ila al-‘Ilm al-ma’mul min al-‘usul
• Al-adillah al-Qawati’ wa al-barahin fi ibtal ‘usul al-mulhidin
• Al-qawa’id wa al-‘usul al-jami’ah fi ‘usul al-fiqh
• Al-tawdih wa al-bayan li shajarat al-iman
• Al-durah al-bahiyah sharh al-qasidah al-ta’iyah li Ibn Taymiyah
• Al-khutab al-‘asriyah al-manbariyah
• Al-wasa’il al-mufidah li al-hayah al-sa’idah
• Tawdih al-kafiyah al-shafiyah li Ibn Al-Qayyim
• Irshad ‘uli al-Basa’ir wa al-albab li ma’rifat al-Fiqh bi aqrab al-turuk wa
ayysar al-asbab
• Al-riyad al-nadirah fi al-‘aqa’id wa al-funun
• Al-qawl al-sadid fi maqasid al-tawhid
• Al-haq al-wadih al-mubin fi tawhid al-anbiya wa al-mursalin
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• Tanzih al-din wa hamlatahu wa rijalhu mima iftarah Al-Qusaymi fi
aghlalahu
• Risalah fi al-qawa’id al-fiqhiyah
• Al-mukhtarat al-jaliyah fi al-masa’il al-fiqhiyah
• Al-munazarat al-fiqhiyah
• Al-fatawa Al-sa’diyah
• Bahjat qulub al-abrar wa qurrat iyun al-akhiyar
• Manzumah fi al-qawa’id al-fiqhiyah
• Manzumah fi ahkam al-Fiqh
• Manzumah fi al-Sayir ila Allah wa al-dar al-khirah…etc
• The erudite scholar Sheikh Al-Sa’dy was the first to set up a library in the
town of ‘Unayzah in 1358 A.H.
His death, eulogy:
Sheikh Al-Sa’dy died in 1376 A.H, leaving three sons; ‘Abdullah,
Muhammad and Ahmad. He died one year after we visited him, so it was the
last time we saw him. Dr. ‘Abdullah Al-‘Uthaymin eulogized him in a long
poem some verses of which said:
Burnt hearts melting
Blazed souls lamenting.
How to talk about a plight
For which our hearts twisted.
Oh who you departed
And for whom the trustworthy are shocked,
'Abdul –Rahman Al-Sa'dy 321
And the people and pulpit lament:
Never has died
The one who spread
Virtue and piety;
The one who established
Edifice well founded.
Never has died
The one who taught.
Suffice it that books
Be evidence solid.
You defended Islam against opponents
In Jihad your stances were countless.
The True Faith you defended,
The Guiding Law you expressed.
Ascetic, never tempted by worldly lights,
Never deceived by pretence.
Be rest in peace
In Eternal Paradise,
Under verdant never-abating shadows.
We ask Almighty Allah to accept Sheikh Al-Sa’dy as one of the active
scholars and place him with the prophets, the truthful, the martyrs, and the
righteous. May Allah bless his disciples, such as prominent historian ‘Abdullah
ibn ‘Abdul-Rahman Al-Bassam1, the Mujtahid faqih Muhammad ibn Salih Al‘Uthaymin2 and benefit Islam and Muslims by them.
1
2
Died in 1423 A.H = 2002 A.D
Died in 1422 A.H = 2001 A.D
322 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Rare photo of Sheikh ‘Abdul-Rahman al-Sa‘dy between Emir Mish‘al ibn ‘Abdul-‘Aziz, during his visit
to al-Qasim, and Sheikh Ibn ‘Aqil in 1373 AH
Jurist Sheikh ‘Abdul-Razzaq ‘Afify
(1323 -1415 A.H = 1904 -1994 A.D)
Birth and Early Life:
Sheikh ‘Abdul-Razzaq ibn ‘Afify ibn Attiya was born in
the town of Shanshur
in
Ashmun,
Al-Minufiyah
Governorate, Egypt in 1323 A.H/1904 A.D. He received
basic and secondary education and then higher education at
Al-Azhar
Mosque.
He had the
qualities of
extraordinar
y scholars.
He obtained the al-‘Alamiyyah
(Scholarly) Certificate in 1351 A.H. He then majored in fiqh and its
foundations and received a certificate as an expert in that area of science. He
was in charge of Ansar Al-Sunnah Al-Muhammadiyah group after the death of
its founder Sheikh Muhammad Hamid Al-Fiqi. He was one of the most
prominent writers of its magazine (Al-Hady Al-Nabawi), the first issue of
which was released in Rabi’ Al-Akhar in 1356 A.H. He taught at Al-Azaraffiliated educational institutes.
His educational and professional career:
He was assigned to teach in Saudi Arabia upon the recommendation of
Sheikh Muhammad ibn Mani’. He worked as a teacher at the Saudi Ministry of
Education in 1368 A.H/1949 A.D. He was thereafter appointed teacher at Al-
324 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Tawhid school in Al-Ta’if, then at ‘Unayzah Institute in Al-Qasim in 1370
A.H, and then at educational institutes in Riyadh. He was thereafter transferred
to teach at the Faculty of Shari’ah and the College of Arabic Language. He
became director of the Higher Institute for the Judiciary in 1385 A.H, but was
transferred to the General Presidency of the Departments of Scientific
Research, Da’wah, and Guidance in 1391 A.H. He was appointed deputy
chairman of the Standing Committee for Scientific Research and Ifta’. He also
sat on the Senior ‘Ulama’ Commission and contributed to the preparation of
curricula.
He supervised a number of post-graduate studies, including Master’s and
PH.D.s. He used to give lectures on the interpretation of the Qur’an at the
Sheikh Muhammad ibn Ibrahim Mosque in Riyadh. Many people benefited
from his knowledge. He supervised the graduation of many scholars.
He was so interested in the sciences of language, Tafsir, Al-‘Usul
(foundations), faiths, Sunnah, and fiqh to such an extent that when people heard
him speaking about one of these sciences they would think it was his major
which he had given all his time. He had a special interest in studying the
conditions of denominations.
His qualities:
Sheikh ‘Abdul-Razzaq ‘Afify - Allah’s mercy be upon him - was very
modest and would not show off. He used to spend his salary at the beginning of
every month on poor Muslims. He provided one of them with accommodation
at his house for 25 years without taking any money in return.
'Abdul –Razzaq 'Afify 325
During the King ‘Abdul-‘Aziz era, he used to give a lesson every
Wednesday which was attended by King ‘Abdul-‘Aziz himself.
In spite of his old age, Sheikh ‘Afify was tidy in his work, punctual for
studying and teaching. He had strong memory and observation abilities. He
would give infallible opinions. He was a robust, patient debater. He had a
beautiful way of discussion and abstained from worldly pleasures. ‘Afify was
one of those who had long lives full of good deeds. He believed that there was
no need to write books in our present time except in the case of dire necessity,
because the publication of old authored works perfectly and carefully would
prevent that confusion we were seeing.
His afflictions:
Allah tested him with great afflictions, yet he showed patience, in
anticipation of a reward from Allah in the Hereafter. His son Ahmad died in the
war against the Zionist enemy (in 1973 AD), and his son ‘Abdul-Rahman died
in a car accident in Saudi Arabia. Then his son ‘Abdullah died. In spite of all
that, he displayed patience, hoping he will be rewarded for that by Allah in the
Hereafter. He came down with an illness for more than a quarter of a century.
His illness aggravated in the last years of his life. That, however, did not
prevent him from doing his job and going to his workplace and his office at the
Ifta’ and Research Department. He would even attend congregational prayers at
mosques.
Those who knew and mixed with him described him as a man of
encyclopaedic knowledge and great perception who mastered various sciences
and fought bid’ah and superstitions.
326 Outstanding Figures of Da'wah and Contemporay Islamic Movement
His students:
He taught many students who have become senior scholars, judges,
councillors, doctors, and teachers. For example:
Ø Sheikh ‘Abdullah Al-Jibrin
Ø Sheikh ‘Abdullah Al-Bassam
Ø Sheikh ‘Abdullah ibn Qa’ud
Ø Sheikh Salih Al-Fawzan
Ø Sheikh ‘Abdullah ibn Mani’
Ø Sheikh ‘Abdullah Al-Ghadyan
Ø Sheikh Muhammad ibn Jubayr
Ø Sheikh ‘Abdullah Al-Turki.
Ø Sheikh Salih Al-Hasin
Ø Sheikh Rashid ibn Khanin.
Ø Sheikh Salih Sa’ud Al-’Aly
Ø Sheikh Salih Abdul-Rahman Al-Atram.
There are other scholars and sheikhs who are too many to be counted.
His most important authored works:
• Al-ihkam fi ‘Usul al-Ahkam li Al-Amady “commentary”
• Aqidat ahl al-sunnah wa al-firqah al-najiyah li Ibn Taymiyah
“commentary”
'Abdul –Razzaq 'Afify 327
• Muzakirat al-tawhid
• Rasa’il wa dirasat fi manhaj ahl al-sunnah
• Shubuhat hawl al-sunnah
• Tafsir Al-Jalalyn (commentary)
There are many other books and theses he had supervised, wrote an
introduction to, or commented on.
The books he liked most were (Al-Mustasfa) by Al-Ghazaly and (AlMawafaqat) by Al-Shatbi and (Al-Qamus Al-Muhit) by Al-Fayruzabady.
What others said about him:
Sheikh Al-Albany said: “Sheikh ‘Abdul-Razzaq ‘Afify was one of the best
scholars and one of few people who reflected the qualities of scholars, their
politeness, kindness, patience, and deep understanding.
I met him more than once in Haj and sometimes listened to his knowledgebased answers to various queries from Hajjis. His answers were very accurate
and displayed deep, careful understanding and obvious adoption of the line of
Al-Salaf.”
Dr. ‘Abdullah ibn Abdul-Muhsin Al-Turki said:
“I knew Sheikh ‘Abdul-Razzaq Afify for nearly forty-eight years. My
relationship with him became stronger when I was studying at the Faculty of
Shari’ah in Riyadh, then at the Higher Institute for the Judiciary, and during
mosque and university lectures, and defenses of theses. I knew him more when
I was in close contact with him when I was doing my research for a Master’s
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degree as he was the supervisor. He was the best instructor and advisor, who
would spare no time or effort to make sure the students benefited from
knowledge.
I would not be exaggerating if I say that the majority of those who graduated
from the Imam Muhammad ibn Sa’ud Islamic University were his students or
students of his students. This would even apply to the majority of scholars in
the Kingdom of Saudi Arabia, whether those in the judiciary, in the teaching
staff, or in the Ifta’ and Da’wah departments. He joined the Imam Muhammad
ibn Sa’ud Islamic University in its early years and continued to give it until he
died. He was one of the main figures who had their mark on the university’s
faculties and institutes. ‘Afify continued to give to these faculties and institutes
after the death of his eminence Sheikh Muhammad ibn Ibrahim. He then
continued to give in the area of Ifta’ and Da’wah at the Presidency of Scientific
Research, Ifta’, Da’wah and Guidance where he was one of those close to our
father figure and great scholar Sheikh ‘Abdul-‘Aziz ibn Baz - Allah’s mercy be
upon on him - in the dissemination of knowledge, call to Allah and defense of
His religion".
His Eminence Sheikh ‘Abdul-Razzaq ‘Afify had qualities that could rarely
be found in one person; great knowledge, wisdom, abstention from world
pleasures, and wishing well for others. He used his position and money to
follow this way. He excelled most of his colleagues and peers who studied at
Al-Azhar and other educational institutions, as he followed in the footsteps of
Al-Salaf Al-Salih and focused his views and teaching on the pure Islamic faith
in relation to the Qur’an and the Sunnah.
'Abdul –Razzaq 'Afify 329
He would assess every research or opinion in the light of the right bases and
foundations Al-Salaf Al-Salih and senior imams had adhered to when they
faced the materialist philosophies and the differences in Al-Usul and Al-Furu’
(principles and subsidiary matters).”
Dr. Salih Al-‘Aly said:
“Sheikh ‘Abdul-Razzaq ‘Afify was one of the scholars who worked at AlTawhid House and was one of the first people who came to teach at educational
institutes. Together with Sheikh Muhammad ibn Ibrahim, the then mufti of
Saudi Arabia, and Sheikh ‘Abdul-Latif ibn Ibrahim, he offered the best help to
proceed with these institutes and colleges towards the achievement of their
message. He had a long record in the sciences of Shari’ah, Tafsir and sciences
of Qur’an. It would be rare to find a match for him in the sciences of AlTawhid, creeds, faiths, denominations, and sects. As for the science of ‘Usul
Al-Fiqh, he was one of its prominent figures and had the greatest expertise in
that area of knowledge. As for fiqh, he reached the highest degree. I was
honored to be one of his students at the Faculty of Shari’ah and then at the
Higher Institute for the Judiciary. I knew him closely and I saw in him what I
read about Al-Salaf scholars who displayed vast knowledge and deep
understanding of religion and observed the principles of the religion. They were
modest, pious, ascetic, devout, patient and full of love for this Ummah and
were keen for it to remain as expected, a beacon of guidance, a source of
energy, and a refuge of honor for Islam and Muslims”.
Sheikh ‘Abdullah Al-Jibrin said:
“Sheikh ‘Abdul-Razzaq ‘Afify was one of the Al-Azhar old scholars. He
was there at the time of Sheikh Muhammad ‘Abduh and Sheikh Muhammad
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Rashid Rida, and others. He studied religious sciences, such as hadith,
language, Tafsir, and Ahkam (rulings). He excelled his colleagues and some of
his sheikhs. One of his colleagues was Sheikh ‘Abdullah ibn Yabis. They
enjoyed the respect, companionship and strong fraternity of each other, which
could rarely be found somewhere else. They got married shortly one after the
other in Egypt to two righteous wives, who were like sisters. They continued to
be friends until they died. Sheikh ‘Abdul-Razzaq ‘Afify had endless knowledge
of most sciences he researched and explained.
I knew him for the first time in 1374 A.H. He used to visit some sheikhs,
such as Sheikh ‘Abdul-‘Aziz Muhammad Al-Shitry. We would read to him a
hadith from Sahih Al-Bukhari, and he would provide such an extensive
explanation that a single hadith would take most of the session’s time.
One time, I attended his explanation of the “Saba’” Surah at the Sheikh
Muhammad ibn Ibrahim Mosque. He spent an hour or more explaining two
verses. He elicited from the verses benefits, rulings, sayings and preferable
views with which he showed the greatness of the Holy Qur’an. This
demonstrated the sheikh’s vast knowledge and information. As for his manners,
he was known to be sociable. He had a cheerful face and good observation
abilities. In front of his visitors and students, he would always show that he was
happy, speak freely, and answer their questions without getting angry or bored.
He would not give a harsh response to a questioner. Anyone who sat with him
would always feel cordiality and cheerfulness and would never get bored”.
Dr. Salih Al-Atram said:
“Sheikh ‘Abdul-Razzaq ‘Afify had the qualities of extraordinary scholars
who passed away and history recorded their good deeds until the Day of
'Abdul –Razzaq 'Afify 331
Judgment. Sheikh ‘Abdul-Razzaq had knowledge and reason. He was known
to be keen to help and advise others. He was an advisor to all those who sought
his advice, whether officials or ordinary people. He was perspicacious, well
acquainted with his students and their leanings, aware of who were qualified
for the judiciary, education, or administrative jobs. He was also keen to prepare
those who assumed responsibilities in the judiciary, education, and
administrative jobs. His Eminence Sheikh Muhammad ibn Ibrahim used to
endorse his view about the curricula and textbooks”.
How I knew him:
I first knew him in 1375 A.H through Sheikh Manna’ Al-Qattan who was
one of his students and from his village in Egypt. We met during that year’s
Haj. I was with my colleague teachers from Al-Najat public school in AlZubayr. Sheikh Manna’ highly praised his teacher and mentioned many of his
positions in support of justice and its people and his commitment to the line of
Al-Salaf, which followed the Qur’an, the Sunnah, and what had been agreed
upon by Salaf Al-Ummah.
I met him again and again whenever I came from Kuwait to Riyadh,
whether at his place or at the house of Sheikh Muhammad ibn Ibrahim AlSheikh or Sheikh ‘Abdul-‘Aziz ibn Baz, or at his office at the General
Presidency of the Departments of Scientific Research, Ifta’, Da’wah, and
Guidance, the Standing Committee for Scientific Research and Ifta’, or the
Senior ‘Ulama Commission, or during Haj in Mecca.
I used to tell my elder son, Mustafa, who is studying at the Riyadh
University, to frequently visit the sheikh and send him my regards and
332 Outstanding Figures of Da'wah and Contemporay Islamic Movement
greetings. The sheikh used to send his regards to me and wish me well and say
to him: “Your father is guarding a Thaghra (frontier) of Islam.”
When I settled in Riyadh and Mecca, I was keen to visit him and benefit
from his knowledge and guidance. He was one of the great men of the era with
his knowledge, righteousness, piety, asceticism, patience, and contentment.
I used to hear him praise the Da’ees in Egypt and their commitment to the
truth and non-submission to oppressive tyrants. He loved Sheikh Manna’ AlQattan and praised him, and was aware of my relationship with him.
His death:
‘Afify
died on Thursday 25/3/1415 A.H - 1/9/1994 A.D. The funeral prayer
was performed at the grand mosque in Riyadh. The prayer was led by his
Eminence Sheikh ‘Abdul-‘Aziz ibn Baz. He was buried in Riyadh.
May Allah have mercy on our teacher sheikh and place him in Paradise with
the prophets, the truthful, the martyrs and the righteous. The best of company
are they! Praise be to the Lord of the Worlds.
Abul A'la
Maududi
(1321-1399 A.H./ 1903-1979)
Birth and Early Life
He is imam, Da`ee and great sheikh Abul Ala Maududi.
He was born in Aurangabad, in the state of Hyderabad, south
India in 1321 A.H. (1903) in a family known for knowledge
and piety. He learnt Arabic, Qur'an and Hadith and learnt
Imam Malik's Hadith book of Al-Muwatta' by heart. He
worked in the press at the age of seventeen, as he was
contributing to a newspaper in Bangor and then he was
appointed editor of Taj, which was being published from
Jabalpore.
He was one
of the most
renowned
scholars,
thinkers,
intellectuals
and
preachers of
contemporar
y Islamic
He moved to Delhi and met with then Indian Mufti Sheikh Kefayataullah
Dahlawi and Sheikh Ahmad Saeed Sahban who assumed the editorship of the
weekly newspaper Muslim, which was published from the capital Delhi as the
organ of Jam’iyat-i Ulama-i Hind (Association of Indian Scholars) while he
334 Outstanding Figures of Da'wah and Contemporay Islamic Movement
was about 17 years old. Later he was appointed chief editor of Al-Jam’iyat
(1924-1928).
In 1926 he began writing a series of articles entitled "Jihad in Islam," which
were printed later in a book. The articles were a reply to Indian leader Gandhi,
who was then at the top of glory. These articles, together with his second book
"Jihad for the Sake of Allah," have had a great effect, restoring some of the
nation's awareness and refuting the reality-defeated skeptics, who claimed that
jihad was a defensive principle in Islam.
The second book was translated into Arabic and was, together with other
Maududi's books, highly readable by the Muslim Brotherhood in the Arab
world. Martyr Sayyid Qutb used to describe Maududi as "the great Muslim."
Dr. Muhammad Iqbal always advised young Muslims to buy the book "Jihad in
Islam" and commended it. Maududi authored this book upon an appeal from
leader Muhammad Ali Johar, who said: "I hope a person will emerge and refute
the allegations of the Hindus against Islam."
In 1932, he started Tarjuman-ul-Qur'an monthly magazine in which he was
keen to present Islam from its two sources (the Qur'an and Prophetic Sunnah)
and attacking incoming ideas. In 1938 Maududi moved from Hyderabad to
Lahore in Punjab upon an invitation from poet Muhammad Iqbal, who called
him to cooperate together to survive the Islamic Law, but Iqbal died before the
work is formulated. Maududi founded the Jamaat-e-Islami (Islamic Group) in
Lahore in 1941 through a general conference that included those who were
affected by his Islamic writings. Maududi was chosen a chief. The group came
Abul A'la Mauudi 335
under attack from the British forces in India since its emergence. It was also
fought by the Hindus and secular Muslims.
Maududi began interpreting the Qur'an in 1943 and published it in his
monthly magazine Tarjuman-ul-Qur'an under the title Tafheem ul-Qur'an,
which has had a good reaction.
In 1947 India was divided and Maududi immigrated to Pakistan and was
demanding the application of Islam in all State facilities through his sermons,
lectures and writings until the Pakistani government fed up with him and
therefore arrested him together with a group of his supporters. However, after
public pressure the government released him together with his colleagues after
twenty months of imprisonment. This was in June, 1950.
When I knew him:
I knew great scholar Maududi first when Masud
Alim Al-Nadwi, director of Dar Al-`Urubah for Islamic
Call in Pakistan, visited us in Al-Zubair in 1369 A.H.
(1949) and was carrying a treatise about him and his
mission from Sheikh Dr. Muhammad Taqi-ud-Din Al
Hilali. We were pleased with Al-Nadwi, who told us a
Al-Maududi embracing
Advisor al-‘Aqil
lot about the Jamaat-e-Islami (Islamic Group) in the
Indian subcontinent and Pakistan and its goals,
programs, methods, ideas and organizations.
He paid a great tribute to its founder Maududi, who defended Islam and
Muslims with his pen and tongue and squared up to Muslim secular activists in
the India subcontinent, who wanted to follow in the footsteps of Turkey's tyrant
336 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Ataturk, who abolished the Islamic Caliphate and complied with the Masonic
İttihad ve Terakki Cemiyeti (Union and Progress Committee), which
nominated him to the presidency of secular Turkey.
Abul Ala Maududi put up genuine Islamic thought derived from the Qur'an,
Sunnah and consensus of the Righteous Ancestors (Al-Salaf Al-Salih). He
refuted false statements and claims advocated by Western parrots, Orientalists'
students and the British agents in the Indian subcontinent and Pakistan. He has
had broad knowledge of Western civilization and defects. He was like a
physician, diagnosing the disease and prescribing the medicine – only true
Islam is the medicine of Muslim societies.
Sheikh Massud Al-Nadwi has provided us with some writings of Maududi.
This was our first reading of Maududi's thought through these books in which
we found significant similarities with the Muslim Brotherhood literature and
martyr Imam Hasan Al-Banna's treatises, which were re-printed in Cairo in
1950 and spread among the Muslim Brotherhood in Egypt and the Arab world.
We also heard a good account about him from Sheikh Abu Al-Hasan Al-Nadwi
when he visited us in Cairo in 1951, saying, "Maududi is one of the great
Muslim thinkers in this age." He also commended the Jamaat-e-Islami and its
students, even though Al-Nadwi said the Jamaat-e-Islami curricula should have
paid attention to the educational and spiritual aspects more than the intellectual
and political ones that overshadowed other curricula.
Meeting him in Kuwait:
The first time I met Maududi was when he visited us in Kuwait in the early
1960s. Our brother Abdullah Al-Mutawwa` made a big feast in his house.
Abul A'la Mauudi 337
Maududi gave me the honor by visiting me at home to attend a Muslim
Brotherhood gathering. I also met him in London in 1974 with brothers
Muhammad Qutb, Zaghlul Al-Naggar, and Khurshid Ahmad. Maududi gave a
valuable lecture entitled "Islam in the Face of the Challenges of the Present
Era".
He made many good conversations, lectures, symposia, seminars, evenings,
queries, etc – praise be to Allah.
I then met him several times during my frequent visits to Pakistan, in Dar
Jamaat-e-Islami (Islamic group), his office and at his home. He often invited us
together with our brothers, who accompanied us, to eat or drink tea at his home,
where he used to tell some funny jokes and odd stories to amuse his visitors
and subsequently address the situation of Muslims and the reasons for their
conditions. During this, he used to speak about minute details and extract the
sound religious ruling based on evidence. He also used to diagnose the
problems of the Muslim world and faced the tyrants who misused power,
suppressed their peoples, plundered the resources of their countries, and sold
their lands and honor to their colonial masters dirt cheap.
Solid position:
Maududi was solid in his position. He faced Qadianiya and their proponents
and supporters of rulers and did not backtrack on his position. He declared it as
disbelief and continued to expose its links with colonial Britain. In vain many
attempts were made to dissuade him from his position. In 1953 he was
sentenced to death with unprecedented equanimity and courage. The ruling
triggered uproar in the entire Islamic world, prompting the military dictatorship
338 Outstanding Figures of Da'wah and Contemporay Islamic Movement
in Pakistan to change the ruling and released him later. The pleading he made
was one of the strongest legal arguments. Senior Muslim scholars supported
him and asked for his release. Driven by this unfair ruling, the masses in
Pakistan and other parts of the world revolted.
Maududi was one of the most renowned scholars, thinkers, intellectuals and
preachers of contemporary Islamic thought. Allah granted him wisdom,
farsightedness and deep understanding of the reality. He considered the
prevailing thoughts and developments, pursued knowledge, and criticized the
Western civilization from which he took what was good and left what was bad.
He tried to present Islam as a comprehensive solution to all aspects of life, the
same approach pursued by martyred Imam Hasan Al-Banna, who also
developed practical Islamic programs for Muslims.
Maududi – may Allah have mercy upon him – told me in one of my visits to
him at his home, accompanied by brother Ahmad Khalil Al-Hamady not so
long after the execution of Sayyid Qutb (may Allah have mercy upon him):
"The content of (Sayyid Qutb's) Ma`alim `ala-t-Tariq (Milestones on the Way)
is the same of what I see. I feel that I had written it, as it expressed my thoughts
carefully." I used to notice how Maududi was highly respected and appreciated
by his students and loved him for his farsightedness, modesty, care for their
affairs, listening to their views after objective discussion to choose the agreed
upon one, so that all the attendees would be fully convinced and had a unified
position.
When the group stabilized, its views were evident and many of its members
emerged as experienced, professional leaders and intellectuals and Maududi was
sure of the proper progress of the group, he asked his brothers to relieve him from
Abul A'la Mauudi 339
responsibility and assign it to Sheikh Mian Tufail Muhammad. Maududi devoted
himself to research, knowledge, guidance and advice until he died.
Advice to young people:
In a speech in 1381 (AH) Maududi advised Arab youth:
"Dear youth, I advise you to make the next century the century of Islam,
because the current civilization has verged on collapse. There will be a vacuum
in human life and only Islam that could fill it. You have to struggle to fill this
vacuum by 'patience and pursuit'. We have tried the benefits of these two words
in Pakistan, and no better than an expert who can give you advice. Do not make
secret associations to achieve goals and avoid the use of violence and weapons
to change the situation, because this way is a kind of haste and has the worst
harmful consequence. The sound coup had occurred in the past and would take
place in the future through public action in the daylight. You have to propagate
your call openly and publicly, reform hearts and minds of people, and take
them to your ideal goals through refined morals, good behavior and advice, and
wisdom. You should be brave in facing plights and difficulties."
340 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Al- Maududi among his disciples and lovers
I remember that when the Muslim Brotherhood set up training camps and
jihad bases in Jordan in 1968, they demanded the republishing of some concise
books related to jihad to be available for Brotherhood strugglers as a cultural
source from which they could know obligation of jihad and its detailed rulings.
They chose some Brotherhood members to do this job. Brothers Mustafa AlTahhan, Abdul-Sattar Abu-Ghuddah and I were members of a committee
tasked this job. God granted us success in preparing a booklet entitled Nida' AlJihad (The Call of Jihad). After that we compiled another book including
writings of imams Hasan Al-Banna, Maududi and martyr Sayyid Qutb, because
the three of them shared the same source and sought the same goal, which was
Jihad for the Cause of Allah to raise the Word of Allah and establish Allah's
Shari`ah on earth.
His brethren and students:
It may be appropriate to recall some of those I knew closely from Maududi's
brethren and students, namely Ghulam Muhammad (may Allah have mercy
upon his soul), who established the Islamic Foundation in Nairobi, Kenya;
Mian Tufail, who became the emir of the Jamaat-e-Islami after Maududi
resigned; Ghulam Azam, the emir of the Jamaat-e-Islami in Banglades; Qazi
Hussain Ahmad the current emir of the Jamaat-e-Islami; Dr. Khurshid Ahmad,
who established the Islamic Institution in Leicester, Britain; Massoud Alim
Nadwi; Muhammad Assim Haddad; Ahmad Khalil Al-Hamadi (the three of
them directed Dar Al-`Urubah), and other members of the Jamaat-e-Islami in
Pakistan, who cooperated in serving Islam and Muslims everywhere.
Abul A'la Mauudi 341
I swear I found this constellation of Maududi's brothers and students sincere
models of active preachers and honest strugglers. They were with us so like the
Muslim Brotherhood members, who were educated by martyred imam Hasan
Al-Banna in terms of loyalty, fulfillment, love, brotherhood, generosity and
altruism that we felt as if we were among our families and brothers.
Advisor al-‘Aqil with professor Ghulam A‘zham, Emir of Islamic Group in Bangladesh in 1990
Tributes by Al-Qaradawy and Al-Nadwi:
Scholar Abul Hasan Al-Nadwi said about Maududi and his influence on the
Muslim generation:
"I do not know a man who has influenced the new Islamic generation
intellectually and practically like Maududi. His call was based on scientific
foundations deeper and stronger than any other political calls and reactions of
foreign colonialism. His writings and research were meant to know the nature
342 Outstanding Figures of Da'wah and Contemporay Islamic Movement
of the Western civilization and philosophy in life, and analyze it scientifically
and peerlessly. He reviewed Islam and its systems, civilization, rule and
leadership of society, life and mankind in a respected scientific modern style
that copes with the psychology of an intellectual generation and fills in a
vacuum in Islamic literature."
Dr. Yusuf Al-Qaradawy remembers Maududi, saying:
"(Maududi) was a revivalist innovative thinker, who used deep critical
analysis to the Western civilization, called to a Islamic system with knowledge,
wrote scores of books and treatises that have been translated into tens of
languages, faced advocates of westernization and anti-Sunnah and those who
claimed a new prophethood (namely the Qadiyanis) as well as the
superstitionists, grave worshipers and traditionalists. He also founded the
biggest Islamic group in the Indian subcontinent. The principles of Maududi's
call converged with that of Hasan Al-Banna, even though they did not meet but
the students of both schools met and cooperated in different fields, especially in
Europe, US and Far East."
His call to found Jamaat-e-Islami:
In 1941 Maududi called on those who had been influenced by his writings,
saying: "There must be a group that should be sincere in its call to Allah,
breaking any relation with anything but Allah, bearing the burdens of
imprisonment, torture, confiscation, fabricated charges and lies; a group that is
able to undergo hunger, thirst, deprivation and displacement, and perhaps
murder and executions, sacrificing souls freely, waiving money willingly and
offering all that they own sacrificially for the establishment of an Islam-based
community and system…." The sincere intellectuals responded to this appeal;
Abul A'la Mauudi 343
hence the foundation of the Jamaat-e-Islami (Islamic Group) and its
constitution in 1941, which later opened branches in the Indian subcontinent,
Pakistan and Bangladesh.
Imprisonment:
Maududi was imprisoned three times after each of which he used to come
out stronger and more determined. He was also sentenced to death by the
military junta, but this did not weak his resolve or stop his activity. Rather he
confidently run the group according to Islamic teachings.
Allah blessed Maududi's efforts, struggle, brothers and students to convey
the Islamic call and disseminate the Islamic thought everywhere. They exerted
strenuous efforts in translation, publication and distribution of Maududi's
literature in the Arab, Islamic and European countries as well as the United
States, Southeast Asia and Africa in many languages.
Rejection of violence:
Maududi loved peace and rejected violence. One of his students, Ghulam
Azam, says:
"Previous governments when failed to find a real charge, they resorted to
fabrication to undermine the Jamaat-e-Islami through defamation. Maulana
Maududi was strongly opposed to the use of arms in the Islamic call. The new
generation asked him several times to allow them to defend themselves by the
use of force against opposition that used force against the Jamaat-e-Islami, but
he refused, because if Islam is not ruling the use of arms by its sons is
tantamount to suicide. He cited the evidence of the Messenger of God (peace
be upon him) when he used not to allow his Companions to use force, during
344 Outstanding Figures of Da'wah and Contemporay Islamic Movement
the Meccan era, against those who tortured and persecuted them. The Prophet
(peace be upon him) had not allowed them until they migrated to Medina and
founded the nucleus of the Islamic State."
His scholarly efforts and writings:
Mawlana Abul Ala Maududi has had vast knowledge of many fields of Islam.
His lectures, speeches, books and articles almost addressed all aspects of Islam,
explaining the ruling of Islam in every issue according to the Islamic conception.
He explained: the political theory of Islam, Islam's theory of ethics, Islamic
economic theory, approach of change in Islam, the religion's position toward
Jahiliyyah (Ignorance), birth control, usury, hijab (women's veil), Muslim youth
and their role, the ethical bases of the Islamic movement, the four terms in the
Holy Qur'an, Seal of Prophethood in the light of the Qur'an and the Sunnah,
uniform between indecency and decency, between the nationalistic call and
Islamic league, the youth, Pharaoh in the Qur'an, we and Bangladesh, the Islamic
nation, the issue of nationalism, Islam and dilemmas of economy, challenges of
the current age and youth, Islamic solidarity movement under the spotlight,
beware of the Jews' plot, Islam today, on the shore of safety, statements, the
upright religion, treatise on the Prophet's biography, life after death, Islamic
governance, conjugal rights, slaughters, animals slaughters by the People of the
Book (the Jews and Christians), we and the Western Civilization, the system of
life in Islam, on the Qadyani issue, in the court of reason, what is Qadyaniyah,
bases for understanding the Qur'an, Islamic Law and how to implement it, a
concise formula of an Islamic draft constitution, some issues of the contemporary
Islamic nation, Islamic conceptions on religion and state, approach of Islamic
coup, Muslims and currently political conflict, we are a peaceful revolution, a
summary of the religion's renewal and revival history, current conditions of
Abul A'la Mauudi 345
Muslims and how to make progress, truthful testimony, Shari`ah in jihad and
international relations, students' role in building the future of Muslim world, on
the application of the Shari`ah in the current age, rights of non-Muslims living
under Muslim protection in Muslim countries, sabotaging movements, jihad in
the Cause of God, Islam and modern civilization, the call of Islam, formulating
the Islamic constitution, recommendations to those who call to Islam, Islam's
theory and guidance in politics, law and constitution, the issue of Muslim
Kashmir, unity of Muslim nations, issue of land ownership in Islam, bases of
economy between Islam and contemporary systems, dilemmas of economy and
their solutions in Islam, Islam in the face of contemporary challenges,
interpretation of Surahs Al-Kahf and Maryam, interpretation of Surah Al-Nur,
interpretation of Surah Al-Ahzab, and others.
The last of his blessed scholarly efforts was his interpretation of the Qur'an,
which he called 'Tafheem-ul-Qur'an' (Understanding the Qur'an). His followers
took up the responsibility of translating his books to different world languages.
346 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Al- Maududi - ‘Asim al-Haddad- ‘Abdul-Raziq al-Salih
Tributes:
Prof. Muhammad Rajab Al-Bayyumi said about Maududi in his valuable
book Al-Nahdah Al-Islamiya fi Siyar `Alamiha (The Islamic Renaissance in the
Biographies of its Leaders):
"The Imam Maududi's position on Marxism is well known. His writings
about it have become a sharp weapon used by any Islamic writer, because
Maududi encyclopedic knowledge, crystallizing mind, deducting thought and
farsightedness to various coups in East Europe made him able to clarify things.
Indeed, any home bookshelf should include some of Maududi's writings,
because he gives Muslims what they do not find anywhere else. Through his
immense intellectual production he seems to be supported by Allah's Spirit."
Honor:
Maududi was rewarded what he deserved. Thanks to the services he
provided to the call to Islam, Islamic thought and serving Islam made him the
winner of the first King Faisal International Prize for Service to Islam, the first
award given to an Islamic thinker. His son Faruq received it on behalf of him in
a ceremony hosted by His Majesty King Khalid ibn Abdul-Aziz in Riyadh,
Rabi` Awwal, 1399 A.H.
Abul A'la Mauudi 347
Masses praying for al- Maududi at his funeral, led by Dr al-Qaradawy; in front of them were:
‘Abdul-‘Aziz al-Mutawwa‘, Sa‘id Hawwa, Sayful-Islam, ‘Abdullah al-‘Aqil, and others from
among al- Maududi's lovers
His death:
I headed to Pakistan to participate in his funeral after his death on
20/10/1399 A.H./20/9/1979 at Bayfield Hospital in New York. Ahmad Saif AlIslam Hasan Al-Banna and Dr. Yusuf Al-Qaradawy from Egypt, Abdul-Aziz
Al-Ali Al-Mutawwa` from Kuwait, Sa`id Hawwa from Syria, and a large
number of people from different world countries participated in the funeral,
which was led by Sheikh Al-Qaradawy. It was a solemn funeral, a tremendous
crowd and a great procession indicating the status of the man and people's
appreciation and loyalty to his effort and struggle in the cause of Islam,
conveying its message, defending Muslims' issues, squaring up to enemies of
348 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Islam from amongst the Christians, Jews, Zionists, Crusaders, communists,
secularists, deviants and saboteurs who hate Islam and Muslims.
May Allah have mercy on our teacher Maududi, bless his writings and
students, benefit Muslims from his knowledge, and grant him and us Paradise
with prophets, martyrs, siddiqs and the righteous and how good is this company.
In conclusion:
Imam Maududi was asked: What have you prepared and the difficulties and
obstacles you are facing are many?
He replied: "For difficulties I prepared certainty, for hurdles I prepared
religion, for injustice I prepared patience, for prisons I prepared Qur'an and
remembrance of Allah, and for gallows: I hastened to thee, O my Lord, to
please thee [Ta-Ha: 84].
Abul A'la Mauudi 349
Al-Mawdudy in London (al-‘Aqil/ Zaghlul/ Khurshid/ al-Mawdudy/ Muhammad Qutb/
Salim ‘Azzam)
Abul Hasan Al-Nadwi
(1333-1420 A.H. / 1914-1999)
Birth and Early Life:
He is the great scholar Ali Abul Hasan ibn Abdul-Hai ibn
Fakhruddin Al-Hasani. His lineage ends to Al-Hasan ibn Ali
ibn Abu Talib. He was born in Tikya village, Raebareli state,
north India, on 6th Muharram, 1333 A.H./1914. He grew up
in a family of an ancient Arab origin. He learnt the Qur'an at
home by assistance of his mother, who was a good tutor, as
she memorized the Qur'an and composed poetry. His father
He was a
multitalented
and multibestowal
personality
was the great scholar and historian of India, Abdul-Hai ibn
Fakhruddin Al-Hasani, who wrote famous books, including
Nuzhat Al-Khawatir wa Bajat Al-Masami` wa Al-Nawazhir fi
Tarajim `Ulama' Al-Hind wa A`yaniha.
He was heavily influenced by India's top scholars: Ahmad ibn Irfan AlShahid, Walillah Dahlawi, Sirhindi and others. God endowed Nadwi
determination, forbearance, honesty, faithfulness, decency, broadmindedness,
and keenness on raising young generations and preparing scholars and
350 Outstanding Figures of Da'wah and Contemporay Islamic Movement
preachers. His da`wah (call to Islam) jurisprudence was based on deepening
faith in the face of materialism, elevating revelation over reason, bolstering
relation with the Qur'an, Sunnah and the Prophet's biography, giving
momentum to spirituality, keenness on construction, uniting the nation,
reviving the history and heroism of Islam, criticizing the Western thought and
civilization, denouncing nationalism and ethnicity, upholding the creed of the
last prophethood, resisting Qadiyaniyah rift, confronting intellectual apostasy,
confirming the Muslim nation in guiding humanity, being witnesses over the
nations, explaining the status of the Prophet's Companions because they were
the ideal generation of this nation, paying attention to the Palestinian cause on
the grounds that it is the case of all Muslims, taking care of free Islamic
education that is based on the Islamic philosophy, rationalizing the Islamic
renaissance, and calling non-Muslims to Islam.
His sheikhs:
Sheikh Nadwi learnt Arabic from Sheikh Khalil Al-Ansari Al-Yamani;
language and literature from his uncle Sheikh Aziz Rahman and his uncle
Muhammad Talha; and then attended special courses in Arabic and Arabic
literature at the hands of Prof. Taqi Al-Din Hilali in 1930. He also studied
English and joined Darul Oloom Nadwatul Ulama where he attended lessons of
Qur'an exegesis, Hadith and jurisprudence given by sheikhs Haider Hasan
Khan, Khalil Al-Ansari, Shibli Al-Adhami, Abdul-Rahim Al-Faruqi, Ahmad
Ali Al-Lahori, Hussein Ahmad Al-Madani, Izaz Ali Asghar Ali, and others.
Abul Hasan Al-Nadwi 351
His career:
In 1934 Sheikh Nadwi was appointed a teacher in Darul Oloom Nadwatul
Ulama, where he studied Qur'an Tafsir (interpretation) and modern Arab
literature and history. He benefited from the Arab press, from which he knew
the conditions of the Arab world. He also benefited from the books of
contemporary Arab Da`ees (preachers) and intellectuals. He used to contribute
to the Indian Arabic speaking Al-Dia' magazine. He embarked upon an
exploratory journey to religious centers in India and got acquainted with Sheikh
Abdul-Qader Rai Puri, preacher Muhammad Ilyas Kandhelvi. In 1961 he was
chosen secretary-general of the Nadwatul Ulama and co-founded the Islamic
Consultative Council of India in 1964 and the Islamic Personal Status
Authority of India in 1972. He was also a member of the constituent assembly
of the Muslim World League in Mecca, a member of the International Supreme
Council for da`wah in Cairo, head the International League of Islamic
Literature, president of the Islamic Fiqh Academy (IFA) in India, president of
Oxford Center for Islamic Studies in Britain, a member of the Arabic language
academies in Damascus, Cairo and Jordan, and a member the Association of
Islamic Universities in Pakistan. He was awarded the King Faisal Prize in 1400
A.H. He participated in the 3rd Conference on the Prophet's Biography and
Sunnah, which was held in Doha, Qatar in 1400 A.H. He was awarded the
prize of the First Muslim Personality in 1419 A.H. in Dubai.
Sheikh Nadwi published his first article in Arabic in Al-Manar magazine,
which was owned by Sheikh Muhammad Rashid Rida, in 1931 on the
movement of Imam Al-Sayid Ahmad ibn Irfan Al-Shahid. He wrote his first
book in Urdu in 1938. In 1940 he published his first book in Arabic entitled
352 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Mukhtarat fi Adab Al-Arab (An Anthology of Arabic Literature), and then
Qasas Al-Nabiyin (Stories of the Prophets) and Al-Qira'ah Al-Rashidah. In
1944, he started to write his famous book Mazha Khasira Al-`Alam Binhitat
Al-Muslimin (What the World Lost by the Deterioration of Muslims?).
His approach:
He called for a return to Islam at a time when foreign ideals were
predominant, so he faced imperialism in a balanced, convincing, scientific
manner and attacked Western civilization in a moderate approach combining
old and contemporary styles. He did not call for total rejection or full
acceptance of the Western civilization, but rather took a moderate approach.
His da`wah journeys:
His first journey across India was in 1939, in which he toured most parts of
the country. In 1947 he made the pilgrimage; the second was in 1951 after
which he headed to Cairo, where we met him. We, Yusuf Al-Qaradawy,
Ahmad Al-`Assal, Muhammad Al-Dimirdash, Abdullah Al-Aqil and Yassin
Al-Sharif, were students at Al-Azhar University. We used to frequently visit
him, escort him in his visits to scholars, writers, thinkers, intellectual clubs and
associations, attend his public and private lectures and lessons, especially with
the Muslim Brotherhood, as he used to spend most of his time in meetings with
its leaders, officials, intellectuals, youth and students. He visited the group's
centers nationwide. In Egypt he met sheiks Abdul-Majid Salim, Mahmoud
Shaltut, Ahmad Muhammad Shakir, Hasanain Muhammad Makhluf, Hamid
Al-Fiqy, Muhammad Abdul-Latif Diraz, Muhammad Fu'ad Abdul-Baqy,
Mustafa Sabry, Muhammad Al-Shirbiny, Muhammad Yusuf Musa, Ahmad
Abul Hasan Al-Nadwi 353
Abdul-Rahman Al-Banna (Al-Banna's father). He also met Palestinian mufti
Haji Muhammad Amin Al-Hussainy, Moroccan hero Prince Abdul-Karim AlKhattaby, Maj. Gen. Salih Harb, Sayyid Qutb, Muhib Al-Din Al-Khatib,
Ahmad
Al-Shirbasy,
Muhammad
Al-Ghazaly,
Sa`id
Ramadan,
Salih
`Ashmawy, Abdul-Karim `Abdin, Al-Bahy Al-Khuli, Ahmad Hasan AlZayyat, Ahmad Amin, Abbas Mahmoud Al-`Aqqad, and others.
He then traveled to Sudan, Syria, Jerusalem, Jordan and held meetings,
symposia and lectures. The memories of these trips were printed under the title
Muzhakkirat Sa'ih fi Asharq Al-`Araby (Memoirs of a Tourist in the Arab East).
He stayed in Egypt for six months, and then headed to Syria, Lebanon, Turkey,
Kuwait, UAE, Qatar, Afghanistan, Iran, Iraq, Yemen, Morocco, Algeria,
Burma, Pakistan, Sri Lanka, Bangladesh, Switzerland, France, Britain, Spain,
Germany, Belgium, United States, Canada, Malaysia, Tashkent, Samarqand,
Bukhara and others.
When I knew him:
I knew him first when he visited us in Egypt in 1951, as I escorted him in
most of his visits to persons and authorities and in his lectures and symposia.
He surprised me when I first met him that he knew me through his colleague
Masud Nadwi's book Shuhur fi Diyar Al-`Arab (Months in Arab Countries) in
which he spoke about his visit to Iraq in 1949 and meeting with us in Basra and
Al-Zubair together with my brothers Abdul-`Aziz Rabi`ah, Abdul-Wahid
Aman and Abdul-Hadi Al-Bahussain. I was pleased with this and he was also
happy with this meeting. He gave me the honor to be my guest in my Cairo
home, with my colleague Ya`qub Al-Bahussain. Nadwi ate the lunch we made
and commended it.
354 Outstanding Figures of Da'wah and Contemporay Islamic Movement
I accompanied him in his visit to Sheikh Muhammad Al-Ghazaly, Al-Bahiy
Al-Khuly, Sa`id Ramadan, Salih Ashmawy, Abdul-Hakim `Abdin, the
Assembly of Muslim Youth, the court, meetings with Muslim expatriate
students in Al-Azhar, young Muslim Brotherhood, and Muslim Brotherhood
guidance bureau where he gave a speech entitled "I Want to Speak to the
Brothers," which had a great impression on them. Abdul-Hakim `Abdin
commented and praised this speech. I kept accompanying him until he left
Egypt. They were happy days, as we benefited from his directives, knowledge,
advice, expertise and experiences.
I met him several times later in Kuwait, where he visited me at home,
attended the weekly symposium and spoke good of Muslim Brotherhood. I also
met him in Saudi Arabia, Jordan and India dozens of times. The ties between us
have not been severed until he died – may God have mercy upon him.
Abul Hasan Al-Nadwi 355
Al-Sayyid Abul-Hasan al-Nadwy in a lecture at Reform Association in 1968
AD, secretary general of Indian's Nadwatul Ulama.
His writings:
He wrote over one hundred fifty books and treatises in Arabic, English and
Urdu, the most important of which in Arabic are: Madha Khasira Al-`Alam
Binhitat Al-Muslim (What the World Lost by the Deterioration of Muslims),
Mudhakkirat Sa'ih fi Al-Sharq Al-`Araby (Notes of a Tourist in the Arab
Middle East), Al-Arkan Al-Arba`ah fi Daw' Al-Kitab wa Al-Sunnah (The Four
Pillars in Light of the Qur'an and Sunnah), Uridu an Atahadatha ila Al-Ikhwan
(I Want to Speak to the Brothers), Ahadith Sariha ma`a Ikhwanina Al-`Arab wa
Al-Muslmin, Idha Habbat Riah Al-Iman, Al-Islam wa Atharuhu fi Al-Hadarah
wa Fadluhu `ala Al-Insaniyah (Islam's Impact on Civilization and Virtues on
Humanity), Usbu`an fil Al-Maghrib Al-Aqsa (Two Weeks in Far Maghrib), Ila
Al-Islam min Jadid (To Islam Once Again), Byna Al-Din wa Al-Madaniyah,
Ta'ammulat fi Al-Qur'an Al-Karim (Reflections on the Holy Qur'an), AlTarbiyah Al-Islamiyah Al-Hurrah (Free Islamic Education), Al-Tafsir Al-Siyasy
Lil-Islam (The Political Interpretation of Islam), Hadith ma`a Al-Gharb (A
Conversation with the West), Al-Da`ee Muhammad Ilyas Kandhelvi (Preacher
Muhammad Ilyas Kandhelvi), Rijal Al-Fikrah wa Al-da`wah fi Al-Islam (Men
of Thought and da`wah in Islam), Rasa'il Al-I`lam, Risalat Al-Tawhid, Rawa'i`
Iqbal (Iqbal's Masterpieces), Rawa'i` min Adab Al-da`wah fi Al-Qur'an, Sirat
Khatam Al-Nabiyin (Biography of the Last Prophet), Al-Sirah Al-Nabawiyah
(The Prophet's Biography), Shakhsiyat wa Kutub (Biographies and Books), AlSira` bayna Al-Iman wa Al-Madiyah (Conflict between Faith and Materialism),
Al-Sira` bayan Al-Fikrah Al-Islamiya wa Al-Fikrah Al-Gharbiyah (Conflict
between Islamic Thought and Western Thought), Suratan Mutadadatan (Two
356 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Contradictory Pictures), Al-Tariq ila Al-Sa`adah wa Al-Qiyadah (The Way to
Happiness and Leadership), Al-Tariq ila Al-Madinah Al-Munawwarah (The
Road to Medina), Al-`Arab wa Al-Islam (Arabs and Islam), Al-`Aqidah wa Al`Ibadah wa Al-Suluk (Creed, Worship and Behavior), Fi Masirat Al-Hayat,
Qadyani wa Al-Qadyaniyah, Kayfa Yanzhur Al-Muslimun ila Al-Hijaz wa AlJazirah Al-`Arabiyah, Mukhtarat min Adab Al-`Arab (An Anthology of Arabic
Literature), Al-Madkhal ila Al-Dirasat Al-Qur'aniyah (An Introduction to
Qur'anic Studies), Al-Murtada: Sirat `Ali ibn abi Talib (Biography of Ali ibn
Abu Talib), Al-Muslimun fi Al-Hind (Muslims in India), Al-Muslimun wa
Qadiyat Falastin (Muslims and the Palestinian Cause), Min Nahr Kabul ila
Nahr Al-Yarmuk (From River Kabul to River Al-Yarmuk), Mawqif Al-`Alam
Al-Islamy min Al-Hadarah Al-Gharbiyah (Muslim World's Position toward
Western Civilization), Al-Nubuah wa
Al-Anbiya' fi Daw'
Al-Qur'an
(Prophethood and Prophets in Light of the Qur'an), Nazharat fi Al-Adab,
Nafahat Al-Iman bayna Sa`a' wa `Oman, Ahadith Sarihah fi Amrica, Al-Islam
wa Al-Mustashriqun (Islam and Orientalists), Adwa' `ala Al-Harakat wa AlDa`awat Al-Diniyah wa Al-Islahiyah, Ahmad ibn Irfan Al-Shahid, Amrica wa
Urubba wa Isra'il (American, Europe and Israel), Tarshid Al-Sahwah AlIslamiyah (Rationalization of Islamic Renaissance), Hajat Al-Bashariyah ila
Ma`rifah Sahihah wa Mujtama` Islami (The Humanity's Need to Correct
Knowledge and Islamic Society), Al-Hadarah Al-Gharbiyah Al-Wafidah wa
Atharuha fi Al-Jil (The Incoming Western Civilization and Its Impact on the
Generation), Al-da`wah Al-Islamiyah fi Al-Hind wa Tatawwratiha (Islamic
da`wah in India and Its Developments), Al-da`wah wa Al-Du`ah Mas'uliyah wa
Tarikh (da`wah and Da`ees; Responsibility and History), Dawr Al-Islam AlIslahi (Islam's Reformative Role), Dawr Al-Jami`at Al-Islamiyah Al-Matlub fi
Abul Hasan Al-Nadwi 357
Tarbiyat Al-`Ulama' wa Takwin Al-Du`ah, Dawr Al-Hadith fi Takwin AlMunakh Al-Islami wa Siyanatih, Rabbaniyah la Rahbaniyyah, Sha`ir Al-Islam
Muhammad Iqbal (Islam's Poet Muhammad Iqbal), Salah Al-Din Al-Ayyubi
(Saladin), `Asifah Yuwajihuha Al-`Alam Al-Islamy wa Al-`Araby (A Storm
Faced by Muslim and Arab World), Gharat Al-Tatar `ala Al-`Alam Al-Islamy
wa Zhuhur Mu`jizat Al-Islam, Fadl Bi`thah Al-Muhammadiyah `la AlInsaniyah, Al-Qarn Al-Khamis `Ashar Al-Hijri Al-Jadid fi Daw' Al-Tarikh wa
Al-Waqi`, Qasas min Al-Tarikh Al-Islamy (Stories from the History of Islam),
Qasas Al-Nabiyin (Stories of the Prophets), Qimat Al-Ummah Al-Islamiyah
bayna Al-Umam (The Value of the Muslim Nation among Nations),
Muhammad Rasul Allah Sahib Al-Minnah Al-Kubra `ala Al-`Alam, AlMadkhal ila Dirasat Al-Hadith (Introduction to Hadith Studies), Al-Madd wa
Al-Jazr fi Tarikh Al-Islam (Ebb and Tide in the History of Islam), Al-Muslimun
Tijaha Al-Hadarah Al-Gharbiyah (Muslims in the Face of Western
Civilization), Al-Muslimun wa Dawruhum (Muslims and Their Role), Ma`a AlIslam (Together with Islam), Mawqif Al-Muslim Iza'a Aslafihi Al-Jahiliyin, AlNabiy Al-Khatam (The Last Prophet), Nazharat `ala Al-Jami` Al-Sahih lil
Imam Al-Bukhari, Waqi` Al-`Alam Al-Islamy wa ma Huwa Al-Tariq Al-Sadid
Limuajahatuh wa Islahu (Reality of Muslim World and What is the Correct
Way to Face and Correct It), Dirasah li Al-Sirah Al-Nabawiyah min Khilal AlAd`iyah Al-Ma'thurah Al-Marwiyah, Azmat Iman wa Akhlaq (A Crisis of Faith
and Morals), Al-Islam fawqa Al-Qawmiyat wa Al-Asabiyat (Islam is above
Nationalism and Ethnicity), Al-Islam fi `Alam Mutaghayir (Islam in a Variable
World), Al-Islam wa Al-Hukm (Islam and Governance), Al-Islam wa Al-Gharb
(Islam and the West), Isma`uha minni Sarihatan ayyuha Al-`Arab, Isma`i ya
Iran (Listen Iran!), Isma`i ya Zahrat Al-Sahra' (Listen Flower of Desert!),
358 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Isma'i ya Suriya (Listen Syria!), Isma'i ya Misr (Listen Egypt!), Akbar Khatar
`ala Al-`Alam Al-`Araby Qat` Al-`Arab `an Al-Islam, Ila Al-Raya Al-Islamiyah
ayyuha Al-`Arab (To the Muhammadan's Flag, Arabs!), Ila Shati' Al-Najah, Ila
Mumathili Al-Bilad Al-Islamiyah (To the Representatives of Muslim
Countries), Al-Ummah Al-Islamiya Wahdatuha wa Wasatiyatuha wa Afaq AlMustaqbal (The Muslim Nation; Unity, Moderation and Future Horizons),
Bayna Al-Jibayah wa Al-Hidayah, Baya Al-Surah wa Al-Haqiqah (Between
Image and Reality), Bayna Nazhariatayn (Between Two Theories), Hikmat Alda`wah wa Sifat Al-Du`ah (Wisdom of da`wah and Characteristics of Da`ees),
Riddah wa la Abu-Bakrin Laha, Risalat Sirat Al-Nabiy Al-Amin ila Insan AlQarn Al-`Ishrin (Message of the Prophet's Biography to 20th Century Man), in
addition to scores of treatises, booklets and lectures than you can not be
counted in this summary.
Some of his sayings:
- "History shows that injustice was in some cases the main cause of the
collapse of societies and the demise of empires and elimination of their
civilization, culture, and their wealth of knowledge and literature."
- "Islam is an alive religion and an eternal message. It is like life itself;
eternal like the eternity of natural facts and norms of life. That is the
decree of the Exalted in Might, the All-K nowing. Such is the artistry of
God, who disposes of all things in perfect order. This has appeared in the
final perfect form and was announced on the Day of Arafat: This day
have I perfected your religion for you, completed My favour upon
you, and have chosen for you Islam as your religion [Al-Ma'idah:3]. It
Abul Hasan Al-Nadwi 359
combines perfection after which no religion is awaited and with which
there is no need to a new message."
- "Deterioration of Muslims first, failure and isolation to lead the nations
afterwards, and withdrawal from the field of life and work finally, were
not like other incidents that occurred in history that witnessed
deterioration of peoples and nations, extinction of states and
governments, frustration of kings and conquerors, defeat of victorious
invaders, shrinkage of civil society, and political ebb after tide; many of
such causes occurred in the history of every nation and human history in
general. But this event was strange and unprecedented in history, even
though history has examples in every strange event."
Honorable list:
- "Those reformative mujahideen are an honorable list that adds honor to
the history of reform and call to Islam. There is no time or place without
such people. Martyred Imam Hasan Al-Banna was one of these figures
that emerged by God's Power at the best place and time. If someone fair
and neutral studies the biography of this man they will be convinced that
he was a talented man, not the product of a school, environment,
experience or practice. Rather, he was the product of Divine Wisdom to
take care of this religion and nation and pave the way for a great, direlyneeded event and hope.
Allah combined in this personality many personal talents and energies,
including reason, broad understanding, strong passion, blessed heart, fresh
impassioned spirit, eloquent tongue, asceticism, ambition, motivation,
360 Outstanding Figures of Da'wah and Contemporay Islamic Movement
farsightedness, sense of honor, jealousy for the Islamic call, modesty and
humility.
All these qualities and talents were combined together in the composition of
a religious, social, political and influential leadership that has never existed in
the Arab world for centuries."
Tributes:
Nadwi's lovers are countless, those who are affected by him in the Arab and
Islamic countries can not be counted, and my memory cannot recall all those
who wrote or praised his thankful efforts and here I can mention only four:
Dr. Abdul-Quddus Abu Salih says: "Mothers and fathers cry when they lose
their beloved children thanks to love and tenderness that Allah puts in their
hearts, people weep the lost of the great men – a just ruler, a scientist, or a pious
person – but men like Abul Hasan Nadwi are rare in the nation. He enjoyed
both love of people and appreciation of rulers and excellence in different fields.
He was a well-versed jurisprudent, unique Da`ee, respectful mentor, honest
intellectual, eloquent orator and exceptional writer. Thanks to God, everybody
loved this man, who was granted discernment of the faithful, wisdom of the
experienced, energy of a repulsing heart, and piety of an eremite worshiper; so
no wonder then that he was a nation in a unique man and the bless of his time."
Sheikh Dr. Yusuf Al-Qaradawy says: "Nadwi was a multi-talented and multi-
bestowal personality. He was one of the top imams of da`wah (call to Islam), a
prominent reformer, a guiding star, a great scholar, a leading pioneer of piety
and one of Islam's commanders.
Abul Hasan Al-Nadwi 361
"He is so pious that his words lead you to God, his behavior reminds you of
the Hereafter, and his condition makes you renounce worldly life. He is
moderate in his thinking, behavior and in his entire life. He combines both old
and modern styles; he is heritage-lover and modernist and a Salafi and Sufi in a
flexible yet unyielding manner.
He visited us in Qatar. He complained about the lack of Darul Oloom
Nadwatul Ulama resources. Some suggested him to visit some traders and ask
them for help, but Nadwi rejected, saying: "Those people are sick and the
illness is the love of world, and we are its physicians; how can the physician
treat his patient while asking his help."
Dr. Muhammad Rajab Al-Bayumi said: "The most noticeable in Abul Hasan
biography is that he shone like a full moon in the Islamic world. It is natural
that a thing begins small and then develops until it reaches perfection, just like
the moon that begins a crescent and then gets bigger until it completes in the
14th night of the lunatic month. But Abul Hassn issued his Arabic book Madha
Khasira Al-`Alam Binhitat Al-Muslim (What the World Lost by the
Deterioration of Muslims) at the beginning of his early intellectual life. The
highly impressive and highly readable book was a great event in the world of
thought, blowing spirit into souls."
Writer Ali Al-Tantawy says: "Non-Arabs might have been pioneers in Arab
sciences, such as linguistics, grammar, and transmission of reports from the
ancestors. Actually most of the Arab scholars were non-Arabs. But it is rare to
find in their writings this high style we find in Abul Hasan Nadwi's. Were he
362 Outstanding Figures of Da'wah and Contemporay Islamic Movement
not of an Arab origin he would have been so because of his high style
literature."
His will:
In Mecca Nadwi wrote: "Listen to me frankly, you Arabs: God made you
proud by Islam. If the Arabs are gathered in one place and I could address them
all, I would have said: 'Gentlemen, Islam, revealed to our Arab Prophet
Muhammad is the source of your life and the sunrise of your true morning. The
Prophet (peace be upon him) is the source of your dignity and remembrance.
Every good came to you, and to the whole world, was through him. You can
achieve honor only through adherence to his way, carrying his message, and
defending religion to death. Unfortunately, the Arab world is a sea without
water, unless it takes Prophet Muhammad (peace be upon him) as imam and
leader in life and carry out the message of Islam as the early generation did in
order to redeem the wronged world from the claws of crazy Europeans who
insist to destroy civilization and humanity by their selfishness, haughtiness and
ignorance, thus taking the world from deterioration to prosperity, from chaos to
progress, security and peace, and from disbelief to faith. It is a right for which
the Arab world will be asked before our Lord. So what it will say!"
His death:
This is a brief biography of Imam Nadwi, who died on Friday, 23rd
Ramadan 1420 A.H. (31/12/1999) in Rae Bareli village near Kucknow, India.
This was before Friday prayers, as he performed Wudu' (abolition) to offer
prayer and then started to recite Surah Al-Kahf (The Cave).
Abul Hasan Al-Nadwi 363
By his death, Nadwi was the fifth senior scholar the Islamic nation lost in
one year, namely Sheikh Abdul-Aziz ibn Baz, the writer of jurisprudents and
jurisprudent of writers Ali Al-Tantawy, great jurist and revivalist scholar
Mustafa Al-Zarqa', and great Muhaddith Sheikh Muhammad Nasir Al-Albany.
Great Poet Jabir Qumayhah elegized him with a poem, saying:
Abul-Hasan, the soul is burdened with sadness,
And the heart is highly grieved,
My tears did not stop due to my calamity,
The tears did not stop my distress,
There is a state of sadness on earth due to your death,
Nadwy, you have the power and determination of a whole nation,
Your are a great imam, ascetic and modest,
I knew you as a great scholar,
Who is highly interested in knowledge,
You invited the people to join the path of Allah,
While corrupt people were active.
You were proud and adopted firm stances,
You give precedence to the hereafter,
You have never been attracted by mundane matters.
Abul-Hasan al-Nadwy, when you meet Muhammad, the best of the
Messengers,
Tell him that we don’t cease the call of the truth,
And we devoted our jihad to Allah,
To defeat every arrogant infidel and disbeliever,
And to defend and support the religion of Allah,
We don’t fear anything.
How could we fear death, while we long for martyrdom?
Every martyr is immortal in the Paradise,
Living in complete comfort that could never be imagined.
364 Outstanding Figures of Da'wah and Contemporay Islamic Movement
May God send mercy upon him and dwell him in His vast paradise with the
prophets, the sincere, martyrs and the righteous – the best of company are they!
‘Abdul-‘Aziz al-Muzayny, ‘Abdul-‘Aziz al-Nimr, Yusuf al-Hijjy and ‘Abdullah al-‘Aqil during a lecture
by Sheikh Abul-Hasan al-Nadwy at the Social Reform Association in Kuwait in 1968
Journalist and Writer
Ahmad Abdul-Ghafur Attar
1335-1411 A.H./1915-1991
Birth and Early Life
It is the great writer, journalist, linguist and writer Ahmad
Abdul-Ghafur Attar. He was born in Mecca in 1335 A.H.
where he began his study in public schools. He obtained his
secondary certificate from the Saudi Institute of the Sacred
Capital, Mecca. The Saudi government then sent him to
Egypt to complete his study in the Faculty of Dar Al-Ulum,
Cairo. In the University of Cairo, he attended lessons in Dar
Al-Ulum and in the Faculty of Arts as well.
He is a
highly
principled
person
and firmly
adheres to
his creed
and
However, his family circumstances compelled him to come back home,
though he did not stop his pursuit of learning, study, and reading of books of
literature, religion, language, and different fields of knowledge. He worked as a
civil servant for three years and then changed his career to the press and the
writing profession. In 1379 A.H./1959, he founded `Ukazh daily newspaper
and in 1387 A.H./1967 he founded Kalimat-ul-Haqq magazine. He never
stopped composition and writing in the newspaper and the magazine inside and
366 Outstanding Figures of Da'wah and Contemporay Islamic Movement
outside the Kingdom of Saudi Arabia. He used to write so many articles under
several pen names, such as Abdullah, Abdullah Makky, and `Ubayd AlHazymy.
He was one of the advocates of the Arabic language, for it is the language of
the Honorable Qur’an and the key to understanding the Glorious Book and the
Prophetic Sunnah. He persistently and steadfastly confronted the wave of
westernization that swept the Arab and Muslim world. He was so fond of
reading that he said that he reads fourteen hours a day. He is a scientific
encyclopedia following up on the production of printing press including
newspapers, magazines, and books especially those related to Islam, Muslims,
or Arabic language. In 1405 A.H./1984, he was given the State Appreciative
Award for Arts. He presented his own twenty five-thousand-volume library to
the library of the Sacred Mosque of Mecca. He is highly respected among the
men of letters and researchers. He had an intimate relationship with Mr. Sayyid
Qutb. He loved him and sided with him during his trial at the hand of the
dictators and pharaohs. After the martyrdom of Sayyid Qutb, he wrote about
him in his Kalimat-ul-Haqq magazine, saying:
"Sayyid Qutb is firmly resolute in defending the truth; when he believes in
something, he steadily persists on it and accepts nothing but the truth. He is
resolute in his struggle and jihad. Nothing may deject his determination and
resolution of such matters that may devastate men completely.
The best and foremost of Sayyid Qutb’s qualities is his belief in Allah. He
certainly knows that the power of the government is huge but he surely believes
that Allah is more powerful. This belief makes this huge and enormous power
Ahmad Abdul-Ghafur Attar 367
small and feeble. He then becomes greater than it for his belief that Allah is the
greatest. He hence paid no attention to the powers of despotism and corruption;
the major powers of evil. His belief in the greatness of Allah drove him to
confront and overcome them!"
Mr. `Attar is a highly principled person and firmly adheres to his creed and
principles. He devoted his pen to defending the language of the Honorable
Qur’an, unsheathing his weapon in face of enemies, pinpointing its
characteristics, merits, eternity, and timeless appropriation. It is not a static
language but greatly meeting and encompassing all human needs in the same
manner it encompassed the Book of Allah and the Prophetic statements. In his
valuable book Al-Zahf `Ala Lughat Al-Qur’an, i.e. Invading the Language of
the Qur’an, he says:
"The preceding men of letters before this generation lived long with the
Qur’an reading it night and day. Thus their styles became originally wonderful
in elaborate structures and sound construction. How to accuse the Arabic of
being narrowed and static while it had room for the Words of Allah, Prophetic
statements, and Arabic literature, sciences, philosophies, arts, civilization. It
met the Arabs' needs when they were the masters of world. The Arabic
language is not static but its people are so, for they have confined it in an
inescapable mold.
The malicious opponents of Islam want to disregard the Arabic literature,
the Honorable Qur'an, and the Arabic alphabet…. Some folkloric traditions,
such as some myths, superstitions, idolatries, polytheistic acts, and all means to
them are confronted by Islam.
368 Outstanding Figures of Da'wah and Contemporay Islamic Movement
I do not call to suffocate freedom but strive hard for its sake, for it is Allah’s
Gift to Man. However, I demand the freedom be under the custody of Islam to
safeguard it from error. Freedom that gives man the right to manipulate the
freedoms of others is a freedom of animal, not of human. The act of disdaining
the Arabic literature is a step to denounce all values and ideals and then to
destroy freedom, honor, and suffocate the voice of religion."
This is the attitude and crystal-clear style of Ahmad Abdul-Ghafur `Attar
with those who are ungrateful to their religion and language and ignorantly or
knowingly join the camp of enemies of Islam. Like parrots, they repeat the lies
of the orientalists about the Qur’an, Sunnah, Arabic language, literature, and
poetry. `Attar is thus affirming and adhering to the methodology adopted by the
peerless writer Mustafa Sadiq Al-Rafi`y. `Attar also attended to those who
claimed that the methodologies of education and teaching are western, refuting
their allegations and suppositions. He said,
"The Imams of Muslims were guided by their long experience, culture,
science, and expertise to the methodologies of education and teaching hundreds
of years before the West. The new methodologies of modern education are not
strange, as some may think. They were essentially known in the Islamic
education that is gravely wronged by the unjust who denigrate the status of
Arabs and Muslims."
The goal of education is to prepare the individual well for life to be one of
the powers, assets, and pillars of the society, to face the world’s circumstances,
events, ideologies, and cultures, directing the human behavior righteously and
developing persons, hobbles, and establishing the scales of good, virtue, truth,
Ahmad Abdul-Ghafur Attar 369
and beauty in the society. Education as seen by Muslims is different from that
of the Jews, Christians, and Magi. Education in the virtuous, religious society is
different from that that does not recognize religions.
In his valuable Book `Ulama wa Mufakirun `Arafuhum i.e. Scholars and
Thinkers I Knew, Mr. Muhammd Al-Majdhub says:
"His researches in his book "the selected gospels" admired me much. No
one may endure this great effort exerted by Al-Attar in investigating evidences,
analyzing texts, referring to several resources and documents but a wellgrounded and gifted scholar who devoted his life fully to learning and his pen
fully to the sake of truth. Actually, verification and perseverance are the
outstanding quality of the production of Al-Attar in his literature, linguistic,
historical and criticism researches as well as juristic views inferred from the
Book of Allah and the Sunnah of His Prophet (peace be upon him). This
quality inspired researchers who pursue his literature that he is a distinct writer.
Al-Attar belongs to the remaining few elites who absorbed the Islamic culture
from its original sources. You read his speech feeling inspiration overcomes
you in his elected words and structures, and balanced influential meanings."
My admiration of `Attar goes back to the days when I hear about him from
Maulana Abul Hasan Al-Nadwi, who visited us in Cairo in 1951 during my
university study, when he told us that he carried a message from Al-Attar to
Sayyid Qutb, the most beloved memory and intimate friend of `Attar. Al-Attar
urged sheikh Al-Nadwi persistently to meet Qutb and get acquainted with him.
Actually, Al-Nadwi met Qutb after the acquaintance of Al-Attar; hence the
close relationship, friendship and exchange of views between the two men.
370 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Qutb then wrote the foreword of Al-Nadwi’s Madha Khasira Al-`Alam Binhitat
Al-Muslim (What the World Lost by the Deterioration of Muslims).
Stances with Sayyid Qutb
`Attar’s stances with Sayyid Qutb in his trial and prison at the hand of
dictator Gamal Abdul-Nasser were the most courageous and brave. He devoted
his Kalimat-ul-Haqq magazine to defend him and his fellow Da`ees.
Correspondences continued between Qutb and `Attar even when Qutb was in
prison. He even did his best seeking King Faisal ibn `Abdul-`Aziz’s help, as
done by many other scholars and righteous people in Saudi Arabia, including
Sheikh Ibn Baz and others, to forgive Qutb and relieve him the death sentence.
King Faisal sent a telegraph to the dictator, but the latter ordered quick
execution of Qutb and replied to the former that the telegraph was received
after execution.
This honorable stand of `Attar is not strange. Mujahid Brother Ahmad AlKhatib, the owner of Al-Aqsa Bookshop in Jordan, told me many wonderful
situations of `Attar when he, `Attar, and I met in his bookshop in Amman. He
said, "`Attar is one of the Saudi and Arab men of letters who have their cultural
role, thinking leadership, and literary and linguistic production. He issued more
than forty seven works, including eleven on literature and linguistics; some are
composed and others are verified and edited.
His most important works
Adab-ul-Muta`alimeen, Al-Anajeel Al-Mukhtarah (The Selected Gospels),
Al-Zahf `Ala Lughat Al-Qur’an, Kalam fi Al-Adab, Ara` fi Al-Lughah (Views in
the Language), Tahdhib Al-Sihah of Al-Zinjani (in three volumes), Al-Sihah by
Ahmad Abdul-Ghafur Attar 371
Al-Juhari (seven volumes), Ibn Saud wa Qadiat Philisteen (Ibn Saud and the
Palestinian Cause), Ahkam Al-Hajj wal-`Umrah min Hajjat Al-Nabi lillahi wa
`Umratih (Rulings of Hajj and Umrah), Ureed An Ara Allah (I Want to See
God) [foreword by Sayyid Qutb], Al-Islam Deen Khas Am `Am, Al-Islam
Tariquna Ila Al-Hayat (Islam; Our Way to Life), Al-Islam wa Al-Shuyu`iyah
(Islam and Communism), Aslah Al-Adyan Lil-Insaniyah `Aqeedatan wa
shari`atan, Inhisar Tatbiq Al-Shari`ah fi Aqtar Al-`Urubah wal-Islam,
Insaniyat al-Islam, Innana `Arab wa Muslimun (We Are Arabs and Muslims),
Bina ’ Al-Ka`bah `Ala Qawa`id Ibrahim (Building the Ka`bah on Ibrahim's
Foundations), Makkah Al-Mukarramah (Honorable Mecca), Bayn Al-Sajn walmanfa (Between Prison and Exile), Al-Tarbiyah (Education), Tawhid Ikhnatun:
Wathaniyah wa kufr, Juha Yastaqbil Nafsahu (Juha Receives Himself), AlHijab wa Al-Sufur, Difa` `an al-Fusha, Khams Daqaiq Qabl Al-Futur, AlDiyanat wal-`Aqa'id fi Mukhtalaf al-`Usur, Al-Shari`ah la al-Qanun (Shari`ah
Not Law), Al-Shuyu`iyah Khulasat Kull Durub Al-Kufr wal-Muwbiqat walShurur wal-`Ahat, Al-Yahudiyah wal-Suhyuniya (Judaism and Zionism) , Ma`a
al-Kutub wal-Mu'allifin, Al-Mufatish, ma`a al-Muluk wal-Ruasa ’, Saqr AlJazirah, `Aishah Umm al-Mu`minin (`Aishah; the Mother of the Faithful),
`Urubat Philistin wal Quds, Qatrah min Yara`, Kitaby (My Book), Qadayah
wa Mushkilat Lughawayiah, Al-Fus-ha wal-`Amiyah (Colloquial and Classical
Language), Ghazawat al-Rasul (The Prophet's Battles), La U’min bilIshtrakiyah (I Don't Believe in Socialism), Muhammad ibn`Abdul-Wahab,
Muhammad Rasul Allah Tuharibuhu Quwa Al-Sharr wal-Takhrib, Muslimah
Fi Sayberiah (A Female Muslim in Siberia), Al-Maqalat, Al-Maktabat, Min
Nafahat Ramadan, Mu’amarah Suhuniyah `ala Al-`Alam (A Zionist
372 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Conspiracy against the World), Al-Hijrah (The Migration), Wara ’al Qutban
(Behind the Bars), Wurud min Kalam, Wafa' Al-Fiqh al-Islami bi Hajat Al-`Asr
(Islamic Jurisprudence Meets Current Needs).
His verified and edited works
Laysa fi Kalam Al-`Arab by Ibn Khalawayh, Muqadimat Tahdhib AlLughah by Al-Azhary, Kashf Al-Dhunun, Sharh Maqsurat Ibn Durayd by Ibn
Hisham, Al-Azminah by Qutrub, Ma Itafaqa Lafzhuhu wa Ikhtalafa Ma`nahu
by Abu Al-`Amaythal, Majmu`at Al-Ma`any, Al-Sihah wa Madaris AlMu`jamat, Al-Masihiyah wal Masih (Christianity and the Christ), and other
works that my memory fails to remember.
Besides, he has so many articles, researches, comments, remarks,
corrections, lectures, and seminars that we urge the students of `Attar to keep
them and present academic dissertations on them to introduce them to the
present generation and the Islamic Awakening generations.
We are proud of `Attar who devoted his pen and tongue to the service of
Islam and defense of the Qur’an and its language. He presents the Arabic
literature in its new look, defending the religious Da`ees and men of letters who
adopt Islam perseveringly and courageously.
The opinion of King Faisal
King Faisal ibn `Abdul-`Aziz Al Saud once told him, "By Allah, you are
dear to me, for you are our great writers."
Attar is known for his zeal for the Muslim sacred matters, so he never keeps
silent when unacceptable act is done and never satisfies with strange behaviors
of some writers in newspapers. He pursues their mistakes and tries his best to
Ahmad Abdul-Ghafur Attar 373
advise, guide, and bestir their religious mettle and duty toward their nation of
Muslims. He wrote, "Allah knows that I contacted every newspaper of ours,
advising and guiding them to help Islam prove victorious and honorable, to
make Allah’s Word Supreme, and to work on matters that provide us, our
home, nation, and all Muslims with welfare. Some replied in ostensible
acceptance while others unjustly rejected in pseudo prestige.
`Attar and journalism
The involvement of `Attar in the field of journalism was for the service of
Islam and Muslims to help Allah’s Word be supreme. During his leadership of
`Ukazh, it was an Islamic newspaper that accepts no word or article that goes
against the Islamic ideology, against morality, or against the Islamic literature.
Then, when he left the newspaper, a message came from a reader blaming him.
In reply `Attar said, "I am not the owner of ` Ukazh. I have nothing to do with it
now. I am not the owner of its concession or its editor-in-chief, and have no
relation to it at all. Candidly, `Attar was frank and truthful in his article and an
ardent advocate of Islam. He kept these qualities until he met his Lord.
After his death, Abul Hasan Al-Nadwi said,
"I bear witness before Allah, Glory be to Him, that I came upon his religious
enthusiasm in all his writings. He greatly and dearly loved the Prophet of
Humanity and Peace. He wrote thousands of pages in different topics but never
deviated from this path or exceeded the limits of Islamic literature. He never
inclined to back the atheists and transgressors."
May Allah grant him mercy and Pleasure and admit him to His Wide
Gardens! May Allah forgive him and us! Finally, All Praise is due to Allah, the
Lord of all Worlds.
Ahmad Al-Biss
(Abu `Abdul-Hamid)
(1335 1412 A.H. /1915 1992)
Birth and Early Life:
Hajji Ahmad Al-Biss was born in Al-Qaddaba village,
Basiyun district, Gharbiya governorate in 1915. After his
graduation he worked as a teacher and promoted in his career
to be a school director and then an inspector. He joined the
ranks of the Muslim Brotherhood in 1939. He experienced
all the woes of the group that he spent in Egyptian prisons –
during black era of Ibrahim Abdul-Hady in the late 1940s
and under the tyrant of the age Gamal Abdul-Nasser – nearly
a quarter of a century during which he kept patient, steadfast,
composed, sacrificing his suffering for God's reward, never
weakened or gave up his religion, and kept on until he passed
away hoping for the reward of God.
Modesty,
simplicity,
generosity
and
joviality
were
among his
qualities
that have
never left
him.
376 Outstanding Figures of Da'wah and Contemporay Islamic Movement
When I knew him:
I heard about Da`ee Hajji Ahmad Al-Biss and then met him when I first
arrived to Egypt in 1949 through my brothers and colleagues Ahmad Al-Assal,
Yusuf Al-Qaradawy, Muhammad Al-Saftawy and Muhammad Al-Dimirdash,
who constituted a group of Azharite Brotherhood students, driving Islamic
action, moving among the students and visiting cities and rural areas to
propagate the call of Allah and preach the Muslim Brotherhood movement that
worked to restore Islamic life to the Egyptian society, following in the footsteps
of Prophet Muhammad (peace be upon him) in preaching this religion, without
which no good is expected for mankind.
Meetings with our teacher Ahmad Al-Biss repeated in Cairo and other
provinces. I visited him in his hometown and entered his house and ate with
him. Relations with him, his students and sons strengthened. After his release
from prison during the era of tyrant Gamal Abdul-Nasser I met him at late
Muslim Brotherhood general guides Omar Al-Tilmisany's office and then
Muhammad Hamid Abul-Nasr's Dar Al-Da`wah. I also met him in Saudi
Arabia several times, the last of which was when he, together with his son Dr.
Abdul-Hamid and brother Dr. Ahmad Al-Assal gave me the honor of visiting
me in my house in Mecca, where we chatted, remembered past days, and
exchanged lessons, directives, jokes and odd stories.
In the forward of Al-Biss's book Al-Ikhwan Al-Muslimun fi Rif Misr (The
Muslim Brotherhood in Egypt's Countryside), Gaber Rizq said:
"The history of the Muslim Brotherhood is really the history of this
generation who accompanied martyred Imam Hasan Al-Banna in the
Ahmad Al-Biss 377
establishment of this edifice. He continued the march with Imam Hasan AlHudaiby and kept steadfast on the truth until God's Mercy was sent down to
them and they were released from prisons and detention centers, raising their
heads up and never knelt down to a tyrant. They continued the march with the
third general guide Omar Al-Tilmisany, managed over the last fifteen years to
restore the brilliant face of the group and refute all the charges and fabrications
leveled against the group. The Muslim Brotherhood has become a reality on the
Egyptian arena, as the strongest social force influencing the Egyptian society."
His morals and qualities:
Hajji Ahmad Al-Biss was a remarkable good example of Da`ees in his
knowledge, morals, religion, piety and behavior. Modesty, simplicity,
generosity and joviality were among his qualities that have never left him. In
fact, these qualities are shared out by most Muslim Brotherhood preachers,
especially those who were raised at the hands of the martyr Imam Hasan AlBanna and his companions for a period of time. This generation has had a great
share of refined morals, righteousness, piety, persistence, steadfastness, and
hard work in calling to God and Jihad in His Cause. May God accept their
work and effort!
Joining the Brotherhood:
He gave me a copy of his valuable book Al-Ikhwan Al-Muslimun fi Rif Misr
(The Muslim Brotherhood in Egypt's Countryside), in which he spoke about
the history of his joining the ranks of the Muslim Brotherhood in 1939. He
says:
378 Outstanding Figures of Da'wah and Contemporay Islamic Movement
"One day in 1939 I was walking with my friend Abdul-Hamid Al-Khilaly
outside our home in Al-Qaddaba. We met Muhammad Isma`il Hatatah, who
gave us an announcement issued by the Muslim Brotherhood (Tanta
Branch). Eng. Abdul-Salam Fahmy and Mahmud Al-`Ajamy from the
Brotherhood Muslims came to Al-Qaddaba and gave lectures in its
mosques. We met them and asked them about the difference between the
Muslim Brotherhood and the Muslim Youth Association, and what is
intended by the Muslim Brotherhood's call.
Advisor al-‘Aqil and Hajji Ahmad al-Biss on his right and Muhammad ‘Abdul-Hamid on his left
"When God opened our hearts to this call, we turned the rooms of the house
into a Muslim Brotherhood division. Al-Banna's brother, Abdul-Rahman AlSa`aty, visited us in this division and then we moved to a Qur'an school –
Ahmad Al-Biss 379
which was under construction – where my colleague Abdul-Majid and I cooperated with the workers in the construction process. In the morning the
school was a Qur'an school and in the evening a Muslim Brotherhood meeting
hall. Martyred Imam Hasan Al-Banna visited us in it and led people in `Isha'
(Night) and Tarawih prayers [optional night prayers in Ramadan]. Al-Banna
asked worshippers about the number of Rak`ahs (units of a prayer) they used to
offer in Tarawih prayers. They said, "twenty", and so he led them in twenty
Rak`ahs, while he used to offer only 'eight' Rak`ahs in the Brotherhood
headquarters in Cairo. Things in Al-Qaddaba went as usual until a decision was
issued by the Muslim Brotherhood in Tanta, asking me to move to Basiyun
division to supervise it, which included some twenty villages. I stayed there
from 1939 to 1954, where we established a dispensary, a scout team that
contributed to controlling cholera in 1947, a mosque for offering the daily five
and Friday prayers, a house for women, Friday schools for children and youth,
a night school for boys, a reconciliation and dispute settlement committee,
celebration
and
symposium
committee,
agricultural
and
commercial
cooperative, a youth club, fast breaking banquets in Ramadan, etc."
Allah helped him in prison to restore memorization of the whole Holy
Qur'an, which he learnt by heart when he was ten years old but forgot it. When
he entered prison he restored the whole Qur'an by heart in forty days and
continued to recite it completely seventy times a year until his release from
prison after which he used to recite it fifty or sixty times a year until he died in
1992 – may Allah make his recitation of the Qur'an a reserved reward for him
in Paradise!
380 Outstanding Figures of Da'wah and Contemporay Islamic Movement
His tribute to Imam Al-Banna:
About his teacher Hasan Al-Banna, Al-Biss says: "The Brotherhood saw
him exemplifying Islam in words and actions, as he applied (the teachings of)
Islam to his daily practices of eating and drinking; in anger and satisfaction.
The Muslim Brotherhood benefited from his practices more than his rhetoric,
even though both are equally important. I have never seen a person like Hasan
Al-Banna. He might have been among those whom Allah, according to the
Prophet (peace be upon him), assigns on the head of every century to renew
religion to the nation."
His tribute to Imam Al-Hudaiby:
About his mentor Hasan Al-Hudaiby, Al-Biss said: "(He was) a great man, a
disciplined Muslim, and a wise leader. He was chosen a leader while he was an
old, patient man. He steadfastly withstood like heroes, gave a good example,
toured the country, confronted problems and crises, and pushed ahead with
advocacy with assistance of our honest brothers and God made their efforts
successful until their reached the end. In 1954 he was among 18,000 Muslim
Brotherhood members who were arrested to satisfy international Zionism,
communism and Western capitalism. One thousand of them were sentenced to
death and life imprisonment; the remaining stayed in prisons and detention
camps for many years.
In 1965, about 45,000 Muslim Brotherhood members were arrested, with
some of them sentenced to death and life imprisonment with hard labor and the
remaining were kept in prison and detention camps for many years. Dozens of
them were tortured to death. Al-Hudaiby faced all this with patience and
sacrifice for God's reward."
Ahmad Al-Biss 381
In his cell:
Hajji Ahmad Al-Biss recalls some of Brotherhood conditions in prison:
"I was kept in a cell to night and was summoned to an investigation by an
officer called Ahmad Salih Dawud. They made me sit under his feet and
ordered me to take all my clothes off. I was thrown to the ground on my
abdomen and they beat all my body's parts. Then they tied me to wooden
stocks and scourged my back. They burned my back with hot iron bars until
they became cool and bring others until we lost the feeling of their hotness;
hearing only the sound when they touched the back, shoulder or hand. This
tortured continued all the night long. One day they ordered us to go out of cells
to the yard to go down stairs and upstairs quickly while we were beaten with
whips. The upper part of my body was unclothes, for I was not able to wear
anything lest it should stick to the wounds. Once while we were going upstairs,
one of the brothers – forgetting that my upper part of the body was unclothed –
caught me up from the back to help himself go up. The skin of my back was
stripped off from the neck to a lower point, but not completely cut. This was
easy because there was a lot of pus under the skin, revealing the bones of my
back. One of the Muslim Brotherhood prisoners with us, a physician, took me
and ordered me to sleep on my abdomen and tried to put the skin back to its
place. "Thank God, you've survived. When I fixed the skin back to its place,
pus got out. If this pus had continued under the skin for a further day, it might
have reached your chest and you would have been died. It was a mercy of God
that this brother caught you from the back," the physician told me. When I was
transferred from the military prison to Tora prison I found approximately two
hundred Brotherhood members, including Munir Dallah, Sayyid Qutb,
382 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Muhammad Hawwash, Hasan Ayyub, Hasan Dauh, Salih Abu-Ruqayq, Kamal
Khalifah and other steadfast men.
"On 1/6/1957 we were surprised with a crowd of soldiers and officers and
quantities of ammunition, weapons, truncheons and whips. This was after a
visit! The Brothers were crammed into cells on that day afternoon and were
ordered to go out the following morning shackled together in chains. Each
chain could shackle 20 to thirty prisoners. The first chain included fifteen
Brothers, including Abdul-Hamid Al-Khattaby, Ahmad Al-Biss and AbdulRaziq Aman. The Brothers stopped going out of cells, because they thought
they were on their way to be liquidated chained in the mountain. As refusing to
go out of cells, the prison administration, topped by Al-Sayyid Waly, ordered
guards to fire their guns at prisoners inside cells for about one hour, leaving 21
killed and 22 injured. Fearing a prosecution investigation, the perpetrators of
the massacre widened the bullet-shot spots in the dead bodies to deceive
investigators that it was a battle with knives among the Brothers themselves.
The following day, 21 coffins were carried for burial by night under heavy
guard. Salah Al-Disuqi came to congratulate prison commander Al-Sayyid
Waly and his colleagues Abdul-Latif Rushdy, Matta (a Christian), Ahmad
Salih Dawud, Abdul-`Al Sallumah and others. An officer said, "The massacre
was perpetrated upon orders from President Gamal Abdul-Nasser, because the
Muslim Brotherhood in Jordan foiled a coup he plotted against King Hussein of
Jordan. So President Nasser avenged himself against the imprisoned Muslim
Brotherhood in Egypt.
Ahmad Al-Biss 383
"I was transferred to Al-Kanater prison for more than a year, Al-Kharga
Oasis and Al-Mahariq prisons for about five years, Assiut and Cairo prisons for
about two years, and then to Qina prison for about six years...."
Thus, the steadfast Da`ee spent more than a quarter of a century in the
tyrant's prisons; from a prison to a prison and from a torment to a torment. But
actually it was the torment of the worldly life; the God's test to His faithful
servants to separate the impure from the pure. This is a criterion of God among
His believers: "A. L. M. Do men think that they will be left alone on saying,
We believe", and that they will not be tested?  [Al-`Ankabut: 1-2]
Heading the Islamic Education Association:
After retirement, Al-Biss chaired the Islamic Education Association, which
was established by Egypt's Muslim Brotherhood to take care of the education
affairs in the Brotherhood-run schools nationwide. He was also a Brotherhood
member of parliament in 1987 parliamentary elections, as he won election with
an overwhelming majority in his constituency, surpassing the ruling party
candidates. The stances he took, in concert with other Brotherhood MPs,
reflected the pulse of the Egyptian people, the strong voice of Islam and the
word of truth in the face of injustice and tyranny, calling for the application of
the Shari`ah (Islamic Law), alleviating the suffering of the people, educating
the youth according to Islam, and confronting the enemies of Islam both at
home and abroad of the Jews, Crusaders, agents, mercenaries, atheists,
communists, violators of Islamic Law (Fasiqs) and secularists.
384 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Tribute by his brothers:
Abbas Al-Sisi says: Ahmad Al-Biss spent more than fifty years, half of
them in prison, in different countries at the service of the Islamic Da`wah. He
was close to the Imam Hasan Al-Banna, influenced by his morals and ethics
and realized the objectives the Messenger of Allah has brought as mercy to all
mankind.
"He was an eloquent speaker to whom the young people used to listen
attentively and yearningly. He was brilliantly jubilant, with illuminated sweet
speech inherit in his rural nature. His kind, tender words touched and gently
awoke the senses. He has had a great heart included all the hearts of his
brothers, seeking friendship of the youth, descending to their intellectual and
spiritual level to take them up to an Islamic approach based on the Prophet's
(peace be upon him) teachings.
"He used to share people the services he offered and the duties he assumed,
sowing the seeds of love and brotherhood in the hearts and minds."
For the Brothers, especially the youth and students, hajji Ahmad Al-Biss
was like a father, guide, brother and educator. They liked him very much and
responded to his directives without hesitation, taking the path of Da`wah with
passion and enthusiasm and seeing their educator a good example, as he was
much interested in Da`wah and as well as Islam and Muslim concerns day and
night. Allah made him successful to choose a righteous, good educator wife,
who was his backbone, who supported him and the principles of the Muslim
Brotherhood. Her services to the supporters of Da`wah were not less than her
care to her children, whom she raised up righteously on the principles of the
Ahmad Al-Biss 385
Muslim Brotherhood. In return, the children were the delight of their parents'
eyes, thanks to their benignity, faithfulness, patience and persistence.
His home and family:
Our educator Al-Biss says:
"I was imprisoned because of being belonging to the Muslim Brotherhood
after ten years of marriage. After this long period in prison away from her and
our children, I was released to find her the purest wife and the best educated
children. Actually my plight was mixed with pride and dignity. The faith of my
wife made her sustain starvation, sickness, sadness and hard toil alone over this
long ordeal away from people and without complaining."
Hajji Ahmad al-Biss between Advisor al-‘Aqil and Dr ‘Abdul-Hamid Ahmad al-Biss in
our house in Mecca
386 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Directives to his son:
Hajji Al-Biss wrote to his son, Dr. Abdul-Hamid, informing him about the
death of his mother:
"…You may remember when you visited me in prison and I did not know
about the death of my son, Khalid, and no one among you dared to inform me.
But with the spirit of a faithful honest believer, you told me: 'My brother Khalid
met his Lord.'
Advisor al-‘Aqil speaking to Hajji Ahmad al-Biss
"Now I find myself completely unable to do the job you did. I say: 'May
Allah make great your reward! The soul of your mother gave up the ghost
Ahmad Al-Biss 387
yesterday. She was satisfied with you; satisfied with her Lord. Her face
illuminated with light and joy and everything around her was easy. Allah
gathered the best of people to escort her to Al-Qaddabah graves beside your
brother, Khalid. It seems to me that the angels carried her coffin. I even
imagined that angels were surrounding the mourners; all of them were
supplicating to and remembering Allah in humiliation. When we arrived to the
cemetery, all of them stood in rows to perform prayer and ask Allah for her
blessing. Blessed are her children and blessed too are everybody knew her,
asking nothing about the delegations and the families that visited her in her last
days.
"I hope that you are worthy of what we have plagued. It is true that the death
of mother is a great loss, especially your mother, because she was a unique
example of nobility and fulfillment. However, Allah says to the Best of
Creation (Muhammad) (peace be upon him): Truly thou wilt die (one day),
and truly they (too) will die (one day)  [Al-Zumar: 30].
Some of his sayings:
"Results are most important. Many things often begin with satisfaction and
pleasure and end with sadness and pain, and vice versa. One example is the
Great Battle of Badr, which starts in the Qur'an with describing the believers as
being humiliated, a group of them disliking war, going to battle as if they are
dragged to death, wanting unearned booty, calling for help of Allah, falling
asleep, the sky raining down on them, and the enemy advancing toward them.
But the result of all this was victory and killing seventy of the enemies and
388 Outstanding Figures of Da'wah and Contemporay Islamic Movement
capturing another seventy in order that He (Allah) might test the Believers
by a gracious trial from Himself [Al-Anfal: 17]"
His death:
"He was died in Egypt in 1412 A.H.,1992, and was mourned in a solemn
procession by his brothers and followers. May Allah be merciful with our
mentor and educator Ahmad Al-Biss and may He gather us all In an
Assembly of Truth, in the Presence of a Sovereign Omnipotent
[Al-Qamar: 55]
Ahmad Al-Biss 389
Al-Sayyid al-Badawy Mosque in Tanta- Egypt
Ahmad Al- Khatib
(Abu Muhammad)
(1333-1418 A.H. /1914-1997)
When I knew him:
I got acquainted with the struggling Da`ee brother Ahmad
He was an
example of
Jordan. Before meeting him, I heard about him from some of
sincere
his fellow companions in the path of God and the field of
brother, a
da`wah and jihad in His cause, and through what I read
working
about Jordanian Muslim Brotherhood's jihad against the
believer
and a
British and the Jews when brother Al-Khatib was among the
steadfast
leading mujahideen.
struggler.
He was among the first generation of Muslim Brotherhood co-founders in
Muhammad Al-Khatib in the 1950s during my first visit to
Jordan. He was influenced by martyred Imam Hasan Al-Banna and was
impressed by his reform movement.
390 Outstanding Figures of Da'wah and Contemporay Islamic Movement
His morals and qualities:
Al-Khatib – may Allah's mercy be upon him – was an example of a sincere
brother, a working believer, and a steadfast struggler who well understood
Islam and translated this understanding into action and practice among people
and translated into practical reality among people, considering the problems of
Muslims and trying to solve them, and struggling the enemies with planning,
resolve and determination. Our bonds have closely been forged by virtue of
creed, da`wah and interest in propagating Islamic books, especially Hasan AlBanna's Al-Rasa'il (The Treatises) and the books of Sayyid Qutb. Al-Khatib
named one of his sons after Sayyid Qutb. These useful books and others
illuminate the minds of young people, show the virtues of Islam, and call upon
the nation to abide by the Law of God (Shari`ah). He used to publish these
books through his Al-Aqsa Bookshop and I am acquiring and promoting them
among those who are working in the da`wah field.
I remember in the early 1960s when some of our brothers and I needed to
refer to the daily Muslim Brotherhood newspaper which used to be released in
Egypt in the late 1946 and was suspended with the dissolution decree on
December 8, 1948, but failed to find it at many of our brothers. However, we
found some issues at Sheikh Abdul -Razzaq Al-Salih, Sheikh `Abdul-`Aziz Al`Ali Al-Mutawwa` in Kuwait, and many issues at Al-Khatib (may God have
mercy upon him). We found the whole issues, since the first issue to the last, at
the library of the American University of Beirut.
The refined morals, politeness, honesty, fidelity and action in silence, which
were among the characteristics of Brother Ahmad Al-Khatib, were a matter of
admiration and appreciation among his Brothers and followers. He did not like
Ahmad Al- Khatib 391
to be shown off, preferring silent work away from the spotlight. He was a firstclass brave, courageous, unhesitant, determined, resolve struggler.
His jihad stances:
Zuhair Al-Shawish writes in Al-Dustur newspaper:
"….He (Ahmad Al-Khatib) grew up as an educator with his father, who was
a primary school teacher and a Qur'an reciter, in Irbid. He was involved in the
revolutions erupted in the Al-Sham (the Levant; currently Syria, Lebanon and
Palestine) region against the British and French mandate and the Britainbacked Zionist invasion and settlement. At the time, there was an oil pipeline
running near the city of Irbid to Haifa and then to the first and biggest oil
refinery on the east Mediterranean Sea. Al-Khatib and his fellow brothers from
Syria and Jordan blew up the pipelines in the desert and inside the Palestinian
territories during the years from 1936 and 1941. Britain thought that this action
was carried out by Iraqi and Palestinian officers trained in Germany with the
help of Hajji Amin Al-Hussaini, thus diverting attention away from Al-Khatib
and his brothers. So far nobody knows that the oil running to Haifa was halted
many times by Al-Khatib and his friends. He also participated in north
Palestine battles in the 1936-1939 revolutions, and then participated in 1948
War against the Jews, together with his brothers Abdul-Latif Abu-Qurah,
Mamduh Al-Sarayrah, Mashhur Hamyur and others Sur Bahir, Jerusalem and
Al-Qamtun battles. Grenade shrapnel and machine gun bullets hit him. He was
rushed to the National Hospital in Damascus for treatment and remained for a
long time. After recovery, he returned to Jordan to continue Islamic action with
his brothers Abdul-Rahman Khalifah, Yusuf Al-Azhm and others…."
392 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Sitting from right: Mustafa al-Zarqa, Ahmad al-Khatib, al-Dawaliby, ‘Abdul-Hakim ‘Abdin, Abul-Yusr
‘Abdin, ‘Abdul-Latif Abu-Qurah
Standing from right: Shirif Sa‘id, ‘Abdul-Rahman al-Qutayfany, Ahmad al-Sabbagh, Salih al-Akhras,
Salah Rajab Akram, Anwar al-Haffar, Salah Da‘dush, ‘Adil Sawdan, Adib al-Jahayny… al-Shash, alKawakiby
Photo was taken in 1947
This aspect of his personality was seen closely by Zuhair Al-Shawish and so
he spoke about it. I do not forget his grateful positions in the committee that
had been formed to carry out jihad in 1968 and contributed to coming into
being, as he worked with fellow brothers Abu Amr, Abu Usamah, Abu Ahmad,
Abu Tariq, Abu Badr and others have made strenuous efforts to continue jihad
against the Jews to remove despair and frustration that almost hit Muslims after
the great defeat in the 1967 War that was caused by authoritarian rulers whose
armies fled like rabbits from the sons of apes and pigs, i.e. the Jews.
Ahmad Al-Khatib was one of contemporary great men of Islam, a hero
mujahid, a Da`ee to Islam, and commander of Muslim Brotherhood in the
Ahmad Al- Khatib 393
Levant that only the first generation of the Islamic movement in this age knew
him.
Yusuf Al-Azhm says in Al-Sabil newspaper:
"In the 1950s, I was in my prime vigorous youth and Ahmad Al-Khatib was
a full, wise man, sitting in bookshop in Irbid that were frequented by young
people to buy especially Islamic books. Some thought he was just a bookseller,
unaware that he used to devour these books to feed his mind and soul. This
made him a bookworm, experienced wise, and scrutiny reader. He was in the
vanguard of pioneers and fighters against the Zionist movement and the British
presence in Jordan and Palestine…"
Sitting from right: ‘Abdul-Wahhab al-‘Arja, Abu-Salah Dimashqy, ‘Abdul-Latif
Abu-Qura, Ahmad al-Khatib, Shafiq Muhammad al-Ashmar
Standing: Fawzy al-Qawuqjy, ‘Abdul-Hakim ‘Abdin, Sheikh Muhammad alAshmar
The Muslim Brotherhood movement, founded by the Mujadid (revivalist) of
the 14th Century A.H., Imam Hasan Al-Banna, presented many outstanding
394 Outstanding Figures of Da'wah and Contemporay Islamic Movement
examples at the Arab and Muslim worlds' level. Those preachers were sincere
examples of Islam in their understanding of the religion, action, jihad, patience
and sincerity and dedication. The effects were very clear in this organized
Islamic awakening movement in the whole Islamic world; devotion of young
people to carry out the message of Islam; and the spread of Islamic books and
audiotapes, and Islamic dress; the emergence of Islamic banks; development of
mosques and Islamic schools; participation in clubs, trade unions, and student
unions; in addition to involvement in Islamic relief agencies, Islamic da`wah
bodies, Islamic youth movements, Islamic jihad in Palestine, Kashmir, the
Philippines and others. All these areas are mostly led by the sons of the
contemporary Islamic movement.
There is no doubt that this Islamic renaissance is good signs of the return of
the Ummah to its religion, despite the obstructions and obstacles made by antiIslam forces. The battle between good and evil is long and the war between the
advocates of good and advocates of evil will continue for long, but the good
results are always for those who fear Allah. This religion will be victorious
over its enemies, Allah Willing, if Muslims depend well on Allah, devote their
work to Allah and take all possible factors that Allah has ordered His faithful
worshipers to take.
These convoys of martyrs offered by the contemporary Islamic movement
have been evidence of its sincerity, faithfulness and devotion. The Islamic
movement will not be affected if some fall or fail in the face of temptation or
intimidation practiced by oppression and aggression forces that want to destroy
Islam and Muslims and dry up the sources of religion as they claim or dream.
Islam is inevitably coming, in spite of the tyrants and the arrogant. Islam will
Ahmad Al- Khatib 395
continue preserved by Allah, Who says: We have, without doubt, sent down
the Message; and We will assuredly guard it (from corruption) [Al-Higr: 9]
In his book, Al-Mubashirat bi-Intisar Al-Islam (Signs of the Victory of
Islam) Dr. Yusuf Al-Qaradawy speaks about the hardships suffered by the
Da`ees of Islam everywhere and at any time:
"These tough plights and cruel blows that are afflicting the Da`ees to Islam
from here and there are not a sign of weakness or death of the Da`ees to Islam,
but rather evidence of life, movement and strength. It is the resisting alive
people, not the dead who are hit or harmed. The call, whose bearers and
advocates are not harmed or persecuted, is frivolous or dead, or at least its
advocates are dead. These trials and persecution are a proof of the vitality of the
same "principle of Islam," which offers every time martyrs in its battles to
irrigate its tree with their blood and build its edifice of glory with their dead
bodies. These adversities are the greatest teacher and educator for the Da`ees
themselves, on the grounds that their souls get purer by adversity and their
hearts get purified by trial."
Major Islamic movements:
In his book, Kubra Al-Harakat Al-Islamiyah fi Al-Qarn Al-Rabi` `Ashar AlHijry (The Major Islamic Movements in the 14th Century A.H.), Dr.
Muhammad Al-Sayyid Al-Wakil says:
"... The martyred Imam Hasan Al-Banna addressed all misconceptions
defiantly with ardent faith. He defied political leaders with guanine political
concepts of Islam; economists with the financial systems in the Qur'an;
socialists with the grounds on which the Qur'an built the Muslim community;
396 Outstanding Figures of Da'wah and Contemporay Islamic Movement
doubted educational theories to reach the level of the Qur'anic education; and
defied the Western civilization by revealing its evil and consequent scourge and
devastation to the world."
In Al-Liwa` newspaper, Majid Raslan says about Ahmad Al-Khatib:
"He (Ahmad Al-Khatib) – may Allah has mercy upon him – was excellent
in aspects of charity, which are many particularly in the days of humiliation and
degradation. He was like those who are unknown among people. How often he
was asked to be a leader, but preferred to continue as a faithful soldier, even
though leadership is honored by him, not he who is honored by it."
This is a bright page in the Islamic jihad in Jordan in half a century. The
faithful, steadfast struggler Ahmad Muhammad Al-Khatib and his fellow
brothers, who were the vanguard of jihad, contributed to founding its rules and
achieving its glorious deeds. This page is complementary to previous pages
made by our struggling brothers and faithful, sincere preachers in Egypt, the
Levant and Iraq:
Among the Believers are men who have been true to their covenant
with Allah: of them some have completed their vow (to the extreme), and
some (still) wait: but they have never changed (their determination) in
the least [Al-Ahzab: 23]
His death:
Ahmad Muhammad Al-Khatib died on Saturday (9th Safar, 1418 A.H.; 14th
June, 1997) at eighty-five years. His funeral was attended by his brothers,
followers and those who knew his virtues and struggle in a solemn procession,
which included hundreds from inside and outside Jordan. He was buried in the
Ahmad Al- Khatib 397
cemetery of Sahab in Amman. May God have mercy upon struggler and
preacher Abu Muhammad, enter him Paradise, forgive him and us, and make
his works and offspring beneficial to us.
Ahmad Anas Al-Hajjajy
(1338-1392 A.H. /1920-1973)
When I knew him:
He was an Islamic writer. I knew him through the articles he
used to publish in the Muslim Brotherhood weekly magazine.
After that I read some of his books, most of which were about
martyr Imam Hasan Al-Banna, such as his valuable book Rawhun wa Rayhan, a copy of which was gifted to me by a Saudi
student in the Faculty of Medicine, Fouad University (now Cairo
University) in 1946, who is Dr. Yusuf Abdullah Al-Humaydan,
who later became Saudi deputy health minister. I read it carefully
and realized how Al-Hajjajy was influenced by Imam Al-Banna,
AlHajjajy
was a
qualified
soldier,
in the
very
sense of
the
following his
moves and treatment of da`wah problems by a flexible, smooth, accurate and
wise manner.
When I headed to Egypt for academic study in 1949, Al-Hajjajy was the
first whom I met. I found him always accompanying Al-Banna's son Saif AlIslam, exerting every effort and care to make the son an image of his father –
like father, like son. Al-Hajjajy was a private secretary of Imam Hasan Al-
400 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Banna since1940 until the martyrdom of Al-Banna and issued several books
about him.
‘Abdullah al-‘Aqil, Sayful-Islam al-Banan, Ahmad Anas al-Hajjajy, Talib
al-Samirra'y, a colleague
Ties with Al-Hajjajy and his student Saif Al-Islam Al-Banna consolidated
until I left Egypt in 1954 after graduation. Contacts with Al-Hajjajy severed
after his death, but strengthened more and more with Ahmad Saif Al-Islam AlBanna until today – thank to Allah.
Al-Hajjajy used to talk much about Imam Al-Banna, showing much
admiration about him. Over days, he used to tell us stories and events that faced
Imam Al-Banna, mentioning some of his qualities and characteristics that made
us like the martyred Imam. He said: "Al-Banna was the revivalist of his time (at
the beginning of a Hijrah century), thanks to his leadership qualities, refined
Ahmad Anas Al-Hajjajy 401
morals and rare talents that nobody else of his contemporaries combined all
these qualities.
Anas al-Hajjajy, a colleague, ‘Abdullah al-‘Aqil, Sayful-Islam al-Banna, Talib al-Samirra'y
Although Al-Banna was martyred while he was 42 years old, he left so great
influence on the Arab and Islamic world that no other contemporary Da`ee
made.
Al-Hajjajy was of the opinion that the strength of the Muslim Brotherhood
lied in the genius of Al-Banna, because he was the most important and peerless
leader of the group. He surpassed his contemporaries, rivals and colleagues of
his time and was a nation man.
Hence, the colonialists realized how danger was he on of their colonial
interests so they decided to kill him in one of the largest streets of Cairo, Queen
402 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Nazly Street [now Ramsis St], at the hands of their mercenaries and denied him
access to treatment, as they prevented doctors from transferring blood to him
until he died, complaining injustice, tyranny, oppression and aggression.
And they ill-treated them for no other reason than that they believed in
Allah, Exalted in Power, Worthy of all Praise! [Al-Buruj: 8].
Al-Hajjajy was a qualified soldier, in every sense of the word, as he used to
hurry up to action without delay, believing in real Islamic brotherhood that
disregard all calculations of color, ethnic and language ties, and establish
instead the religion, interdependence, and mutual compassion relationships as
well as respect for whoever says 'there is no god but Allah and Muhammad is
His messenger, especially with Muslims working in Islamic da`wah or
involved in the Islamic contemporary movement.
Al-Hajjajy has accompanied martyr Imam Hasan Al-Banna for a long time
and was trusted on many of his private secrets. Al-Banna assigned Al-Hajjajy
the task of taking care for his son Saif Al-Islam, because of the former's
frequent absence and trips outside Cairo.
Al-Hajjajy authored booklets about Imam Hasan Al-Banna, highlighting his
leadership talents, da`wah mentality, tutorial capabilities, and political skills.
Among these books are Ruh wa Rayhan, Al-Imam (The Imam), Al-Rajul AlLadhi Ash`ala Al-Thawrah (The Man who Sparked the Revolution) and others.
This literature has been a useful source from which the new brothers who
joined the Islamic Da`wa, especially young people in schools, colleges and
universities, benefited.
Ahmad Anas Al-Hajjajy 403
Al-Hajjajy was a popular personality because he was kind, familiar, modest
and philanthropist, serving everybody with satisfaction.
He used to be so kind, generous and friendly with me and other students
who came to study in Egypt that we did not feel loneliness or alienation. It was
an atmosphere of faith, sincere Islamic brotherhood, love in Allah and work for
Allah's satisfaction. Our time was devoted to worship, study and da`wah among
students. Our main role was with the thousands of foreign students who came
from different Muslim world to study in Egyptian universities, especially AlAzhar University and its affiliate institutes.
Al-Hajjajy was a good example of a Muslim Brotherhood member who
grew up in its school and started strongly and determinately to spread good
among people, guide those who got astray, rehabilitated those who deviated,
educate the ignorant, support the oppressed, confront the oppressor, raise the
nation's awareness of its duty toward its religion, lead it to dignity, honor,
leadership and pioneering.
Social relations, personal contacts, communication with the masses
individually and collectively and providing services to people in need have a
great impact on winning the hearts of many people, urging them to be
committed Muslims who carried out the mission of preaching. Al-Hajjajy was
committed to this approach and asked his fellow brothers to adhere to it, too.
Ahmad Anas Al-Hajjajy continued to be a good example of those who were
graduated from Hasan Al-Banna school, in his morals, behaviors, activity,
movements, understanding, preaching and educating Al-Banna's son. He was
the best educator who has spared no effort in upbringing Al-Banna's son, Saif
Al-Islam, the way his father wished – may Allah have mercy upon him.
404 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Today we find this son, who is benign to his parents, loyal to his educator,
committed to his call, is finding his way in life upholding the banner of Islam,
taking the same road of his father and righteous ancestors who followed in the
footsteps of the Prophet (peace be upon him) whose morals were the Qur'an.
Brother Saif Al-Islam Hasan Al-Banna is one of the Islamic action leaders
today. He assumed the post of the Bar Association Secretary General
nationwide through fair elections, which highlighted the nation's confidence in
the men of the Islamic movement and fulfillment of those who sow the seeds of
goodness, announced the call of truth, kept patient on the sufferings they faced,
and made sincere intention to Allah:
Among the Believers are men who have been true to their covenant
with Allah: of them some have completed their vow (to the extreme), and
some (still) wait: but they have never changed (their determination) in
the least:  [Al-Ahzab: 23].
Al-Hajjajy died in Tora farm prison where he was serving a sentence for his
involvement in the activity to reviving the Muslim Brotherhood with a group
led by Ahmad Saif Al-Islam, son of martyred Hasan Al-Banna, as alleged by
the tyrants of the time who have always been opposing Islam and da`wah .
May Allah forgive us and our brother Ahmad Anas Al-Hajjajy and Hasan
Al-Banna and make the successful the efforts being exerted by Saif AlIslam Al-Banna to consolidate the right and empower the religion of Islam
at the land of Islam.
And Allah hath full power and control over His affairs; but most
among mankind know it not.  [Yusuf: 21]
Struggling Da‘ee
Ahmad Muhammad Al-Malt
(1337-1415 AH = 1917-1995 AD)
Birth and Early Life:
Ahmad Muhammad Al-Malt was born in December
1917 in Al-Qatawiyah town in Al-Sharqiyah Governorate
in Egypt. He knew the Muslim Brotherhood’s call since
he was a student in high school. He got a bachelor of
surgery in 1946 and was chairman of the medical mission
of the Muslim Brotherhood in the war of Palestine in
He had
determination,
perseverance
and tenacity
and used to
tell the truth.
1948. He was arrested in 1949 in the case of the jeep and was released in 1951.
In 1954, he obtained a diploma in surgery and also a fellowship from the Royal
British Surgeons, and then he was detained under tyrant Abdul-Nasser in 1954
and 1965 and was released in 1973. He served as deputy guide of the Muslim
Brotherhood.
First time I knew him, my meetings with him:
The first time I knew him was through my reading of the Muslim
Brotherhood's weekly magazine in 1946 in its special edition on the university
406 Outstanding Figures of Da'wah and Contemporay Islamic Movement
and the Muslim Brotherhood’s activity in it, especially in the faculty of
medicine. The articles published in the magazine were written by Dr. Ahmad
Al-Malt, Dr. Hasan Hathut, Dr. Sayyid Al-Jayyar, Dr. Awad Al-Daha, Dr.
Abdul-Rahim Umran and Dr. Khattab. I read about his struggle in the war of
Palestine in 1948 and his participation with the Muslim Brotherhood’s
mujahideen along with the abovementioned brothers and other doctors. Then, I
met him in Egypt after I joined the university in 1949, as I caught dysentery in
1951. A friend of mine took me to him for treatment, and I found nobility,
manliness, knowledge and efficiency in him. I was pleased to see people like
Dr. Ahmad Al-Malt in the Islamic movement. I realized that martyr Hasan AlBanna’s way of teaching had formulated these wonderful models in
compliance with the Islamic teachings derived from the Quran, Prophet’s
traditions and old scholars’ heritage.
After that, I had repeated meetings with him in Katibahs [The Katibah is an
educational activity devised by the Muslim Brotherhood, in which members
spend together a part of day and the whole night till morning of the next day.
The members study religious topics and spend part of the night praying. They
observe a strict discipline], trips, seminars, lectures and meetings throughout
my time of study in the university. I got close to him and loved him. I found in
him pride, sincerity and frankness of believers. I also found in him the sincere
love for his brothers, altruism, sacrifice, dedication to work and faithful
friendship. He gave special attention to the students coming from outside
Egypt. I still remember when I visited him in his clinic with an Egyptian
Muslim Brotherhood member, as I was sick, but I recovered soon. I kept the
prescription he gave me and showed it to my children when they grew up. I
Ahmad Muhammad Al-Malt 407
told them about that great person. Then came the plight of the Pharaonic tyrant,
as he waged a war against the advocates of Islam in Egypt and opened prisons
and detention camps. The Muslim Brotherhood were exposed to unimaginable
severe types of torture, as all the despicable means, which they imported from
the notorious communists and Nazis, in addition to the caretakers of the
pharaoh, were used. These tools came from the minds of the regime’s devils,
such as Salah Nasr, Shams Badran, Hamzah Al-Basyuny, Safwat Al-Ruby,
Abdul-Al Saluma, Ahmad Rasikh, Sa’d Abdul-Karim, Hasan Kafafy, Fu’ad
Allam, Ahmad Salih, Al-Sayyid Waly, Abdul-Latif Rushdy, Christian Mattah,
Ahmad Anwar, Jamal Al-Qady, Isma’il Himmat, Aly Shafiq, Farid Shinishin,
Mahmud Abdul-Maqsud and others.
His stances and tenacity:
Ahmad Al-Malt was a majestic and tireless person. He was also
dedicated to work day and night inside and outside Egypt. He was
persistent, touring in every field. He did not hesitate to take over a work
assigned to him. He had determination, perseverance and tenacity and used
to tell the truth. He was sincere in performing his work, punctual and careful
not to commit mistakes. He did not accept laziness, inaction or hesitation.
He was courageous. He was also benevolent, as he used to host all Muslim
Brotherhood visitors to Egypt in his house. He invited me and other brothers
to his house many times during our visits to Egypt. I had the pleasure to
meet him in Europe, America and the Gulf States. He visited me in my
house in Kuwait during his frequent visits. He gave a speech in Friday
symposium, and his speech restored confidence in Allah's victory. He
played down the authoritarian of tyrants over their people and brought glad
408 Outstanding Figures of Da'wah and Contemporay Islamic Movement
news to the Muslim Brotherhood that their plight would witness a
breakthrough soon and that oppressors and their associates would come
under a similar plight and that the East, West, Jews or Christians would not
benefit them. The believers, who are dedicated to Allah, will remove the
State of wrong and will smash the egoists, but they should do their best,
have goodwill, rely on Allah and adhere to the book of Allah and His
Prophet’s traditions. The Muslim Brotherhood movement, which has spread
around the world and attracted young people, is the hope anticipated by
Muslims everywhere to save them from weakness and degradation. The
Muslim Brotherhood’s slogan is “Allah is our goal, Quran is our
constitution, Prophet Muhammad is our leader, Jihad is our path, and death
for the sake of Allah is the highest of our aspirations”.
These major countries, powers and those who resort to them are nothing
before the dedicated worshipers of Allah, who exert every effort to appease
their Him.
Dr. Al-Malt exerted tremendous efforts with his brothers Kamal AlSananiry, Mustafa Mashhur, Salah Shady, Abbas Al-Sisy, Muhammad Salim
Mustafa and others in their tours in the Arab, Islamic and Western countries,
where they met old and new Muslim Brothers, boosted ties with them and
urged them to go ahead with activating their work. Therefore, the blessed
awakening has emerged, where the two generations met: Al-Banna’s students
and their students. Thus, the Islamic action launched strongly, wisely and
patiently. The building continued at high altitude after the base was established
well. So, the building was a solid cemented structure.
Ahmad Muhammad Al-Malt 409
Tributes to him
In his book, "Muslim Brotherhood massacres in Nasser’s prisons", Jabir Rizq
says:
“Despite the severe stress that resulted from the brainwashing of the Muslim
Brotherhood until they became in an advanced state of emaciation, the Muslim
Brotherhood were keen on night prayers and voluntary fasting. They competed
for memorizing, reciting and studying the Quran. They took the Prophet’s
companions as examples. The military prison was the peak, which the Muslim
Brotherhood reached in their obedience to and reliance on their Lord.
Righteousness was their resource of life. I remember that Dr. Ahmad Al-Malt
used to repeat: ‘perfect your ship, as the sea is deep; make your properties light,
as the obstacle is hard; take more provisions, as the trip is long and be honest in
your work, as the critic sees you’.”
In Hajj Season:
Dr. Ahmad Al-Malt spent nearly twenty years in prison with his heroic
brothers. So, I did not meet him until he came for Hajj with Muslim
Brotherhood General Guide Hassan Al-Hudayby. This was in 1393 AH = 1973
AD, when Al-Hudayby had intensive meetings with Muslim Brotherhood
figures from all parts of the world. The meetings had good outcome, and it was
my first meeting with Dr. Al-Malt after his release from prison. In 1975, I
visited Cairo with brother Abdul-Aziz Al-Nasser (Abu-Ayman) for treatment.
It was a rare opportunity where we met our senior brother Dr. Ahmad Al-Malt
and his brothers, as we benefited from their knowledge and experience. We
found in them consistency, patience and perseverance. Without Hassan AlBanna’s way of teaching and the Muslim Brotherhood school, there would not
410 Outstanding Figures of Da'wah and Contemporay Islamic Movement
be a trace of Islam in Egypt after these successive ordeals and the vicious war
waged by enemies inside and outside Egypt. They were persistent and patient,
and did not weaken. Rather, they remained steadfast and righteous. They
adhered to Islam and worked on appeasing Allah. Some of them passed away
and others are still alive.
The Muslim Brotherhood resumed their activity under the leadership of their
third guide Umar Al-Tilmisany, who led the group with wisdom, reason and
patience until the group could dispel all suspicions and lies uttered by the
deceased pharaoh and his bad entourage.
Foundation of Medical Association:
Dr. Ahmad Al-Malt participated in founding the Islamic Medical
Association in Egypt. He established relations between the association and its
counterparts in the Arab and Islamic worlds and the West as well. The
association held conferences and established many hospitals and clinics in
Egypt and abroad, namely in Afghanistan, Somalia, Bosnia and Herzegovina
and others. It also contributed to mitigating disasters, diseases, earthquakes and
wars. It had outstanding contributions inside and outside Egypt. The Afghan
people will not forget Al-Malt’s repeated visits, his long stay there and
dispatching successive medical missions, which played a major role in healing
the wounds of the mujahideen and treating the sick refugees and providing
accommodation and services for them. He raised a huge generation of Muslim
doctors working in various fields. Those doctors had strong presence in
different branches of medical syndicates. They also had activities in
Afghanistan, Bosnia and Herzegovina and others.
Ahmad Muhammad Al-Malt 411
Dr. Ahmad Al-Malt was not only a doctor, but he was also a first-class
educator, as he had wide knowledge and activity. He had a deep insight in
analyzing facts and events and assessing individuals and groups. He was a real
devotee, as he used to mention Allah a lot, recite Quran and wish his brothers
and masters working the field of Islamic Da‘ees all the best. He played a major
role in reconciliation, cooperating in this regard with senior Da‘ee Haj Husny
Abdul-Baqy, who was a pioneer in this regard. May Allah have mercy upon
both of them.
Beloved brother, struggling Da‘ees and successful doctor Ahmad
Muhammad Al-Malt was one of a few men who endured the successive ordeals
that afflicted the contemporary Islamic movement. He was an example of a
patient believer, who faced all adversities with equanimity, solid faith and trust
in Almighty Allah.
In Ka'ba:
He performed Hajj more than once and dedicated one of his Hajj trips to
(Old Islamic scholar) Imam Ibn Hazm Al-Zahiry, who did not perform Hajj.
He rarely missed Umrah (minor pilgrimage) in Ramadan, during which he used
to stay at mosque, read Quran, pray for Muslims, consider their affairs, guide
workers in the Islamic Da'wah (call), and motivate them to double their efforts
to satisfy Almighty Allah.
Brother Ahmad Al-Malt was ripe fruit from the implantation of martyr
Imam Hasan Al-Banna. His brilliant biography, solid stances, steadfastness on
the right, and hard work indicate that this constellation of faithful men who
write the history with their struggle rather than pens, experienced Islam with
412 Outstanding Figures of Da'wah and Contemporay Islamic Movement
their deeds rather than sayings, worked to please Allah, did not fear from
anybody, and did not fear power, as power will vanish, while Allah's call will
remain.
In his book "Hamas: historical roots and charter", martyr Abdullah Azzam
says: "Dr. Ahmad Al-Malt told me: I was with Imam Al-Banna when two
women entered and said: 'Oh Banna, you are a sinner, as you take our children
and you want us to eat bricks (dust). Our livelihood was based on an acre of
land served by a bull and a donkey. Our son Abdul-Salam Ajlan sold the bull
and the donkey and he is now in the car outside the Muslim Brotherhood's
house to head for Palestine.' Imam Al-Banna sent someone to tell him: 'We do
not want you to go to Palestine.' Then, Abdul-Salam got angry and replied to
Imam Al-Banna saying: 'If you think I am going to Palestine to satisfy you,
then you are deluded. I'm going to get martyrdom in the cause of Allah and to
enter the Heaven.' Then, he went out of the house and got in the car. Then,
Imam Al-Banna ordered to get him out of the car. Abdul-Salam got out of the
car and took public transport. The Muslim Brothers were surprised when they
saw him waiting them at Al-Qantarah and they had to take him.
Dr. Ahmad Al-Malt said: Sulayman Azmy Pasha (Director of Egyptian Red
Crescent) sent someone to tell us: Ask for any salaries you want, as we
published an advertisement in the press seeking doctors with attractive salaries,
but nobody applied. Ahmad Al-Malt said: We were three doctors from the
Muslim Brotherhood, namely Dr. Hassan Hathout, Dr. Khattab and me. We
said: We need only food and shelter. Then, Sulayman Azmy said: But we
pledge a sum of money for each doctor to be given to anyone he wants upon his
Ahmad Muhammad Al-Malt 413
martyrdom. Then, they gave us three thousand pounds each. The pound's value
was high at that time.
Dr. Ahmad Al-Malt wrote: my money shall go to Hassan Al-Banna. When
Al-Malt saw Al-Banna off and told him that the money would be given to him,
Al-Banna cried and Mustafa Al-Siba'y shared him in crying."
In his book "Tales of the Muslim Brotherhood", Abbas Al-Sisy says: "The
purpose of the Muslin Brotherhood's call is to drive the public traditions in the
nation towards Islam in terms of understanding, manners and movement. This
change does not seem to be clear without the prevalence and spread of Islamic
thought. The milestones of that thought will become clear only if there are clear
manifestations to that thought. A thought without movement is like a soul
without body. Movement is embodiment of thought, declaration of its existence
on the ground, and evidence for the effectiveness of thought. A Muslim is an
open book, a mobile call or a call with interpretation and clarification."
Indeed, Dr. Ahmad Al-Malt and his struggling brothers were a mobile call,
which people considered as a bright picture reflecting the biographies old
Muslim Da‘ees and sincere workers, who carried the banner of Islam, struggled
for its sake, raised the banner of Allah and freed people from the reign of
despots.
In his book "Call for Allah is love", second guide of the Muslim
Brotherhood Hasan Al-Hudayby says: when I heard Imam Hasan Al-Banna
giving a speech, I said: "I listened to many speeches, which I wished to end
quickly, but this time I was afraid that Al-Banna would end his speech quickly.
A hundred minutes collapsed, during which he attracted the hearts of his
414 Outstanding Figures of Da'wah and Contemporay Islamic Movement
listeners and affected them. After the speech ended, Al-Banna returned the
hearts to his audience, except for my heart, which remained in his hands."
Dr. Al-Malt moved everywhere to unite the word of Muslims, especially
those working in the field of Islamic preaching. He advised them to continue
exerting efforts for the sake of Islam and Muslims. His old age, sickness and
long traveling did not prevent him from doing so. Despite his old age, he
visited Palestinian expatriates in Maraj Al-Zuhour in southern Lebanon. He
hoped to die while in the battlefield of jihad.
His Death in Mecca:
After he performed Hajj in 1415 AH = 1995 AD, Dr. Al-Malt died and his
death prayers were held at the Holy Mosque. He was buried in Mecca, although
he wished to be buried in Medina.
Praise:
His close friend the fifth guide of the Muslim Brotherhood, Mustafa
Mashhur says a bout him: "My close friend throughout fifty years, my comrade
in struggle, who fought with arms the enemies of humanity and Islam, namely
the Jews and Zionists in Jerusalem, Al-Lid, Al-Ramlah and other parts of
beloved Palestine and their allies the colonial Britons on the battlefield; the one
who spent tens of years in the prisons of oppression and suppression, the one
who struggled with sincere word and courage and who spent a lot of money for
the sake of Allah, brother Dr. Ahmad Al-Malt, deputy guide of the Muslim
Brotherhood."
Ahmad Muhammad Al-Malt 415
Dr Ahmad al-Malt between Dr ‘Abdul-Mun‘im Abul-Futuh and ‘Abdullah al-Mutaww‘
(chairman of the Social Reform Association in Kuwait)
Chairman of Social Reform Association in Kuwait Abdullah Aly Al-Mutwwa'
says about him: "Days ago, the Islamic movement lost deputy guide of the
Muslim Brotherhood Dr. Ahmad Al-Malt, who was a leading figure in the
Islamic movement for over sixty years.
I knew Al-Malt a long time ago. He had a young spirit and was powerful
throughout his life. He was sincere to his call and endured the ordeals, to which
he was exposed throughout his life including the imprisonment during King
Farouq or late president Abdul-Nasser. Every time he went out of prison, he
was stronger and more determined than the time he was sent to prison.
Although he was a clever surgeon, he was also a good writer. He spent a lot of
money for the sake of Allah. He took part in Palestine war in 1948 against the
Jews while he was young. He went out of prison in the seventies to continue his
416 Outstanding Figures of Da'wah and Contemporay Islamic Movement
call and tours in Europe, America, East Asia and the Arab world to promote his
call and bring victory to his religion. He reconciled between Afghans despite
his old age and sickness. He visited the Palestinian expatriates in Maraj AlZuhour and the besieged in Sarajevo. He died after he performed Hajj and
buried in Mecca."
Sheikh Muhammad Abdullah Al-Khatib says about him: "The one who
deserves to live forever is that who is keen on the interest of his nation, as he
lives for it rather than for himself, is keen on its safety and seeks its security. He
links his fate and future to the right, on which the heavens and the earth were
established. Ahmad Al-Malt experienced pains, torture and imprisonment. He
endured successive ordeals. He never sought a post, but rather he was keen on
the trust he shouldered towards his nation. He used to fear Allah only. He was
really pious in this world.
Our deceased had great knowledge of right, patience, faith and trust in
Allah. He used to tell the truth even it was bitter. He believed that trust in Allah
is a treasure, proof of good and hope of victory."
May Allah accept him among the kind and patient people and Da‘ees. May
Allahmake us in the company of those on whom is the Grace of Allah,- of the
prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify),
and the Righteous (who do good): Ah! what a beautiful fellowship!
Writer Ahmad Muhammad
Jamal
(1343-1413 AH = 1924-1993 AD)
Birth and Early Life:
Ahmad Muhammad Jamal was born in Mecca (1343 AH
= 1924 AD). He graduated from the Saudi Scientific
Institute in 1359 AH. He was chosen a professor of Islamic
culture at King ‘Abdul-‘Aziz University in Jeddah in 1387
AH and then at Um Al-Qura University in Mecca, where he
remained as a teacher until his death. He was highly cultured
and keen reader of books of contemporary Da‘ees like Hasan
He was
a
master
in the
art of
dialogu
Al-Banna and Sayyid Qutb.
He met Hasan Al-Banna in the Ka‘bah in Mecca and used to spend most of
time with him, as Professor Aly Husayn Bandakjy mentioned in his book
"Zulumat wa Nur" (Darkness and Light).
He used to supervise the series of "Da’wat-ul-Haq" (Right call) issued by
the Muslim World League in Mecca until his death. He was also supervisor of
418 Outstanding Figures of Da'wah and Contemporay Islamic Movement
(Al-Tadamun Al-Islami) magazine issued by the Ministry of Hajj and
Religious Endowments until the year before his death.
I had the pleasure to accompany him in trips and Islamic conferences,
including the opening of the Islamic Center in Madrid, Spain, where he was
appreciated and respected by everyone.
He also had an intellectual activity and articles in local and Arab press. His
articles were the intellectual Islamic intake for Muslim youths.
He was selected an experienced member of the Islamic jurisprudence
council, which belongs to the Islamic Conference in Jeddah.
First time I knew him:
I knew Ahmad Muhammad Jamal and his brother Salih Muhammad Jamal
in the mid-forties, when I read in the (Muslim Brotherhood) weekly magazine
that Salih was the Muslim Brotherhood pilgrims’ guide of Egypt. When I went
to Hajj for the first time in 1375 AH = 1955 AD, I visited their library and got
acquainted with its content. I was pleased to find many books of the Muslim
Brotherhood there. I had chats with the two men. I realized their link with Islam
as a doctrine, law and methodology of life. I knew their jealousy of Islam and
its Da‘ees, keenness on the unity of the nation and the universality of Islam,
translating the meaning of Islamic brotherhood among people, and continued
communication to strengthen ties between Da‘ees everywhere. I also realized
their honesty, loyalty, love and appreciation of Hasan Al-Banna, who they
respected extremely and stood alongside his brothers and students.
Writer Ahmad Muhammad Jamal 419
His Preaching Activities:
Brother Ahmad Muhammad Jamal wrote a lot on various issues to serve
Islam and Muslims at the local, Arab, Islamic and international levels.
He was also an active member and had an active role in the Islamic
conferences held inside and outside the kingdom. He used to clarify the fact
and positive aspects of Islam. He also used to face up to all the falsehoods
raised by the opponents of Islam and Muslims. He had solid positions in
exposing the tyrants who waged a war against Islam and its Da‘ees in this age.
He gave lectures and lessons in the Um Al-Qura University, as well as
colleges, universities and clubs in other parts of the Kingdom of Saudi Arabia.
He also had many works on a variety of Islamic topics. He was interested in
raising young people and used to guide them through speeches, lessons, books
and articles. He considered youths as a tool that will run the affairs in the
future. Therefore, we should raise the youths soundly on the basis of Islamic
teachings, give them more effort and care, take into account their age and the
culture they need, and present Islam gradually in a good way, as the Prophet
used to advise his companions gently for fear of boredom. So, how is the case
with Muslims nowadays, especially youths!!
His Morals and Qualities:
Professor Ahmad Muhammad Jamal had a
bright smile that did not leave him even in the
most critical times. He was quite true to his
brothers. His style of dialogue was interesting
and beautiful. He did not use to shout, ignore or
to be insolent. Rather, he offered his point of
420 Outstanding Figures of Da'wah and Contemporay Islamic Movement
view in a wise and tactful way that affects his arguers. Thus, the other party had
nothing to do but to acknowledge Professor Jamal’s point of view without any
embarrassment. He was a master in the art of dialogue.
His Positions:
Mr. Jamal’s positions in the international Islamic conferences were true,
clear and courageous in right and used to refute all wrong arguments.
His tours in the Islamic world through the Muslim World League or others
had good benefits and effective impacts, as he provided an honest presentation
of the conditions of the Muslims he visited. He raised proposals for solving
their problems. Muslims benefited from such visits.
I will never forget that brother Jamal welcomed me when I joined the
Muslim World League. I will not also forget his visits to me and the works he
gave me. I loved him deeply, as he and his brother Salih supported Da‘ees
materially and morally in their hardships in some countries. They exerted every
effort to lift injustice and oppression placed on them. They also interceded with
martyr King Faisal bin Abdul-Aziz Al-Saud to alleviate the plight of distressed
people, lift oppression placed on wronged people, release prisoners and help
families and the needy.
Salih and Ahmad Jamal were dignitaries of Mecca. They were known for
their good credit, integrity, good reputation and excellent biography. Their
death was a loss for the Islamic work everywhere. They were bewailed by their
lovers inside and outside the kingdom due to their clean hands, sincere
positions and solid manliness. One should acknowledge their credit, especially
Writer Ahmad Muhammad Jamal 421
at this time where the number of supporters of the right has declined and
hypocrisy and falsehood have dominated.
However, I can not fulfill what brother Jamal deserves whatever I write
about him. I have read a lot of what loyal Saudi men wrote in newspapers about
the man’s efforts, life and biography. The important aspect was his support to
the contemporary Islamic movement and his communication with its figures
throughout the Islamic world, something which writers did not mention. So, I
wanted to highlight this point.
Former general guide of the Muslim Brotherhood Umar Al-Tilmisany, may
Allah have mercy upon him, told me about Ahmad Jamal’s visit to his office in
Cairo, their talks and Jamal’s sincere jealousy of preaching and his willingness
to exert every possible effort in the favor of Islam and Muslims, especially in
sisterly Egypt, which is considered the Muslim world’s pulsating heart, and in
which the largest Islamic movement emerged and spread in the Arab and
Islamic worlds.
He died in Alexandria and was buried in Mecca on 9/12/1413 AH.
Many writers wrote books and articles about him, including:
§ Article (Ahmad Jamal ... and the loss of scholars) by Asim Hamdan.
§ Book (Ahmad Jamal: Man of preaching and thought) by Zuhayr Kutuby.
§ Book (Mecca's man of letters: Ahmad Muhammad Jamal) by Muhammad
Aly Al-Jafry.
§ Book (Ahmad Muhammed Jamal: Da‘ee, eagle, man of letters) by
Muhsin Barum.
422 Outstanding Figures of Da'wah and Contemporay Islamic Movement
§ Study (Poet Ahmad Muhammad Jamal) by Muhammad Kutb Abdul-Al.
Poet Muhammad Dia’ul-Din Al-Sabuny eulogized him in a poem, excerpts of
which come as follows:
A piece of news has spread and triggered my emotions,
Got into a heart that could not bear it,
Calamities are many in this life,
The most serious of which is to lose a beloved early,
Oh Ahmad, credit is a real quality of you,
You were a resource in the world of knowledge,
Sorry, I cry over you,
Sorry for literature that went high,
Brothers knew your tolerance,
Rather, you were a torch in the world of tolerance,
I cry over virtues and good manners,
I cry over brotherhood and goodwill,
Never dies who leaves good manners after him,
Never dies who was an ideal man of letters.
His works:
• Adab wa Udaba’
• Ist’mar wa Kifah
• Al-Islam Awallan
• Al-Iqtisad Al-Islami
• Usikum bil Shabab Khayran
• Tarikhuna Al-Islami Lam Yuqra’ Ba’d
Writer Ahmad Muhammad Jamal 423
• Ta’lim Al-Banat Bayna Zawahir Al-Hadir wa Makhatir Al-Mustaqbal
• Al-Jihad fil Islam: Maratibuh wa Matalibuh
• Khutuwat ala Tariq Al-Da’wah
• Din wa Dawlah
• Rifqan bil Qawarir
• Sa’d Qala Li
• Al-Shabab: Dirasat wa Liqa’at
• Al-Sahafah fi Nisf A’mud
• Al-Tala’i (republished under title “Wada’an Ayuha Al-Shi’r”)
• Uqud Al-Ta’min bayna Al-I’tirad wa Al-Ta’id
• Fikrat Al-Dawlah fi Al-Islam
• Fi Madrasat Al-Nubuwah
• Al-Quran Al-Karim: Kitab Uhkimat Ayatuh
• Al-Qasas Al-Ramzy fi Al-Quran Al-Karim
• Qadaya Mu’asirah fi Mahkamat Al-Fikr Al-Islami
• Kara’im Al-Nisa’: Amthilah min Amjad Al-Umumah
• Li Yashhadu Manafi’a Lahum
• Ma Wara’ Al-Ayat
• Ma’dubat Allah fi Al-Ard
424 Outstanding Figures of Da'wah and Contemporay Islamic Movement
• Maza fi Al-Hijaz Lillah
• Ma’sat Al-Siyasah Al-Arabiyah
• Mabadi’ wa Muthul
• Mujtama’una Al-Arabi Kama Yanbaghi an Yakun
• Muhadarat fi Al-Thaqafah Al-Islamiyah
• Mas’uliyat Al-Ulama’ fi Al-Islam
• Ma’a Al-Mufasirin wa Al-Kuttab
• Muftarayat ala Al-Islam
• Makanik Tuhmadi
• Min Ajl Al-Shabab
• Min Kashmir Ila Felastine wa Khatar Al-Suhuniyah wa Al-Salibiyah ala
Al-Islam
• Muhimat Al-Hakim Al-Muslim
• Nahwa Tarbiyah Islamiyah
• Nahwa Siyasah Arabiyah Sariha
• Nisa’a wa Qadaya
• Nisa’una wa Nisa’uhum
• Wada’an Ayuha Al-Shi’r
• Yas’alunak
Writer Ahmad Muhammad Jamal 425
May Allah have mercy on brother Ahmad Muhammad Jamal, reward him
on behalf of Islam and Muslims, and make us in the company of those on
whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of
Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what
a beautiful fellowship!
Ahmad Qatish Al-Azaydah
(1368-1412 A.H./1948-1992 AD)
Birth and Early Life
Ahmad Qatish Al-Azaydah was born in Ma’daba, Jordan
(1948) where he studied in the primary school and then he
continued his study in Al-Husain College where he graduated
in 1968. He completed his university studies at the Faculty of
Engineering (civil engineering), Ain Shams University, Cairo
(1973). He worked in the Ministry of Public Works from 1973
to 1975.
Al-Azaydah then worked in the private sector for about
eight years and then was elected as head of Ma’daba
He was
the
symbol of
the public
Islamic
trend and
provided
great
services
to the
municipality for two consecutive terms, from 1981 to 1989. He was elected as a
Member of Parliament of Ma’daba in 1989. He got the highest votes and was
an active member in the Jordanian Parliament where he elected as head of the
Public Freedom Committee and the spokesman for 22-member Islamic
movement bloc. He was then elected as a member of the constitution
committee, a member of the Islamic Studies and Researches Society and a
428 Outstanding Figures of Da'wah and Contemporay Islamic Movement
member of the preliminary committee of the Islamic Action Front Party. In
1989, he was elected as secretary of the party, which he held until his death in
1992.
Life in his early youth was so difficult; people were working in farming,
agriculture, and sheep pasturing to secure a good standard of living to save the
family and meet its needs. He was one of those who strove to help their people
and earn their means of living.
Al-Azaydah came into contact with the Muslim Brothers during his
secondary study stage. After graduation from Ain Shams University, he came
back to Jordan to work as an engineer in the Ministry of Works. Later, he was
appointed as the head of the engineering supervision department in a private
company. In 1981, he was the head of Ma’daba municipality and in 1989 a
Member of Parliament. He was among the leaders of Muslim Brotherhood.
Known among all people for his modesty, intelligence, and good manners, he
respected people and never denied anybody help but rather did his best to fulfill
their needs. Moreover, he was a wonderful debater as proved in his seminars
and public debates, which brought him under the spotlight.
Al-Azaydah used to reconcile between people, end their disputes, and
participate in social ceremonies. At times of death, he was the first to console
the bereaved and on occasions of wedding, Hajj or travel he was the first to
give congratulation, in addition to his visits abroad to the students who were
studying in the West. When he was afflicted with an incurable disease, he
endured it patiently and perseveringly seeking the reward in the Hereafter. With
great soul and certain devoted heart he was satisfied to meet Allah’s Decrees in
Ahmad Qatish Al-Azaydah 429
prosperity and adversity. He was a shining image of a true Muslim who adheres
to Islam in words, deeds, behaviors, and practices. He revived the morals of
Islam, calling on people to do good, gathering them to love Allah and seek His
pleasure when he was providing assistance to all walks of life. He extended
hands to all for cooperation in pursuit of reviving the Muslim Ummah and
guiding its way to lead humanity to the way of Truth, for Islam is a creed,
system, and a way of life.
When I knew him
First, I met Al-Azaydah with brother Muhammad Abdul-Rahman Khalifah,
the General Mentor of Muslim Brotherhood in Jordan during a Da`wah session
where we were discussing the circumstances and states of Muslims in the world
in the light of the fierce attack of the enemies of Islam both in the East and the
West. The enemies of Islam plot against Islam and Muslims day and night.
Thus, it is obligatory on activists in the Islamic field to unify efforts and hearts
to resist this external enemy and the internal danger of hypocrites. The views he
posed were deep and suitable, and the defects he identified and the proper
remedies he suggested were beneficial to the contemporary Islamic movement,
especially after experienced in several countries and proved steady, like
mountains, in front of storms and tempests of the East and the West.
The Muslim Brotherhood offered trains of martyrs in several battles; in
Palestine the Blessed Land of Isra' and Mi`raj (Ascension and Night Journey),
in Jerusalem, and in the land of Nile around the Gulf of Suez where they fought
against the international Zionism, the British imperialism, and communism.
The group also courageously and persistently confronted all kinds of
430 Outstanding Figures of Da'wah and Contemporay Islamic Movement
occupations and colonial challenges in Muslim lands in the East and the West.
Scaffolds and prisons did not deject the men of the Islamic movement. They
continued raising the flag of Islam, announcing the sound of Adhan (call to
Prayer), and sacrificing martyrs.
Some of his sayings
“I think that the role of students is most leading in the coming phase,
especially when the circumstances differ i.e. if a regression takes place, God
forbid, and officials become compelled to relinquish their former opinion, and
the gap between the target and the possibility widens, then only students’ role
will be so important to hold the connection and steer the helm into the true way.
Only the students will keep peoples’ spirit and morale high and prevent
psychological defeat. If the intelligentsia, knowledgeable, and students are
unable to prevent this defeat, others will be most likely unable too.
“I do not know what the fate of the usurping Jews? Which destiny do they
predict for themselves after the offenses they committed? What do they expect
after they had come from the four corners of the globe with their rancor, myths,
and weapon killing children and women, and devastating villages and towns,
and leaving the safe Palestinian people, who gave safety to all other races
throughout history, homeless? What do they wait for when the Book of the
Ummah that confronts them preaches:
Strongest among men in enmity to the believers will you find the
Jews [Al-Ma'idah: 82]
Ahmad Qatish Al-Azaydah 431
O you who believe, fight the unbelievers who gird you about, and let
them find firmness in you: and know that Allah is with those who fear
Him [Al-Tawbah: 123]
If you gain the mastery over them in war, disperse, with them, those
who follow them that they may remember. [Al-Anfal: 57]
So, when you meet (in fight - Jihâd in Allâh's Cause), those who
disbelieve, smite (their) necks… [Muhammad: 4]
Fight them, and Allah will punish them by your hands, cover them
with shame, help you (to victory) over them and heal the breasts of
Believers… [Al-Tawbah: 14]
"Furthermore, their Prophet (peace be upon him) preaches that ‘the best
religious act is Jihad’ and that ‘whoever dies without combating or thinking of
combating will dies like ignorant people.’ What they expect when the land they
occupied and on which they practiced their aggression and rancor is the First
Qiblah, the land to which the Prophet (peace be upon him) made his Divine
Night Journey, and the cradle of Jesus (peace be upon him) and other honorable
Prophets. It is the blessed land that Allah blesses and its whereabouts.”
“O oppressors and occupants! O mischievous and arrogant people! O
wandering human flocks that came to our land carrying rancor, myths, and
delusions of the earthly garden of milk and honey! O you all, nothing awaits
you but slaughter in this land! Kill all Palestinians, chase the other homeless
Palestinians everywhere and kill them but even if you kill them – though you
cannot – nothing awaits you but slaughter in our land!! Your fierce violence
and torment of the innocent Palestinians only increase the flames and add fuel
432 Outstanding Figures of Da'wah and Contemporay Islamic Movement
to the fire that will consume you! O criminals, the hearts of the whole Muslims
even those in the furthest of the earth immigrate to Al-Aqsa Sacred Mosque. It
is there where hearts will gather awaiting the day of confrontation to sacrifice
their lives and be martyrs on the soil of Al-Aqsa, the Blessed Land. Although
all challenges, difficulties, and dangers they will never forget the dear captive,
Al-Aqsa. Do you want just peace? It has only one way that is to leave to your
land. Nothing but that may bring about peace. If you refuse, then nothing but
slaughter is there.”
“Our conflict with the Jews is not that of borders but that of existence. The
Palestinian cause is an issue of the creed and religion of each Muslim. The
Jewish danger does not only endanger Palestine but the whole nation on
different levels. Thus, dealing with this danger necessitates the preparation of
the nation at the military, educational, and informational levels to face this
danger. A plan should be laid down for the whole Ummah of Muslims to
eradicate this danger. The foremost step of this plan is supporting the blessed
Intifada on the material, informational, and political sides to escalate and
continue.”
He also said, “O Allah, cause me to die before I see peace with the Jews.”
And Allah answered his prayer. He died before concluding the Wadi Arabah
peace treaty between Jo rdan and the Jews.
Tributes to him
Mr. Hamzah Mansur said:
“All the Jordanian people of different social classes and geographical
regions drove toward Ma’daba. Cars drove to Ma’daba, small cars drove to
Ahmad Qatish Al-Azaydah 433
Ma’daba, pedestrians marched to Ma’daba, and eyes were mesmerized on
Ma’daba. What is secret behind this caravan that begins in Ma’daba and
continues to Amman? Why are these eyes sunk in tears? Why are these hearts
broken in humility and hands raised to heaven? What are those teary prayers?
Why do churches beat bells at non-prayer times? Why do the security officers
raise hands humbly to Allah? Why do traffic control men hurry to facilitate
movement? What is this utter silence that pervades Ma’daba with only
mentioning of Allah and praying for this great late man? It is the loyalty of
people to the man of loyalty. The loyal people of Jordan realized that the
deceased is not a usual man. It is a unique example that is rarely repeated for
certain Divine wisdoms.
“The insightful and just-balanced people of Jordan realized that they bid
farewell to a Godly man whose mission in life was to give permanently in
countless measure. He loved all that each of those who knew him thinks that he
is the closest to him. He gave the all and did not hold his time, advice,
intercession, and property. He only felt that bringing about the happiness of
people is his way to satisfy Allah, so he was great in his loyalty and the loyal
people responded wonderfully to his loyalty.”
Mr. Samih Al-Ma`aitah said:
“Ahmad Qatish Al-Azaydah was the head of the Ma’daba municipality
more than once, and a Member of the Jordanian Parliament in 1989, and the
spokesman for the Islamic movement parliamentary bloc, and the most
important figure in the course of founding the Islamic Labor Front Party. He is
a national and Islamic person that is distinguished for so many leadership traits
that surpass the Muslim Brotherhood area to the space of Jordan. In Ma’daba,
434 Outstanding Figures of Da'wah and Contemporay Islamic Movement
he was highly held in respect by both Muslims and Christians, the nomad and
the urban people, the resident and Bedouins, thus the bells of Ma’daba
churches rang, announcing their grief for his death.
“Seeing him in Arab dress and listening to his dialect, you may think that
you are in front of a Bedouin person who has never gone to a city. This was
part of his power. He was the production of his environment, which he carried
its features. But, he was a successful engineer and a distinct head of
municipality. He was the beloved man of the Islamic organization in whom all
people saw the future of the Islamic movement and the proper traits of its
leaders. As a politician, he was so close to the issue of the Muslim Ummah,
especially that of Palestine that he loved and respected apart from the conflicts
of influences and the trade of positions. He was the symbol of the public
Islamic trend and offered great services to the people and the state. He (may
Allah be merciful with him) was the product of a stage of purity and sincerity in
the history of Muslim Brotherhood. He was an outstanding man of education
and organization in many crucial and transitional points of his life in the
Islamic work. Those who are keen to have high standard of performance hope
for his existence. He was a Jordanian Brother but never separated from his
Islamic thought and truthful mission in the causes of his nation. He was talking
the language of people and understanding the language of politics. He never
pretended feign sincerity or truth but practically was truthful and sincere. He
never jumped on the bandwagon or lost his modesty. Leaving his position on
the head of Ma’daba, he was burdened with heavy debt but with fragrant
biography as well as a biography that is mentioned when a certain era needs
true leadership.”
Ahmad Qatish Al-Azaydah 435
Mr. Hasan Al-Tall, the editor-in-chief of Al-Liwa’ magazine said:
“Ahmad Al-Azaydah has had a special philosophy for dealing with people,
particularly in Da`wah. This philosophy helped him carry out his missions in
full. He was so kind to others even of his opponents and in more accurate
expression to those who differed from his opinion in controversial matters.”
Dr. Ishaq Ahmad Al-Farhan said:
“Al-Azaydah was an example of the Islamic Da`ee and typical scholar who
applied the religious understanding to the realities of life in the light of
discussing the issues of contemporary age in Islamic perspective. Abu Bilal has
a condensed life; though dying in the forties he led a blessed and productive
life.”
Dr. Faruq Badran said:
“Whoever reads the literature of Ahmad Qatish Al-Azaydah realizes the
nature of this man. As a human believer, he believed in the religion of Islam as
an ideology and way of life to which he called people and spread out touchable
sincerity of his love of Islam, Jordan as a homeland, the Arab world as a big
home, and the Muslim world as the biggest. This literature is no more a
possession of his family but of the Jordanian people. He wrote the history of
the Islamic thought that is prevailing nationwide. This is an important
document by an important figure who was a Member of the Parliament for the
Islamic movement of the Muslim Brotherhood and head of the parliament
freedoms committee, and member of the constitution committee. Whoever
reads the literature of Al-Azaydah realizes that he was a jurist who kept the
Qur’an by heart and knew the Prophetic Hadith in addition to his awareness of
436 Outstanding Figures of Da'wah and Contemporay Islamic Movement
the different cultures and readings of history. He was known for his
condemnation of some Andalusia caliphs who lost it, and he was often quoted
as citing the following verses:
I feel reluctant to visit Andalusia for the nicknames [of caliphs] of the
Dependent and the Supported
False nicknames for a kingdom like a cat that assumes the blow of a lion
At the same time, Ahmad Qatish Al-Azaydah was highly caring for his
home of Jordan; how to develop and prevent the Jewish aggression against it?
Forgetting his sickness, and that two-thirds of his stomach were removed by the
British surgeon, he forgets all that and spends his night discussing the burdens
of Jordan and the way to strengthen it militarily to ward off enemies. We
cannot forget his distinguished funny spirit manifested in his writings and
joking with his friend Yusuf Al-Khasawnah. Furthermore, he was a Bedouin
poet that described his sickness journey to Britain in a long poem and his
sickness, doctors, nurses, and his fellow Members of Parliament including Dr.
Abdul-Latif `Uraybat, Dr. Abdullah Al-`Aaykah, his relatives, wife, and
children.
Mr. Salim Al-Falahat, the General Mentor of the Muslim Brotherhood in
Jordan said:
“They are so many those whose remembrance does not die, for they entered
into peoples’ hearts and left deep impression in the feelings of their
contemporaries and those who came into contact with them but unfortunately
they lived short life in this world. Among them was Eng. Ahmad Qatish AlAzaydah, may God be merciful with him.
Ahmad Qatish Al-Azaydah 437
“During few years, he succeeded to open the door of dialogue with different
ideas, trends, and parties. When the Islamic movement needed a debater, he
was the first and the most successful. Indeed, he was the best ambassador to
this mission.
“In his approach and way of work, Abu Bilal did not depend on a specific
situation or classification of people into moderate and rigid. His approach was
stemmed from the public interests and the fact that any view may possibly be
correct. He was endowed with acceptance of different views and opposition
along with continuous dialogue and good relation with all trends and people
regardless of their orientations and inclinations. His work was not governed by
personal interests and it was never said that he availed himself of any of the
positions he occupied. Rather, his way of work consumed his money, effort,
and time. He never indulged in choices of isolation, ignorance, or absolute
support of one party over another. He had his influence and got his respect
from the love of populace and common people whom he served them as
possible as he could and opened his door for them, received their grievance and
conveyed their needs to officials and authorities without having any personal
interest or benefit.
“He has had a heart and tongue that were able to address and attract all
hearts in simplicity, with eloquence and full awareness. His traditional and
modern styles never conflicted. Though he affiliated to Islamic thought and
ideology, he did not confine himself to a specific partisan interest. When
difference and dispute aroused among parties, his concise words were to decide
the matter conclusively without causing the least harm to any party. He was a
school during his life and a school after his death to the extent that you may
438 Outstanding Figures of Da'wah and Contemporay Islamic Movement
forget the sorrow of his departure because of the large number of consolers
from Jordan and abroad.”
His death
The day of 20/6/1992 cannot be forgotten when the shops of Ma’daba
unusually closed doors, the Qur'an was recited in mosques, churches were
beating bells, thousands of people filled mosques, squares, and more than five
thousand cars accompanied the body to the graveyard.
Ahmad Qatish Al-Azaydah, the true Muslim Da`ee, has been imprinted
present in people’s minds during his life and after his death.
May Allah be merciful with him and admit him to His wide gardens with
Prophets, Saints, martyrs, and righteous people, for those are the best company.
Struggling Da‘ee Al-Bahy AlKhuly
(1319-1397 AH = 1901-1977 AD)
My Acquaintance with him:
When I went to Egypt to study at the faculty of Sharia (Islamic
He was
really
as Dr. Yusuf Al-Qaradawy, Ahmad Al-Assal, Muhammad Altrue to
Saftawy, Muhammad Al-Dimirdash and other elite young Muslim Allah,
students at Al-Azhar. I knew Al-Bahy Al-Khuly through those honest
friends, as he gave them lessons and lectures, especially the dawn with
himself
lessons. That group of students was called "Al-Zabih group". Aland
Assal gave me a valuable book entitled "Tazkirat Al-Du'ah"
others.
(Reminder of Da‘ees), which was written by Al-Khuly. I read the book
law), I had the pleasure to accompany a group of rare friends, such
thoroughly and found in it heavy information that every Da‘ee needs. It is
really a valuable book that every Da‘ee, teacher, and guide need.
Imam Hasan Al-Banna said about him: "I read these instructions and
lectures on methods of preaching and preachers, and I admired them, as I
440 Outstanding Figures of Da'wah and Contemporay Islamic Movement
sensed signs of dedication and success. I invoked Almighty Allah to make
them beneficial to His worshippers and directed to their hearts. This is not
strange for struggling Da‘ee Al-Bahy Al-Khuly, who wrote and gave those
lectures. He, thank Allah, has a pure mind, thorough understanding, bright
spirit, strong faith and profound belief. May God reward him well and put him
and us in the position of those who Allah is well pleased with, and they with
Him."
Following is a quote from that book written by Al-Khuly, may Allah have
mercy upon him: "O brother, note that every human being has divine mines of
great talents, determination and virtues that freshen the life and decorate
humanity. These precious mines can be opened only by the name of Almighty
Allah, as the name of Allah is the key of these closed divine treasures. Allah
gives that key only to a man of virtuous qualities, who struggles relentlessly
against his desires. This leads to heroism and success. And those who strive
in Our (cause),- We will certainly guide them to our Paths: For verily Allah
is with those who do right.  (Al-Ankabut, 69)
You will find a practical and realistic explanation of all this in the history of
Prophet Muhammad's companions, who were heroes. They conquered the
countries on the earth, as they conquered their souls before. They lit the world
with right, as they lit their chests with right before. They brought in the blessing
of justice, freedom and altruism, as they had these qualities in the bottom of
their hearts before. They were keen on good deeds, morals and principles. So,
they brought psychological and physical heroism that astonished minds,
incapacitated heroes and resembled legends."
Struggling Da'ee Al-Bahy Al-Khuly 441
Late Muhammad Al-Ghazaly wrote an article to introduce the book
"Reminder of Da‘ees". He said: "This book consists of deep and sincere faith,
mature and polite mysticism, wide Islamic knowledge, and perfect
interpretation of verses and traces that may be implicit or explicit, but never
free of honesty, love and interest in benefiting readers and guiding them to the
drawn end. I sincerely hoped that our Da‘ees and imams would study this book,
as it is worth reading, and libraries should have that book."1
I had the pleasure to attend some of his lessons he gave to a constellation of
brothers, who were prepared to be good examples of Da‘ees in terms of
scientific competence, ethical education, operational nature and preaching
skills. His speeches were very deep and he used to dive into meanings to
extract pearls from the book of Allah and the Prophet's traditions and then
present them in an exciting and transparent way with a heart filled with love of
Allah and His Messenger, jealousy of Islam and its people, and keenness to
save the nation from going astray, as enemies distracted people from Islam and
fought all its manifestations and emotions.
Al-Bahy Al-Khuly was characterized by a moderate Sufi tendency that has
nothing to do with the superstitions of Sufism and its advocates, as he was
disciplined with the regulations of the Quran and Prophet's traditions, following
the method of good ancestors and friends of Allah, on whom there is no fear,
nor shall they grieve; those who believe and (constantly) guard against evil.
[Yunus: 63]
1
Muslim Brotherhood monthly magazine, edition No. 93 of the fourth year, issued on
Tuesday 8 Rabi' Al-Akhir 1365 AH = 12 March 1946, P 16.
442 Outstanding Figures of Da'wah and Contemporay Islamic Movement
He loved Imam Hasan Al-Banna and was affected by him and his approach.
He saw Al-Banna as a good example in his time and a unique model for leaders
who were true to Allah and sacrificed themselves in the cause of Allah.
Advisor al-‘Aqil and Mr al-Bahiy al-Khuly in a lecture at the Social
Reform Association in Kuwait
I was keen to attend the lessons of our teacher Al-Bahy Al-Khuly in
Katibahs, trips and camps like most university students who were attracted to
the contemporary Islamic movement with its efforts and struggle against the
Zionist colonialism. The Muslim youths fought the Jews in Palestine and the
Britons in Suez Canal and wounded and defeated the enemies. Many of those
youths martyred on the land of Palestine and on the banks of the Canal in
Egypt.
Struggling Da'ee Al-Bahy Al-Khuly 443
Without the major international conspiracies and betrayals at home,
Palestine would not have fallen at the hands of remnants of the Jews, Islam
would not have been attacked in its stronghold, and Da‘ees would not have
been fought everywhere.
The spiritual lessons given by Al-Bahy Al-Khuly to youths used to link
them with the afterlife, decorate the good deeds for them in order to please
Allah, lower the worldly decorations in their eyes, and encourage them
vigorously to awaken the Islamic Ummah from its stupor and revive the spirit
of jihad in the hearts of its people.
Following the military coup in 1952, Al-Bahy Al-Khuly preferred
appeasement rather than clash with the people in power. Rather, he called for
patience towards their deviation for fear of sedition and plight that weak
people, who did not have faith or jihad education, can not endure. The agents of
Egypt's tyrant exploited the kindness of Al-Bahy Al-Khuly and tried to use it in
splitting the Muslim group, but they failed although they sent him in the official
pilgrimage mission. I met him in Mecca and warned him of the consequences
of what those people did. I was harsh with him, which led him to complain
against me to our friends in Egypt when he returned from pilgrimage in 1375
AH = 1955 AD. He said: How does one of my students talk to me this way?
Days went by and the pharaoh was defeated in 1967 by the crone "Golda
Meir". Thus, the myth of the victorious hero, who would throw Israel into the
sea, demised.
After that, Al-Bahy Al-Khuly was invited to attend the cultural season
festival in Kuwait, where he gave good public lectures. He also gave a special
444 Outstanding Figures of Da'wah and Contemporay Islamic Movement
lesson in our weekly forum on Friday evening, where he spoke honestly,
openly, frankly, transparently, accurately, and deeply and took us to a high
spiritual atmosphere that triggered our emotions. One of the participants,
Muhammad al-Hanuty, commented loudly on the lesson saying: "This is a new
chapter that should be added to the (book of) reminder of Da‘ees."
After that visit, our teacher Al-Bahy Al-Khluy sent a letter to Sheikh Yusuf
Al-Qaradawy in Qatar commending his student Al-‘Aqil. In that letter, AlKhuly told Al-Qaradawy about Al-‘Aqil's hospitality and good treatment. I
tried to find that letter. I hope I will find it and publish it in a coming edition,
God willing.
In addition to his book "Tazkirat Al-Du'ah", Al-Khuly had some other
books, such as Al-Islam la Shiyu'iyah wa la Ra'smaliyah (Islam is neither
communism nor capitalism), Al-Islam wa Qadaya Al-Mar'ah (Islam and
women's issues), Al-Mar'ah bayna Al-Bayt wa Al-Mujtama (Women between
home and community), Al-Amal wa Al-Ummal fi Al-Islam (Work and workers
in Islam), and others.
Al-Bahy Al-Khuly was really true to Allah, honest with himself and others.
He spoke with all his emotions, from heart to heart. When Abul-Hasan AlNadwy visited Egypt in 1370 AH = 1951 AD, he was affected by Al-Khuly
and they loved each other. After Al-Nadwy left Egypt to Sudan on 28/9/1370
AH = 3/6/1951 AD, by train, which he took from Al-Matariyah station, AlKhuly sent a letter to him saying:
"Dear brother, when Al-Matariyah train took you far, I felt something in my
heart crying as if it is nostalgic and full of sadness and misery. Yes, this
Struggling Da'ee Al-Bahy Al-Khuly 445
beloved spot of light left after it stayed with us sociably. It was something other
than the coming of a visitor. This new spot of light split my chest as it went far.
O Lord, why did you decide that your lovers would disperse in the four
corners of the earth? Why did you make them taste this passion that saddens
gently and piously? It is always said that separation of bodies does not vitiate
the goodwill with preserving covenants and good remembrance.
I invoke Almighty Allah to gather us in the world on what He likes and
make us in the afterlife in the company of those on whom is the Grace of
Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses
(who testify), and the Righteous (who do good): Ah! what a beautiful
fellowship.
Finally, my greetings to our brothers and beloved, who honored our country
with their visits; I wish them all the best and support of Allah .
Peace be upon you.
Cairo on 28 Dhul-Qa'dah 1370 AH
(21/8/1951)
Your brother: Al-Bahy Al-Khuly
That visit to Kuwait was the last meeting between us, as he died later. May
God have mercy on him and us and gather us with His mercy in the Paradise.
Brave hero
Al-Fudayyil Al-Wartalany
(1323-1378 A.H./1906-1959)
Birth and Early Life:
Algerian Ibrahim ibn Mustafa, known as Al-Fudayyil AlWartalany, was born in Bani Wartalan, east Algeria, on
6/2/1906. He belongs to a well-known family; his
grandfather, Sheikh Al-Hussain Al-Wartalany, was a
renowned scholar. Al-Wartalany memorized the Holy
Qur'an when he was a young boy. He studied Arabic
sciences and religion at the scholars of his country and
completed his studies in Constantine under great scholar
Abdul-Hamid ibn Badis, head of Algerian Muslim Scholars
He took the
initiative in
the field of
jihad to
liberate
people from
worship of
people to
worship of
Association, which was founded in 1931. Al-Wartalany was delegated to
France from 1936 to 1938 to inspire spirit and morale in the Algerian workers
and students in France. During his stay in France, he established clubs to teach
Arabic language and principles of Islam and fought against immorality in the
Muslim community living in France. In two years he could open many cultural
448 Outstanding Figures of Da'wah and Contemporay Islamic Movement
clubs in Paris, its suburbs and other French cities. These clubs included a hall
for prayers and a school for teaching Islam and the Arabic language.
Contacts and tours:
Al-Wartalany has had wide contacts with Algerian and other Arab Muslim
students living in France, such as Sheikh Muhammad Abdullah Daraz, Sheikh
Abdul-Rahman Taj, Muhammad Al-Mubarak, and `Umar Baha'iddin AlAmiry. This Islamic activity incited the French authorities and terrorist and
racist organizations harassed Muslim activists, especially Al-Fudayyidl AlWartalany. As the Red Hand terrorist organization decided to assassinate him
he left to Italy with assistance from Prince Shakib Arslan, who provided him
with a passport.
He headed to Egypt in 1939 and there found an appropriate atmosphere for
Islamic activity. His Sheikh Ibn Badis has preceded him to Egypt about a
quarter of a century ago and met its scholars, such as Sheikh Muhammad
Bakhit Al-Muti`y, Egypt's mufti at the time and Sheikh Abu Al-Fadl AlJizawy, who later became Grand Sheikh of Al-Azhar. Imam Hasan Al-Banna
was very impressive by Sheikh Abdul-Hamid ibn Badis and his Islamic jihad to
the extent that when the former founded an intellectual magazine he named it
after the Algerian magazine Al-Shihab. This spiritual link between the Muslim
Brotherhood in Egypt and the Algerian Muslim Scholars Association in
Algeria paved the way for Al-Wartalany to communicate with and join the
Brotherhood to become a prominent member. He delivered the Tuesday
Speech at the Muslim Brotherhood center on behalf of the Muslim Brotherhood
leader, Hasan Al-Banna, who was outside Cairo.
Al – Fudayyil Al- Wartalany 449
His activity and jihad:
Al-Fudayyil Al-Wartalany participated in the foundation of many charitable
and political association in Egypt, such as the Supreme Committee for
Defending Algeria, Algerian Community Society in 1942, and was the
Secretary-General of the Front for the Defense of North Africa in 1944, whose
members included Sheikh Muhammad Al-Khidr Hussain, grandson of Prince
Abdul-Qadir of Algeria and Prince Abdul-Karim Al-Khattabi of Morocco.
Al-Wartalany played
a
prominent
role
in
the
organization
and
conceptualization of Al-Ahrar (Free Men) Revolution in Yemen in 1948,
known by everybody especially the Yemenis.
Actually, I do not know which aspect should I begin with to speak about this
great man, veteran politician, courageous hero, and persistent and multitalented mujahid. Nobody could compete with him in achieving the goals in
which he believed and the principles to which he devoted himself, which was
the liberation of the whole Muslim peoples from the yoke of colonialism and
the replacement of Islam as a comprehensive doctrine, worship, ethics, law and
behaviors of life.
Hence, the courageous hero Al-Wartalany took the initiative in the fields of
jihad to liberate people from worship of people to worship of Allah.
Although Al-Wartalany was an Algerian, his movements and jihad have not
been confined to Algeria, but rather included all Muslims, because his purpose
was jihad for the sake of Allah to spread the Word of Allah.
450 Outstanding Figures of Da'wah and Contemporay Islamic Movement
His role in Yemen:
Al-Wartalany and his Egyptian companion, Abdul-Hakim `Abidin and their
brothers in Yemen, contributed to lifting injustice and removing obstacles that
impeded the achievement of their aspirations to a free, dignified life. AlWartalany played an active and influential role in supplementing the Islamic
jihad in Palestine against the Jews and their loyalists, in addition to his main
role with his fellow mujahideen in Algeria to free their country from the yoke
of French colonialism and confronting the malicious, anti-Islam and antiMuslim forces everywhere.
Contacting the Muslim Brotherhood:
In his valuable book Al-Ikhwan Al-Muslimun Ahdath Sana`at Al-Tarikh
(Muslim Brotherhood: Events Made History) Mahmud Abdul-Halim says:
"A young Algerian and one of the mujahideen commanders chased by the
French occupation forces, Al-Fudayyil Al-Wartalany fled to Egypt and
contacted the Muslim Brotherhood. He used to frequently visit the general
headquarters of the Brotherhood almost every day, as it was considered a center
for anti-colonial movements in Muslim countries. Al-Wartalany was
intelligent, swift and knowledgeable, not confining his energy to his native
land, Algeria. Rather, he used to see the Muslim world an indivisible whole and
that he was demanded to liberate every part of it. I think that Al-Wartalany was
the first to fly to Yemen where he established a trade company, but AbdulHakim `Abdin headed to Yemen after the Yemeni revolution, which overthrew
Imam Yahya."
Al – Fudayyil Al- Wartalany 451
Al-Fudayyil al-Wartalany beside Imam Hasan al-Banna
In the picture: Dr Mustafa al-Siba‘y, Dr Khamis Himidah and ‘Allal al-Fasy
My Acquaintance with him:
Al-Wartalany was one of the outstanding figures of contemporary Islamic
movement. I had known him before I saw him and traced his jihad efforts in
various fields until I saw him in Egypt in the early 1950s to find him greater
and more knowledgeable than I heard. Allah has granted him broad knowledge,
sharp intelligence, attentive intellect, abundant experience, attractive speaking
and smooth talking, courage in telling the truth, ability to confront evil,
eloquent oration, strong faith and vigilant conscience.
I am not exaggerating, but this was only some of the man's qualities,
because Al-Wartalany was a unique example of so a brave, courageous Muslim
that belittled difficulties and hurdles and, therefore, addressed any problems no
matter what sacrifices would be. He never hesitated to square up to evil
452 Outstanding Figures of Da'wah and Contemporay Islamic Movement
regardless of its strength and tyranny. That was the reason for my love for him
and being educated by him.
The Yemenis' praise on him:
Judge and historian Abdullah Al-Shamahy says in his book Al-Yaman AlInsan wa Al-Hadarah (Yemen, Man and Civilization) how he knew Imam
Hasan Al-Banna and the Al-Wartalany:
"I met Imam Al-Banna in the Hajj season. Our ties strengthened in Mina,
Mecca and Medina. We studied the general situation in the Islamic world and I
diagnosed the situation in Yemen to Al-Banna. We agreed on cooperation
between the Muslim Brotherhood and Yemeni organizations. Al-Banna
fulfilled his promise and supported the struggle of Yemen through what the
Muslim Brotherhood press used to publish and sent Algerian Al-Fudayyil AlWartalany to Yemen through Aden.
"Al-Wartalany came to Yemen full of the spirit of revolution. He passed
through Aden to double enthusiasm of the Al-Ahrar Party leaders and
members. This was Al-Wartalany's enthusiasm he used to inspire everywhere
he went.
"In Taiz Al-Wartalany contacted Judge Abdul-Rahman Al-Iryany, Sayyid
Zayd Al-Mosky, Sayyid Ahmad Al-Shamy and others. Al-Wartalany and AlShamy looked to one another and the latter accompanied the former in his tours
and everyone of them was impressed by the other. In Sanaa Al-Wartalany
initiated his revolutionary activity accompanied by Egyptian historian Ahmad
Fakhry and assisted by Ahmad Al-Shamy. Both persuaded Sayyid Hussain Al-
Al – Fudayyil Al- Wartalany 453
Kabsy. Al-Wartalany pushed ahead with holding symposiums and lectures in
schools, mosques and parties, inspiring the youth, officers and school students."
In his memoirs Mudhakkirat Al-Muqbily (Al-Muqbily's Memoirs) Hussain
Muhammad Al-Muqbily says:
"…Al-Wartalany arrived in Sanaa in 1947. He was a member of the Muslim
Brotherhood movement and unmatched preacher at the time. His understanding
of Islam goes along the lines of Sheikh Salih Al-Mqubly's, the author of Al-`Ilm
Al-Shamikh fi Al-Radd `ala Al-Audaba' wa Al-Mashayikh. In short, he was the
successor of Sheikh Sayed Jamaluddin Afghani and Sheikh Muhammad Abduh
of Egypt. He was about forty when he arrived Yemen to establish a branch for
Egyptian Muhammad Salim Land Transportation Company.
"The Brothers in Egypt, especially martyr Sheikh Muhammad Salih AlMismary, have had a very good communication with Al-Banna-led Muslim
Brotherhood, who wanted to change the reality of the Arab world and aspired
for a true Islamic leadership and an emerging Islamic strong power.
"Al-Wartalany arrived in Yemen, carrying another torch and started to
address people with a new approach, which pushed the Yemeni youth to adopt
revolution. I began to frequent Al-Wartalany at his home, not only at mosques
to listen to his sermons. He said to me, 'We, Muslims, on this planet Earth,
represent millions, but I say, stressing letters, 'We are mustaslimun
(surrendering) not muslimun (Muslims).'"
In his book Hayat Al-Amir `Ali ibn Abdullah Al-Wazir kama Sami`t wa
Ra'ayt (Prince Ali ibn Abdullah Al-Wazir's Life as I Heard and Saw) Mr
Ahmad ibn Muhammad ibn Abdullah Al-Wazir says:
454 Outstanding Figures of Da'wah and Contemporay Islamic Movement
"… Muslim Brotherhood leader Imam Hasan Al-Banna, may Allah have
mercy on him, has spared no effort to get Yemen out of isolation, poverty and
ignorance. Al-Banna has had correspondence with Yemen ruler, Imam Yahya,
and advised him. Al-Banna tried to contact Imam Yahya directly, presenting
him an offer that the Muslim Brotherhood would provide all their energies,
expertise and information to create an Islamic State among an ancient Muslim
people.
"But fate has not allowed them an opportunity for the establishment of an
Islamic State in an ignorant, backward and unprivileged country and that
because Imam Yahya did not like the people to wake from their deep slumber
in order not to be aware of their backwardness and deprivation, which might
threaten his battered throne.
"The arrival of Brother Abdullah ibn Ali Al-Wazir and the great Mujahid
Al-Fudayyil Al-Wartalany gave a momentum to the reform movement.
"The issue started to move quickly. Eloquent orator Al-Wartalany fueled the
feelings of people by his Friday sermons and his constant meetings and with
influential personalities."
In his memoirs Riyah Al-Taghiyir fi Al-Yaman (Winds of Change in Yemen)
Ahmad ibn Muhammad Al-Shamy says:
"… I think that the Algerian struggling scholar Al-Fudayyil Al-Wartalany
was the one who changed the course of history of Yemen in the 14th Century
A.H. When he arrived in Yemeni soil, it was as if he pressed the button of its
wheel to make a new turn in a new direction. That is because the Constitution
Revolution (1367 A.H./1948) was made by Al-Wartalany... There had been
Al – Fudayyil Al- Wartalany 455
Yemeni opposition, criticism and publications against the State, as well as
leaders, aspirations and alertness. All this served as fuel for the revolution... But
(the opposition) was not organized, with different orientations and inclinations
of its leaders. Reform and change advocates lacked unity. Criticism and
contention were not constructively functioned in a politically meaningful
manner. Aspirations were competing with each other; with everybody lurking
for the other. Religious, scientific and political leaderships got weakened and
spurred by greed. National movements lacked qualified leaders. That is why
when Al-Wartalany arrived in Yemen, he did what any Yemeni failed to do. He
united the remnants of the opposition both at home and abroad, guided reform
and change advocates to the way of action and gathered them in a national
league. He also brought them close with those who have had political
aspirations as well as scientific, religious and tribal leaderships and critics. He
fused their efforts, attitudes, hopes and aspirations in the crucible of the
National Pact. I take it that Al-Wartalany was the one who could persuade
President Jamal Jamil to form a front of army officers to support the
Constitution, and that he was the one who restored confidence to the hearts of
Al-Moshky and Al-Shamy and made them cooperate anew with the Al-Zubairy
and Nu`man within the framework of the National Pact. Al-Wartalany was also
able to persuade princes, scholars, religious leaders, traders, officers and writers
to
pledge allegiance to
Abdullah Al-Wazir as revolutionary Imam
constitutionally. Without Al-Wartalany's efforts, the Free Men of Yemen
would not have been united. Al-Wartalany was, in fact, the architect of the
(1367A.H./1948) Revolution."
Al-Shamy continues, saying in his book:
456 Outstanding Figures of Da'wah and Contemporay Islamic Movement
"The person who first outlined the Constitutional Revolution in Yemen was
Algerian scholar Al-Fudayyil Al-Wartalany and Muslim Brotherhood's General
Guide Hasan Al-Banna. Motivated only by the Qur'an, away from any regional
or sectarian affiliations, the two reformist geniuses were concerned at the
Muslim affairs in the whole world.
"Al-Wartalany was so knowledgeable of the Book of Allah, Sunnah of His
Messenger (peace be upon him) and Usul-ul-Fiqh (principles of Islamic
jurisprudence); eloquent, pious and genius that he could understand what Imam
Zayd ibn Ali understood, though the latter was not a Zaydi [a Shiite sect] but
rather a very upright Sunni, as were Al-Banna and Al-Wartalany after him.
"We must realize that the advent of Al-Wartalany has had an effective
impact in uniting the Yemeni Free Men both at home and abroad. He brought
the different views of Yemeni groups closer."
Yemeni poet and judge Muhammad Mahmud Al-Zubairy said:
"I do not think there is someone equal to Al-Fudayyil Al-Wartalany in the
Islamic world in terms of knowledge, perfection, faithfulness, solemnity and
dignity."
The role of scholars in Algeria:
Muslim Algeria is the land of heroism and sacrifices that rendered precious
blood cheap for the faith of Islam and defense of the Muslim nation. It resisted
colonialists for years, revolted like a dragon after a long sleep, and offered
hundreds of thousands of martyrs to be proud of having Al-Wartalany at the
forefront of heroes. He was a spotlight in the face of the Algerian Muslim nation,
because of his qualities that were only available in a few people of firm resolve.
Al – Fudayyil Al- Wartalany 457
The Algerian Muslim Scholars Association has been credited with
qualifying those great men. Nobody will forget the great, blessed role of this
association, both at home and abroad. With Al-Wartalany and Sheikh AlBashir Al-Ibrahimy, the association's office in Cairo played an effective role in
creating public opinion in the Arab and Muslim world to stand by Algeria in its
crisis. It also exerted much effort in uniting Muslim Da`ees and leaders in the
Arab and Muslim world to face the colonial challenge that was targeting Islam
as a religion, Muslims as a nation, and Muslim land as homeland.
Sheikh Al-Ibrahimy has been able, together with Al-Wartalany's support, to
gain the support of Arab and Muslim peoples and some Muslim rulers so that
the Algerian cause became the core of speeches, lectures, symposia and
conferences.
People generously donated money in an unprecedented manner to
supplement the Islamic jihad movement in Algeria. Big demonstrations broke
out throughout the Arab and Islamic world, all in favor and support of the
Muslim people of Algeria in response to the French tyranny. Almost every
mosque, club, café and community were involved in talking about jihad in
Algeria and the need to stand by its Muslim people. It was usual to come across
a lot of articles and poems in the press urging Muslims to support their fellow
Muslims in Algeria.
This leading role played by Al-Ibrahimy and Al-Wartalany and their fellow
brothers will remain remembered in history. We supplicate to Allah to reward
them the best on the Day of Resurrection for their efforts.
458 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Facing risks:
During his jihad Al-Wartalany faced many risks. France declared his killing
lawful. He was arrested more than once but survived, thanks to divine
providence. Imam Hasan Al-Banna played role in releasing him and his
companion Amin Isma`il after the Yemen 1948 events.
After the failure of the Yemeni Revolution, Al-Wartalany became wanted
after he had been sentenced to death. He spent five years in hiding in European
countries and met Sheikh Al-Ibrahimy and his deputy Sheikh Muhammad AlArabyAl-Tibsy in Switzerland.
The Prime Minister of Lebanon, Riad Al-Solh approved of Al-Wartalany's
stay in Beirut on condition that this should be a secret.
His return to Egypt:
After the Free Officers, led by Major General Muhammad Naguib, had
overthrown King Farouk, Al-Wartalany returned to Egypt to be welcomed by
scholars and politicians. Al-Da`wah magazine, the Muslim Brotherhood organ,
published a lengthy interview with him in its 87th issue. Islamic novelist and
poet Ali Ahmad Bakathir greeted him in a poem, saying:
Fudayyil, this is Egypt celebrating your coming.
Enjoy, hero!
You have become no family, no homeland,
No travel, no stay.
You have never committed a crime to be condemned
But this is worth of a hero.
If corruption runs rampant in a country,
Apostles will be considered as criminals.
Al – Fudayyil Al- Wartalany 459
Departure to Lebanon:
After late President Nasser of Egypt had captured power, ousted President
Muhammad Naguib, arrested Muslim Brotherhood members, and executed six
of their leaders, Al-Wartalany attacked Nasser in the pilgrimage season. Nasser
responded by imprisoning him together with his Al-Shazly Al-Makky
immediately after they returned from hajj to Cairo. This urged Al-Wartalany to
leave Cairo in 1955, heading back to Beirut after he has become sure that the
Egyptian intelligence was plotting against him and his teacher Sheikh AlBashir Al-Ibrahimy.
Continued jihad:
When the Algerian Revolution broke out in 1/11/1954, Al-Wartalany
published an article on 3/11/1954 entitled "To the Revolutionists of Algeria:
Today is Life or Death". On 15/11/1954 Sheikh Al-Ibrahimy and Al-Wartalany
issued a joint statement entitled Nu`idhukum Billahi la Tataraja`u (We Seek
Refuge with Allah, Please Don't Backtrack). On 17/2/1955 he participated in
founding Liberation Front of Algeria, which included Sheikh Muhammad AlBashir Al-Ibrahimy and representatives of the National Liberation Front:
Ahmad Ben Bella, Hussain Ayat Ahmad, Muhammad Khaidar, and some
representatives of Algerian parties: Al-Shazly Makky, Hussain Lahlul, AbdulRahman Kiwan, Ahmad Biwad, and others.
His death:
Al-Wartalany continued his jihad until he died on 12/3/1959 in a hospital in
Ankara. His will was to be buried in Algeria, but the secular junta, which
climbed to power after liberation, refused to do so and the body stayed in the
ship and no Arab country dared to bury him in its cemeteries. Turkey agreed to
460 Outstanding Figures of Da'wah and Contemporay Islamic Movement
have him buried in its soil. Years ago, his remains were transported to his
hometown in Algeria.
May Allah have mercy on Al-Wartalany and restore the Islamic face of
Algeria, with efforts of its sons of the contemporary Islamic movement. Praise
be to Allah, Lord of the Worlds.
Ali Ahmad Bakathir
(Martyr of Islamic thought and
pioneer of Islamic theater)
(1328-1389 A.H./1910-1969)
Foreword:
I borrowed this title from Dr. Muhammad Abu Bakr
He was
characterize
and works. This title is typically applicable to our great
d by his
playwright and novelist Ali Ahmad Bakathir. I liked him Islamic
and his works when I was in the high school. This love ideology,
increased when I headed to Egypt in 1949 to join the crystallized
political
university. Bakathir was residing in Cairo at the time. I was
thought.
keen to read his plays and novels, which he was publishing at the Muslim
Hamid, who is the acme of fulfillment to Bakathir's heritage
Brotherhood daily newspaper, which started 1946 and then halted in the late of
1948 when the Muslim Brotherhood was dissolved on 8/12/1948 and all its
newspapers and magazines were suspended, its property was confiscated, and
its leader Hasan Al-Banna was assassinated on 12/2/1949.
I took an interest in reading his stories, novels, plays and poetry. I remember
very well how I fell into laughter in a loud voice when I was reading his
462 Outstanding Figures of Da'wah and Contemporay Islamic Movement
amusing and impressive comedy Abu Dulamah; Mudahhiyk Al-Khalifah (AbuDulamah; the Caliph Jester). This was in the late of 1953 in Al-Zubayr, Iraq.
I remember well in 1973 in Kuwait how I burningly cried with heavy tears
when I read Malhamat `Umar (`Umar Epic) play, which attracted me to the
character and positions of Caliph `Umar (Al-Faruq).
The stories, plays and novels of this great, talented writer highly influenced
the readers, for his capturing style.
Bakathir led a consistent life, expressing his hopes and aspirations, devoting
all his artistic efforts and writings to serve his faith and ideology, address the
problems of his nation, and describe its contemporary reality and glories of its
past to make the present generation know its position and message in life as
well as its future role that must assume its responsibility with full efficiency
and resolve. Descent life and good environment require a sort of men who
know who they are and what their role and message in life is.
Birth and Early Life:
Bakathir was born in 1328 A.H./1910 in Surabaya, Indonesia, from two
Arab parents from Hadramaut. When he was nine years old, his father sent him
to his place of origin, Hadramaut, to master Arabic, science and religion at the
hands of Arab tutors who could make him love Arabic and Islam, like all other
Hadramaut people abroad who send their children to their countries of origin.
Bakathir genius emerged early, with broad culture. He composed poetry while
he was thirteen years old. In 1350 A.H./1930 he issued Al-Tahdhib journal in
Hadramaut that continued for a year. He was influenced by the new Salafi
school in Egypt, represented in Sheikh Muhammad Rashid Rida and Al-Sayyid
Ali Ahmad Bakathir 463
Muhib-Eddin Al-Khatib and his Al-Fath magazine. Bakathir received a
message from both of them, urging him to travel to Egypt.
In 1352 A.H./1932, he wife died of an incurable disease from which she
suffered a lot. He was gravely sad and felt depressed in Hadramaut, so he
headed to Aden, where he stayed nearly a year and then traveled to Saudi
Arabia, where he stayed nearly a year, too, in Mecca, Medina, Taif and Jeddah.
In Saudi Arabia, he released his first play Hammam fi Bilad Al-Ahqaf
(Hammam in Al-Ahqaf Country) and a collection of poems.
In 1934 he traveled to Egypt and joined the Faculty of Arts' English
Department and graduated in 1939. He obtained a diploma in education from
the Teachers College in 1940, and worked as a teacher of English in high
schools for 14 years. Bakathir was contributing to Al-Risalah, Al-Thaqafah, AlUsbu', Apollo, Al-Risalah Al-Jadidah, Al-Fath, Al-Ma`rifah, and Al-Wady.
In 1951 Bakathir was naturalized Egyptian. He participated in cultural and
scientific missions to France and the Soviet Union in 1956. He also took part
with Egyptian writers in Asia and Africa Writers, which was held in Tashkent
in 1958.
I was pleased to meet him in Kuwait at brother Abdul-Aziz Al-Sisy's Dar
Al-Bayan bookshop. Bakathir agreed with Al-Sisy to publish the former's
Malhamit `Umar (`Umar's Epic) and other writings and he did. The Ministry of
Awqaf bought large numbers of this epic and distributed it throughout the
Islamic world to Islamic centers, associations and institutions.
Bakathir gave up poetry and started to write plays. Among his most famous
plays are Sirr Al-Hakim Bi'amrillah (The Secret of Al-Hakim Bi'amrillah),
464 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Juha, and Sirr Shahrazad (The Secret of Scheherazade). And among his
famous novels Al-Tha'ir Al-Ahmar (The Red Rebel), which incited the
Communists and to fight him back relentlessly when they were in control of the
Egyptian media, Sallamah Al-Qiss and Wa Islamah (Oh My Islam) and others.
He wrote more than seventy plays and novels. He also composed poetry and he
has a lot of poems unprinted, except for a collection of Bakathir's poems,
collected by Dr. Muhammad Abu-Bakr Hamid under the title Azhar Al-Ruba fi
Shi`r Al-Siba. The collection includes Bakathir's poems in Hadramaut and
Saudi Arabia before 1932.
There are many manuscripts wrote by Bakathir. Dr. Hamid is pursuing his
blessed efforts to collect and publish them by the help of some Arabs and
Muslims who are faithful to Bakathir's heritage.
Bakathir won many awards, including the State Incentive Award in 1962 for
his play Harut wa Marut, the first-class Order of Merit for Arts and Sciences,
the Teacher Day Award, and the Poetry Award. He was a member of the
Poetry Committee and the Story Committee with the Supreme Council for the
Care of Arts, Literature and Social Sciences.
Since Bakathir was talented playwright, novelist and poet and was also
faithful to the Islamic approach, he was subjected to a vicious campaign of
persecution and blackout in an undeclared war by the leftist and Marxist
elements in the cultural organs, especially the theater in the last ten years of his
life.
Examples of his poetry:
In a poem entitled Sawt Al-Shahid (The Voice of the Martyr) Bakathir says:
Ali Ahmad Bakathir 465
Why do you gather to mourn me?
You worth to mourn the peoples except for me.
Martyrdom is death more honored than that of disease
Or that of disgrace.
I'm now in the abode of Truth, living in comfort
Between thickets and basils,
In a Garden where no fear nor sadness
Just I feel pity for the Arabs' conditions,
As the monsters,
Fox, bear and dragon transgressed them.
What do you await? It is your right
Infringed upon and given to the cursed.
Do not demand it in their councils,
But restore it by force in battlefield,
All Muslims are in support
From Indonesia, Pakistan and China.
Do not mourn me; I have not died of grief.
Mourn me if you know I'm humiliated.
If you want to honor me,
Seek martyrdom for this world and for religion.
Ibn Al-Walid is watching you from Yarmouk
And Saladin from Hittin
He said:
If only I had one million legs
To dance on them in battlefield,
And none of them survived,
You would see my coffin together with victory.
He said:
Conciliation is a grave for Arabs;
466 Outstanding Figures of Da'wah and Contemporay Islamic Movement
A cradle for foes.
Do not commit a grave mistake
And open the doors to them;
You will be exterminated under their feet
And they will live over dead bodies in comfort
He said:
I hope I am in Palestine avenging my family,
To be mourned by deer not poetry.
I hope I am in Iskenderun,
Unsheathing my blooded sword;
In Burka or in Algeria
To crush foes.
All of them are my homeland indiscriminately,
Sharing our nation's glory.
Eighty millions are proud of the best of languages,
Suffice is the Qur'an as a witness.
He said:
He who abandons religion and morals,
Will never be elevated by knowledge or morals.
If knowledge, religion and morality are gathered for a nation,
It will achieve its quest for glory.
Turkish Da‘ee, Muhammad Amin Siraj, who was one of my study
colleagues in Egypt, told me that when Bakathir visited Istanbul and saw its
mosques and patterns of domes and minarets and recalled in mind the
specifications of the Turkish Muslim people, represented in the jihad to uphold
Islam. At this situation, Bakathir said two Arabic verses, describing the domes
Ali Ahmad Bakathir 467
as helmets on the heads of the mujahideen and minarets as spears pointed at the
chests of the unbelievers:
As if domes are iron helmets
On the heads of our mujahideen,
And minarets
Are spears pointed at the chests of unbelievers.
His most important works:
Hammam fi Bilad Al-Ahqaf, Nazhm Al-Burdah (poetry), Shayluk Al-Jadid
(New Shylock), Sha`bullah Al-Mukhtar (God's Chosen People), Ilah Israel
(Israel's God), Al-Tawrah Al-Da'i`ah (Torah Lost), Akhenaton wa Nefertiti,
Romeo and Juliet, Qasr Al-Hawdaj (Al-Hawdaj Palace), Al-Shaima': Shadiyat
Al-Islam (Al-Shaima': Chanter of Islam), Fann Al-Masrahiya min khilal
Tajariby (The Art of Writing Plays through My Experiments) (lectures
delivered at the Higher Institute of the Arab League in Cairo), Abu Dulamah;
Mudahhiyk Al-Khalifah (Abu-Dulamah; the Caliph Jester), Al-Fir`awn AlMaw`ud (The Promised Pharaoh), `Awdat Al-Firdaws (Paradise Found), Sirr
Al-Hakim Bi'amrillah (The Secret of Al-Hakim Bi'amrillah), Mismar Juha,
Masrah Al-Siyasah (Stage of Politics), Imbraturiyah fi Al-Mazad (Empire in
Auction), Al-Tha'ir Al-Ahmar (The Red Rebel) (a radio drama), Dar Ibn
Luqman, Sallamah Al-Qiss, Wa Islamah (Oh My Islam), Lyalat-un-Nahr, AlSilsilah wa Al-Ghufran (The Chain and Forgiveness) Al-Duktur Hazim (Doctor
Hazim), Ma'sat Udib (Oedipus Tragedy), Sirr Shahrazad (The Secret of
Scheherazade), Sirat Shuja` (Biography of A Brave Man), Al-Dunya Fawda
(Chaotic Life), Osores, Qitat wa Fi'ran (Cats and Rats), Harut wa Marut,
Gulfidan Hanim, Al-Fallah Al-Fasih (The Eloquent Farmer), Habl Al-Ghasil
468 Outstanding Figures of Da'wah and Contemporay Islamic Movement
(Clothesline), Hakadha Laqya Allah-a `Umar, Al-Za`im Al-Awhad (The
Supreme Leader), Al-Dudah wa Al-Thu`ban (The Worm and the Snake), AlMalhamah Al-Islamiyah Al-Kubra (`Umar's Epic) in 18 volumes, Azhar AlRuba fi Shi`r Al-Siba (a collection of poems), Ahlam Napoleon (Napoleon's
Drams), Bakurah Al-Shi`r (The First Poetry) (a collection of poems), Ma'sat
Zaynab (Zaynab's Tragedy), Harb Al-Basus (Al-Basus War), Al-Watan AlAkbar (The Greater Nation), Qadiyat Ahl Al-Rab` (The Case of the District's
Dwellers), Faust Al-Jadid (New Faustus), Shalabiyah, `Ara'is wa `Irsan
(Brides and Grooms), Libas Al-`Iffah (Chastity Wear), Al-Hijaziyat (a
collection of poems), `Ashiq min Hadramaut (A Lover from Hadramaut), AlAdaniyat (a collection of poems), and others.
Some of his novels were filmed in the cinema and some of his plays were
staged. His Al-Tha'ir Al-Ahmar (The Red Rebel) was a radio drama.
Dr. Muhammad Abu-Bakr Hamid said he found in Bakathir's heritage
political and Islamic short drama series that were published in Rabitat Udaba'
Al-Sham electronic magazine under Abdullah Al-Tantawy's supervision, in
addition to political writings, five unknown poetic plays, translations of four
plays (which he himself translated into English), a manuscript entitled Shu`ara'
Hadramaut (Hadramaut Poets), poems that can be published in three
collections, and memoirs of his trips to the Soviet Union and Europe.
Dr. Hamid is devoting himself to Bakathir's heritage. He edited many of
Bakathir's works, such as Diwan Sada Aden wa Anfas Al-Hijza, Ali Ahmad
Bakathir Yatahaddath (Ali Ahmad Bakathir Speaking), Fi Nusrat Al-Malik
Abdul-Aziz (In Support of King Abdul-Aziz), La Ghalib illa Allah (No Victor
Ali Ahmad Bakathir 469
but Allah), Shaksiyat bila Zhilal, Aswat bila Sada (Echoless Voices), Harakat
Al-Tajdid fi Al-Masrah Al-`Alamy Al-Hadith (Renewal Movements in Modern
World Stage) and many others.
Dr. Hamid wrote a book about Bakathir entitled Ali Ahmad Bakathir fi
Mir'at Al-Asr (Ali Ahmad Bakathir in the Mirror of Time) that includes many
accounts made by Bakathir's contemporaries.
The efforts made by Dr. Hamid is seen as faithfulness to great men like
Bakathir whom the opponents of Islam, such as atheists, communists, agents of
the West and the Marines writers, want to drop the curtain on their efforts and
deny them access to the masses, taking advantage of their positions in the
video, audio and print media. Instead, those media executives bring in the
limelight the puppets and pygmies who were fed to their Orientalists and
colonialists' patrons, parroting what they say.
Some of his words:
"…In the Arab and Muslim history, there have always been great positions
that the present Arab generation should be aware of when they are represented
in the form of impressive dramas. Shakespeare wrote historical dramas in
which he was inspired by the history of his country. History links the nation's
present with its past; no life to a nation delinked with its past.
In my plays, I have almost addressed all Arab issues and paid due attention
to the Palestinian cause, because it is the major issue of the Arabs. I wrote my
first play on Palestine in 1944, Shayluk Al-Jadid (New Shylock) before the
Nakba [the catastrophe of the collapse of Palestine and creation of Israel in
1948]. After Nakba I wrote Sha`bullah Al-Mukhtar (God's Chosen People),
470 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Ilah Israel (Israel's God), and then Al-Tawrah Al-Da'i`ah (Torah Lost) after the
5 June 1967 Setback.
I am satisfied with only few of the published works on the Palestinian cause.
In general I think they are all far below the level of the cause. The Palestinian
cause is still waiting for a literary work that is commensurate with the
seriousness of the cause and importance to the future of the Arab and Islamic
nation. The message the poets and writers are trying to deliver is to deepen the
sense of the Palestinian tragedy, making it a matter of life or death and a matter
of destiny for the Arab and Muslim nation."
Bakathir used to repeat his famous phrase:
"To be a shepherd in Hadramaut is better for me than the deadly silence in
Cairo."
Tributes:
Abdullah Al-Tantawy said:
"I am proud that I wrote the first research in the Beirut-based Al-Adab
magazine two months before the death of Bakathir. In this article I proved that
Bakathir was the pioneer of Shi`r Al-Taf`ilah (free verse) [a form of verse
governed by the metrical unit (foot) regardless of the quantity of feet in the line
unlike the traditional Arabic verse]. I issued the first book on Bakathir entitled
Dirasat fi Adab Bakathir (Studies in Bakathir Literature) in 1975.
May Allah have mercy on Bakathir. He was the giant leader of Islamic
literature. Nobody filled the vacuum of Islamic literature resulting from his
departure, especially in the novel and theater genders. Critics fell short of
Ali Ahmad Bakathir 471
introducing his original literature to the people and the result is that weak
literary works are filling the arena with trivialities."
Ahmad Abdul-Ghafour ‘Attar says:
"….Ali Ahmad Bakathir was a wonderful example of refined morals and
adherence to the `Aqidah (creed). He was famous for his novels, poetry and
literature. In his work he was committed to Tawhid (monotheism) and Fiqh
(jurisprudence). He was very committed to observing acts of Sunnah of the
Prophet (peace be upon him). In general he was devout: if the Maghrib (Sunset)
Prayer was due while he was at a café, he would immediately offer prayer,
because he knew the short period available for performing the Maghrib Prayer,
then he would resume his literary job."
Novelist Najib Al-Kilany says:
"… Ali Ahmad Bakathir was characterized by his Islamic ideology,
crystallized political thought, and conscious expression of contemporary
Islamic issues and rampant social problems in his plays and stories, and social
problems are common. Many of his plays and stories were inspired by history.
Then came the crucial issue, i.e. communism. Faithful Bakathir strongly
rejects such atheistic trends creeping toward our homeland. Bakathir, the
faithful son of the Islamic civilization that fed him up and provided him with its
wisdom, sincerity and glory, did not stand idly at a time when a danger was
threatening the dearest principles, behavior and ideas; hence his book Al-Tha'ir
Al-Ahmar (The Red Rebel) was a sublime cry in the face of arrogance, hatred
and deviation. The book awoke the sleepy among the new generation whom
472 Outstanding Figures of Da'wah and Contemporay Islamic Movement
the falsehood-laden red color (the slogan of communism) could have annexed
them under its treacherous wings.
This might have caused persecution, suffering and hard-heartedness in
dealing with Bakathir at a time when atheists infiltrated into newspapers,
magazines, radio and television. They plotted a malicious campaign to distort
the image of Bakathir and sometimes to disregard him. In literature forums and
seminars, they used to ridiculously and insinuatingly dub him as 'Ali
Isalamstan', as he told me. Bakathir used to react in quietly laughing, with a
glimmer of happiness and confidence appearing in his eyes behind his glasses,
saying: "It is a great honor to me that I am charged with being 'Islamic' in my
literature."
Dr. Muhammad Hilmy Al-Qa`ud says:
"Ali Ahmad Bakathir was that man who did not lower his Islamic voice or
compromise on his faith-based vision. At the same time, he was a pioneer of
the sincere intuition literature, which looks to the future through the past and
the present. So he was precocious yet stranger at his time. This is because he
saw what others did not see or saw but kept silent. Bakathir saw but did not
keep silent. For all this Bakathir experienced the plight of uniqueness,
excellence, leadership, and exposure. He paid dearly in facing the literary siege,
intellectual repression and career suspension. One of the Marxist leading
figures accused him of being involved in a 'backward' scheme against
progressivism and socialism."
Ali Ahmad Bakathir 473
Dr. Muhammad Abu-Bakr Hamid says:
"Bakathir has always had satisfied with his salary that could hardly meet his
basic needs; never scrambled after revenues of his books, contenting himself
with the release and popularity of works. When people were running after the
worldly life, Bakathir turned his face toward a spiritual atmosphere, giving him
the feeling of confidence in the future. He has never felt he was a poor, but
rather rich in himself, knowledge and literature."
Ali Muhammad Al-Gharib says:
"At a time when absurdity prevailed in our cultural and literary life, with a
band of atheists infiltrating into various media outlets, including the press and
theater, and excluding, plotting against and setting up traps to whoever believed
in the values of this nation until he or she disappears from their life or dies with
anguish.
In such a terrible climate and complete darkness, a youth came to Cairo
from Hadramaut in 1934, intending to study Arabic and Islam in Al-Azhar. But
soon he changed his mind and entered the Faculty of Arts' Department of
English Language at Fouad I University (now Cairo University). This change
was upon a persuasion from scholar and writer Muhib Al-Din Al-Khatib to
study foreign literatures so as to be able to react against the advocates of
Westernization of literature who were confronting the Islamic trend. The
discernment of Sheikh Al-Khatib turned out to be true. Young man Bakathir
proved through his literary works that he was the best one who carried the
banner of defending the Islamic trend. He was like a slight breeze loaded with
glory. This young man is: Ali Ahmad Bakathir."
474 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Khairy Hammad says:
"I saw tears falling from the eyes of Ali Ahmad Bakathir when he was
standing only a few meters near a border separating between the Gaza Strip and
the occupied territory, looking at an Israeli barrack raising an Israeli flag. It was
surprising to me to see Bakathir's tears, as he loved Palestine as much as his
homeland Hadramaut as well as Cairo and all Arab countries. But Palestine has
had a special status in his heart that accompanied him throughout his life.
Bakathir has actually loved Palestine deeply."
Dr. Abdu Badawy says:
"In fact, Bakathir was a committed Islamic writer, who did not react to what
was happening, simply because in many cases he often preceded what was
happening. At the same time, he used to see things from an Islamic transparent
perspective, showing sympathy with all great human achievements and looking
at things with purity. He was sincere to his culture when he focused on the
element of goodness in his works, shifting from the concrete to the abstract."
His death:
Bakathir died of a heart attack in Cairo, Egypt, on the last day of Sha`ban
1389 A.H./10/11/1969.
The last thing he cried was, "They have slain me," in reference to the
communists' campaign against him in the media and all cultural organs, which
they controlled by the authority of late dictator Gamal Abdul-Nasser and his
entourage of mercenaries and hirelings.
Ali Ahmad Bakathir 475
May Allah have mercy upon our great writer Bakathir. May Allah forgive
him and us and enter him His vast Paradise with the Prophets, Siddiqs
(followers of the Prophets who were first and foremost to believe in them),
martyrs and the righteous – how good is this company. Praise be to Allah, the
Lord of worlds.
Encyclopedic scholar
Ali Al-Tantawy
The Faqih of writers and the writer of Faqihs
(1327-1420 A.H./1909-1999)
Birth and family:
He is the great scholar and writer Ali ibn Mustafa ibn
Muhammad Al-Tantawy. He was born in Damascus
(23/5/1327 A.H./12/6/1909) in a family known for
knowledge and religion. His father and grandfather were
renowned scholars. His maternal uncle was the Islamic
writer, famous journalist and historian Muhib Al-Din AlKhatib.
He was a
courageous
knight who
faced
difficulties and
challenged
oppression and
tyranny without
Studies and Career:
Al-Tantawy joined the primary and high schools in Damascus and worked
in primary education, national schools, state-owned schools and in the press.
He migrated to Egypt and studied at the Faculty of Dar Al-`Ulum and was a
colleague of martyr Sayyid Qutb. But Al-Tantawy had not completed his
studies at the Faculty of Dar Al-`Ulum and returned to Damascus to join the
Institute of Law and then graduated from it in 1933. He continued working in
education to 1935 and then moved to Iraq in 1936 to teach at the Central High
478 Outstanding Figures of Da'wah and Contemporay Islamic Movement
School in Baghdad, Dar Al-`Ulum Al-Shar`iyah in Al-‘Azhamiyah, the High
School in Kirkuk, and then the High School in Basra. He remained in Iraq to
1939 and then returned to Damascus.
In 1941, Al-Tantawy joined the judiciary, as he was appointed as a judge, an
excellent judge and then a councilor at the Court of Cassation in Cairo during
the days of union between Syria and Egypt. He contributed to the formulation
of the personal status law, the amendment of the Awqaf Law, and the high
school curricula. In 1963, after the military coup and the declaration of a state
of emergency, he left Syria to Saudi Arabia, where he worked at the Faculty of
Shari`ah and the Faculty of Arabic Language in Riyadh, and then in Mecca. He
stayed in Saudi Arabia 35 years until he died there.
During Al-Tantawy's stay in the Kingdom of Saudi Arabia, he taught at the
Faculty of Education in Mecca, promoted the Islamic awareness program,
toured universities, colleges and schools across the Kingdom to give lectures,
and then devoted his time to giving fatwa (legal opinion issued by a qualified
Muslim scholar) and answering people in the Holy Mosque in Mecca and in his
home. Then he started Masa'il wa Mushkilat (Issues and Problems) radio
program as well as television programs: Nur wa Hidayah (Light and
Guidance), Rijal min Al-Tarikh (Men from History), and `Ala Ma'idat Al-Iftar
(At the Breakfast Table) for a quarter of a century.
Al-Tantawy has had a radio program started broadcasting since early 1930s
in the Java-based Al-Sharq Al-Adna (Near East) Radio, a program in Radio
Baghdad in 1937 and a program in Radio Damascus in 1942. He was also one
of the writers and authors who contributed to a lot of newspapers and
Ali Al-Tantawy 479
magazines across the Arab world. His first article was published in 1926 in AlMuqtabas newspaper and he did not stop contributing. He also published his
articles in Al-Fath, Al-Zahra', Al-Risalah (which he was is chief editor when its
founder fell ill), Al-Muslimun, Hadarat Al-Islam, Al-Nasr and Al-Hajj
magazines and Fata Al-`Arab, Alif Ba', Al-Ayam (which he once was its chief
editor), Al-Naqid, Al-Sha`b, Al-Madinah and Asharq Al-Awsat newspapers.
Al-Tantawy also participated in many conferences in the Arab and Muslim
countries and Europe, as well as lectures, symposia and seminars. He was one
of the most prominent figureheads of the contemporary Da`wah, who played a
key role in the call to Allah, reform of society, guidance of people to the path of
Truth, and confrontation of conspiracies plotted by the enemies of Islam and
their students of agents and hirelings who were opposing Islam and Muslims
everywhere, especially the French colonialism in Syria and Algeria, the British
and Zionist colonialism in Palestine.
He has had courageous positions and bold challenges that reduced many
opponents before this unyielding Da‘ee in combating injustice and the unjust, at
a time when he pursued an attractive style of writing to guide and draw people
closer to the right path and help them to be committed to Islam's approach, faith
and system of life .
Al-Tantawy's efforts included areas of legislative, political, social,
educational, Da`wah and jurisprudence reforms, as well as fighting superstition,
heresy, outdated customs and traditions and behaviors that violate the Shari`ah
and are incompatible with the principles and values of Islam. He called for
480 Outstanding Figures of Da'wah and Contemporay Islamic Movement
priding ourselves on the Arabic, the language of the Qur'an, and faced its
enemies.
Hence Al-Tantawy exerted efforts and wrote in many fields. A
knowledgeable, bold writer he engaged in intellectual battles; made every effort
to reach out people, make them listen to the Word of Truth, and get them
acquainted with the religion of Islam; gathered them for good, cooperation and
love in Allah; and pursued Allah's pleasure. He was awarded the King Faisal
International Prize in 1990.
His writings:
Al-Tantawy left a number of works, namely:
Ta`rif `Am Bi-Din Al-Islam (An Introduction to Islam), Suwar wa Khawatir,
Min Hadith Al-Nas, Al-Jami` Al-Umawiy (Umayyad Mosque), Qisas min AlTarikh (Stories from History), Qisas min Al-Hayah (Stories from Life), Abu
Bakr Al-Siddiq, `Umar ibn Al-Khattab (two volumes), Fi Indonesia (In
Indonesia), Fi Bilad Al-`Arab (In the Lands of the Arabs), Fi Sabil Al-Islah (On
the Way to Reform), Rasa'il Saif Al-Islam, Rijal min Al-Tarikh (Men from
History), Al-Haythamiyat, Hutaf Al-Majd (The Cheers of Glory), Mabahith
Islamiyah (Islamic Researches), Fusul Islamiyah, Nafahat min Al-Haram,
Suwar min Al-Sharq, Sayd Al-Khatir by Ibn Al-Jawzy (editing), Fikr wa
Mabahith (Thought and Research), Bashar ibn Burd, Ma`a Al-Nas (With
People), Rasa'il Al-Islah (Messages of Reform), Abu Jahl (a play), Dhikrayat
Ali Al-Tantawy (Memoirs of Ali Al-Tantawy) (8 volumes), Akhbar `Umar, AlTahlil Al-Adaby, Min Al-Tarikh Al-Islamy (From the Islamic History), Dimashq
(Damascus), Maqalat fi Kalimat (Articles in Words), Fatawa Ali Al-Tantawy,
Ali Al-Tantawy 481
Baghdad: Mushahadat wa Dhikrayat, Hikayat min Al-Tarikh (children's
literature), `Alam Al-Tarikh (a 7-volume series of introducing great figures of
Islam).
Al-Tantawy wrote many articles and made thousands of television and radio
speeches, in addition to mosque sermons. All these works need post-graduate
students to gather them and conduct academic theses on them.
My Acquaintance with him:
Cousin Saud ibn Abdul-Aziz Al-‘Aqil was one of the students of Ali AlTantawy in Basra high school and was admired to him. Al-‘Aqil was favored
by Al-Tantawy, because he was excellent in Arabic and literature. Al-‘Aqil
made me love his teacher while I was a primary school student. He used to
gives me Al-Risalah magazine to read it, especially Al-Tantawy's articles,
despite my modest skills in reading. I, nevertheless, was attracted to and loved
Al-Tantawy. Later I was keen to read his articles and books, as well as that of
his teacher Al-Rafi`y, for his jealous of Islam, Muslims and Arabic language. I
considered myself of the students of this school, which included Ali AlTantawy, Sa`id Al-`Iryan, Abdul-Mun`im Khallaf, Mahmud Shakir, and other
students of great mentor Mustafa Sadiq Al-Rafi`y.
Ali Al-Tantawy was very close to myself, because of his support of the
contemporary Islamic movement in Egypt, the Levant (now Syria and
Lebanon) and Iraq, writing about its men, and cooperation with those who
joined its ranks in the Levant, such as Dr. Mustafa Al-Siba`y, Muhammad AlMubarak, `Umar Baha' Al-Din Al-Amiry and others.
482 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Al-Tantawy has had a bold, courageous stand against tyrant Nasser, who
fought the Muslim Brotherhood in Egypt, imprisoned thousands of them, and
executed many of its heroes. The "day of mourning" was memorable for those
righteous martyrs, in forefront of whom were martyrs: Abdul-Qader `Awdah,
Muhammad Farghaly, Yusuf Tal`at, Ibrahim Al-Tayyib, Hindawy Duwair,
Mahmud Abdul-Latif and others. Sheikh Tantawy devoted his articles in the
press to writing about the crimes perpetrated by the dictator, as well as his radio
speeches, sermons and lectures in which he commended the Muslim
Brotherhood movement, and its founders, proponents and Mujahideen in
Egypt, Syria and Iraq.
Sheikh Al-Tantawy was a courageous knight who faced difficulties and
challenged oppression and tyranny, without fear. Allah granted him solid
argument, eloquence, clear speech and strong memory in which many
retrievable events, facts and dates are imprinted.
I was honored to visit him in Mecca, where he and me lived in the same
district – Al-Aziziyyah. This was when I was working for the Muslim World
League from 1988 to 1996. I also visited him in Jeddah after he had moved to it
in 1993 until he died 1999.
Every time I visited him in Mecca and Jeddah, he asked me about his
student Saud Al-‘Aqil, who had been one of his students in Basra high school,
despite the passage of so many years.
I was happy to sit with him, listening to his speeches and taking advantage
of all aspects of his knowledge, besides his funny humorous style mixed with
Islamic morals. He made many radio and television programs. Families and
Ali Al-Tantawy 483
individuals inside and outside the Kingdom of Saudi Arabia used to look
forward to the times of his radio and television speeches, thirst to listen to and
watch him.
Tributes:
Sheikh Yusuf Al-Qaradawy says:
"I knew Sheikh Ali Al-Tantawy in my early youth, when I was interested in
literature and poetry, and reading literary books and magazines, especially AlRisalah magazine in which Al-Tantawy was one of my favored essayists, for
Islamic tendency, as well as skillful, smooth, clear figurative style. In 1949 he
assumed the editing of Al-Risalah when Mr. (Ahmad Hasan) Al-Zayyat fell ill.
When he started teaching of Islamic culture at the Faculty of Education in
Saudi Arabia, he chose (my) book Al-Halal wa Al-Haram fi Al-Islam (The
Lawful and Unlawful in Islam) as a reference for the students in this subject,
although he has not met me, but heard about me from his Syrian colleagues,
such as Sheikh Mustafa Al-Zarqa' and Sheikh Muhammad Al-Mubarak.
"Sheikh Al-Tantawy was a beacon of guidance, a star of enlightenment, a
tongue of truthfulness, and advocate of truth, goodness and aesthetics. His
sermons used to combine knowledge and literature as well as persuasion and
attractiveness. This is very evident in his writings (books and articles),
speeches, lectures, lessons and improvised fatwas. When I released my book
Al-Sahwah Al-Islamiya bayna Al-Jumud wa Al-Tatarruf (Islamic Awakening
between Rigidity and Extremism) he commended it and urged the audience to
read it.
484 Outstanding Figures of Da'wah and Contemporay Islamic Movement
"Sheikh Al-Tantawy memorized dozens or even hundreds of Pre-Islamic
(Jahily), post-Islam and Umayyad poems, on the basis that the poetry of these
three eras are taken as standard Arabic and grammar.
"He supported the unity between Egypt and Syria. But when it posed danger
to freedoms and human rights, spying spread among people who lived in terror
of authority, and the second office in ruling the country was the intelligence
during Nasser era, he supported separation strongly. He delivered a renowned
historical sermon in this regard that had a wide resonance and impact on the
masses of the people."
Isam Al-‘Attar says:
"The first time I heard about Al-Tantawy was in the Umayyad Mosque in
Damascus eulogizing Sheikh Badr Al-Din Al-Hasany known in Syria as the
grand Muhaddith (Hadith scholar). I was a primary school student at the time.
Then I read his articles in Al-Risalah magazine and was admired by his Arab
and Islamic spirit; sincere enthusiasm for religion, morality and ideals; his war
against the French and English (colonizers), and cultural and intellectual
invasion; support for the vulnerable Arabs and Muslims everywhere; and his
defense of the rights of our oppressed, exploited or disadvantaged peoples. I
was also impressed with the glorious scenes of our Arab and Muslim history he
used to explore in a fascinating, overwhelming way that stimulated souls to
reject the despicable reality and elevated feelings and aspirations with an
eloquent style."
Zuhair Al-Shawish says:
"Our teacher Sheikh Al-Tantawy led a long, active life, deeply rooted in the
ground with broad dimensions on the horizon. He has had a significant impact
Ali Al-Tantawy 485
on qualifying Da‘ees, writers, judges, mujahideen who used to enjoin what is
good and prohibit what is wrong. He was also gallant, brave and benevolent.
He led the nation in the face of the French colonialism in Syria, defended
Palestine and preserved its Islamic and Arabic rights in what he said and wrote.
He traveled to about half of the world and participated in conferences and
meetings for the Palestinian cause; confronted atheists earlier when they arose;
and gathered scholars in Waqfs (religious endowments), Damascus mosques,
and others. He preoccupied the people throughout his life. We are preparing
ourselves for jihad in Palestine, and Sheikh Al-Tantawy was on front of those
who helped us together with our teacher Sheikh Al-Siba`y."
Dr. Munir Muhammad Al-Ghadban says:
"Al-Tantawy devoted his life to defending rights during the French
colonization era and the national era, not afraid of a leader or a president,
commending anyone if necessary in a particular situation, and criticizing
violently if the prohibits of Allah were violated. In such cases, he might have
described the Ministry of Culture and National Guidance (Wazarat AlThaqafah wa Al-Irshad Al-Qawmy) as the Ministry of Ridiculousness and
National Corruption (Wazarat Al-Sakhafa wa Al-Ifsad Al-Qawmy), attacking
the State and his sermon used to broadcast on air from the university mosque.
Al-Tantawy used to nourish a feeling of revolution for Islam, making us willing
to sacrifice in its cause. We saw him an example at the university stage,
addressing ministers and heads of state, and we used to react: 'He will only
come out to prison or to death', while tanks were patrolling the streets and the
military pressurizing people. Before leaving Syria, he uttered the word of truth
loudly at the university mosque, expressed his opinion about the secular party
486 Outstanding Figures of Da'wah and Contemporay Islamic Movement
and the regime that had given up Islam. His words were a word of truth at an
unjust ruler. Al-Tantawy used to support what was right loudly even if that
could lead to his death."
Poet Ahmad Muhammad Al-Siddiq composed the following eulogy,
lamenting the scholar of writers and writer of scholars Sheikh Ali Al-Tantawy
(may Allah have mercy upon him). The poem is entitled Basha'ir Al-Fawz
(Signs of Victory):
People of knowledge and literature commended your favors,
So enjoy what you like in Paradise.
All reason embodied on you like gems,
Glittering in books.
When you speak, you address hearts
And audience attentively listens.
When you write,
You write golden words,
Forming solid arguments defending religion,
Annoying those of falsehood and doubts,
Bringing light from source as lessons
Revealing clear facts, healing wounds.
How good you are! History reveals
Glories and turns.
So many stories you made from history,
Well related, well mixed like gold with pearls;
Making us live its major events and main personalities.
Your Lord granted you jurisprudence blessed with ethics
And wisdom achieving the end of your purpose.
Eloquent speeches
Tasting honey that heals souls,
Like a gentle wind coming from Syria
Ali Al-Tantawy 487
Wafting perfumes from clouds.
You were brought up steadfast on monotheism
Like a sword, disliking rashness and foolishness.
Never have you reconciled with tyranny or heresy,
Never has the whip of injustice and intimidation scared you.
The memories you wrote stand witness over centuries,
You related them honestly
To be eternal passion;
Making you an example to the youth
Following in your footsteps to reform.
The judiciary, which you assumed for sometime,
Was an example of fulfillment.
You've been over concerned about Islam,
Carrying it a burden of pain and fatigue,
Bearing what weighs down on a mount;
It is time for you to arrive in the broad home.
Some of his words:
Sheikh Al-Tantawy wrote a wonderful article entitled Nahnu Al-Muslmin
(We Muslims), part of which came as follows:
"Ask the Levant and its provinces and gardens; ask Iraq and its fertile lands;
ask Andalusia and its towns; ask Egypt and its valley; ask the (Arabian)
Peninsula and its deserts; ask all that in the world; ask the plains of Africa, the
non-Arab regions, and the foothills of the Caucasus; ask the banks of (River)
Ganges, (River) Loire, and the Danube Valley; ask every land on the earth and
every being under the sky: have they learnt about our heroism, sacrifices,
deeds, achievements, sciences and arts? Has not our blood irrigated the gardens
of glory! Have not the bodies of our martyrs ornamented the gardens of
heroism! Has the world known people nobler, greater, and more generous,
488 Outstanding Figures of Da'wah and Contemporay Islamic Movement
merciful, sublime and knowledgeable than us! We have born the guidance
beacon when the earth was shrouded in the dark of ignorance, and said to its
people: This is the way! We set the balance of justice when every nation
announced tyranny. We built a home for knowledge when people rendered it
homeless. We declared equality of human beings when the mankind were
worshiping their kings and idolizing their masters. We revived the hearts with
faith, minds with knowledge, and people with freedom and civilization. We,
Muslims: our strength lies in our belief, our dignity in our religion, our trust in
our Lord. Our law is our Qur'an; our Imam is our Prophet, and our leader is our
servant. The rightful weak amongst us are the strongest; the strong amongst us
are in the help of the weak. We are all equal brothers in the cause of Allah. We,
Muslims!"
Examples of his poetry:
He wrote a poem entitled Udhkuru Al-Aqsa (Remember the Al-Aqsa):
The paralyzed woman protects her house;
Shall we make the House of the Worshiped Creator violable?
It is a fortress for the right without protectors,
It is a castle without garrison.
Not perfume or incense with purified smell
Equals the fragrance of powder.
Worshipers are suffering beside it,
While Muslims are asleep.
How they can sleep while guns are banging their ears;
A sound shaking the summit of rocks.
Can he whose home is set afire sleeps
With blaze broiling the sand of desert.
Ali Al-Tantawy 489
In a stanza entitled Labbayk…Labbayk (Here I am...Here I am), he says:
Here I am my Lord I've come repentant;
Is a supplicating needy be dismissed?
Here I am, bestow forgiveness upon me
My only hope and ambition is Your forgiveness.
Here I am my Lord! The Muslims have scattered;
Who can unite them but You.
490 Outstanding Figures of Da'wah and Contemporay Islamic Movement
In a stanza entitled `Udu (Come back), he says:
Come back to the old approach; this is the good return.
Come back, to allow glory of ancestors and Badr Battle return,
To see Saladin and glorious Hittin Battle.
His death:
Sheikh Ali Al-Tantawy died at ninety three on the evening of Friday, 18th
June, 1999 at King Fahd Hospital in Jeddah. The Janaza (Funeral) Prayer on
him was offered at Mecca's Holy Mosque and was buried in Mecca.
May Allah have mercy upon him and dwell him in the Vast Gardens with
the Prophets, Siddiqs (followers of the Prophets who were first and foremost to
believe in them), martyrs and the righteous, and how good is this company.
Sheikh ‘Aly ibn Yahya
Mu‘ammar
(1337-1400 AH/ 1919-1980 AD)
Birth and Early Life
Sheikh, erudite scholar, man of letters and historian
‘Aly ibn Yahya Mu‘ammar was born in 1337 AH/ 1919 in
Takwit village at the Libyan province of Nalut. His noble,
good family had a great effect on his straightness and good
manners.
He attended one of the Holy Qur'an schools, namely
Sheikh ‘Abdullah ibn Mas‘ud al-Kabawy School, and then
moved to the primary school where he showed supreme
genius, acute intelligence and a talent that distinguished
him from his classmates and attracted the attention of his
teachers.
He called for
rapprocheme
nt,
renouncing
differences
and sectarian
fanaticism,
adopting
tolerance,
undertaking
jihad and
calling for the
492 Outstanding Figures of Da'wah and Contemporay Islamic Movement
When sheikh and scholar Ramadan ibn Yahya al-Liny al-Jarby al-Tunisy,
one of whose pupils was Imam Muhammad ibn Yusuf Atfish, came to Libya,
Sheikh Mu‘ammar attended his lessons and learned from him.
His Scolarly Activity
He traveled to Tunisia and attended the lessons of Sheikh al-Liny. He then
went to al-Zaytunah Mosque in the capital Tunis. In 1357 AH/ 1937, he
traveled to Algeria and attended al-Hayat Institute near al-Qararah city in
Mizab Valley. This institute was considered one of the famous edifices of
knowledge and science in the Islamic world. He was known by literary clubs in
al-Qararah for his poems, fantastic songs and promising literary inclinations.
He effectively took part in all its cultural societies and intellectual meetings. He
left clear effects in al-Shabab Magazine, which was issued by Youth Institute at
that time. The magazine flourished with his critical articles, gentle poems and
sounding songs. He was also known as a proficient interviewer and excellent
debater.
Such a reform movement and accompanying cultural festivals about poetry,
drama and songs shook Mu‘ammar and pushed him towards effective
participation. This impression was obvious on his literary production in this
stage of his life. Fortunately, he lived the period during which Sheikh Bayud
was put under house arrest by the French occupation (1940-1943). The WWII
was a reason for the young sheikh to remain beside his teacher, benefiting from
his knowledge and expertise.
When his sheikhs noticed his smartness and genius, they assigned to him the
task of teaching at the institute, so he became both a student and a teacher till
Sheikh 'Aly ibn Yahya Mu'ammar 493
1365 AH/ 1945 AD when he returned to his homeland, Libya, and set up alYira‘ Magazine. However, the magazine was seized immediately after the third
issue.
He was promoted from teacher to headmaster and then to an educational
guide. He delivered lessons and sermons and published religious and literary
articles in a number of newspapers. He set up a primary school and an institute
for teachers in Gadu village. He also set up al-Fath Association and al-Fath
School in Tripoli.
His Sheikhs
His sheikhs included ‘Abdullah ibn Mas‘ud al-Kabawy, ‘Isa ibn Yahya alBaruny, Ramadan ibn Yahya al-Liny, Muhammad ibn Salih al-Thaminy, Imam
Ibrahim ibn ‘Umar Bayud, Abul-Yaqzhan Ibarahim ibn ‘Isa ibn Yahya, ‘Addun
ibn Muhammad Sharify and many others from Libya, Tunisia and Algeria.
His Students
His students included brother Dr ‘Amr Khalifah al-Namy, an Islamic Da‘ee
who graduated from Cambridge University in Britain, had an effective and
influential role in the student action and promulgated the Islamic Da‘wah in
Britain and Libya in cooperation with his brothers from among the Da‘ees in
the cause of Allah everywhere.
His Methodology in Authoring
Since his early career life, Sheikh Mu‘ammar was known for his huge
literary production and famous for his distinguished style that combined
excitement and simplicity. He addressed both hearts and minds in an attractive
494 Outstanding Figures of Da'wah and Contemporay Islamic Movement
way. This is because he was a man of letters who learned from the Holy Qur'an
and original sources of Arab literature.
Therefore, when he started authoring, the matter was easy due to his wide
culture, eloquence and great knowledge. He left many researches and
publications characterized by good display of ideas and deep analysis. In
addition, he left many articles and poems, some of which were published in
Arab newspapers and some others in al-Shabab Magazine that was issued by
the Youth Institute in the 1940s.
The Islamic Methodology for Writing History
Sheikh Mu‘ammar is one of the most prominent Islamic writers in the
modern age in terms of calling for the Islamic unity. He used the brilliant mind,
shrewdness and faithful heart Allah granted him. He was known for his
principles, which he set as bases for the Islamic thinking, namely knowledge,
acquaintance and acknowledgement.
No one could appreciate the good deeds made by Sheikh Mu‘ammar except
for those who got acquainted with the great efforts he exerted in his
publications, which aimed at bringing closer Muslims' viewpoints regarding
what some old books regarded as sharp difference and division.
The signs of his efforts appeared in his researches, which were introduced
by honest academicians who seek abstract facts. He corrected many wrong
concepts and gross errors and showed historical facts.
His Publications
• Al-Ibadiyyah fi Muwakabat al-Tarikh
Sheikh 'Aly ibn Yahya Mu'ammar 495
• Al-Ibadiyyah Bayn al-Firaq al-Islamiyyah
• Samar Usrah Muslimah
• Al-Mithaq al-Ghalizh
• Al-Fatah al-Libiyyah wa Mashakil al-Hayah
• Al-Aqanim al-Thalathah Aw (Alihah Min al-Halwa)
• Al-Islam wal-Qiyam al-Insaniyyah
• Falastin Bayn al-Muhajirin wal-Ansar
• Ajwibah wa Fatawa
• Salat al-Jumu‘ah
• Ahkam al-Safar fil-Islam
• Muslim wa Lakinnahu Yahliq wa Yudakhkhin
• Al-Amr Bil-Ma‘ruf wal-Nahy ‘An al-Munkar
• Al-Huquq fi al-Amwal
• Al-Ibadiyyah Madhhab Islamy Mu‘tadil
• Three collections of poems (but he burned them and nothing was left from
his poems except for those published in newspapers and magazines)
• Dhi Qar (play)
• Muhsin (play)
Sheikh Mu‘ammar commented and authenticated some historical books
such as:
496 Outstanding Figures of Da'wah and Contemporay Islamic Movement
• A comment on Al-Sawm book by Abu-Zakariyya Yahya al-Janawty
(printed)
• A comment on Al-Nikah book by Abu Zakariyya Yahya al-Janawty
(printed)
• An introduction to Siyar Mashayikh Nafusah book, which was
authenticated by Dr ‘Amr al-Namy (printed)
• He had many articles and researches published in Arab magazines such as:
• Al-Shabab magazine, issued by the Youth Institute in al-Qararah
• Al-Muslimun magazine- issued by the Islamic Center in Geneva,
Switzerland
• Al-Azhar magazine- issued by al-Azhar's Islamic Research Academy,
Cairo
• Al-Usbu‘ al-Siyasy and al-Mu‘allim magazines- issued in Tripoli, Libya
• Al-Risalah magazine- issued by Ahmad Hasan al-Zayyat, Cairo
• He had several correspondences with his sheikhs: Sheikh Bayud, Sheikh
Abul-Yaqzhan and Sheikh ‘Addun Sharify. If such correspondences were
collected they would constitute a huge book. They are considered
important historical documents.
My Acquaintance with him
I knew him when he visited us in Kuwait in the late 1960s. He visited me in
my house, the ministry and the Social Reform Association. We had discussions
and talks about the Islamic Fiqh encyclopedia, which we had started to issue its
preliminary researches to introduce it to scholars all over the Islamic world to
Sheikh 'Aly ibn Yahya Mu'ammar 497
give their remarks on it. Those scholars included Sheikh Mu‘ammar, Sheikh
Ahmad al-Khalily, Sheikh Muhammad Nasir al-Marmury and others. I noticed
the sheikh's great knowledge, large-heartedness, wish for discussion and cogent
argument through dialogues, lectures, conferences, researches and forums in
which he took part.
I would not forget this young man Dr ‘Amr al-Namy, a Cambridge
University graduate, whom I knew through his colleagues in the university Dr
Ahmad al-‘Assal, Dr Mubarak al-‘Ubaydy, Dr Hasan ‘Abdul-Hamid Salih and
others, who praised him. He was a Muslim poet who was born in Binalut in
Libya in 1942. He was educated in Libya and then studied in Egypt and got his
MA and then traveled to Britain. He prepared a thesis for PhD about the
development of Ibadiyyah [Ibadiyyah is an Islamic sect distinct from Shiites
and Sunnis] ideology, which he discussed in Cambridge University in 1971. He
taught at al-Fatih University in Libya and then worked as a professor at
Michigan University in the US. He then returned to Libya. He was thrown into
prison and tortured due to his commitment to Islam, Da‘wah and belonging to
the Muslim Brotherhood Group.
He had many poems, the most famous of which is "O my Mother", whose
opening verses came as follows:
O my mother, don’t worry, as Allah is the Protector,
We have took a way, which we knew very well,
We joined a group of Da‘ees for the goodness,
We follow them on the path of Islam wherever we find it.
498 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Dr al-Namy was one of the active Muslim Da‘ees. He was very energetic
and worked very hard to defend Islam and Muslims' issues through the Muslim
Brotherhood Group, which he joined and took part in its activities inside and
outside Libya.
His Qualities and Personality
Sheikh Mu‘ammar was an attractive personality characterized by the
prestige of scholars, cheerfulness, good speech, savoir-faire, great politeness,
modesty, simplicity, great knowledge of the Muslims' conditions and problems,
and doing his best to help Muslims, especially through education. He called for
rapprochement, renouncing differences and sectarian fanaticism, adopting
tolerance, undertaking jihad and calling for the Islamic unity.
Tributes to him:
Sheikh Ahmad ibn Hamad al-Khalily, mufti of the Sultanate, said:
"I knew forgiveness, good manners, good treatment, gentle way in
difference with the people and love of charity of Sheikh ‘Aly ibn Yahya
Mu‘ammar during this meeting, this visit and this travel during which I
accompanied him. I also knew his tendency to literature. His literary phrases
were not sometimes void of jokes. Despite the diseases and calamities he
suffered from during this time – he was in the last period of his life – he had an
energetic spirit in terms of strength, chivalry and gentleness in dealing with the
people. He was a man who combined all good manners. He was always keen
on Muslims' unity."
Sheikh 'Aly ibn Yahya Mu'ammar 499
Death
Our master sheikh ‘Aly ibn Yahya Mu‘ammar died in Safar 1400 AH,
January 15, 1980, after his health was deteriorated due to the political pressure
facing Muslim activists everywhere, especially under the rule of despotic
regimes that exhausted people and spread corruption and of whom everyone
has had enough.
May Allah bestow infinite mercy on the sheikh and give him the best reward
for the efforts he exerted for Islam and Muslims.
And the close of our request is Praise be to Allah, the Lord of the Worlds.
Sheikh Amjad Al-Zahawy
(1300-1387 AH = 1883-1967 AD)
My meeting with him in Basra:
My first meeting with Sheikh Amjad Al-Zahawy was in
1947 in Basra. He visited Basra in company with Sheikh
Muhammad Mahmud Al-Sawaf and lawyer Abdul-Rahman
Khadr. I was in a group of fellow students at Basra high
school, including Abdul-Wahid Aman, ‘Umar Al-Dayel,
He was
Islam
walking on
the
Khalil Al-‘Aqrab, Abdul-Qadir Al-Abrashi, Abdul-Razzaq
Al-Malallah, and others. We had Islamic activities through
the Islamic Society of Literature (branch of Basra), which
was based in Al-Khudairy mosque.
I went to the train station to wait for the train coming from Baghdad. I was
accompanied by Haj Hamad Al-Zakir, judge Abdullah Al-Sufi, Sheikh AbdulMuhsin Al-Babtain, Sheikh Abdullah Al-Rabih, Haj Abdul-Qadir Al-Abajy,
Tawfiq Al-Sani’, Jassim Muhammd Salih, Abdul-Hady Al-bahsin, Ya’qub AbdulWahab, Abdul-Aziz Al-Rabia, Abdul-Rahman Al-Khuzim, Abdul-Aziz Al-Watar,
Taha Al-Basry, Abdul-Majid Al-Rahmany, Ya’qub Al-Bahsin and others.
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The program was full of speeches, lectures, lessons, seminars, visits, as well
as special meetings devoted to questions and queries about all what concerns
Muslims regarding their religion and their duty of spreading the message of
Islam and the role they must play to mobilize the Muslim nation for fighting the
Jews who attacked our Palestinian brothers with the help of the Britons who
occupied the Holy Land with the blessing of all infidel countries, which issued
a resolution on the partitioning of Palestine between Arabs and Jews in 1947.
The major powers, especially America, Russia, Britain, and France, were the
first to sign the unfair partition resolution, which caused large-scale reactions in
the Muslim world. Demonstrations erupted in Egypt, the Levant, Iraq, Sudan,
Maghreb countries and the whole Islamic world.
Palestine Salvation Association:
Iraqi scholars, topped by Sheikh Amjad Al-Zahawy, established the
Palestine salvation association. They moved all over the country, led by Sheikh
Muhammad Mahmud Al-Sawaf, to encourage Muslims to help their brothers
the mujahideen in Palestine. The youth of the Muslim Brotherhood in Iraq
played a major role and exerted strenuous efforts, as they spread in cities,
villages and desert to remind people of their Islamic duty of jihad, supporting
the mujahideen and standing beside the oppressed Muslims in Palestine.
Amjad Al-Zahawy 503
Hamad al-Dhakkir, Muhammad Mahmud al-Sawwaf, Amjad al-Zahhawy,
‘Abdullah al-Sufy, ‘Abdul-Rahman Khidr, Ma‘tuq Tawfiq in 1947
I had repeated meetings with Sheikh Al-Zahawy later in Baghdad, where I
went to study Islamic law in secondary school and then I graduated from AlAzhar in Egypt in 1954. I got closer to him and loved him so much. He was
courageous in right and open-minded, having deep insight and simple
appearance. He was modest with all. I found in him the peace of mind, light in
face, and wide knowledge.
I still remember when we prayed with him for the first time, as he shouted
the Takbiratul Ihram (Uttering "Allah is the greatest" to start prayer) loudly.
His voice shook our feelings and our bodies, as if he got out of the worldly life
to meet Almighty Allah. As we walked with him, we noticed that he picked up
any piece of paper or newspaper scattered on the ground and then put them in
his pocket for fear that they carry the name of Allah.
We also noticed that he asked repeatedly about our names although we told
him our names. He forgot names, but he always recalled the smallest scientific
issues in his memory that amazed his audience.
Sheikh Al-Zahawy praised Sheikh Al-Sawaf too much for his enthusiasm
and jealousy of Islam and Muslims. He recommended us to work with him in
calling for Allah and commitment to the Islamic movement's approach, which
Al-Sawaf carried after his return from Egypt, where he met the general guide of
the Muslim Brotherhood, imam Hasan Al-Banna, his brothers and students and
was affected by them during his study in Al-Azhar.
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We found in Sheikh Al-Zahawy energy, vitality, vigor and hard work
despite his old age. He did not ask for food or drink, nor did he seek comfort or
sleeping, something which made us belittle ourselves against that great person,
who exerted efforts in the cause of Allah and bore many burdens, which youths
cannot bear. We cannot do even some of his work. In this point, I recall a part
of poetry that says:
Only through great endeavors, can great ambitions be attained
Imam Amjad Al-Zahawy was Iraq's top scholar and master of Hanafi school
(one of four Sunni Islamic schools) at his time. Scholars from around the
Islamic world used to refer to him for his opinions, knowledge and fatwas.
People with needs and grievances used to come to him for help, as he used to
mediate between them and officials and decision-makers, who respected and
appreciated him.
Years fraught with anger:
During our secondary education, we had educational, cultural and preaching
programs, student meetings, spiritual katibahs and sports camps, which were
run by a group of professors and educators, led by Sheikh Al-Zahawy and
Sheikh Al-Sawaf. The years 1947 and 1948 were fraught with anger and
revolution against the Britons and Jews. During those two years, a resolution
was taken to divide Palestine, and the colonial “Jabr-Bevin” treaty was signed
at Portsmouth. Thus, student and public demonstrations erupted all over Iraq,
especially in Baghdad, where the pro-English government was headquartered.
The government approved the partition and clinched the treaty with the Britons.
It was Salih Jabr government. The demonstrations were led by students of the
Amjad Al-Zahawy 505
Islamic secondary school and college in Al-A’zamiyah. The students were led
by teacher Ibrahim Munir, Nu’man al-Samarra’y, Yusuf Al-Azm and others.
They triggered enthusiasm of the masses and clashed with the power, the
despots and agents who served colonialism. Some were arrested and others
were killed or injured. Others were dismissed from school. Nevertheless, they
were not affected and did not weaken. Rather, anger spread in the country and
the whole nation called for resignation of the agent government. Indeed, the
government resigned and the treaty was annulled by people’s will.
Al-Sawaf emerged as a leader of the disaffected people who hate
colonialism and Zionism. The voice of Muslim youth rose and chanted slogans
of Islam. The enthusiastic poems written by great poet Walid Al-A'zamy were
recited by every one. He was a great epic poet in confronting tyrants, servants
of colonialism and tails of the West and the East. The Islamic trend had its
position as an active pioneering political power that outweighed other
nationalist, leftist and secular forces. People, especially the youth, joined the
contemporary Islamic movement, which teaches young people the approach of
true Islam, which formulates men and makes heroes, since it is the call of
rightness, power and freedom derive from the Quran and Prophet Muhammad's
traditions.
Iraq's scholars and youths of the Islamic movement, led by Amjad AlZahawy and Muhammad Al-Sawaf, had a major and leading role in guiding
young people towards the support of Islam, rallying around its banner,
upholding its faith and commitment to its teachings.
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Birth and Early Life:
Sheikh Amjad Al-Zahawy was born in 1300 AH = 1883 AD in Baghdad.
He grew up in a rich and high-class family. He is the son of Muhammad bin
Sa'id Al-Zahawy. He studied at the hands of his father and some scholars and
joined primary and high schools in Baghdad. Then, he traveled to Istanbul
where he studied for six years in the "Judiciary College", from which he
graduated. He was ranked first among the students. Sultan Abdul-Hamid II
bestowed him the Medal of Honor for his genius and excellence. He then
returned to Baghdad, where he occupied several judicial posts until he became
head of the appeal council. After that, he retired and worked as a lawyer for
some time and then dedicated himself for Islamic preaching in 1946. He was
one of the founders of the most important Islamic associations in Iraq,
including "Islamic literature, salvation of Palestine, Islamic education, Islamic
brotherhood, league of scholars, and the high commission for supporting
Algeria". He headed all these associations at the same time.
Military coup:
When the military coup led by Abdul-Karim Qasim took place in Iraq on
14/7/1958 and was backed by communists, secularists and atheists, chaos
prevailed in the country and looting, killing and carnage spread. The Iraqi
people at that time lived in terror and fear, and lost their dignity. Even religious
men, scholars and judges lost their value, as the power incited bastards against
kind people. Many scholars were exposed to humiliation and detention. Prisons
were filled with Da‘ees of rightness and good, like Sheikh Muhammad AlSawaf, Sheikh Abdul-Aziz Al-Badry, Sheikh Muhammad Al-Khalisy, and
many other young and old men and women. Books of infidelity, atheism and
debauchery spread.
Amjad Al-Zahawy 507
Sheikh Amjad Al-Zahawy tried to advise Abdul-Karim Qasim, the tyrant of
Iraq, and he gave him strong words in two meetings with him at the presidential
office, but the latter eluded and turned a deaf ear to the right and carried on his
error.
Sheikh Amjad al-Zahhawy in al-Basra in 1947
When Sheikh Amjad Al-Zahawy decided to travel to Medina, he took his
son Sheikh Muhammad Sa'id, his wife and daughter Nihal with him. He stayed
in Medina for about a year and a half. Sheikh Muhammad Al-Sawaf traveled to
Medina after he left Iraq through Syria. He settled in Saudi Arabia until his
death, while Sheikh Amjad Al-Zahawy returned to Iraq later.
I had the pleasure to see Sheikh Amjad Al-Zahawy in Kuwait before his
death. I saw him along with my brothers Abdullah Al-Mutawa, Abdul-Wahid
Aman, Umar Al-Dayel and others. Then, he left to Iraq and I did not meet him
after that as he died in Baghdad in 1387 AH = 1967 AD.
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His Last Work:
He was invited to attend the third conference of Arab ministers of education,
but he could not attend because of his sickness. Rather, he sent a note he
dictated to his daughter Nihal explaining his view on the reform of the
ministries of education. The note was presented to the conference. The social
reform society in Kuwait thankfully printed the note among others and
distributed them widely.
A few days after the conference, he died on Friday, 14 Sha'ban 1387 AH,
leaving behind him great heritage and the best biography of a Da‘ee and
scholar, who prefers what is with Allah to what is with people. Al-Zahawy was
like what martyr Imam Hasan Al-Banna described when he said: "O my son, if
you want to look at the face of a Prophet's companion, just look at Sheikh
Amjad Al-Zahawy."
Tributes to him:
Sheikh Muhammad Mahmud Al-Sawaf said about him: "Al-Zahawy was
very pious, modest, staying away from hypocrisy and true to Allah. He
appealed to no one but Allah and sought the contentment of Allah only. He
used to keep away from fame."
Sheikh Aly Al-Tantawy said about him: "If Sheikh Amjad prepares for
prayer, he purifies his heart and shouts Allah is the greatest. Then, you feel as if
a bomb was thrown in the face of the Devil."
Sheikh Abdul-Aziz Al-Badry said about him: "Sheikh Amjad was Islam
walking on the ground. Anyone who sees him mentions Allah, as he was
granted credit, dignity and prestige."
Amjad Al-Zahawy 509
Sulayman Al-Qabily says that Sheikh Al-Zahawy's students noticed that he
used to pick up any Turkish cigarettes box scattered on the ground. One asked
him about that, and the Sheikh answered: Do not you see what is written on the
box; is not this the name of Allah? And he pointed at the company owner's
name (Abdullah Lutfi), which was written on each box of cigarettes. When the
company owner knew about that, he changed his name to Abboud instead of
Abdullah.
Dr. Nu'man Abdul-Razzaq Al-Samarra’y says: "Sheikh Amjad Al-Zahawy
was true to Allah and tried to please Him sincerely whether the people around
him got satisfied or angered."
He lived in the fourteenth Hijri century, and those who knew him closely
felt as he came from the second Hijri century. Dr. Abul-Yaqzan Al-Jubury talks
about the modesty of Sheikh Amjad, saying that when a man having a pain in
his knee came and uncovered his knee, Sheikh Amjad turned his face away
bashfully.
Dr. Taha Jabir Al-Alwany says he attended a meeting between Sheikh Amjad
Al-Zahawy, who was mufti of Iraq at that time, and Qasim Al-Qaysy, and they
argued on a linguistic issue.
Sheikh Al-Qaysy said to Sheikh Al-Zahawy: "O Sheikh Amjad, I left you the
science of Islamic jurisprudence and fundamentals and recognized your lead in
that science. I did not think that you can argue with me on Arabic language and
rhetoric, but now I have to acknowledge your lead in this field too. O Sheikh
Amjad, you are my master and the master of all Iraqis in all sciences, and from
now on I will not argue with you, but rather ask you for opinion."
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Someone who was close to him says: When he built his house in AlA'zamiyah, he heard one of the workers uttering an infidelity word. He called
the worker and gave him his full wage and asked him to go. Then, he ordered
the demolition of what the worker built and brought another worker.
In his valuable book “Imam Amjad bin Muhammad Sa'id Al-Zahawy, the
jurist of Iraqis and the Islamic world”, from which I took many quotes, Ahmad
Kazim Al-Mashayhky says: "A Jewish man owned a plot of land adjacent to the
land of Iraq's guardian of the throne, Prince Abdul-Ilah, who took the Jew's
land by force. Then, the Jewish man sued the prince, but a verdict was issued in
favor of the prince. Then, the Jewish man appealed and his appeal was
presented to Sheikh Amjad Al-Zahawy, as he was head of the appeal council at
that time. Some people mediated with the Sheikh to make him ratify the verdict
in favor of the prince, but Sheikh Al-Zahawy said: "I do not care about pleasing
the prince, but I do care about pleasing the prince's God." He studied the case
well and found that right was in the Jew's side. So, he annulled the ruling and
returned the land to the Jewish man."
Sheikh Ibrahim Munir al-Mudarris said: "Sheikh Amjad al-Zahawy was asked
some questions and here are the answers:
Q: What is your opinion on the Muslim Brotherhood Group?
A: It is a group composed of the best people who teach people goodness and
charity, defend the Islamic sharia and invite people to join them.
Q: What is your opinion on whoever works with the Brotherhood Group?
Amjad Al-Zahawy 511
A: Whoever works with the Muslim Brotherhood Group will be rewarded
and whoever joins it and seeks to increase its members has a great status with
Allah.
Q: What is the religious opinion on whoever fights the Muslim
Brotherhood's Da‘wah?
A: He is sinful and turns people away from the path of Allah.
His Position on Palestine:
That was a brief note about Sheikh Al-Zahawy and statements of some of
those who lived closely with him. The Palestinian cause was his first and last
concern throughout his life. He believed that the Palestinian cause was the
major cause of Islam in this era. He attended all the conferences held in Cairo,
Damascus and Jerusalem on the Palestinian cause. He also traveled to most
Arab and Islamic countries for its sake. He accompanied the first batch of
mujahideen to Iraq and Palestine. He visited the frontlines himself and lived the
tragedy on the ground. He was chairman of the Islamic conference in support
of Palestine.
Half a million-strong celebration:
His relation with Imam Hasan Al-Banna got stronger when he visited Egypt
in 1948, as he attended the big celebration at the Muslim Brotherhood
headquarters in Cairo on the occasion of the twentieth anniversary of founding
the group. The celebration was attended by at least half a million people. He
was accompanied in his trip by Sheikh Fu’ad Al-Alusy and Sheikh Isma’il AlAyuby. He visited Al-Banna at his modest house and stayed for more than two
and a half hours with him and then left. He admired the Muslim Brotherhood
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movement, its organization, programs and sincerity and dedication of its
members. He agreed with Imam Al-Banna to work together to rebuild the
Islamic State. During his visit to Egypt, he knew Sheikh Muhammad Al-Bashir
Al-Ibrahimy, invited him to visit Iraq, helped him in the campaign of donations
to Algeria and visited Arab countries with him to support Algeria. When
Moroccan leader Alal Al-Fasy visited Baghdad in 1953, he met Sheikh AlZahawy and Sheikh Al-Sawaf. Sheikh Al-Zahawy visited great struggler
Sheikh Abdul-Karim Al-Khataby, the hero of Moroccan countryside, in Egypt.
He had close connection with Haj Muhammad Amin Al-Husayny, the mufti of
Palestine, and both were interested in the major cause of Islam in this era,
namely the Palestinian cause.
His student Dr. Abdul-Karim Zidan says: “My experience with Sheikh of
Islam Al-Zahawy was different from what I have accustomed to in my life. I
was affected by him more than any one else. I have not seen any one like him
although I knew many people in my life. I found in him what I looked for.
When I knew him, I found in him what I wanted, pure sincerity, fear of Allah
and concern about Muslims’ affairs.
His sincerity was pure. He was not attracted to life, power, posts, praise or
reputation. His work in secret and in public was equal, as he had nothing to
hide in public or to show in secret. He used not to talk about his good deeds, as
he was convinced that it was better that Allah knows his deeds rather than
people. His dedication reached the level that he forgot his good deeds, not
because of short-term memory, but because of devotion. He was a real devotee
away from hypocrisy. He was sincere in his words and actions and this
reflected on his bright face, which makes any one looking at him feels
Amjad Al-Zahawy 513
happiness and calm. When I felt any depression or frustration, I used to hasten
to sit beside him, look at him, and listen to him, thus my frustration and
depression vanish thanks to sitting with such righteous and faithful people.
His fear of Allah was apparent in his behavior, as he knew the limits of
Islamic laws. He used to hasten to perform his religious duties and tell the truth
all the time. He was fearful of Allah and used to seek refuge with Him.
He was concerned with Muslims' affairs out of his belief in a prophetic
hadith saying: "Whoever is not concerned with Muslims' affairs is not one of
them." He wanted to be one of Muslims rather than others. He attended every
Islamic conference he heard about in an attempt to serve Islam and Muslims.
For that purpose, he traveled to Indonesia, Pakistan, Mecca, Turkey and other
Muslim countries despite his old age and frail body. He was an active,
motivated, energetic and sincere Muslim although he exceeded the age of
eighty. He used to cry over Muslims' superiority in the past in comparison to
their conditions nowadays. His tears streamed on his bright face until his beard
got wet.
I accompanied Sheikh Al-Zahawy in his residence, travel, health and
sickness and attended his public and private meetings. I have never seen
weakness in his sincerity, fear of Allah and concern about Muslims' affairs.
May Allah have mercy on my generous master, the likes of whom rarely exist.
I loved him as a student loves his teacher, as a son loves his father, and as one
loves his brother in Islam. He lived as a decent jurist and was not hypocrite. He
used to tell the truth even if others hid it. He has never abandoned anything
from his religion in return for anything in the world, as the entire world is very
514 Outstanding Figures of Da'wah and Contemporay Islamic Movement
trivial and does not equal one of the meanings of Islam. May Allah reward him
well on behalf of Islam and Muslims and gather us with him in the Heaven. So
peace be on him the day he was born, the day that he died, and the day that he
will be raised up to life (again)."
Jordanian MP Yusuf Al-Azm says: "Sheikh Amjad Al-Zahawy had good
relationship with young King Faisal II of Iraq, relationship of a loving father
and a clean scholar with a king, who was eager for advice from such scholar.
The king treated Sheikh Al-Zahawy as a grandson treats his grandfather or as a
polite student treats his senior teacher. If Sheikh Al-Zahawy wanted to speak to
King Faisal II, may Allah have mercy on him, he used to call the switchboard
and ask for talking to (Faisal Effendi). He believed that great people deserve to
be called with the title "Effendi", as Muslims' Caliph Sultan Abdul-Hamid had
that title. The young king used to respond to Sheikh Al-Zahawy's requests.
A demonstration took place in Baghdad, and young people from different
political affiliations participated in it. Some of them were arrested. Sheikh AlZahawy contacted (Faisal Effendi) – as he used to call him simply – and asked
him to release a young man, whose mother met Sheikh Al-Zahawy outside a
mosque and appealed to him to mediate for releasing her son. The young king
asked politely: which young man do you want us to release? Sheikh AlZahawy said: All of them are our sons, may Allah be satisfied about you!!
Then, the kind king released all the young men, including Islamists, nationalists
and Marxists, for the sake of the revered scholar."
Amjad Al-Zahawy 515
Some of his words:
Sheikh Al-Zahawy says: "The Islamic world is on fire and each of us has to
pour some water to extinguish what he can without waiting for others." The
jihadist organization of Hamas has crowned its constitution with these words.
May Allah have mercy on our scholar, and may Allah reward him well on
behalf of Islam and Muslims. May Allah benefit us with his good biography
and good example and make us and him in the company of those on whom is
the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth),
the witnesses (who testify), and the Righteous (who do good): Ah! what a
beautiful fellowship!
‘Amr Khalifah Al-Namy
University professor and Shepherd
(1360-1406 A.H./1940-1986)
Birth and Early Life:
Dr. Amr Khalifah Al-Namy was born in Nalot, Libya, and
He fell
victim to
knowledge, adhering to the religion, and educating its children his Islamic
on the values of Islam and observing its teachings. Al-Namy ideas,
has been schooled at many Sheikhs foremost of whom were genuine
Sheikh Ali Yahya Mu`ammar, a renowned Libyan scholar visions
and
belonging to the Ibadhiyah sect. After he had completed the
dedication
school stages, he joined the University of Benghazi in Libya, where Dr.
grew up in a family known for keening on acquiring
Muhammad Muhammad Hussain took care of and guided him until he
graduated in 1962. After graduation, he headed to Egypt for postgraduate
studies, but the Nasserite military dictatorship waged war against Islam and
advocates of Islam, especially the Muslim Brotherhood, as thousands of them
were arrested. This made him change his mind and left back to Libya to be sent
later to Britain to study at the Cambridge University, where he graduated in
1971 with honors and distinction.
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Al-Namy was one of the Muslim Brotherhood young generation who
worked in the field of Islamic Da`wah since early youth. He contacted and
joined them and remained loyal to its principles. Arrests and successive
imprisonment sentences urged him to be more committed to and more adherent
to the Truth he believed, struggling to raise the Word of Allah on earth, make
the Shari`ah of Islam prevail, unite the Muslim nation on the Book of Allah and
the Sunnah of His Messenger (peace be upon him) and confront the enemies of
religion.
His mentors and colleagues:
Among the most outstanding mentors who taught him religious knowledge,
culture and Da`wah were the great Libyan Sheikh Ali Yahya Mu`ammar and
the great Egyptian writer Dr. Muhammad Muhammad Hussain. Both men had
had an impact on his culture and Islamic orientation and personality. They were
admired of their student's smartness, honesty, faithfulness, sincerity, clarity of
heart, jealousy on the sanctity of the religion and the nation and the homeland,
and diligence in acquiring knowledge seriously. He was attentive, pure-minded,
quickly memorizing, an avid reader, intent to be educated, spending many
hours in research and study energetically and tirelessly. This was his behavior
day and night, in residence and in travel, in prison and in classrooms, and at
home and at mosque – that is to say he was an example to the young people of
this generation who headed forward to Allah without hesitation.
His colleagues included Mahmud Al-Naku`, Mustafa Al-Minqary and Sadiq
Al-Nayhum. Each one of them has had his own cultural personality, social
behavior and intellectual choice, which separated them later, particularly Sadiq
'Amr Khalifah Al-Namy 517
Al-Nayhum, who was at odds with Dr. Amr Al-Namy's support of the
contemporary Islamic movement that calls for resumption of Islamic life and
rule, working hard to lead the mankind to the way of Islam, a sealing religion
chosen by Allah for us and for mankind as a whole. However, his colleague AlNayhum adopted statements of Batiniyah sects1.
His most important writings:
Zhahirat Al-Nifaq fi Itar Al-Mawazin Al-Islamiyah (The Phenomenon of
Hypocrisy in Light of Islamic Criteria), a collection of poems, Ajwibat ibn
Khalfun (editing), Man Hum Al-Ibadhiyah (Who are the Ibadhiyah), AlHadarah Al-Gharbiyah wa Mawqifuha min Al-Islam wa Al-`Alam Al-Islamy
(Western Civilization and Its Attitude toward Islam and Islamic World), Fusul
min Al-Jidd wa Hazil (criticism of contemporary poetry), Ramz am Ghamz fi
Al-Qur'an (reply to writings of Sadiq Al-Nayhum), Kalimat Lil-Thawrah
(Words for Revolution), and other research, articles, seminars and lectures.
Examples of his poetry:
After his imprisonment for two years, he was asked to leave homeland to
Japan in 1979; hence these verses:
You left your home despite longing for it,
The home is full of gossips and news.
Oh home that has become overwhelmed with sadness,
Your worries lead from a home to a home.
Sacrifice myself for the land I live its plight,
And then traveled alone forcibly,
1
Muslim sects that interpreted religious texts exclusively on the basis of their hidden, or
inner, meanings (Arabic: bāṭin) rather than their literal meanings (ẓā hir)
518 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Powerless; no provision nor hope,
Just hazy ideas and poems.
Wherever I go my heart takes me
To the be-loved in yearning and determination.
Yesterday you, my homeland, was the den of glory
Favor spread everywhere;
Raising flags of pride high,
Making achievements of glory; how achievements are they,
Heroes sacrificed their blood on your land,
Offering it generously everywhere.
Today, nothing but grief, oh my homeland,
Borne by birds to birds.
In a poem entitled Ya Laylat Al-`Id (O Night of Feast), part of which
comes as follows:
You are doomed to fate, stuck in blind roads,
Clouds blocking horizon
But hurricane of concerns removed clouds,
So no fine or heavy rains.
We hoped for a dawn with bright future
But it appeared ugly followed by twilight.
I have never thought grief would engulf us
Or that we would say goodbye after a good life,
Or that an era, which we felt ease about,
The heralds of which would come like a sword
Shoes of my beloved people and their company worn out
Roads are overcrowded by them,
While circumambulating around the ruler's Ka`bah,
Knocking the doors and hoping for good;
Their hands tired of long knocking,
Without answer, as nobody in the home.
'Amr Khalifah Al-Namy 519
Injustice, recklessness and irritability are rampant in it.
We thought they were good,
But they preceded with evil
Denying us access to hope.
My soul is in sacrifice to our be-loved,
As they and me are afflicted by burning concerns.
Here I'm behind bars,
My heart is sad and my eyelids overcast.
They are far from me, confined in shackles,
Longing and eye tears glittering.
We are yearning in passion and sorrow,
Hoping only for Allah to sew up what they unstitched.
Oh night of feast, you settled a perplexed soul,
But my unlucky sons are sleeplessly sad
I have never though the feast would one day come
While our hands are cuffed and doors are flapping.
After imprisonment and deportation he decided to leave the university and
teaching, abandon cities and engage in grazing sheep, as he bought a flock of
sheep to grease outside the city. In this he says:
A bleating lean sheep and a scabby goat are suffice
To make your father live honored,
Living in top of mountains, protected by waste land.
Our neighbors are roaming wild beasts and foxes.
There we are only afraid of the wolf of woods
Attacking these sheep.
The beast is beast, not to blame for preying,
In nature it preys and attacks.
There we can lead a carefree life,
Living in peace with the terrifying brave wild.
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My Acquaintance with him:
I knew Dr. Amr Khalifah Al-Namy through his colleagues in the University
of Cambridge whom I visited in Britain, namely: Dr. Ahmad Muhammad Al`Assal from Egypt, Hasan Abdul-Hamid Salih from Palestine, and Mubarak
Sa`ud Al-`Ubaidy from Kuwait. All of them are activist of the Muslim
Brotherhood in Britain.
They have told me about the personality of Dr. Al-Namy and his high
morals, good behavior, genius, mastery of the English language, jurisprudence
of Da`wah, social and student activities, ability to communicate with others,
adherence to the religion, and solidity of positions. All these qualities made me
admire him and meet him. My wishes came true; I was pleased by his visit to
me at home in Kuwait, where I found more qualities than what I heard, in
particular his adherence to Islam, collective action, and connection with the
Muslim Brotherhood movement as the genuine picture of Islam in this era. In
fact, the Muslim Brotherhood proved to be effective, efficient and solid in its
positions in the face of dictators and falsehood, and defied disappearance and
subordination to the demands of the rulers, despite the enormous sacrifices its
leaders and men offered in the fields of fighting in Palestine, Suez Canal,
prisons of tyrants and on gibbets.
Despite all this, the group has not yielded or changed its positions, kept an
unshakable conviction of what it has done, persisted and continued its
sacrifices. Generations after generations, each gives the banner to successors
hoisted high, simply because the Muslim Brotherhood approach is based on the
Book of Allah, the Sunnah of His Messenger (peace be upon him), and Ijma`
(consensus of scholars) of the Salaf (righteous predecessors). It is an echo of
'Amr Khalifah Al-Namy 521
the call of the Prophet (peace be upon him), and the Da`ees since the era of the
Prophet (peace be upon him) up till the current moment until the Day of
Resurrection. This was the quest of Dr. Al-Namy when he went to Egypt in
1962 after he had graduated from the University of Benghazi in Libya where he
benefited from his Prof. Muhammad Muhammad Hussain. When he went to
Britain to obtain a doctorate degree, he found what he had been searching for in
the Muslim Brotherhood students in Cambridge. Therefore, he joined them on
the road of Da`wah to Allah, calling for the service of Islam and Muslims,
restoration of the Islamic style of life, gathering people on Monotheism and
educating them on the principles of Islam.
Actually, Dr. Al-Namy was a true image of an active, struggling Muslim,
who tirelessly worked in field of Da`wah individually and in lectures, seminars
and dialogues, providing a bright image of Islam and contemporary active
Da`ees.
His growing influence and admiration of others by him was ascribed to his
sincere emotion, easy style and eloquence of his speeches, lectures and poems.
His words capture hearts with his style, sincere passion, frankness and
eloquence.
These are the qualities which I found and attracted me to him, despite the
fact that he was very modest. He used to consider himself a student in the
footsteps of the major contemporary Islamic movements, despite his leadership
qualities that could have promoted him to lead in many fields.
522 Outstanding Figures of Da'wah and Contemporay Islamic Movement
His words:
"The task of the army in the revolution is exceptional and limited; a period
that must be followed by handover of power to the people, who choose its
political and social way in the following period. The current trends in the
country – Arab nationalists, Baathists, Nasserites, communists and Islamists –
will probably not give up their existing orientations, but rather continue
clinching and calling to them. We believe that all of them have the right to
embrace whatever they want and present it within the scope of public morals,
away from mutual recriminations and spreading lies and false rumors. All these
gatherings must be given full opportunity to express their ideas and show them
in every legitimate form they choice.
"Islam is the basis for bringing about the desired reform in Libya. There is
no faith in Libya except the faith of Islam."
Tributes:
Muhammad Mahmud Al-Naku` says:
"He (Dr. Al-Namy) is highly educated and cultured; an advocate of freedom
and a defender of Islamic culture. He was so intelligent that he was among the
top students of postgraduate literary studies. He graduated from the Department
of Arabic Language, University of Benghazi, Libya, in 1962 and then headed
to Britain for postgraduate studies and graduated from the University of
Cambridge in 1971, after he had been unable to stay in Egypt in the wake of the
1965 events and Muslim Brotherhood arrests, especially Sayyid Qutb. The
Libyan university president at the time Mustafa Bi`ayu knew the circumstances
'Amr Khalifah Al-Namy 523
of Al-Namy and helped him to change his scholarship to Britain instead of
Egypt.
"Dr. Muhammad Muhammad Hussain was very impressive by Dr. AlNamy's intelligence and encouraged him to forge ahead with research and
study to become a university professor. The teacher and the student shared the
same Islamic bases and orientations.
"No sooner had he returned to Libya from Britain in summer 1971 to
achieve his dream through writing, composing poetry and lecturing in the
university than he was received by police stations to be investigated and then
detained. Later he was released. In 1973 he was re-detained in expanded arrests
under the slogans of 'cultural revolution', 'partisanship is treason' and
'administrative revolution'. Al-Namy was among hundreds of intellectuals and
students who were detained. I was also one of the detainees and spent nearly
two years in prison. After his release, he was asked to leave the country to
Japan. For his great love of his homeland, people and memories of childhood
and youth, he could not continue abroad and decided to return to his country,
abandoning the university and the evils of politics to another profession –
grazing sheep. However, he was arrested for the third time in 1981 and nobody
from his family or friends knows any news about him or his fate since 1984
until now."
Sultan ibn Mubarak Al-Shaibany says:
"Dr. Amr Khalifah Al-Namy was a struggling man. He fell victim to his
Islamic ideas, genuine visions and dedication to Da`wah. He is a researcher,
writer and an Islamic intellectual from Libya. He toured Egypt, Saudi Arabia,
Kuwait, Tunisia, Algeria, Morocco, Britain, the USA, India, Japan, the
524 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Philippines and Malaysia in Da`wah to Allah, supported by his refined morals,
good behavior and mastery of the English language.
"He has had strong relations with his contemporaries. The years he spent at
the University of Cambridge in particular helped him in forming a variety of
ties with scholars, intellectuals and pioneers of Islamic movements from
different races, languages and continents.
"He left a good impression in the Islamic community and provided services
for the Islamic movement, particularly in the field of Islamic activities of
students and youth. He participated in reviving and supporting some charitable
organizations. He was also an active member of the Muslim Brotherhood and a
co-founder of Dar Al-Da`wah, Libya.
"Despite the difficult conditions he experienced, he authored, edited and
forwarded more than twenty books, in addition to many articles published in
Libyan newspapers and others. He also left a plenty of correspondence and
poems that can make a collection of poems.
"After graduation, he spent fifteen years between police stations,
investigations, prisons and forcible exiles. The last time he was seen was in
1404 A.H./ 1984 when he was taken to a special prison. Since then, there has
been no news about him and only Allah knows his fate."
His death:
In totalitarian regimes persons are often detained and disappeared in prison
for many years, without any reports about them. Many of them may die under
the whips of torture and be buried in sand without announcing their death. This
is perhaps what happened to our struggling brother Dr. Amr Khalifah AlNamy, whose fate has been unknown since 1984.
'Amr Khalifah Al-Namy 525
May Allah rest his soul in peace and enter him His Paradise with the
prophets, Siddiqs (followers of the Prophets who were first and foremost to
believe in them), martyrs and the righteous – how good are the company.
Anwar Al-Jindy
Islamic thinker and encyclopedic
author
(1337 – 1422 AH = 1917 – 2002 AD)
Birth and Early Life:
Anwar Al-Jindy was born in the city of Dirut in Assiut
Governorate, Egypt, on 5/3/1335 AH in 1917 AD. He grew
up in a house of knowledge and religion. He was affected by
people like Ahmed Zaky Pasha, Ahmad Timur, Shakib
Arslan, Mustafa Sadiq Al-Rafi'I, Hasan Al-Banna, AbdulAziz Al-Tha'aliby, Abdul-Aziz Jawish, Amin Al-Rafi'y and
Muhammad Farid Wajdy.
Anwar AlJindy was
a bright
star in the
sky of
Arab and
Islamic
thought in
He studied in the fields of commercial education and journalism. He
contacted a number of Egyptian and foreign universities. He worked in Banque
Misr and in the Egyptian and Arab press as well. He wrote books and dedicated
himself for confronting the wave of Westernization that invaded Egypt and the
Arab world with the help of colonialism and missionary movements that spread
528 Outstanding Figures of Da'wah and Contemporay Islamic Movement
in the Islamic world after the fall of the Ottoman Caliphate and after Arab
countries were occupied and divided.
He lived in a dilapidated house in Al-Talbiyah, a poor neighborhood in
Cairo, where water was often cut. His only daughter says he used to fill drums
with water by himself and distribute them to neighbors. He used public buses in
his moves. He had not a water heater in his house.
He began writing in the age of 18. It is said that Imam Hasan Al-Banna was
the first to encourage him to write. He accompanied Al-Banna in Hajj in 1946.
His early books included: With the Muslim Brotherhood's Hajj mission, Get
out of our country, The Muslim Brotherhood in the balance of right ... etc.
My Acquaintance with him:
I knew Anwar Al-Jindy in early 1946 when I was a student in the middle
school in Basra. At that time, he published his articles in the Muslim
Brotherhood's weekly magazine. After he wrote his books: With the Muslim
Brotherhood's Hajj mission, Get out of our country, The Muslim Brotherhood
in the balance of right, Hasan Al-Banna, leader of Da‘wah, and others, I studies
these books with my friends in Basra including Al-Zubair, Abdul-Wahid
Aman, Khalil Al-Aqrab, Abdul-Qadir Al-Ibrashy, Ya'cub Al-Bahsin, AbdulRazzaq Al-Malallah, Abdul-Jabbar Al-Malallah, Abdul-Aziz Al-Rabi'ah,
‘Umar Al-Dayel and others. We also studied other books written by Anas
Ahmad Al-Hajjajy, Muhammad Labib Al-Buhai, and Sabir Abduh Ibrahim, as
these books were included in the curriculum of the Muslim Brotherhood school
groups.
We admired his description of the Muslim Brotherhood's Hajj mission and
its preaching role among pilgrims from around the world. He healed our chests
with his book, in which he called on the Britons to leave Egypt and called on
the Egyptian people to confront the colonial occupier.
Anwar Al-Jindy 529
In his great book "The Muslim Brotherhood in the balance of right", Anwar
Al-Jindy replied to Egyptian communist Ahmad Hasan, who attacked the
Muslim Brotherhood in a book entitled "The Muslim Brotherhood in balance".
Al-Jindy also made us love Imam Hasan Al-Banna through his book about AlBanna, which was entitled "Leader of Da‘wah".
I met him in Egypt when I went there for study in university in 1949. After
graduation, my contact with him was cut except through his books, which he
continued to write to confront the wave of Westernization, conspiracies of
missionaries, lies of orientalists, plots of colonialists, and conspiracies of the
Jews, the Crusaders, communists, secularists and others.
After that, I met him in Riyadh in 1978 at Imam Muhammad bin AbdulWahab conference, which was organized by the Islamic University of Imam
Muhammad bin Sa'ud. It was a good opportunity to express to him my
emotions and feelings towards him, and praise him for his efforts in cultural,
intellectual and Islamic fields.
I still appreciate these great efforts, which he exerted alone amid myriad
enemies at home and abroad, who occupied the highest posts in media and
culture, promoted their followers and fought Muslim intellectuals, writers and
poets of inherent line, such as Anwar Al-Jindy, Muhammad Ghunaym, Aly
Ahmad Bakathir, Najib Al-Kilany and others. They plunged the market with
rave stories, lean literature and poetry and clumsy language. The State
sponsored them, gave them money and awards, and opened all doors for them.
Moreover, foreign support was given to writers who fought Islamic thought and
Arabic language.
My last meeting with him was in Cairo when I attended the Islamic
organizations conference as a representative of the World Muslim League. He
was apparently old, but he had young determination and diligence.
530 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Some of his words:
- "I am a lawyer in the case of ruling with the book of Allah, which I have
been entrusted for more than forty years. I prepare pleading and present
memos upon commission with Almighty Allah. I dedicate myself for
Allah, and the Heaven is the price of that commission. Allah hath
purchased of the believers their persons and their goods; for theirs
(in return) is the garden (of Paradise).  (Al-Tawbah, 111)
- Taha Husayn was the top and the strongest base of the Westernization
approach. So, delivering a strong blow at him was an action of liberating
the Islamic thought from subordination."
- "I read the cards at Dar Al-Kutub (house of books), which were around
two million in number; I wrote down their names; checked the
appendixes of leading magazines, such as Al-Hilal, Al-Muqtataf, AlMashriq, Al-Manar, Al-Risalah, and Al-Thaqafah, and collected some
issues from them; I reviewed Al-Ahram for over twenty years; checked
Al-Muqattam, Al-Mu'ayyid, Al-Liwa, Al-Balagh, Kawkab Al-Sharq, AlJihad and other newspapers in addition to tens of magazines and
periodicals defined in our country during this century. I did all this in
order to assess a situation and to know a certain issue at a certain time."
- "Hasan al-Banna is a rare model throughout the long history of Islam. He
is a righteous Da‘ee and reformer. He corrected the course of the Islamic
Ummah, changed its customs, made it right and took it back to the
straight path. Those people had a loud voice in the ears of time and
people. They emerged over events, were not subject to inheritance, and
did not draw their ability from environment or family, but they were
Anwar Al-Jindy 531
baptized by Allah and were the sign of His will. They were very
intelligent, determined, sincere and diligent. Hasan Al-Banna lived some
forty years. He shone before the age of thirty. He conveyed the message
of Islam to the world with courage of a believer, skill of a leader, wisdom
of a struggler and honesty of a Da‘ee. Soon, the world listened to him and
hearts gathered around him. He shook the political parties and groups,
bothered the leaders and robbed the occupiers of sleep. All forces
gathered to eliminate him, as his voice was right and his word was feared
by colonialism."
His works:
Anwar Al-Jindy had more than two hundred and fifty works in different
topics suitable for all ages. His books and booklets were a renewable resource
for protecting the minds of young people from deviation. He provided great
services for the contemporary Islamic thought, Arab and Islamic culture,
Arabic literature and Arabic language. He was a school in encyclopedic work
and defended the Islamic thought in a rational, wise and moderate way. His
most important works are three distinguished encyclopedias:
1- Teacher of Islam (fifty parts)
2- Encyclopedia of curricula (ten parts)
3- In the limelight (fifty parts)
He also had books in various subjects, including the following:
Al-Yaqazah Al-Islamiyah fi Muwajahatul Isti'mar (Islamic vigilance in the
face of colonialism), Aqbas min Al-Sirah Al-Atirah (Quotes from good
532 Outstanding Figures of Da'wah and Contemporay Islamic Movement
biography), Sultan Abdul-Hamid and the Islamic Caliphate, Abdul-Aziz AlTha'alibi, Abdul-Aziz Jawish, Al-Qyam Al-Asasiyah fi Al-Fikr Al-Islami wal
Thaqafah Al-Arabiyah (Basic values in Islamic thought and Arabic culture),
Qadaya Al-Shabab Al-Muslim (Issues of Muslim youths), Qadaya Al-Asr wa
Mushkilat Al-Fikr Tahta Daw' Al-Islam (Issues of time and problems of
thought in the light of Islam), Yawm min Hayat Al-Rasul (One day from
Prophet's life), Al-Wajh Al-Akhar li Taha Husayn (The other face of Taha
Husayn), Wihdat Al-Fikr Al-Islami (Unity of Islamic thought), Wa Zakirhum
bi Ayyamillah (Teach them to remember God's days), Hazimat Al-Shiyui'yah fi
Alam Al-Islam (Defeat of communism in the world of Islam), Nawabigh AlIslam (Distinguished aspects of Islam), Nahnu wa Hadarat Al-Gharb (We and
the Western civilization), Mu'alafat fi Al-Mizan (Works in balance), AlIstishraq (Orientalism), Al-Islam Tarikh wa Hadarah (Islam: history and
civilization), Al-Islam fi Arba'at Ashr Qarnan (Islam in fourteen centuries),
Nazariyat Al-Samiyah (Theory of Semitism), Mawqif Al-Islam min Al-Ilm wal
Falsafah Al-Gharbiyah (Islam's position on Western science and philosophy),
Al-Tabshir Al-Gharbi (Western missionary), Manahij Al-Hukm wal Qiyadah fi
Al-Islam (Methods of governance and leadership in Islam), Min Tufulat AlBashariyah ila Lutf Al-Insaniyah (From childhood of humankind to kindness of
humanity), Kayfa Yahtafiz Al-Muslimun bi Al-Zatiyah Al-Islamiyah fi
Muwajahat Al-Akhtar (How Muslims maintain Islamic identity in face of
risks), Muqadimat Al-Ulum wal Manahij (Introductions to sciences and
curricula), Afaq Jadidah lil Da'wah Al-Islamiyah fi Alam Al-Gharb (New
prospects for Islamic preaching in the Western world), Al-Islam fi Muwajahat
Al-Falsafat Al-Qadimah (Islam in the face of ancient philosophies), Al-Islam fi
Anwar Al-Jindy 533
Wajh Al-Taghrib (Islam in the face of Westernization), Akhta' Al-Manhaj AlGharbi al-Wafid (Mistakes of incoming Western approach), Ibti'ath Al-Usturah
(Revival of myth), Nahwa Bina' Manhaj Al-Bada'il Al-Islamiyah lil Nazariyat
Al-Gharbiyah (Towards developing Islamic approaches alternative to Western
theories), Al-Islam wa Al-Da'awat Al-Haddamah (Islam and destructive calls),
Al-Islam fi Wajh Al-Tayyarat Al-Wafidah (Islam in the face of incoming
trends), Al-Islam wa Harakat Al-Tarikh (Islam and the movement of history),
Al-Islam wa Al-Alam Al-Mu'asir (Islam and the modern world), Al-Islam
Nizam Mujtama' wa Manhaj Hayah (Islam is system of community and
lifestyle), Aslimu Al-Manahij wa Al-Ulum wa Al-Qadaya wa Al-Mustalahat
Al-Mu'asirah (Islamize contemporary curricula, science, issues and terms),
Adwa' ala Al-Adab Al-Arabi Al-Mu'asir (Light on contemporary Arab
literature), Itar Islami lil Fikr Al-Mu'asir (Islamic framework for contemporary
thought), Al-Islam (Islam), Ia'adat Al-Nazar fi Kitabat Al-Asriyin fi Daw' AlIslam (Reviewing the works of contemporary writers in the light of Islam),
I'ridu Anfusakum ala Mawazin Al-Quran (Show yourselves to the balance of
the Quran), A'lam Al-Islam: Tarajim Al-Asma' Al-Barizah Munzu Asr AlNubuwah ila Al-Yawm (Figures of Islam: biographies of prominent names
since the time of prophecy until today), A'lam Al-Qarn Al-Rabi' Ashr Al-Hijri
(Figures of the fourteenth Hijri century), A'lam Al-Da'wah wa Al-Fikr (Figures
of preaching and thought), A'lam was Ashab Aqlam (Figures and writers), AlInqita' Al-Hadari (Cut of civilization), Ahdar Al-Taghrib fi Al-Alam Al-Arabi
(Objectives of Westernization in the Arab world), Al-Butulah fi Tarikh AlIslam (Heroism in the history of Islam), Bimza Intasara Al-Muslimun (With
what Muslims achieved victory), Bina' Manhaj Jadid li Al-Ta'lim wa Al-
534 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Thaqafah ala Qa'idat Al-Asalah (Developing a new approach for education and
culture on the basis of originality), Tarikh Al-Islam fi Muwajahat al-Tahadiyyat
(The history of Islam in facing challenges), Tarikh Al-Da'wah Al-Islamiyah fi
Marhalat Al-Hisar min Harakat Al-Jaysh ila Camp David (The history of the
Islamic call at the stage of siege from the army's move to Camp David), Tarikh
Al-Ghazw Al-Fikri wa Al-Takhrib Khilal Marhalat ma Bayn Al-Harbayn AlAlamiyatayn 1920-1940 (The history of intellectual invasion and sabotage
during the stage between the two world wars 1920-1940), Ta'sil Al-Yaqazah
wa Tarshid Al-Sahwah (Establishing vigilance and rationalizing awakening),
Al-Tabshir Al-Gharbi (Western missionary), Tahadiyat fi Wajh Al-Mujtama'
Al-Islami (Challenges facing the Muslim community), Tarajim Al-A'lam AlMu'asirin fi Al-Alam Al-Islami (Biographies of contemporary figures in the
Islamic world), Al-Tarbiyah wa Bina' Al-Ajyal fi Daw' Al-Islam (Education
and raising generations in the light of Islam), Tarshid Al-Fikr Al-Islami
(Rationalization of Islamic thought), Tashih Akbar Khata' fi Tarikh Al-Islam
Al-Hadith (Correcting the biggest mistake in the history of modern Islam),
Tashih Al-Mafahim fi Daw' Al-Quran Al-Karim wa Al-Sunnah Al-Nabawiyah
(Correct concepts in the light of the holy Quran and Prophet's traditions), AlTaghrib: Akhtar Al-Tahadiyat fi Wajh Al-Islam (Westernization: The most
serious challenge facing Islam), Al-Thaqafah Al-Arabiyah Al-Islamiyah:
Usuluha wa Intima'uha (Arab and Islamic culture, its origin and orientation),
Jawhar Al-Islam (The essence of Islam), Jil Al-Amaliqah wa Al-Qimam AlShawamikh fi Daw' Al-Islam (Generation of masters and leading figures in the
light of Islam), Hatta la Tadi' Al-Hawiyah Al-Islamiyah wa Al-Intima' AlQurani (So as not to lose the Islamic identity and belonging to Holy Quran),
Anwar Al-Jindy 535
Harakat Tahrir Al-Mar'ah fi Mizan Al-Islam (Movement for the Liberation of
women in the balance of Islam), Harakat Al-Tarjamah (Translation movement),
Harakat Al-Yaqzah Al-Islamiyah fi Muwajahat Al-Nufuz Al-Gharbi wa AlSihuniyah wa Al-Shiu'iyah (Movement of Islamic vigilance in the face of
Western influence, Zionism and communism), Haqa'iq an Al-Ghazw Al-Fikri
lil Islam (Facts about intellectual invasion of Islam), Khasa'is Al-Adab AlArabi (Characteristics of Arabic literature), Khasa'is Al-Adab Al-Arabi fi
Muwajahat Nazariyat Al-Naqd Al-Adabi Al-Hadith (Characteristics of Arabic
literature in the face of theories of modern literary criticism), Al-Khilafah AlIslamiyah (Islamic Caliphate), Al-Khinjar Al-Masmum Al-Lazi Tu'ina bihi AlMuslimun (The poisoned dagger, with which Muslims were stabbed), AlIqtisad Al-Islami (Islamic economy), Al-Asalah fi Muwajahat Al-Mu'asarah wa
Al-Iqtibas wa Sullam Al-Qiyam (Originality in the face of modernity, quotation
and the scale of values), Al-Nafs (Self), Al-Freudiyah (Freudism), Suqut AlAlmaniyah (The fall of secularism), Suqut Nazariyat Darwin (The fall of
Darwin's theory), Al-Sultan Abdul-Hamid: Safhah Nasi'ah min Al-Jihad wa AlIman wa Al-Tasmim (Sultan Abdul-Hamid: a bright page of jihad, faith and
determination),
Sumum Al-Istishraq
wa
Al-Mustashriqin
(Poisons
of
Orientalism and Orientalists), Saykolojiyat Al-Furouq bayn Al-Afrad wa AlJama'at (Psychology of differences between individuals and groups), AlShabab Al-Muslim: Mashakiluh wa Qadayah fi Muwajahat Tahadiyat Al-Asr
(Muslim Youth: their problems and issues in facing the challenges of the time),
Shubuhat
Al-Taghrib
fi
Ghazw
Al-Fikr
Al-Islami
(Suspicions
of
Westernization in invading the Islamic thought), Shubuhat fi Al-Fikr Al-Islami
(Suspicions in Islamic thought), Al-Shubuhat Al-Matruhah fi Ufuq Al-Fikr Al-
536 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Islami (Suspicions raised in horizon of Islamic thought), Al-Shubuhat wa AlAkhta' Al-Shai'ah fi Al-Fikr Al-Islami (Common suspicions and errors in
Islamic thought), Shakhsyat Ikhtalafa fiha Al-Ra'I (Figures with different
views), Al-Sharq fi Fajr Al-Yaqazah: Surah Ijtima'iyah lil Asr min 1921 ila
1939 (East in dawn of vigilance: A social picture of the period 1921-1939), AlShu'ubiyah fi Al-Adab Al-Arabi Al-Hadith (Populism in modern Arab
literature), Al-Sahafah Al-Siyasiyah fi Misr Munzu Nash'atiha ila Al-Harb AlAlamiyah Al-Thaniyah (The political press in Egypt since its inception until
World War II), Al-Sahafah wa Al-Aqlam Al-Masmumah (The press and the
poisonous pens), Al-Sahwah Al-Islamiyah: Muntalaq Al-Asalah wa I'adat Bina'
Al-Ummah ala Tariq Allah (The Islamic awakening: spirit of originality and
rebuilding the nation on the path of God), Safahat Majhulah min Al-Adab AlArabi Al-Mu'asir (Unknown pages of contemporary Arab literature), Safahat
Mudi'ah min Turath Al-Islam (Bright pages of the heritage of Islam), Al-Tariq
ila Al-Asalah (The path to originality), Al-Tariq ila Al-Asalah wa Al-Khuruj
min Al-Taba'iyah (The path to originality and getting out of subordination), AlTariq amam Al-Da'wah Al-Islamiyah (The way to the Islamic preaching), Taha
Husayn: Hayatuh wa Fikruh fi Mizan Al-Islam (Taha Husayn: his life and
thinking in the balance of Islam), Al-Alam Al-Islami wa Al-Isti'mar Al-Siyasi
wa Al-Ijtima'i wa Al-Thaqafi (The Islamic world and the political, social and
cultural colonialism), Alamiyat Al-Islam (Universality of Islam), Aqabat fi
Tariq Al-Nahdah: Muraja'ah li Tarikh Misr Al-Islamiyah Munzu Al-Hamlah
Al-Faransiyah ila Al-Naksah (Obstacles on the way of renaissance: Review of
the history of Islamic Egypt since the French campaign until the setback),
Aqidat Al-Katib Al-Muslim (The doctrine of Muslim writer), Ala Al-Fikr Al-
Anwar Al-Jindy 537
Islami an Yataharrar min Sartre wa Freud wa Durkheim (Islamic thought
should be freed from Sartre, Freud and Durkheim), Al-Awdah ila Al-Manabi':
Da'irat Ma'arif Islamiyah (Return to springs: Islamic encyclopedia),Al-Fusha
Lughat Al-Quran (Classical Arabic is language of Quran), Al-Fikr Al-Islami
wa Al-Tahadiyat allati Tuwjihuh fi Matla' Al-Qarn Al-Khamis Ashr Al-Hijri
(Islamic thought and the challenges facing it at the beginning of the fifteenth
Hijri century), Al-Fikr Al-Bashari Al-Qadim (The old human thought), Al-Fikr
wa Al-Thaqafah Al-Mu'asirah fi Shamal Afriqya (Contemporary thought and
culture in North Africa), Al-Funun Al-Sha'biyah (Folklore), Fi Muwajahat AlFaragh Al-Fikri wa Al-Nafsi fi Al-Shabab (In the face of psychological and
intellectual vacuum with young people), Al-Qadyaniyah: Khuruj ala AlNubuwah Al-Muhammadiyah (Al-Qadyaniyah: Deviation from Muhammad's
prophecy), Kitab Al-Asr That Daw' Al-Islam (The book of age under the light
of Islam), Al-Darabat allati Wujihat lil Inqidad ala Al-Ummah Al-Islamiyah
(Strikes against the Islamic nation), Maza Yaqra' Al-Shabab Al-Muslim (What
young people read), Mahazir wa Akhtar fi Muwajaht Ihya' Al-Turath wa AlTarjamah (Hazards and risks in the face of reviving heritage and translation),
Al-Muhafazah wa Al-Tajdid fi Al-Nathr Al-Arabi Al-Mu'asir fi Mi'at Am
1840-1940 (Conservation and innovation in contemporary Arabic prose in
hundred years from 1840 to 1940), Al-Mukhattatat Al-Talmudiyah AlSihuniyah Al-Yahudiyah fi Ghazw Al-Fikr Al-Islami (Talmud, Zionist and
Jewish plots to invade the Islamic thought), Al-Mad Al-Islami fi Matla' AlQarn Al-Khamis Ashr (The Islamic tide in the early fifteenth century), AlMadrasah Al-Islamiyah: Ala Tariq Allah wa Manhaj Al-Quran (The Islamic
school: on the path of God and the methodology of the Quran), Al-Mar'ah Al-
538 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Muslimah fi Wajh Al-Tahadiyat (Muslim women in the face of challenges),
Masabih ala Al-Tariq (Lamps on the road), Musahihu Al-Mafahim: AlGhazali, Ibn Taymiyah, Ibn Hazm, Ibn Khaldun (Correctors of concepts: AlGhazali, Ibn Taymiyah, Ibn Hazm, Ibn Khaldun), Al-Da'wah Al-Islamiyah fi
Asr Al-Sahwah: Qadaya Al-Siyasah wa Al-Ijtima' wa Al-Iqtisad (The Islamic
call in the era of awakening: Political, social and economic issues), AlIslamiyah Nizam Mujtama' wa Manhaj Hayah (Islam is system of society and
lifestyle), Al-A'rad Mawsu'ah Tibbiyah Amrikiyah (Symptoms are American
medical encyclopedia), Al-Mathal Al-A'la lil Shabab Al-Muslim (Example for
Muslim youth), Al-Musajalat wa Al-Ma'arik Al-Adabiyah fi Majal Al-Fikr wa
Al-Tarikh wa Al-Hadarah (Literary recrimination and battles in the areas of
thought, history and civilization), Al-Muslimun fi Fajr Al-Qarn Al-Walid
(Muslims at the dawn of the newborn century), Al-Ma'arik Al-Adabiyah fi
Misr Munzu 1914-1939) (Literary battles in Egypt in 1914-1939), AlMu'asarah fi Itar Al-Asalah (Modernity in the context of originality), Ma'alim
Tarikh Al-Islam Al-Mu'asir min Khilal Thalath Mi'at Wathiqah Syasiyah
Zaharat Khilal Al-Qarn (Features of the history of contemporary Islam through
three hundred political documents that emerged during this century), Ma'lamat
Al-Islam (Teacher of Islam), Mafahim Al-Nafs wa Al-Akhlaq wa Al-Ijtima' fi
Daw' Al-Islam (Concepts of self, morality and sociology in the light of Islam),
Mu'amarat Tahdid Al-Nasl wa Usturat Al-Infijar Al-Sukkani (Conspiracy of
birth control and the myth of population explosion), Al-Mu'amarah ala AlFusha: Lughat Al-Quran (Conspiracy against classical Arabic: the language of
Quran), Kamal Ataturk wa Isqat Al-Khilafah Al-Islamiyah (Kamal Ataturk and
the fall of Islamic Caliphate), Ahmad Zaki Al-Mulaqqab bi Shaykh Al-Urubah:
Anwar Al-Jindy 539
Hayatuh, Ara'uh, Atharuh (Ahmad Zaki, known as sheikh of Arabism: his life,
views and effects), Fada'ih Al-Ahzab Al-Siyasiyah fi Misr: Al-Siyasah wa AlZu'ama' wa Al-Rashwah wa Istighlal Al-Nufuz (Scandals of political parties in
Egypt: politics, leaders, bribery and abuse of power), Mustaqbal Al-Islam Ba'd
Suqut Al-Shyu'iyah (The future of Islam after the demise of communism),
Asalat Al-Fikr Al-Islami fi Muwajahat Al-Taghrib wa Al-Almaniyah wa AlTanwir Al-Gharbi: Qadaya Al-Adab (The authenticity of Islamic thought in the
face of Westernization, secularism and Western enlightenment: issues of
literature), Qira'ah fi Mirath Al-Nubuwah: Itar Islami lil Sahwah Al-Islamiyah
(Reading in Prophet's heritage: an Islamic framework for Islamic revival),
Hasan Al-Banna Al-Da'iyah Al-Imam wa Al-Mujadid Al-Shahid (Hasan AlBanna, the Da‘ee, Imam, reformist, and martyr).
Tributes to him:
Dr. Mustafa Al-Shuka'ah says: "As great thinker Anwar Al-Jindy was
exposed to harassment and negligence, he will have a high status in the
afterlife. He stood alone to defend the sound Arabic language and the
prestigious Islamic law, which hypocrites wanted to lie in wait for. He was one
of the heirs of prophets. He was one of those who conveyed right, guidance,
morality and knowledge to humanity.
Anwar Al-Jindy was a bright star in the sky of Arab and Islamic thought in
our century. He was a clear example of hard work, systematic planning,
unprecedented originality and heavy production."
Dr. Shawqi Dayf says: "I knew Anwar Al-Jindy after his sharp and strong
arguments with Dr. Taha Husayn and his interest in drawing genuine examples
from Arabic and Islamic heritage and presenting them to the modern age a
540 Outstanding Figures of Da'wah and Contemporay Islamic Movement
good example of the greatness, grandeur and vitality of our civilization in all
times and ages.
Anwar Al-Jindy, thanks to his writings and impressive production, is not
less than the great scholars in our history. He resembles Al-Jahiz, Al-Asma'I,
Ibn Taymiyah and Ibn Al-Qayyim in their encyclopedic knowledge and long
struggle with spirit and time for defending Islam and its fateful issues."
Dr. Husayn Mujib Al-Misry says: "He defended his cause relentlessly and
specialized in many fields that many contemporary people find difficult. Anwar
Al-Jindy was the sign of this age. He restored Islam's vitality and renewal
again.
He was a self-made man in the school of Muslim reformists. He taught
himself through reading in various fields. He was determined to rebut
Christianization, the Orientalists and their supporters in the Arab and Islamic
world.
Anwar Al-Jindy was a university represented in one man where thousands
of intellectuals graduated thanks to his writings and leading position in the field
of Islamic thought."
Dr. Hasan Habashy says: "Anwar Al-Jindy's production is characterized by
careful documentation, historical sense, understanding our history throughout
its long eras and his skill in gathering more than an art and science. His studies
have a leading position in the Arab library and were approved by professionals
specialized in thought, literature, history, religion and civilization."
Dr. Yusuf Al-Qaradawy says: "Poor Anwar Al-Jindy was oppressed by his
nation dead and alive. The man did not seek fame as others. Rather, he lived as
a cenobite in the monastery of knowledge and culture, reading and writing,
seeking no reward or thanking from anybody."
Anwar Al-Jindy 541
Dr. Abdul-Halim Uways says: "Anwar Al-Jindy was a fortified castle in a
dark era in our history. He confronted the attempts of Westernization secular
activists, such as Taha Husayn, Khalafallah, Louis Awad, and others.
Anwar Al-Jindy, in cooperation with senior reformists, sought to administer
the right and eliminate the wrong. He was a great pioneer in a convoy including
Hasan al-Banna, Muhammad Abu-Zahrah, Farid Wajdy, Mustafa Sadiq AlRafi'y, Muhammad Al-Ghazaly, Sayyid Sabiq, Hasan Ayyub, Sa'id Ramadan,
Sayyid Qutb, and others.
Dr. Abdul-Mun'im Yunus says: "Anwar Al-Jindy always stands at the
frontlines to represent an integrated Islamic encyclopedia of contemporary
science, which will continue to bring forth fruit all the time. There was a wide
gap between his lame personality and his thoughts that spread in the world.
While he was in his monastery and isolation, all people in their office and posts
feared him. He was a representative of the right, which must prevail. He was a
unique example of honesty in writing, in a message that did not stop through
his books that exceeded two hundred and fifty in number, and in a campaign
that continued through his articles and research that exceeded thousands in
number."
Dr. Gharib Jum'ah says: "The man came from his village 'Al-Nikheila' in
Assiut to Cairo to work at a bank. He was attracted from the very beginning to
the Muslim Brotherhood's call. Some people may not know that he was
responsible for the Muslim Brotherhood's treasury. He used to deliver salaries
to the families of officers who belonged to the Muslim Brotherhood and were
arrested or dismissed from the army. The man did not stop at the financial and
administrative work, but he wrote in many subjects and then worked in the
press. His books emerged in the market. He used to describe any new book as a
baby. I joked with him saying: how many children do you have now? He said:
542 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Allah has granted me one daughter, but the other babies need a list as they
exceeded two hundred booklets, books and encyclopedias."
Mahmud Khalil says: "Throughout his long scientific life, Anwar Al-Jindy
was clever in detecting the incoming Western approach's errors in beliefs,
history, culture, language, literature and sociology. He carried out a process of
systematic sort-out of the writings of Arnold Toynbee, Brockelmann,
Margoliouth, Lamensi, Philip Hitti, Louis Cheikho and others. He criticized the
projects of Westernization through rebutting the scientific bases upon which
these projects were built. He rebutted Freud's theory in sex, Durkheim's theory
in sociology, and another theory in literature. He presented Islamic alternatives
to the concepts and theories he tackled."
Attending conferences:
Anwar Al-Jindy participated in many Islamic and intellectual conferences in
Algiers, Rabat, Mecca, Khartoum, Amman, UAE, Riyadh, Indonesia, Cairo
and others. He was member of the high council of Islamic affairs in Egypt and
was awarded the State's appreciation prize in 1960.
His death:
He died on Tuesday 15/11/1422 AH at the age of eighty five. The number of
mourners did not exceed fifty only!!!
That was the giant of contemporary Islamic thought, who defended the
values of Islam and confronted the Westernization and its advocates throughout
more than half a century.
Salah Al-Rashid says: "The funeral of leading Islamic thinker Anwar AlJindy was like a winter sun in its weaknesses against the cold weather. The
funeral was evidence of denunciation of an age that ignored the production and
Anwar Al-Jindy 543
thought of Anwar Al-Jindy, who had adequate studies, unabridged
encyclopedias, accurate conclusions and battles in the cause of Allah, right and
Islam in order to defend the faith, Arabic language and thought. More than half
a century of devotion and more than two hundred and fifty books, which were
written after search, perseverance and documentation, were faced by obvious
abjuration and ingratitude, as if our age pays no heed any longer to
encyclopedic scholars, such as Anwar Al-Jindy."
Excellent work:
The social reform association in Kuwait issued the "Encyclopedia of Islamic
Da‘wah issues from vigilance to awakening", which was written by Al-Jindy.
The encyclopedia deals with the conspiracies against the religion of Islam as a
lifestyle, the features of Islamic awakening, and the position of Islam towards
Westernization, secularism, modernity and destructive principles. It is an
excellent work by the association. Gratitude towards such great men should be
like this. And for this let those aspire, who have aspirations.
May Allah have mercy on our great teacher Anwar Al-Jindy and make us
and him in the company of those on whom is the Grace of Allah,- of the
prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify),
and the Righteous (who do good): Ah! what a beautiful fellowship!
The close of our cry will be: "Praise be to Allah, the Cherisher and Sustainer
of the worlds!"
Mujahid Hany Mustafa
Bisisu
Revolutionary (Abu-Sahl)
(1349-1390 AH/ 1929-1970 AD)
Preface
The period of my study in Egypt, from 1949 to 1954, was
the most fertile period in the Islamic activity that gathered
the Muslim youth, especially students of the four Egyptian
universities.
We, the expatriate students, had several bonds and
meetings, as the problems of Muslims and the issues of
Islam everywhere were the second thing that preoccupied us
after our study.
Interest in the Palestinian Cause
He was a true
example of
silent activist,
determined
Mujahid and
worshipping
scholar who
preferred
actions to
words.
In the forefront of the issues of concern for us was the Palestinian cause and
the situation that resulted from the international Zionist crusade schemes that
displaced the Palestinian people and handed over the country to Jewish and
Zionist gangs after the farce in which Arab armies took part under the real
546 Outstanding Figures of Da'wah and Contemporay Islamic Movement
command of British General Glubb Pasha. We were very enthusiastic about
serious action that would give right to Palestine and enable its Muslim people
to restore its legitimate rights. The Palestinian cause is the cause of all
Muslims, not the Palestinian people alone. It is the land of sacred places and
encompasses al-Aqsa Mosque, the first Muslim Qiblah [the direction to which
Muslims turn during prayers] and one of three mosques to which Muslims are
urged to travel. It is an endowment for all Muslims.
Our way to serve this cause was the mobilization of masses, especially
students and the Palestinians from among them, to be a nucleus of an organized
action to serve the cause and consider how to achieve goals according to the
Islamic vision. This action would also bring up youths to jihad for the sake of
raising the Word of Allah.
Emergence of his Role
From this point, the role of brother Mujahid Mustafa Bisisu emerged. He
was a member of the Palestinian Muslim Brotherhood in al-Shuja‘iyah district
in Gaza, where there was a branch of the Brotherhood. He belonged to a highclass and renowned family. He studied at al-Imam al-Shaf‘y School in Gaza
and then traveled to Cairo to continue study at the Faculty of Law. He was a
true example of silent activist, determined Mujahid and worshipping scholar
who preferred actions to words. He did not cease to contact individuals and
groups to explain to them the role assigned to them as Muslims who have a
mission in life, which is raising the Word of Allah, spreading His Da‘wah,
liberating the Muslim countries from any foreign control and Palestine from the
filth of Zionists and their aides.
Mujahid Hany Mustafa Bisisu 547
Yasin al-Shirif, ‘Azmy al-Juhary, Muhammad al-Dimirdash Murad, Mahmud Judah,
Muhammad al-Saftawy, ‘Abdullah al-‘Aqil, Ahmad al-‘Assal, Ahmad Hamad, Yusuf alQaradawy, Hany Bisisu and ‘Izzat al-Shirif- in Hilwan, Egypt, in 1951
Brother al-Manasir, Advisor al-‘Aqil, Hany Bisisu and brother al-Saftawy
548 Outstanding Figures of Da'wah and Contemporay Islamic Movement
The Muslim Brotherhood headquarters had a department for liaison with the
Islamic world and a department for Muslim expatriate students, through which
Mr Bisisu exerted strenuous efforts and made blessed deeds.
Characteristics and Manners
His piousness, ascetic, good manners and good treatment helped him
perform his mission and role. Everybody loved him and presented him to the
lead although he was not keen on public appearance and preferred unpublicized
action, in which everyone adopted self-denial. He was the first in making good
deeds and sacrificing soul, time and money for the satisfaction of Allah and
serving Muslims. He was in charge of the Palestinian Muslim Brotherhood.
Jihad and Endeavors
He contributed to several fields and was very energetic in Islamic activity
among students and others. His efforts bore fruits, as such Muslim students
carried the message of Islam: doctrine, sharia, manners, behavior and a
methodology of life.
The Palestinian gatherings included various kinds of people from among
secularists, socialists, communists and Islamists. However, the Islamic
orientation had a pioneering role and influenced most Palestinian youths thanks
to the blessed efforts Bisisu and his brothers exerted.
In the battle of the Suez Canal in 1371 AH/ 1951 AD, the role of Muslim
youths was clearly obvious, as the battle was led by a group of Egyptian
university students and some Palestinian brothers took part in exercises such as
Hany Bisisu, about whom ‘Abdullah Abu-‘Azzah said: "Hany Bisisu, may
Mujahid Hany Mustafa Bisisu 549
Allah have mercy upon him, was the smallest man in terms of size, but he was
the biggest man in terms of his deep faith, sincerity, abstaining from public
appearance, self-denial and devoting oneself to serving the principles he
believed in and the methodology to which he was faithful. (al-Harakah alIslamiyah book, page 25)"
If the left-dominated media cast spotlight on the communist poet and leader
Ma‘in Bisisu, brother Mujahid Hany Bisisu was the unknown soldier and the
pious man who concealed his identity and preferred the reward from Allah to
praise from the people. His status was known very well to the men surrounded
him such as Khalil al-Wazir, Muhammad Abu-Sidu, Hasan ‘Abdul-Hamid
Salih and others.
Mujahid Bisisu continued performing his role in the field of Islamic action
and uniting the Palestinians on the true methodology of Islam, leaving the best
effect in Palestine and Egypt. When he was selected to work at al-Najat School
in al-Zubayr, Iraq, along with some Egyptian colleagues, he mainly focused on
students and brought them up to the Islamic manners and teachings. He
accompanied them in prayers at mosques, night voluntary prayers, dawn
lessons and scout journeys till the goodness spread and the number of religious
youths increased. Those youths were influenced by Bisisu and resorted to him
before their own fathers when facing problems. He was a true example to be
followed by everybody in terms of modesty, good manners and serving old and
young people. He married the sister of his colleague in the school and comrade
in the Islamic Da‘wah brother Muhammad al-Saftawy. She was the best helper
for him in his jihad.
550 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Hasan al-Madhun, Ibrahim ‘Ashur, Hany Mustafa Bisisu, ‘Arafat al-‘Ashy and Ibrahim Ghushah
His work in teaching did not prevent him from contacting his brothers and
Muhajideen in Egypt and Palestine, but rather he kept permanent contact with
them and provided them with necessary help and nonstop support.
In his book Ma ‘ al-Harakah al-Islamiyah, Mr ‘Abdullah Abu-‘Azzah said:
"In a day in July 1957, Hany Bisisu came to me carrying a memo and said
brother Khalil al-Wazir submitted it to him and it includes proposals for
Muslim Brotherhood activities to be adopted by the organization. He asked me
to consider the memo and give opinion on it. But I apologized to him and
returned the memo to him after a quick look at it. It seems that Bisisu and his
Mujahid Hany Mustafa Bisisu 551
brothers did not take the memo seriously, but the owners of the memo: Khalil
al-Wazir and his brothers followed up the matter till Fatah Movement was
formed in 1378 AH/ 1958 AD."
In the same book, Abu-‘Azzah said:
"Many may not know that the first Egyptian Muslim Brotherhood mission
to visit Palestine in August 1355 AD/ 1935 AD included Mr ‘Abdul-Rahman
al-Sa‘aty al-Banna (brother of Hasan al-Banna) and Mr Muhammad As‘ad alHakim (Muslim Brotherhood secretary). When the Great Revolution broke out
in Palestine in 1356 AH/ 1936 AD, the Muslim Brotherhood in Egypt
supported it and played the biggest and most prominent role in 1368 AH/ 1948
AD when their battalions fought with the Palestinians."
Brother Bisisu got engaged in jihad with his brothers from the Muslim
Brotherhood. When the matter was discovered by the tyrant militaries ruling
Egypt, he was arrested in 1965 and imprisoned for several years. Da‘ees
gathered around him in prison and contributed with him to making the people
steadfast and reminding them with the reward Allah will give to the patient
Mujahideen and faithful Da‘ees.
He never became weak or surrendered to temptations, but rather he was
brave, steadfast in his stances and bold in his sayings, trusting in Allah till he
died in the prison in 1970. His death was lamented by everyone in and outside
prison. People remained speaking about him due to his true religiousness,
sincerity, good manners, braveness in declaring the word of truth, strength in
stances and at the time of calamities and abstention from worldly matters.
A Witness in his Favor
His comrade and disciple Hasan ‘Abdul-Hamid Salih said:
"… I know him in 1947 at al-Imam al-Shaf‘y Secondary School in Gaza
when he stood, one day, in the face of the school headmaster like a brave,
552 Outstanding Figures of Da'wah and Contemporay Islamic Movement
nationalist student and asked him to allow the school students to help their
volunteer brothers coming to take part in Palestine war through digging
trenches in the Aviation Camp in eastern Gaza. Although the school
headmaster threatened to dismiss him from the school, he remained brave and
insisted on his demands till the school headmaster responded to them and the
students helped the volunteers. In the camp, Bisisu was the best example for his
classmates, who admired and appreciated him. Whenever I looked at him, I
found him digging trenches, explaining to some students their duties or
welcoming volunteers coming from Arab countries. In the same day, I stood
beside him and the school headmaster approached him and said to him: "Listen
Bisisu, you will be held responsible for the students leaving the school and will
be inquired for this, which may result in dismissal from the school." He replied:
"It is a great honor that I'm dismissed from the school due to my participation
in such a national act. It is a national medal I receive from my homeland."
Al-Manasir, al-Salih, al-Ahmar, al-Shuqayr, al-Thawabitah, Bisisu (as
the arrow points), al-Saftawy and ‘Umayrah in May 1956
In late 1947, Bisisu topped the secondary students in the Arts Department.
The Egyptian administration decided to send him to be the first Palestinian
expatriate student at the Egyptian university for free. When I went to him to
congratulate him on this, he said to me: 'Thanks to Allah for this success, which
was not based on my own efforts.'
Mujahid Hany Mustafa Bisisu 553
In 1951, I met him in Cairo. He was in the last year at the Faculty of Law
and I was in the first year at the Faculty of Arts. We exchanged visits. I noticed
his good manners, modesty and altruism. I followed his good example and
learned from him. He implanted in me love of Islam and taught me its great
teachings, thus making me be proud in belonging to this great religion.
I still remember that day when he asked me to accompany him in his visit to
a sick friend of his, who was a communist Palestinian. I unwillingly
accompanied him. When we arrived in the house of that friend, Bisisu prepared
cups of tea and asked me to stay with the patient till he comes back. After a
while, he brought a physician to examine the patient and paid him from his own
pocket. After we left, he said to me: 'O my brother, this is the mission of
Muslim in life: to do good deeds as long as he is able to do. The Muslim is a
good man, who is required to provide goodness to the people needing it.'
He graduated from the Faculty of Law and refused to work as a prosecutor
in Gaza and worked as a teacher at a private school in al-Zubayr, Iraq. I met
him years later and blamed him for refraining from working in his
specialization. He said to me: 'I'm very happy in al-Zubayr. I felt the results of
my efforts in the upbringing of a vigilant Muslim generation that will have a
good effect in the future.' He said: 'Listen to the saying of the Noble Prophet:
"If Allah made you a reason for guiding a man to goodness, this is then better
than anything else in this world." In 1963, I visited al-Zubayr and saw his great
status among the people there. Everyone considerably praised him. He did not
like to hear praise from anyone, which is a sign of his modesty.
May Allah have mercy upon him. He was a faithful, kindhearted man, who
fasted many days and was keen on performing prayers at mosque, especially
the Dawn and Night Prayers. He exerted strenuous efforts to make others
happy and was keen on sawing the seeds of Islam everywhere. He was so
generous with his guests that he was thought to be one of the richest people
while he was ascetic. He served his friends and felt petty with his brothers and
554 Outstanding Figures of Da'wah and Contemporay Islamic Movement
was large-hearted with his pupils and disciples. He was magnanimous and
truthful, fearing no one.
Dr Ahmad al-‘Assal and Mr
Muhammad al-Saftawy
He was a pioneer and leader in the
Muslim Brotherhood in Gaza. Al-Zubayr
and other zones knew him as a Da‘ee and
Islamic
educationalist.
Everybody
admired his kind-heartedness and good
nature, so they loved and appreciated
him as a great man in spite of his young
age."
He considerably contributed to forums
and lectures in al-Zubayr and al-Basra. He was keen on learning from scholars,
especially erudite scholar Sheikh Nasir al-Ahmad, headmaster of al-Najat
School in al-Zubayr. He asked al-Ahmad to teach the rules of inheritance
distribution to him and a number of brothers. Sheikh al-Ahmad agreed and
allocated for them some time after the daily sermon after Night Prayer. Sheikh
Bisisu was keen on caring for teaching the aged and helping them memorize
and well recite the Holy Qur'an.
Mujahid Hany Mustafa Bisisu 555
A recent photo of some teachers at al-Najat School in al-Zubayr and colleagues of Hany Bisisu and
some students at the school
Al-Marzuq, al-Dayil, al-‘Aqil, al-Lahw, al-Dayhan, al-Zayd, al-Nasir, al-Mushrif and al-Shammas
This was Mujahid, Da‘ee Hany Mustafa Bisisu, may Allah have infinite
mercy upon him and grant him a vast residence in the Paradise in the company
of the Prophets, the Truthful, the Martyrs and the Pious. What a beautiful
fellowship.
Struggler Hasan Ahmad alJamal
A charity walking on the ground
(1351-1419 AH/ 1930-1998 AD)
Birth and Early Life
Hasan Ahmad al-Jamal was born in 1930 to a good
family in al-Manyal district in Old Cairo. He joined the
Muslim Brotherhood in his early life. He met with Martyr
Imam Hasan al-Banna in 1942. He practiced Da‘wah
activities in al-Manyal division, including reading,
worship, education, sports, entertainment and teaching.
The division had a mosque, a sports club and a school
and provided its followers with all kinds of spiritual,
intellectual and physical activities.
this heroic
struggler
spent his life
in jihad in
Palestine and
the Suez
Canal and
charitable
His Struggle in Palestine
In 1948, Muslims were invited to fight the Zionists in Palestine, the land
from which the Prophet ascended to the heavens. He responded to the call and
joined the Muslim Brotherhood training camps to take part in the struggle with
Brotherhood battalions in Palestine. They fought courageously and inflicted
558 Outstanding Figures of Da'wah and Contemporay Islamic Movement
successive defeats on the Jews. They showed valor praised by the Egyptian
Army commanders, who sought their help in the harshest conditions to break
the blockade of the Army. Unless Western countries, notably the US,
intervened and the Arab rulers yielded to foreign dictates, the current situation
would have been something else and the Jews would not have presence in
Palestine. Every time the Jews had a weak position, they sought the help of
Western countries to announce truce to stop the progress of the mujahideen.
Brotherhood Dissolution and General Guide Assassination
The agent government in Egypt issued a decree dissolving the Muslim
Brotherhood on December 12, 1948. The assassination of the group's general
guide Hasan al-Banna was carried out by the regime's agents at Queen Nazhly
St. [now Ramses St.], the largest street in Cairo, on February 12, 1949, night.
When Imam al-Banna was taken to Qasr al-‘Ayny Hospital, they prevented the
doctors from hospitalizing him and left him bleeding till he was martyred. His
death was a curse upon the king who died the worst death at a casino am ong
prostitutes.
From Palestine to Prison
Al-Jamal and the mujahideen in Palestine were taken from the battle to alTur and ‘Uyun Musa Detention Camp. This was a gift to the heroic mujahideen
from the Egyptian rulers who were agents and subordinates to the occupation at
that time.
In 1951, al-Jamal joined the mujahideen in fight against the British troops in
the Suez Canal and showed great bravery.
In 1954, he and thousands of his brothers were thrown into the Military
Prison at an order from tyrant ‘Abdul-Nasir. He was also detained in 1965. The
Hasan Ahmad al-Jamal 559
patience and endurance were the weapons of the mujahideen and the reward
from Allah was their goal.
Charitable Activity
Following his release from prison, he started charitable action, helping the
poor, orphans and widows. He, along with his brothers, founded several
charitable organizations, nurseries, schools, workshops, orphanages, mosques,
hospitals and centers for Qur'an memorization. They also carried out activities
for facilitating marriage for young people and helping the patients. Cairo-based
al-Jumhuriyyah newspaper described him as the man who sleeps only four
hours and spent all the time among the people.
In 1979, his constituency elected him to represent them in the People's
Assembly. They also elected him in the 1984 and 1987 elections. He was an
excellent member of parliament.
It is odd that such a heroic struggler and philanthropist is pursued by
security authorities, which detained him in October 1990, along with several
popular, syndicate, university and student leaderships on charges of carrying
out activities for the Palestinian cause and doing harm to a friendly country
(Israel)!
He was then detained in 1995 along with dozens of Muslim Brotherhood
political, syndicate, university and popular leaderships on charges of preparing
for contesting the parliamentary elections!
Thus, this heroic struggler spent his life in jihad in Palestine and the Suez
Canal and charitable and humanitarian activities, helping the poor and the
needy. He was a bright image for Muslim Da‘ee.
560 Outstanding Figures of Da'wah and Contemporay Islamic Movement
His Qualities
Al-Jamal was known for his gentleness, great modesty, cheerfulness,
hurrying to helping the needy and the afflicted, backing the wronged, and
helping the widows, orphans and the poor. He has been always proud of
belonging to the Muslim Brotherhood Group. He was highly respected even
among the State Security Agency officers, not to mention his massive
popularity among the people, who regarded him their mouthpiece in the
People's Assembly and permanent supporter in their efforts to get their rights.
He shared the people's problems and issues and exerted strenuous efforts to
achieve their interests.
He said:
"Muslim Brotherhood members of parliament exert great efforts. We ask the
government to enforce the Islamic sharia laws and submit many quests for
notification, enquiries and interpellations to achieve the people's interests. We
reject laws contravening the Islamic sharia teachings. We had earlier approved
the personal status law that was endorsed by Al-Azhar's Islamic Research
Academy. Allah granted us success in this. We proposed 13 Islamic shariacomplying laws in the parliament.
I don’t doubt that all evil powers get united to strike Islam and Muslims in
Egypt, in the forefront of which are Rotary Clubs, Lions, US Bilan Institution,
the Communists, the secularists, and the international Freemasonry, which is
the secret hand that acts in Egypt to strike Islam. Those enemies realize that
Egypt is the castle of Islam in the Arab and Islamic world. The US and Israeli
intelligence agencies are acting determinedly to deal a blow to the Islamic
movement and tarnish its image through fabricating incidents and attributing
them to the Islamic trend. Therefore, we should be aware of the enemies'
schemes."
Hasan Ahmad al-Jamal 561
Tributes to him:
Muslim Brotherhood fifth general guide Mustafa Mashhur said:
"Struggler Hasan al-Jamal is a member of the first generation who took part
in the Brotherhood battalions in Palestine war in 1948. He devoted his life to
serving the issues of his people and Islamic nation. He faced ordeals with
complete patience waiting for reward from Allah."
Mr Salah ‘Abdul-Maqsud said:
"I had the honor to be detained with struggler Hasan al-Jamal and charged
with the same accusation, namely carrying out activities for the Palestinian
cause and doing harm to a friendly country: Israel!
I was put in a single cell in Turah Prison with him and Dr Ahmad ‘Umar,
assistant secretary general of the Medical Syndicate. Al-Jamal was the best
pioneer and father for all prisoners. He, along with his brothers, set up
workshops to discuss national and Islamic issues, in addition to a number of
groups for Qur'an memorization and studying sharia, cosmology and
humanities. It was a very useful period. Most imprisoned Brotherhood
members have managed to memorize the Holy Qur'an in record time, in
addition to studying several sciences. Al-Jamal had a heart attack and was
taken to Qasr al-‘Ayny Hospital to undergo open-heart surgery. He was not
released for his illness as the state does with serious criminals. Nor was he
released after half or three quarters of his term as is the case with criminal
prisoners. Rather, he served his term completely. He left prison to continue his
jihad march, but he died a few weeks later."
My Acquaintance with him
I knew his name from the Brotherhood members who went to Palestine in
1948 to fight the Jews such as Mahmud ‘Abduh, Yahya ‘Abdul-‘Alim,
562 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Mahmud Hasan, etc. I read about him in a book titled "al-Ikhwan al-Muslimun
fi Harb Falastin" [Muslim Brotherhood in Palestine War] by Kamil al-Shirif.
This book contained the wonderful heroisms of Muslim Brotherhood young
members, including al-Jamal. I met with him more than once in Egypt in
Muslim Brotherhood meetings and at offices of general guides al-Tilmisany
and Abul-Nasr in Tawfiqiyyah and al-Manyal, as well as other meetings by
Brotherhood MPs such as our colleague at al-Azhar University Muhammad alMatarawy, Salah Abu Isma‘il, counselor Ma'mun al-Hudiby and others.
Al-Jamal was very active in charitable acts and helping the needy, the
afflicted and the poor. He used to exert great efforts to achieve people's
interests and dispel their grief. He set up schools, workshops, orphanages,
clinics and mosques in cooperation with philanthropists both inside and outside
Egypt.
I was very happy when he visited me in my office at the Mecca-based
Muslim World League during the pilgrimage season. I admired his
determinedness and great efforts to unite Muslims and summon up enthusiasm
to promulgate the call for truth, might and freedom and provide help for
Muslims everywhere, especially in Egypt, which he saw as the influential
center of the Arab and Islamic world and upon which great hopes are pinned.
Egypt was famous in history for squaring up to the Crusaders and Tatars. The
modern Islamic call in Egypt promulgates goodness all over the Islamic and
Arab world through the efforts of its scholars and Da‘ees. Egyptian young
people played a very important role in Palestine and the Suez Canal. They
showed great bravery in the face of Jews and British troops. It is hoped to
undertake the pioneering role in supporting Islam and raising its flag, as well as
confronting aggressive and oppressive forces, And Allah has full power and
control over all His Affairs, but most of men know not.  [Yusuf: 21]
Hasan Ahmad al-Jamal 563
Death
Honorable educator Hasan al-Jamal died on Wednesday, Jumada II 9, 1419
AH, corresponding to September 30, 1998, after long life full of efforts,
patience, steadfastness and jihad. Thousands of people topped by Mr Mustafa
Mashhur escorted him to his final resting-place. They prayed for him at alBasha Mosque in al-Manyal district, Cairo, following Noon prayers. He was
buried beside Muslim Brotherhood late general guides ‘Umar al-Tilmisany and
Muhammad Hamid Abul-Nasr. He died at age of 68.
May Allah have infinite mercy upon him and grant him a residence in the
paradise in the company of Prophets, the Sincere (lover of the truth), the
Martyrs, and the Righteous (who do good); ah! What a beautiful Fellowship.
Imam Hasan al-Hudiby
Proud Teacher of Silence and
Steadfast, Patient Leader
(1309-1393 AH/ 1891-1973 AD)
Introduction
When I started to publish the first articles of the series of
A‘lam al-Da‘wah wal-Harakah al-Islamiyyah al-Mu‘asirah
at Kuwaiti al-Mujtama‘ Magazine, Hajji ‘Abbas al-Sisy,
may Allah have mercy upon him, visited me in Mecca and
praised the published articles. He asked me to go on due to
the importance of this for the Muslim Brotherhood Group
young generations that know little about such late unique
members of the Group.
He wondered why I did not write about the reticent
struggler and patient Da‘ee Imam Hasan al-Hudiby, who
comes on top of those personalities and met the four
conditions I set for those I write about.
He was
characteriz
ed by deep
thought,
sound
opinion,
disregardin
g personal
interest and
temporary
I answered: "I found it difficult to write about such a man who astonished
everybody with his considerable acumen, firmness of his stances, strength of
his faith, pride in his Lord, and making light of paid despots, tyrants and
mercenaries
566 Outstanding Figures of Da'wah and Contemporay Islamic Movement
I had been observing the man since he assumed the post of General Guide of
the Muslim Brotherhood Group. I noticed, like others, that he speaks little.
After much listening and attention to all opinions he decides on maters with
extremely brief words that, however, show deep understanding and full
realization of matters and soundness of opinion.
Although we were in a state of burning enthusiasm and expected to listen to
an orator who shakes our feelings with his eloquence, we were taken aback
with such a calm tone, little words, wise phrases, clear logics, truthfulness of
speech and commitment to action.
Those qualities had marked Imam al-Hudiby since our first meeting with
him. They would not have satisfied our agitated feelings and tremendous
enthusiasm without reservation. After several meetings, we realized the man's
deep understanding of events and persons and his insight with regard to
knowing men both inside and outside the Group. It seemed as if Allah selected
him for such a critical stage that was full of serious incidents in the war against
Islam and its supporters.
The Man of the Stage
Day after day, all those who opposed al-Hudiby's stances returned to admit
that the man's opinions were right and that he is the man of the stage who
proudly stood against the tyrants' oppression, plots and conspiracies. This is
Imam Hasan al-Hudiby. This was the reason why I hesitated to write about
him. A man more capable of me from among those who lived with him in
prison should come and write about him and his biography.
After the first volume of my book was published, in which I wrote about the
biographies of 71 modern Islamic movement symbols and after I grew old, I
found it necessary to write about such a key symbol because I'm indebted to
him, his students and Imam Hasan al-Banna, the reformer of the 14th century
Hasan al- Hudiby 567
AH. I was afraid that I die before writing about him, which is failure to do what
ought to be done with this great man.
Therefore, I started to write those words, which I realize very well are
insufficient for describing this man. But, unfortunately, this is what I could do
and I seek success from Allah.
Birth and Early Life
He is Hasan ibn Isma‘il al-Hudiby who was a prominent Egyptian judge and
general guide of the Muslim Brotherhood Group following martyr Imam Hasan
al-Banna.
He was born to a noble, religious family in 1309 AH/ 1891 AD in
Qlyubiyyah Governorate, Egypt. He memorized Qur'an when he was young
and went to al-Azhar school and then al-Khidiwiyyah School. He graduated in
1324 AH/ 1915 AD.
He worked in the legal profession and then the judiciary in Qena city in
1343 AH/ 1924 AD. He was transferred to several cities till he settled in Cairo.
He was famous for strict fairness and accuracy in rights. He was appreciated by
his colleagues and heads. He was promoted to excellent counselor at the
Supreme Court of Cassation. He resigned from his job after he was chosen
general guide of the Muslim Brotherhood Group.
His Meeting with Imam al-Banna
He met with Imam Hasan al-Banna and joined the Muslim Brotherhood
Group. Al-Banna selected him as his advisor and the one he trusts most. He
advised the Brotherhood members to consult him in case of his absence. AlBanna said: "No one but Allah knows when I will return back if I was destined
to return. If you need me during my absence go to Hasan al-Hudiby at the
568 Outstanding Figures of Da'wah and Contemporay Islamic Movement
Court of Cassation. I believe he is a calm believer of right opinion." [Imam
Hasan al-Banna, February 2, 1949]
After the Group was dissolved in 1368 AH/ 1948 AD and al-Banna was
assassinated in 1369 AH/ February 12, 1949 AD, by the Egyptian intelligence
during king Faruq's era, the Group's founding body members selected Hasan alHudiby as the general guide. He accepted and was declared a general guide of
the Muslim Brotherhood in 1371 AH/ 1951 AD.
After the July 23, 1952 coup [Revolution] took place, the people and many
Muslim Brotherhood members trusted the Revolution men, but al-Hudiby with
his clear-sighted vision saw otherwise. Therefore, ‘Abdul-Nasir was very
disgruntled with him and insisted on his removal from his post. He plotted
conspiracies and spread sedition, but Allah rendered all that failure.
Travel to Pilgrimage
He performed Hajj [pilgrimage] in 1392/1972 and met with his lovers and
brothers in the holy land. He was exhausted by his old age and torture in prison
left painful signs on his body. He remained an example for all strugglers. I was
happy to meet him during hajj season when he was accompanied by his son
Muhammad al-Ma'mun al-Hudiby, former general guide, and Dr Ahmad alMalt. Most Muslim Brotherhood leaderships worldwide performed hajj this
season. Praise be to Allah, it was a blessed, successful meeting, as it revived
hopes and restored vitality to the Brotherhood activity all over the world.
Personality
He was dignified, and had strong personality. He was reticent, has calm
voice and listens more than speaks. He was firm with the right. He had never
known or accepted semi-solutions. He was characterized by deep thought,
sound opinion, disregarding personal interest and temporary gains, and
ignoring compliment at the expense of Da‘wah.
Hasan al- Hudiby 569
The Issue of Takfir
He played an important role in tackling the issue of Takfir [declaring others
infidel] aroused by some young men who were brutally tortured. He convinced
them with evidence. He authored a book titled "Du‘ah la Qudah" [Preachers not
Judges], which changed the new group's opinion and convinced them to abide
by the true thought. He was decisive with those who insisted on their attitudes,
urging them to search for new banner other than that of the Muslim
Brotherhood to work under.
He first joined the Group in 1943, but this was known only by the founder
Imam Hasan al-Banna and a small number of the Group members. After he
assumed the leadership of the Brotherhood, he said: "I know very well that I
will undertake the leadership of a group whose first leader was assassinated and
members were tortured and rendered homeless for the cause of Allah. Although
I think that I'm not qualified enough to succeed our reformer Imam Hasan alBnna, may Allah have mercy upon him, but submit to the wish of the
Brotherhood members. I only seek Allah's satisfaction, help and might."
He started to recite the Holy Qur'an at an early age in his village and grew
liking it. He used it as a criterion for his acts and behavior. He abided by the
orders, prohibitions and penalties mentioned in it.
His Stances
He was the first to break with the tradition and not bow to the king when he
was sworn in to undertake the post of court justice. He was among ten others,
five of whom preceded him and did not hesitate to bow to the king although
they were dissatisfied with such a humiliating tradition.
When it was the turn of al-Hudiby, who had a bit weak body and was
reticent, he surprised everybody and extended his hand to shake hands with the
king and was proudly sworn in, an act that was followed by the rest of judges.
570 Outstanding Figures of Da'wah and Contemporay Islamic Movement
After he was selected as a general guide of the Muslim Brotherhood, he was
summoned to meet the king, who ordered senior officials from the royal court
to visit al-Hudiby and give him a picture of the king to hang in the Brotherhood
premises. An hour before the appointment, al-Hudiby called brother ‘AbdulHakim ‘Abdin and ordered him to cancel the appointment with the king's
delegates. ‘Abdin said: "Canceling the appointment with those two men is not
an easy matter and may lead to embarrassing the Group." Al-Hudiby said:
"They want to hang the king's picture in the Brotherhood premises, something I
will not do even if my right hand was cut." ‘Abdin said: "I will send them to
your house and there is no need for that alienation. You will instead tell them
that the Brotherhood banned photographing. And I will remove the pictures of
the martyr Imam from the general center's rooms so that the apology is
accepted."
Al-Hudiby said to ‘Abdin: "May Allah bestow mercy on your father. I'm
awaiting them."
When ‘Abdul-Nasir and his subordinates launched the campaign of lies and
defamation against the Brotherhood and ordered his wild media to act against
them, al-Hudiby sent him a letter to the following effect:
"I still greet you with the greeting of Islam. And you still reply to the
greeting with abuses, suspecting intents, fabricating incidents and concealing
facts. This is not counted among Islamic morals or manners of the nobles. I
don’t want to advise you to observe the right, as this is very difficult. You are
free to meet Allah with the deeds you want. But I want to tell you that the
nation has had enough of freedom restrictions and impingement. It is in need of
a glimpse of hope to believe that you follow the path of goodness.
The nation is in need of basics of life that remove its misfortunes and grief.
It is in need of the freedom of speech. Whatever you said that you showered it
with goodness it will not believe you unless you allowed it to say where the
Hasan al- Hudiby 571
goodness is and to see it. Whatever you said you adopt a democratic system of
rule, it will not believe you because it is deprived of the freedom of expression.
The nation has been fed up to the back teeth with being deprived of
freedoms. Give it again its right to live. If you became very angry about alHudiby and the Muslim Brotherhood, you are free in this. But you don’t have
the right to incite the people against the Brotherhood; this is not an act of
shrewdness of premiers. This may lead to great evils and misfortunes. You
must preserve the people whether they are right or wrong, and unite the nation.
You undoubtedly know that the Muslim Brotherhood is a group of a doctrine
that is not easy to give up or stop defending. Therefore, inciting people against
them is a matter whose consequences are not safe."
Imprisonment and Patience
He was detained for the first time on January 13, 1954, and was kept in
solitary confinement. It was bitter cold temperature, with which Brotherhood
young members trembled, so what about the aged man who exceeded 60 years
old. ‘Abdul-Hakim ‘Abdin sent a furry jacket to al-Hudiby, who, in turn,
returned it to him. When the brothers blamed him for returning it he said: "O
‘Abdin, I was cured by the cold in such a cell from all diseases I suffered from
in the past."
Al-Hudiby was playing sports in front of the prison governor's office. And
when a Brotherhood member astoundingly wondered about that, he said: "Let
them see nothing from us but cheerfulness and high morale so that they are
certain that they failed to achieve what they wanted. The Prophet, peace be
upon him, said may Allah bestow mercy on a man who made them see his
might for the sake of Allah."
During the 1954 summer arrests, al-Hudiby was in a visit to Syria and
Lebanon. When he heard about the arrests he quickly returned to Egypt to be
572 Outstanding Figures of Da'wah and Contemporay Islamic Movement
imprisoned with his brothers and suffer, along with his wife and children, the
misfortunes of others. He wanted to help his brothers be steadfast.
Tributes to him:
Third general guide ‘Umar al-Tilmisany, may Allah grant him mercy, said:
"If Hasan al-Banna died and left the Group strong, Hasan al-Hudiby was
very strong and earnest when he succeeded him. He was mighty and has never
been loose; he was noble and has never been lowly; he was trustful and
determinedly performed the duties. He was strong and decisive; steadfast in
understanding. He proved sound understanding of true Islam through words
and action. Neither the gallows nor imprisonment or torture turned him away
from the path, but rather they made him more steadfast and determined."
Sheikh Muhammad al-Ghazaly said:
"He never claimed infallibility. But it is right to say that he never aspired
after the leadership of the Group, but rather the Group leaders sought him. It is
wrong to blame him for errors of a considerable organization full of various
kinds of disputes and differences. The people should know that he bravely bore
all misfortunes inflicted upon him. He has never been concerned, nor did he
back out of his pledges. He remained in his senility very faithful and full of
hope till he was released from prison.
Indeed, his patience raised his status. The misfortunes inflicted upon him
and his family did not cause him to lose discretion, nor did they turn him away
from the methodology of the Islamic group. On the other hand, several people
were severely affected by the ordeals. I went to him after he was released and
mended fences. May Allah forgive us."
Journalist Mustafa Amin said:
"I admired his steadfastness. He suffered severe misfortunes but did not bow
to them, nor did he lose hope. He was stabbed in the back but did not fall. He
Hasan al- Hudiby 573
was dreaming while all those surrounded him were desperate. He was strong
when his supporters became weak and gave up their ideology.
I saw him stronger in the time of ordeals more than in the time of glory. He
was steadfast after leaving office but others adhered to seat and were bowing to
the tyrant. He found deprivation pleasant while others found nothing pleasant
but power.
Men are like metals whose value is only shown when they are put in fire.
Here only the difference is obvious between the strong man and the fragile
man, between the one who dies standing on his own feet and the one who dies
bowing, and between the one who is greater in the time of misfortunes and the
one who becomes weak at the time of ordeals and crises.
I saw him receiving the ordeal smiling as if he was receiving a grant;
sleeping on the ground as if he was sleeping on a mattress of ostrich feathers,
eating bread full of dust and thanks Allah as if he was eating food on a royal
table. If you had discussion with him he never got angry. He broadmindedly
accepted criticism and modestly received praise. He never denied anybody's
favor, nor did he badly talk about anyone. If anyone, who stabbed him in the
back, was mentioned before him he did not damn him but rather asked Allah to
forgive him.
I lived with him for long years in prison. There was a cell between my own
cell and his cell. I saw him whenever my cell's door was opened. He had long
discussions with political prisoners, who were brutally tortured, humiliated,
crucified and dishonored. They insisted on taking revenge on their torturers
when they are released. They said they would do the same with their torturers.
He opposed them and told them that this will be done by Allah not them,
saying: 'We are preachers not judges.' When they got angry he became calm.
They raised their voices in discussions while he lowered his; they attacked him
and he was smiling; assailed him and he said this is your right. He said: 'I don’t
574 Outstanding Figures of Da'wah and Contemporay Islamic Movement
blame the tortured when they cried due to the pain of whip. I don’t blame the
stabbed man if his blood stained my clothes. I don’t ask you to forgive, but
leave the matter to Allah; He is the Avenger and the Compeller. Allah's torture
on the oppressor is bitterer than anybody's. I don’t want the oppressed to be like
the oppressors. If the oppressors attacked us we should not reciprocally reply.
Our duty is to meet the oppression with justice, severity with mercy, tyranny
withy tolerance, and aggression with prayers.'
He was adhering to his religion without any strictness, believing in justice
and hating injustice. He rejected violence, saying: 'We are in no need of guns
while we have our voices; no need for bombs while the boom of the voices of
the oppressed is higher than the boom of any explosion.'
This man was Hasan al-Hudiby… may Allah bestow mercy upon him."
When he was selected as general guide of the Muslim Brotherhood Group,
Ruz al-Yusuf magazine wrote in 1951 to say:
"When al-Hudiby was chief judge of Suhaj Criminal Court, a senior lawyer,
who was a brother of the then justice minister, was defending a defendant. In
the break the senior lawyer visited him. He welcomed the lawyer and ordered
the office boy to bring him a cup of coffee. The lawyer said: 'I wish the judge is
satisfied with work in Upper Egypt.' The judge said: 'The judge's task is to
achieve justice, which is not restricted by time or place.' The lawyer said:
'Tomorrow, I'll take lunch with my brother, the minister of justice, and I'm
ready to ask him to act to your satisfaction.' Al-Hudiby got angry and told the
lawyer: 'Did you come to make a bargain with me?' when the office boy
brought the coffee, al-Hudiby ordered him to take the coffee again. The lawyer
was embarrassed and left the place."
Hasan al- Hudiby 575
Dr Ahmad al-‘Assal said:
"He was completely committed to Islam. He knew very well that the main
malaise of the nation is ethical problems and that failure to fear Allah is the
great evil. His belief in such meanings made him pay no attention to
appearance and only focus on the sound criteria by which he judged men and
situations. He realized that time is part of cure, so he did not like haste. He also
hated disputes and meaningless discussions. He was patient at time of anger
and excused those who treat him badly. He carried goodness for everybody. He
was an example of modesty, simplicity and good-heartedness. In spite of his
high-ranking position and assuming top judicial posts, he rejected outward
appearances and affectations and was interested only in action and facts.
When he went to Mecca to perform hajj in 1392 AH/ 1972 following the
successive ordeals he suffered, long years of misfortunes he spent in prison,
and senility inflicted upon him, his brothers and lovers sympathized with him
and asked him to stay in a deluxe hotel where there is comfort and good
service. But he rejected and preferred to stay in ordinary tents. And this is the
great spirit and faithful leadership. Bodies are exhausted to reach great spirits."
[Source: Lebanese al-Shihab Magazine on 1-2 Dhul-Qi‘dah 1393 AH]
‘Abdul-Hakim ‘Abdin said:
"The Muslim Brotherhood General Guidance Bureau prepared a memo in
1952 to be submitted to then prime minister ‘Aly Mahir and this memo was
ended with the phrase "Under the protection of glorified king". Al-Hudiby
crossed the phrase out with his pen. When I told him that this is a conventional
phrase that was approved by the General Guidance Bureau, he said: 'Erase it
and I'm responsible for that. We, the king and the government are under the
protection of Allah, the One and the Only.'"
576 Outstanding Figures of Da'wah and Contemporay Islamic Movement
‘Abdin also said al-Hudiby visited his son Hisham ‘Abdul-Hakim ‘Abdin at
‘Abdul-Wahhab Muru Hospital where he was receiving treatment. ‘Abdin
suggested that al-Hudiby visit chief of the royal staff who was treated in the
same hospital. Al-Hudiby said: "O ‘Abdin, I sought the reward from Allah by
visiting your sick son Hisham and I did not seek the reward from the king to
visit chief of the royal staff." [Source: Lebanese al-Shihab Magazine in 1393
AH]
It was said that when governor of the Military Prison Shams Badran asked
al-Hudiby about his name and job to fill in the prison form, he said: "My name
is Hasan Isma‘il al-Hudiby and my job is the General Guide of the Muslim
Brotherhood Group." Badran got angry and said: "Did not the state dissolve the
Group?" Al-Hudiby replied: "The state had dissolved the Muslim Brotherhood
Group in Egypt, but I'm the General Guide of the Brotherhood in the world."
Such an answer utterly astonished Badran.
Joining the Muslim Brotherhood Group
The start of his relation with the Muslim Brotherhood Group dated back to
1942. He was attracted by good understanding by some of his young relatives
of some issues on the arena although most of them were almost illiterate. When
he asked them about that mature thought and deep awareness, they said the
reason is that they belonged to the Muslim Brotherhood Group. This motivated
him to attend sermons of martyr Imam Hasan al-Banna. In 1943 summer and
while he was a judge at Zaqaziq Court an invitation was extended to him to
attend a festival to be held by the Brotherhood and in which al-Banna would
deliver a speech. He accepted the invitation and attended the party along with
some judges. He attentively listened to al-Banna. Once al-Banna finished his
speech, al-Hudiby pledged allegiance to him to act for Islam.
Hasan al- Hudiby 577
Al-Hudiby said:
"He caught our sights and no one could focus on anything else as if there
was a halo around or magnet in his noble face that attracted us. He delivered a
100-minute speech. We did not want him to finish the speech so that the joy of
listening to him could not come to an end. He delivered heart-to-heart words
because he was faithful to Allah. When I listened to any speaker before him I
wished that he quickly finishes his speech. He was like calm, sparkling stream
of water where the level of water is stable. He addressed our feelings, arousing
them; and minds, filling them with various kinds of knowledge."
Since then al-Hudiby was attached to al-Banna and the relation between
them became stronger, but remained secret. It was known only to a few number
of Brotherhood members who were close to al-Banna. On February 2, 1949 –
ten days before al-Banna's death – al-Banna advised the Muslim Brotherhood
members to resort to al-Hudiby if they needed consultation or opinion.
He said:
He said to ‘Abdul-Nasir: "The Muslim Brotherhood members are the best
young people in Egypt, so preserve them and do whatever harm you want to
me."
He said to the Brotherhood members: "The imprisonment is a psychological
state not walls and fences. Establish the state of Islam in your hearts and it will
be established on the ground. Your first battlefield is your souls, so if you
succeeded to deal with them, you will be more capable with anything else."
Death
He died in Egypt Thursday morning on Shawwal 14, 1393 AH/ November
8, 1973 AD. In his will, which he made on deathbed, he said that he should not
be mourned and buried once he died at charity cemeteries.
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May Allah have infinite mercy upon him and grant him a residence in the
paradise in the company of the Prophets, the Sincere (lover of the truth), the
Martyrs, and the Righteous (who do good); ah! What a beautiful Fellowship.
And the close of our request is Praise be to Allah, the Lord of the Worlds.
Elegy
"O the guide of the generation", a poem by Jordanian Poet Yusuf Hilalah:
O the guide of the generation, the struggle has come,
You was steadfast for twenty years in the darkness of prison,
An evil, dirty criminal took pleasure in torturing Brotherhood members,
Whatever the time of oppression was long,
It will end and the light of freedom will shine,
How could I conceal the sadness of the heart?
How could I apologize for not elegizing al-Hudayby?
You are bewailed by our Da‘wah, which was saddened by misfortunes,
You are mourned by pious people, who endured great misfortunes for the
sake of Allah,
You taught us how freeman defend his Da‘wah,
O the deceased, we are grieved by your scent remembrance,
We have a covenant with Allah not to leave leadership to disbelievers,
Hasan al- Hudiby 579
Whatever harms done to us by tyrants,
Our faith will remain active and on the increase,
We follow in your footsteps on the right path in complete confidence,
Regardless calamities and dangers,
In this way, we are backed by certainty,
Our slogan is religion, in which we take pride,
Regardless the objection of the conspirators,
In this regard, we seek martyrdom or success and victory in this world.
Struggler, Da‘ee
Hasan Fu'ad ‘Abdul-Ghany
(1345-1400 AH/ 1926-1980 AD)
Birth and Early Life
Brother Da‘ee Hasan Fu'ad ‘Abdul-Ghany was born in
Mina al-Qamh district in Sharqiyyah governorate, Egypt. He
studied at Zqaziq Secondary School and then attended the
Faculty of Law, Ibrahim University [‘Ayn Shams University
at present]. He joined Muslim Brotherhood Group in 1945.
He was very active in national struggle. He was in charge of
the executive committee of Sharqiyyah students and led
national demonstrations against Sidqy-Bevin agreement. The
demonstrators demanded that the British occupation troops
leave Egypt. He and his college mates were detained.
He was an
example
of the
honest
command
o who was
loved by
In 1946, he returned to Sharqiyyah and continued struggle. He was arrested
and thrown into Zaqaziq Prison for several months. After he was released he
joined Muslim Brotherhood battalions in Palestine in 1948 and became
commander of a group of Egyptian Muslim Brotherhood fighters in al-Burayj
Camp in Gaza. They courageously fought the Jews in Gaza and Jewish
settlements at al-Mashbah, al-Danjur and Kafr Dayrum. They demolished
transport lines and caravans of the Jews. He was an example in bravery and
582 Outstanding Figures of Da'wah and Contemporay Islamic Movement
sacrifice. He always preferred to undertake night watching at very cold winters
on behalf of his brothers.
When he and his brothers were in Sur Bahir zone they knew of the
assassination of Imam Hasan al-Banna in Cairo at the hands of corrupt
subordinates of the then king Faruq on February 12, 1949. He insisted on
returning to Cairo and went to a hiding place of mujahideen in Shubra alKhaymah in Cairo. They got engaged in a battle with the political police. He
was then arrested and put in prison along with a group of his brothers. He was
released two years later.
Following his release he continued his struggle against the British troops. He
and Dr Sa‘id al-Najjar organized battalions of mujahideen from university
students at Ibrahim Pasha University Camp. He trained them and armed them
to fight the British in the Suez Canal in 1951.
The same took place in Fu'ad University [Cairo University at present], as
Hasan Duh assumed the leadership of the university camp. There were fierce
battles with the British troops in the Canal. Muslim Brotherhood fighters
showed great bravery and there were many martyrs. They caused the British to
incur huge human and equipment losses. They attacked camps, destroyed
personnel carriers and demolished military trains that transport equipment and
soldiers, throwing horror into the heart of the British who remained inside their
camps. Many university students were martyred and many others were injured.
The martyrs included ‘Umar Shahin, Ahmad al-Minisy, ‘Adil Ghanim, etc. The
popular support was very noticeable, as director of the university Prof ‘AbdulWahhab Muru topped the supporters of the mujahideen from university
students, giving them blank checks. He opened his private hospital for treating
the injured for free. The funerals of martyred students were arranged from the
university in the presence of professors and the Egyptian faithful people,
topped by the Muslim Brotherhood and their general guide Hasan al-Hudiby.
Hasan Fu'ad 'Abdul-Ghany 583
When the Army Movement started to act against the royal corruption on
July 23, 1952 and was backed by the Egyptian faithful people, topped by the
Muslim Brotherhood, ‘Abdul-Ghany had a distinguished role. He met with
‘Abdul-Nasir as part of a Brotherhood delegation and said to him: "We only
want rulers who respect Islam. If you ruled with Qur'an, you would find us
soldiers backing you."
After ‘Abdul-Nasir cold-shouldered the Muslim Brotherhood, reneged on all
pledges he made to them, preferred to monopolize power and get rid of both
military and civilian opponents, and launched a fierce campaign on the Group
in 1954 after he fabricated al-Manshiyyah incident, ‘Abdul-Ghany was arrested
along with others and put in the Military Prison. They were tortured at tyrant
‘Abdul-Nasir's prisons. He was released more than three years later. He
remained working in the Da‘wah field and invited the people to follow the path
of Allah and square up to the oppression. He urged them to be steadfast with
the right even though all circumstances became gloomy or many lagged
behind. He exercised activities in secret to the extent that he did not tell his
close friend ‘Aly Siddiq Faraj about his activities. He did not want him to take
part in those activities because he was very sick.
In 1965, he was detained for the fourth time and put in the Military Prison.
He was exposed to very severe, unbearable torture and misfortune. He was
released five years later. In 1972, he left Egypt for Kuwait where he worked in
the legal affairs. He defended the right and the wronged and did his utmost to
back the Muslim Brotherhood. He spared no effort to help his brothers and
relieve their sufferings as much as possible. He had preaching activity in
Kuwait along with both Kuwaiti natives and residents. He authored a book
titled "al-Munafiqun wa Sha‘b al-Nifaq". He delivered lessons and lectures and
held forums and dialogues that show his deep understanding of Islam.
584 Outstanding Figures of Da'wah and Contemporay Islamic Movement
He said:
"Most humans forgot that the civilization that has nothing to do with ethics
is the destruction and ruin. I scrutinized the conditions of peoples and nations
and found that hypocrisy is their way to protect their goals and interests and
that there was no place for ethics and virtues in their life. I then looked at those
who carry the flag of the Islamic Da‘wah and those who bear its burdens and
found that the vipers, disguised in the clothes of angels and surrounded them,
bite and hurt them. But sleepers are not among those who can confront such
vipers."
My Acquaintance with him
I knew him during my university education, as he, along with Muslim
Brotherhood members ‘Aly Faraj, Fathy al-Buz, Fawzy Faris, Hasan Duh,
Salih al-Banna, Salah Hasan, ‘Abdul-‘Aziz ‘Aly Muhammad, Mahmud Hasan,
etc, were undertaking training at Muslim Brotherhood camps. Thanks to their
Islam-driven instructions and trainings, many Muslim expatriate students from
Arab, African and Asian countries, who were receiving education in Cairo,
benefited a lot and transferred their experience to their countries and set up
camps and battalions to build physically and spiritually strong men. The strong
faithful man is better than the weak faithful man. Those students were the
pioneers of the Islamic trend in the Arab and Islamic world.
I was very happy when he and his brothers were released in the 1970s and
came to Kuwait. I had continuous meetings with him in Brotherhood activities
such as religious meetings, journeys, weekly forums on Friday evening at our
house in al-Mansuriyyah, special visits and secret meetings. He was
characterized by calmness, earnestness and hard work. He did not like to be in
the lead at any meeting and preferred action to words.
Hasan Fu'ad 'Abdul-Ghany 585
Tributes to him:
His close colleague ‘Aly Faraj said:
"I knew him in the early 1940s when we met in Zaqaziq Secondary School.
We met at the school's mosque and pledged ourselves to act for the right.
‘Abdul-Ghany had active Islamic potential. He enthusiastically staged national
demonstrations with steely determination and vigilant caution that does not
mean weakness. He was an influential orator with good spirit and cogency. He
was in charge of the students' executive committee in Sharqiyyah. He led
demonstrations against Sidqy-Bevin treaty. Those demonstrations were staged
nationwide, until the treaty was foiled. He also led demonstrations that called
for the evacuation of British troops from Egypt and condemned prime minister
al-Nuqrashy, during King Faruq's era, when he opened ‘Abbas Bridge and
many students were killed by police guns and others drowned in the Nile such
as Sa‘d Sarhan, al-Ghandur and al-Ghunimy. He visited me at the hospital
when I was injured. He spared no effort or money to help the martyrs' families.
He joined us in Palestine in 1948 and he was assigned the command of a squad
in al-Burayj Camp, which was led by martyr Muhammad Farghaly and Kamil
al-Shirif. He was an example of the honest commando who was loved by the
mujahideen."
Dr Muhammad al-Ma'mun Muhammad ‘Aly said:
"It is a noble group to which Hasan ‘Abdul-Ghany (Abu Tariq) belonged. It
may be the noblest revival call in the twentieth century. A large number of
members of such a noble group traveled to Kuwait such as Mustafa Hasan,
‘Abdul-‘Aziz al-Sisy, Salah Hasan, Hasan al-‘Ashmawy, Sa‘id al-Najjar,
Sayyid Ward, ‘Abdul-Rahim ‘Abdul-Khaliq, etc.
O Abu Tariq, very good was your struggle in Palestine against the Jews, in
the Canal against British troops and in prison and behind bars against the
586 Outstanding Figures of Da'wah and Contemporay Islamic Movement
tyrant. May Allah reward you for the sufferings you had in prisons. Very good
was your companionship in Kuwait defending the right and the truth. You
preceded us to your Lord. May Allah be satisfied with your imam and guide
martyr Hasan al-Banna, the founder of such a group."
Death
He died Friday afternoon on Rabi‘ I 8, 1400, corresponding to January 25,
1980, after he underwent a surgical operation at the Royal Hospital in Kuwait
on January 6, 1980. The operation was unsuccessful. May Allah have infinite
mercy upon him and grant him a residence in the paradise in the company of
the Prophets, the Sincere (lover of the truth), the Martyrs, and the Righteous
(who do good); ah! What a beautiful Fellowship. He was buried in his
birthplace in Sharqiyyah, Egypt.