- The document discusses the widespread belief in Europe that Muslims destroyed the ancient Library of Alexandria. It argues this tradition is unfounded and was first spread by the 13th century historian Abulpharagius, though it may have been an interpolation in his work. While some historians have since disputed the tradition, it remains widely believed due to the persistence of prejudices against Muslims dating back to the Crusades. The document aims to determine the truth by examining historical sources.
ROLE OF MOSQUE IN ISLAMIC EDUCATION || Australian Islamic Library || www.aust...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of Islamic books and multimedia:
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
This document summarizes a historic 1935 conversation between Irish playwright George Bernard Shaw and Islamic scholar Maulana Abdul Aleem Siddiqui in Mombasa, Kenya. Shaw questioned whether Islam had spread by the sword, to which Siddiqui brilliantly responded that Islam means peace and only permits fighting in self-defense, citing Quranic verses. He compared this to how Christianity was imposed through violence like the Council of Nicaea. Shaw acknowledged misunderstandings of Islam, then asked if Muslims agreed with Siddiqui's interpretation, showing interest in further discussion between the representatives of the two civilizations.
Holy Prophet Mohammad (S.A.W) -the-last-prophet-a-model-for-all-timeInvisible_Vision
The Ka'bah in Makkah was originally built by Ibrahim and Isma'il to be dedicated to the worship of Allah alone. Over time, the Arabs had abandoned monotheism and instead worshipped numerous idols. When the Prophet Muhammad was born, the Ka'bah contained over 360 idols and the Quraysh tribe, who were descendants of Ibrahim and guardians of the Ka'bah, had become immersed in idolatry and pagan traditions. Makkah was home to the annual pilgrimage where people would come to worship idols.
This document contains a series of essays examining Israel's foreign policy and actions. The author argues that Israel has pursued a three stage master plan to realize a messianic destiny of ruling the world from the Holy Land. The first stage involved British colonial wars that liberated Palestine and established Israel. The second stage was American dominance and protection of Israel. The current stage involves Israel recklessly pursuing nuclear attacks on Iran and Pakistan to destroy any threats and ignite a new world order with Israel in control. The author believes Islam alone offers resistance to Israeli oppression and that a prophecy foretells Israel's eventual punishment at the hands of Muslims.
Khutbat e Madras (English Translation) || Australian Islamic Library || www.a...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of Islamic books and multimedia:
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
Ibn Taymiyyah was an influential Muslim scholar born in 661 Hijri in Haran, Syria. Some of his major accomplishments include memorizing the entire Quran from a young age, starting to write books at age 17, and writing over 591 books in total covering subjects like tafsir, hadith, fiqh, history and more. He faced imprisonment multiple times throughout his life for some of his controversial fatwas and writings. Ibn Taymiyyah died in 728 Hijri in Damascus at age 66, with over 300,000 people attending his janazah prayer. He is considered one of the most influential Muslim scholars.
This document discusses the future of money from an Islamic perspective. It summarizes Sheikh Imran Hosein's views on topics like the petrodollar monetary system, how it relates to the Hadith of Prophet Muhammad (peace be upon him), and the eschatological dimension to contemporary monetary affairs. The sheikh believes the petrodollar plays a key role in sustaining today's unjust monetary system and international banking system. He argues this system was established deliberately, not by accident, and is being used to advance a Zionist agenda to rule the world.
This document provides summaries of positions held by several prominent Islamic scholars from the Hijaz region who lived between 1330-1410 AH/1912-1989 CE.
The scholars are reported to have held the following beliefs:
1) Allah is free of all attributes of creation such as body parts or occupying space.
2) It is permissible to ask Allah for things through prophets and righteous Muslims.
3) Visiting the prophet's grave and seeking blessings from his relics is praised and practiced by Muslims throughout history.
4) Commemorating the prophet's birth is a good innovation that brings rewards.
ROLE OF MOSQUE IN ISLAMIC EDUCATION || Australian Islamic Library || www.aust...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of Islamic books and multimedia:
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
This document summarizes a historic 1935 conversation between Irish playwright George Bernard Shaw and Islamic scholar Maulana Abdul Aleem Siddiqui in Mombasa, Kenya. Shaw questioned whether Islam had spread by the sword, to which Siddiqui brilliantly responded that Islam means peace and only permits fighting in self-defense, citing Quranic verses. He compared this to how Christianity was imposed through violence like the Council of Nicaea. Shaw acknowledged misunderstandings of Islam, then asked if Muslims agreed with Siddiqui's interpretation, showing interest in further discussion between the representatives of the two civilizations.
Holy Prophet Mohammad (S.A.W) -the-last-prophet-a-model-for-all-timeInvisible_Vision
The Ka'bah in Makkah was originally built by Ibrahim and Isma'il to be dedicated to the worship of Allah alone. Over time, the Arabs had abandoned monotheism and instead worshipped numerous idols. When the Prophet Muhammad was born, the Ka'bah contained over 360 idols and the Quraysh tribe, who were descendants of Ibrahim and guardians of the Ka'bah, had become immersed in idolatry and pagan traditions. Makkah was home to the annual pilgrimage where people would come to worship idols.
This document contains a series of essays examining Israel's foreign policy and actions. The author argues that Israel has pursued a three stage master plan to realize a messianic destiny of ruling the world from the Holy Land. The first stage involved British colonial wars that liberated Palestine and established Israel. The second stage was American dominance and protection of Israel. The current stage involves Israel recklessly pursuing nuclear attacks on Iran and Pakistan to destroy any threats and ignite a new world order with Israel in control. The author believes Islam alone offers resistance to Israeli oppression and that a prophecy foretells Israel's eventual punishment at the hands of Muslims.
Khutbat e Madras (English Translation) || Australian Islamic Library || www.a...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of Islamic books and multimedia:
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
Ibn Taymiyyah was an influential Muslim scholar born in 661 Hijri in Haran, Syria. Some of his major accomplishments include memorizing the entire Quran from a young age, starting to write books at age 17, and writing over 591 books in total covering subjects like tafsir, hadith, fiqh, history and more. He faced imprisonment multiple times throughout his life for some of his controversial fatwas and writings. Ibn Taymiyyah died in 728 Hijri in Damascus at age 66, with over 300,000 people attending his janazah prayer. He is considered one of the most influential Muslim scholars.
This document discusses the future of money from an Islamic perspective. It summarizes Sheikh Imran Hosein's views on topics like the petrodollar monetary system, how it relates to the Hadith of Prophet Muhammad (peace be upon him), and the eschatological dimension to contemporary monetary affairs. The sheikh believes the petrodollar plays a key role in sustaining today's unjust monetary system and international banking system. He argues this system was established deliberately, not by accident, and is being used to advance a Zionist agenda to rule the world.
This document provides summaries of positions held by several prominent Islamic scholars from the Hijaz region who lived between 1330-1410 AH/1912-1989 CE.
The scholars are reported to have held the following beliefs:
1) Allah is free of all attributes of creation such as body parts or occupying space.
2) It is permissible to ask Allah for things through prophets and righteous Muslims.
3) Visiting the prophet's grave and seeking blessings from his relics is praised and practiced by Muslims throughout history.
4) Commemorating the prophet's birth is a good innovation that brings rewards.
HOW DO WE KNOW THE QURAN IS UNCHANGED || Australian Islamic Library || www.au...Muhammad Nabeel Musharraf
This document discusses evidence that the Quran has remained unchanged since the time of the Prophet Muhammad (peace be upon him). It begins by summarizing recent research dating fragments of a Quran manuscript to between 568 and 645 CE, placing it among the earliest surviving texts of the Quran. It then provides an overview of how the Quran was preserved through memorization and written compilation during the Prophet's lifetime and afterwards. Key points discussed include the promise in the Quran to protect and preserve it, the narration of verses to scribes, the collection after the Prophet's death, the standardized mus'haf of Uthman, and the isnad system of memorization.
The poem discusses three pivotal topics in Islamic theology and spirituality: the doctrine of Imam Ash'ari concerning creed ('aqidah), the jurisprudence of Imam Malik concerning Islamic law (fiqh), and the spiritual path of Imam Junayd al-Baghdadi concerning moral refinement (tasawwuf). The author composed the poem in poetic form to benefit the unsophisticated by introducing them to these essential Islamic sciences.
This document provides an introduction and table of contents to a booklet about the strategic significance of Ramadan and Isra' and Miraj in Islam. The booklet is divided into two sections, with the first focusing on Ramadan and the second on Isra' and Miraj. It discusses topics like the objectives and laws of fasting in Islam, its physical and spiritual effects, and its links to concepts like religion, morality, freedom and charity. For the second event, it examines the event's possible real or dream nature and its psychological, epistemological, scientific, theological, political and spiritual significance.
The document discusses the value of time, particularly for students and scholars of knowledge. It begins by stating that time is one of Allah's greatest blessings and is the substance of life. It then discusses how the Quran emphasizes the importance of time and how scholars in the past treasured every moment to seek knowledge. The document aims to inspire today's students to better appreciate and make use of their time.
Inside the soul of islam by yusuf mamoontopbottom1
This book provides a unique perspective into the true teachings of Islam. It aims to explain the spiritual wisdom and beauty at the heart of Islam to spiritual seekers of all faiths. The author, a practicing Muslim, shares insights from the Quran on virtues like kindness, knowledge, peace, and forgiveness. He argues that acts of violence committed in the name of Islam are against its actual teachings, and that Islam contains solutions to problems like terrorism. The book seeks to have readers understand Islam beyond common misconceptions.
This document is an introduction to the book "Prophet of Doom" which aims to examine Islam's scriptures and analyze Muhammad's teachings and actions based on early Islamic sources. The author conducted extensive research over 10,000 hours and will present quotes from the Quran, Hadith, and early Islamic histories to argue that Muhammad conceived Islam for power, sex and money and that the religion inspires terrorism. He cautions readers that the evidence may be shocking but comes directly from Islam's foundational texts. The book is structured chronologically to tell the story of Muhammad and Islam from its origins.
This document is the table of contents for a book titled "The Sunnah and Its Role in Islamic Legislation" which discusses the sunnah, its meaning, transmission, authentication efforts by scholars, and role in Islamic law. The book is divided into three sections: the first discusses the definition and transmission of the sunnah; the second addresses doubts raised about the sunnah over centuries; and the third examines the sunnah's ranking in Islamic law relative to the Quran. It includes chapters on fabricated hadiths, authentication methods, debates around the sunnah, and biographies of prominent hadith scholars.
This document provides background information on the Islamic creed "Principles of Islamic Faith (Al-`Aqidah Al-Wasitiyah)" written by Sheikh Al-Islam Ahmad Ibn Taimiyah. It discusses Ibn Taimiyah's life and extensive writings. The creed was written at the request of a judge who wanted a reference on Islamic faith for himself and family living under oppressive Mongol rule, to help strengthen their beliefs.
History of the umayyad caliphs, from tarikh al khulafa by jalal ad d in as su...topbottom1
This document provides an introduction and summary of Jalal ad-Din as-Suyuti's historical work "Tarikh al-Khulafa" which details the history of the Umayyad caliphs. The introduction discusses as-Suyuti's context and perspective, and notes that the work aims to provide a more nuanced view of the Umayyad rulers beyond simplistic "good vs bad" assessments. It also emphasizes the importance of understanding early Islamic rulership and governance within its proper historical context.
This document provides background on the religious landscape in the centuries before the prophethood of Muhammad. It describes how Christianity, Judaism, Zoroastrianism, Buddhism, and Hinduism had deviated from their original teachings and in some cases devolved into outright paganism. It notes that Arabian society at the time was particularly immersed in paganism and polytheism, with each tribe or city worshiping their own idols, including idols kept within private homes. The period before Muhammad is described as one of religious ignorance.
This summary provides an introduction to the document:
[1] The document is an introduction to Islamic creed (aqidah) compiled by Imam Ibrahim al-Bajuri, a renowned scholar of al-Azhar Mosque.
[2] It discusses the fundamental beliefs and principles of Islam, including Allah's attributes, matters pertaining to prophethood, and conclusions regarding Islamic creed.
[3] Studying aqidah allows Muslims to gain certainty in their beliefs, remove doubts, and safeguard against deviant ideas, making it an important individual obligation. The translator hopes this text will help introduce and solidify readers' understanding of Islamic theology.
Angels unveiled by shaykh muhammad hisham kabbanitopbottom1
Angels are the hope of humanity and the source of light and energy in creation. They play important roles throughout the universe, from individual drops of rain and leaves on trees to constellations and galaxies. Angels can appear in various forms like birds, humans, or rays of light, and they have a mind and heart but no will of their own, existing only to serve and obey God. They worship God continuously without tiring, and their sustenance comes from glorifying God. Angels are free from physical limitations and serve God joyfully without changes in mood.
Islamic Way of Life (Syed Maudodi) || Australian Islamic Library || www.austr...Muhammad Nabeel Musharraf
The document provides an overview of key Islamic concepts including:
1. The Islamic concept of life which sees no distinction between the spiritual and secular, with the aim of shaping individual and societal lives according to God's guidance.
2. Iman (faith) which involves complete submission to God in exchange for paradise, constituting a covenant between man and God.
3. For a society to truly have Iman, its political, social and economic systems must be in accordance with God's revelation as provided in the Quran and teachings of the Prophet Muhammad.
This document provides an introduction and table of contents to a commentary on the book "Umdat al-Fiqh" by Ibn Qudamah. The introduction explains that the book will focus on one opinion for each issue to provide a reliable source of information and avoid confusion. It will include authentic hadiths for blessings and authority. The table of contents lists the units that will be covered, including topics like zakat, fasting, Hajj, and Umrah. Key abbreviations used in referencing hadith sources and scholarly opinions are also defined.
Harun Yahya Islam The Courage Of The Faithfulzakir2012
This document provides information about a book on courage among the faithful called "The Courage of the Faithful" by Harun Yahya. It was translated and edited for publication. The book explores the concept of courage according to the Quran versus society, how Satan influences perceptions of courage, how true courage is achieved, and examples of courage among prophets and believers. It aims to guide readers to a better understanding of Islamic concepts and combat anti-religious philosophies like Darwinism.
Ibne Sa'ad's "Al-Tabaqat" is an 8 volume scholarly work covering the first two centuries of Islam. The first two volumes detail the life of the Prophet Muhammad while the remaining six volumes describe the scholarly, political, military, and religious activities of the Prophet's companions and their disciples. Considered one of the earliest and most valuable sources on the Prophet's biography, Ibne Sa'ad relied heavily on Al-Waqidi's "Al-Maghazi" as a source, especially for events during the Madinan period. The work provides a complete social picture of early Islamic society and its development over the first two centuries.
Shamaail Tirmidhi || Australian Islamic Library || www.australianislamiclibra...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of Islamic books and multimedia:
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
The miracles of our prophet (saas) (pbuh). 1. englishHarunyahyaEnglish
The document discusses several miracles performed by prophets mentioned in the Quran, including Abraham surviving being cast into fire, Moses' staff turning into a snake and parting the Red Sea, and Jesus curing the sick. It then discusses miracles specifically performed by the Prophet Muhammad (PBUH), including the Quran being preserved in its original form, containing scientific truths not known at the time, and the Prophet's moral character transforming societies. The Prophet's ability to recite the Quran despite being illiterate is highlighted as a key miracle, as is Jewish scholars' recognition of him as a prophet foretold in their scriptures. Finally, the Night Journey where the Prophet traveled to Jerusalem and asc
Ikhtilafi Masail Main Aitidal Ki Raah - Shah Waliullah || Australian Islamic ...Muhammad Nabeel Musharraf
The document discusses the benefits of meditation for reducing stress and anxiety. Regular meditation practice can calm the mind and help prevent worrying thoughts. Meditation lowers stress levels in the body by inducing a relaxation response that counters the stress response.
This document summarizes and evaluates 36 hadith (sayings or traditions attributed to the Prophet Muhammad) that scholars have determined to be weak, fabricated, or inauthentic. For each hadith, the document provides the conclusion of several hadith scholars regarding the authenticity and reliability of the chain of narrators and text of the tradition. The vast majority are deemed fabricated, baseless, or very weak based on issues with their chains of transmission or textual contents. The document aims to distinguish authentic prophetic traditions from inauthentic ones among those commonly cited.
HOW DO WE KNOW THE QURAN IS UNCHANGED || Australian Islamic Library || www.au...Muhammad Nabeel Musharraf
This document discusses evidence that the Quran has remained unchanged since the time of the Prophet Muhammad (peace be upon him). It begins by summarizing recent research dating fragments of a Quran manuscript to between 568 and 645 CE, placing it among the earliest surviving texts of the Quran. It then provides an overview of how the Quran was preserved through memorization and written compilation during the Prophet's lifetime and afterwards. Key points discussed include the promise in the Quran to protect and preserve it, the narration of verses to scribes, the collection after the Prophet's death, the standardized mus'haf of Uthman, and the isnad system of memorization.
The poem discusses three pivotal topics in Islamic theology and spirituality: the doctrine of Imam Ash'ari concerning creed ('aqidah), the jurisprudence of Imam Malik concerning Islamic law (fiqh), and the spiritual path of Imam Junayd al-Baghdadi concerning moral refinement (tasawwuf). The author composed the poem in poetic form to benefit the unsophisticated by introducing them to these essential Islamic sciences.
This document provides an introduction and table of contents to a booklet about the strategic significance of Ramadan and Isra' and Miraj in Islam. The booklet is divided into two sections, with the first focusing on Ramadan and the second on Isra' and Miraj. It discusses topics like the objectives and laws of fasting in Islam, its physical and spiritual effects, and its links to concepts like religion, morality, freedom and charity. For the second event, it examines the event's possible real or dream nature and its psychological, epistemological, scientific, theological, political and spiritual significance.
The document discusses the value of time, particularly for students and scholars of knowledge. It begins by stating that time is one of Allah's greatest blessings and is the substance of life. It then discusses how the Quran emphasizes the importance of time and how scholars in the past treasured every moment to seek knowledge. The document aims to inspire today's students to better appreciate and make use of their time.
Inside the soul of islam by yusuf mamoontopbottom1
This book provides a unique perspective into the true teachings of Islam. It aims to explain the spiritual wisdom and beauty at the heart of Islam to spiritual seekers of all faiths. The author, a practicing Muslim, shares insights from the Quran on virtues like kindness, knowledge, peace, and forgiveness. He argues that acts of violence committed in the name of Islam are against its actual teachings, and that Islam contains solutions to problems like terrorism. The book seeks to have readers understand Islam beyond common misconceptions.
This document is an introduction to the book "Prophet of Doom" which aims to examine Islam's scriptures and analyze Muhammad's teachings and actions based on early Islamic sources. The author conducted extensive research over 10,000 hours and will present quotes from the Quran, Hadith, and early Islamic histories to argue that Muhammad conceived Islam for power, sex and money and that the religion inspires terrorism. He cautions readers that the evidence may be shocking but comes directly from Islam's foundational texts. The book is structured chronologically to tell the story of Muhammad and Islam from its origins.
This document is the table of contents for a book titled "The Sunnah and Its Role in Islamic Legislation" which discusses the sunnah, its meaning, transmission, authentication efforts by scholars, and role in Islamic law. The book is divided into three sections: the first discusses the definition and transmission of the sunnah; the second addresses doubts raised about the sunnah over centuries; and the third examines the sunnah's ranking in Islamic law relative to the Quran. It includes chapters on fabricated hadiths, authentication methods, debates around the sunnah, and biographies of prominent hadith scholars.
This document provides background information on the Islamic creed "Principles of Islamic Faith (Al-`Aqidah Al-Wasitiyah)" written by Sheikh Al-Islam Ahmad Ibn Taimiyah. It discusses Ibn Taimiyah's life and extensive writings. The creed was written at the request of a judge who wanted a reference on Islamic faith for himself and family living under oppressive Mongol rule, to help strengthen their beliefs.
History of the umayyad caliphs, from tarikh al khulafa by jalal ad d in as su...topbottom1
This document provides an introduction and summary of Jalal ad-Din as-Suyuti's historical work "Tarikh al-Khulafa" which details the history of the Umayyad caliphs. The introduction discusses as-Suyuti's context and perspective, and notes that the work aims to provide a more nuanced view of the Umayyad rulers beyond simplistic "good vs bad" assessments. It also emphasizes the importance of understanding early Islamic rulership and governance within its proper historical context.
This document provides background on the religious landscape in the centuries before the prophethood of Muhammad. It describes how Christianity, Judaism, Zoroastrianism, Buddhism, and Hinduism had deviated from their original teachings and in some cases devolved into outright paganism. It notes that Arabian society at the time was particularly immersed in paganism and polytheism, with each tribe or city worshiping their own idols, including idols kept within private homes. The period before Muhammad is described as one of religious ignorance.
This summary provides an introduction to the document:
[1] The document is an introduction to Islamic creed (aqidah) compiled by Imam Ibrahim al-Bajuri, a renowned scholar of al-Azhar Mosque.
[2] It discusses the fundamental beliefs and principles of Islam, including Allah's attributes, matters pertaining to prophethood, and conclusions regarding Islamic creed.
[3] Studying aqidah allows Muslims to gain certainty in their beliefs, remove doubts, and safeguard against deviant ideas, making it an important individual obligation. The translator hopes this text will help introduce and solidify readers' understanding of Islamic theology.
Angels unveiled by shaykh muhammad hisham kabbanitopbottom1
Angels are the hope of humanity and the source of light and energy in creation. They play important roles throughout the universe, from individual drops of rain and leaves on trees to constellations and galaxies. Angels can appear in various forms like birds, humans, or rays of light, and they have a mind and heart but no will of their own, existing only to serve and obey God. They worship God continuously without tiring, and their sustenance comes from glorifying God. Angels are free from physical limitations and serve God joyfully without changes in mood.
Islamic Way of Life (Syed Maudodi) || Australian Islamic Library || www.austr...Muhammad Nabeel Musharraf
The document provides an overview of key Islamic concepts including:
1. The Islamic concept of life which sees no distinction between the spiritual and secular, with the aim of shaping individual and societal lives according to God's guidance.
2. Iman (faith) which involves complete submission to God in exchange for paradise, constituting a covenant between man and God.
3. For a society to truly have Iman, its political, social and economic systems must be in accordance with God's revelation as provided in the Quran and teachings of the Prophet Muhammad.
This document provides an introduction and table of contents to a commentary on the book "Umdat al-Fiqh" by Ibn Qudamah. The introduction explains that the book will focus on one opinion for each issue to provide a reliable source of information and avoid confusion. It will include authentic hadiths for blessings and authority. The table of contents lists the units that will be covered, including topics like zakat, fasting, Hajj, and Umrah. Key abbreviations used in referencing hadith sources and scholarly opinions are also defined.
Harun Yahya Islam The Courage Of The Faithfulzakir2012
This document provides information about a book on courage among the faithful called "The Courage of the Faithful" by Harun Yahya. It was translated and edited for publication. The book explores the concept of courage according to the Quran versus society, how Satan influences perceptions of courage, how true courage is achieved, and examples of courage among prophets and believers. It aims to guide readers to a better understanding of Islamic concepts and combat anti-religious philosophies like Darwinism.
Ibne Sa'ad's "Al-Tabaqat" is an 8 volume scholarly work covering the first two centuries of Islam. The first two volumes detail the life of the Prophet Muhammad while the remaining six volumes describe the scholarly, political, military, and religious activities of the Prophet's companions and their disciples. Considered one of the earliest and most valuable sources on the Prophet's biography, Ibne Sa'ad relied heavily on Al-Waqidi's "Al-Maghazi" as a source, especially for events during the Madinan period. The work provides a complete social picture of early Islamic society and its development over the first two centuries.
Shamaail Tirmidhi || Australian Islamic Library || www.australianislamiclibra...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of Islamic books and multimedia:
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
The miracles of our prophet (saas) (pbuh). 1. englishHarunyahyaEnglish
The document discusses several miracles performed by prophets mentioned in the Quran, including Abraham surviving being cast into fire, Moses' staff turning into a snake and parting the Red Sea, and Jesus curing the sick. It then discusses miracles specifically performed by the Prophet Muhammad (PBUH), including the Quran being preserved in its original form, containing scientific truths not known at the time, and the Prophet's moral character transforming societies. The Prophet's ability to recite the Quran despite being illiterate is highlighted as a key miracle, as is Jewish scholars' recognition of him as a prophet foretold in their scriptures. Finally, the Night Journey where the Prophet traveled to Jerusalem and asc
Ikhtilafi Masail Main Aitidal Ki Raah - Shah Waliullah || Australian Islamic ...Muhammad Nabeel Musharraf
The document discusses the benefits of meditation for reducing stress and anxiety. Regular meditation practice can calm the mind and help prevent worrying thoughts. Meditation lowers stress levels in the body by inducing a relaxation response that counters the stress response.
This document summarizes and evaluates 36 hadith (sayings or traditions attributed to the Prophet Muhammad) that scholars have determined to be weak, fabricated, or inauthentic. For each hadith, the document provides the conclusion of several hadith scholars regarding the authenticity and reliability of the chain of narrators and text of the tradition. The vast majority are deemed fabricated, baseless, or very weak based on issues with their chains of transmission or textual contents. The document aims to distinguish authentic prophetic traditions from inauthentic ones among those commonly cited.
This document is a list of terms and conditions for the website Kalamullah.Com. It states that any content uploaded to the site must be in accordance with Islamic teachings and must not contain anything illegal, racist, pornographic, or offensive. It also outlines rules around copyright for uploaded content and reserves the right for the site owners to edit or remove any uploaded content.
The document repeatedly lists the URL www.sirat-e-mustaqeem.com over 100 times without any other text or context. It appears to be promoting this particular website address.
Este documento habla sobre la importancia de resumir textos de forma concisa para captar la idea principal. Explica que un buen resumen debe identificar la idea central y los detalles más relevantes del documento original en una o dos oraciones como máximo.
Meeting Needs for Muslim Children in State Schools || Australian Islamic Libr...Muhammad Nabeel Musharraf
This document provides guidance for schools on meeting the needs of Muslim pupils. It covers topics like dress codes, halal food, prayer spaces, Ramadan accommodations, Islamic festivals, physical education, religious education, collective worship, sex education, languages, arts, library resources, educational visits and community engagement. For each topic, it explains the relevant Islamic beliefs and practices and suggests features of good practice for schools to consider in being inclusive of Muslim students. The overall aim is to help schools gain a better understanding of their Muslim pupils so these students can fully participate in school life.
This document provides information about the Easy Dictionary of the Qur'an compiled by Shaikh AbdulKarim Parekh and translated by others. It lists the 10 editions published in Urdu between 1952 and 1977. It also notes translations in other languages. The document includes a table of contents listing the 114 Surahs and their corresponding Parah (section) numbers. It provides a list of the 27 Parahs with some word count statistics.
The document summarizes parts of a hadith about the prophet Muhammad advising Jabir on marriage. It discusses:
1) Muhammad encouraging Jabir to marry a young wife so they could be playful and make each other laugh, implying the importance of intimacy and enjoyment in marriage.
2) When Jabir explains marrying an older woman to care for his orphaned nieces, Muhammad approves of Jabir's choice to prioritize their care.
3) Muhammad later telling Jabir to slow down entering the city so his wife can prepare herself, implying the importance of spouses finding each other physically attractive.
This document contains 30 nominal sentences summarizing Islamic teachings from various Hadith sources. The sentences cover topics like the essence of religion, worship, faith, character, dealings in trade, signs of hypocrisy, major sins, righteousness, and manners being a reflection of one's faith in God.
This document provides an introduction to the topic of dreams in Islam. It discusses how dreams are connected to the heart and can provide insights into human nature. Dreams can come from God, Satan, or one's own mind. The document argues that modern secular thinking has relegated the study of meaningful dreams, while Islam places importance on them. It traces how Western influence and certain Islamic movements discouraged studying dreams. The author believes understanding dreams from an Islamic perspective could counter secular ideas, but this opportunity has been missed by many Muslim scholars.
The document discusses the history and development of artificial intelligence over the past several decades. It describes early work in the field starting in the 1950s and progress in areas such as problem solving, game playing, and machine learning. Recent advances in deep learning now allow AI systems to perform complex tasks like visual perception and language translation.
1001 Inventions The Enduring Legacy of Muslim Civilization.pdfccccccccdddddd
This document provides an introduction and summary of the book 1001 Inventions: The Enduring Legacy of Muslim Civilization. It discusses how the author, Salim Al-Hassani, became interested in the topic after realizing there was a 1000 year gap in scientific history that was not adequately explained. It led him to research the contributions of Muslim civilization during this period. This grew into the Foundation for Science, Technology and Civilization and the website MuslimHeritage.com. The initiative 1001 Inventions was then launched to help spread knowledge of the scientific achievements during this era to wider audiences. The introduction provides background on the motivation and story behind the creation of this book.
Islamic civilization that developed in Muslim-ruled Spain between the 8th-15th centuries directly contributed to the European Renaissance. Under Muslim rule, Spain became a major center of learning where knowledge from ancient Greece and Rome was preserved and advanced. Schools and universities were established that taught the sciences, medicine, mathematics and more. Christian scholars from across Europe traveled to Spain to learn and translate Arabic texts. As a result, ideas from Muslim Spain spread across Europe and helped revive Western culture, laying the foundations for the European Renaissance.
1001 Inventions Muslim Heritage in Our World.pdfccccccccdddddd
This document provides an introduction and overview of the book "1001 Inventions: Muslim Heritage in Our World". It discusses how the book came to be written to help fill a 1000 year gap in history textbooks regarding scientific and technological developments during the Islamic Golden Age. The introduction describes the book's goal of highlighting important Muslim contributions in fields like mathematics, astronomy, agriculture, medicine, architecture, and more that helped lay the foundations for modern science and technology. It expresses hope that the book will help inspire people of all faiths and provide a better understanding between cultures.
The document discusses the significant contributions of Islamic civilization to various fields like medicine, mathematics, astronomy, optics, chemistry, and education between the 8th-11th centuries. It notes how Islamic scholars not only preserved Greek knowledge but innovated and advanced fields through experimentation. It argues Western historians have underestimated Islamic influences and links to the European Renaissance. The document highlights contributions of several Muslim scientists like al-Khwarizmi, Ibn Sina, al-Razi, and Jabir ibn Hayyan.
The glorious rise of Islam in Europe, from Andalusia to the present day. englishHarunyahyaEnglish
This document discusses the rise of Islam in Europe from its beginnings in Andalusia to the present day. It describes how Islamic civilization flourished in Andalusia under Umayyad rule for 800 years, influencing European culture with advances in science, art, and philosophy. It then discusses the spread of Islam to the Balkans under the Ottomans, whose just rule led many in the region to convert voluntarily. Finally, it outlines the growing Muslim population in modern European countries like France, Germany, and the UK, as well as increasing recognition and accommodation of Islam across the continent.
This document provides an overview of the origins and development of humanism from the 9th century to the late 14th century. It discusses how interest in classical Greek and Roman texts began with Carolingian scholars like Heiric of Auxerre in the 9th century and continued with the development of universities and growth of secular education in the 12th century. In Italy, the study of rhetoric and Roman law helped root humanism and connect it to civic life, with dictatores applying classical models and jurists closely examining Roman legal texts. The document traces how the activity of studying antiquity developed over centuries before being named "humanism" in the 19th century.
This document summarizes information about several books that have been banned from schools or other institutions over concerns about their content. It discusses bans of the following books:
- The Color Purple by Alice Walker due to graphic sexual content and violence.
- The Bluest Eye by Toni Morrison due to a rape scene.
- 1984 by George Orwell due to social/political themes and sexual content.
- Animal Farm by George Orwell which was funded as a cartoon by the CIA but banned in some places.
- A Light in the Attic by Shel Silverstein due to poems about not having to do chores.
- The American Heritage Dictionary for including inappropriate entries.
-
This document summarizes information about several books that have been banned from schools or other institutions over concerns about their content. It discusses bans of the following books:
- The Color Purple by Alice Walker due to graphic sexual content and violence.
- The Bluest Eye by Toni Morrison due to a rape scene.
- 1984 by George Orwell due to social/political themes and sexual content.
- Animal Farm by George Orwell which was banned in some countries.
- A Light in the Attic by Shel Silverstein due to poems about disobeying parents.
- Dictionaries which were banned in some places due to definitions of words.
- Brown Bear,
This document provides an introduction and summary of the book "Studies in Islamic Civilization" by Ahmed Essa. It discusses the book's focus on the contributions of Islamic civilization that are often overlooked or minimized in world histories. The book surveys the accomplishments of the Muslim world from the first Muslim community through later expansion. It examines areas like trade, agriculture, and travel. A major focus is on the pursuit of learning in Islamic civilization and the advances this led to in fields like philosophy, science, and medicine. The book also discusses the flowering of creativity in Islamic literature and arts, as well as the civilization's impact on the Renaissance in Europe. The introduction emphasizes the need to understand Islamic history and achievements in order to address misunderstand
The document discusses science in the Early Middle Ages and Renaissance. It describes how during the Early Middle Ages, scientific knowledge declined after the fall of Rome but some advances still occurred. Monks helped preserve some knowledge of astronomy, mathematics, and medicine. The Carolingian Renaissance sparked new interest in learning under Charlemagne. Universities then developed in the High Middle Ages, spreading knowledge as Greek and Islamic texts were translated. Major figures like Bacon and Grosseteste contributed to the development of the scientific method. The Renaissance saw further advances, including Copernicus' theory of a heliocentric solar system and Galileo's astronomical discoveries, though scientists faced persecution from the church at times.
This document provides an introduction to Islam by summarizing its origins and key aspects. It begins with Arabia before Islam, noting the religious practices and highly developed Arabic language. It then discusses Muhammad, describing his early life and role as prophet of Islam. The summary concludes by mentioning the expansion of Islam after Muhammad and an overview of the Koran and its teachings.
This document provides an introduction to Islam by summarizing its origins and key aspects. It begins with Arabia before Islam, noting the religious practices and highly developed Arabic language. It then discusses Muhammad, describing his early life and role as prophet of Islam. The summary concludes by mentioning the expansion of Islam after Muhammad and an overview of the Koran and its teachings.
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The document discusses the many contributions of Muslims to human civilization over 1000 years, including inventions and advancements in various fields such as astronomy, medicine, chemistry, music, philosophy, architecture, literature, arts, toys, trick devices, schools, universities, hospitals, food, fashion, perfumes, and more. It highlights the achievements of many great Muslim scholars and inventors such as Banu Musa brothers, Al-Farabi, the House of Wisdom, Fatima al-Fihri, Al-Zahrawi, Al-Kindi, Ziryab, Al-Jazari, Zheng He, and discusses how their work advanced fields like astronomy, surgery, music, education and more. It argues
Paul came to Athens to satisfy the anxious
questionings of mankind by revealing the
God whom they had failed to find. It was a
crisis in the world's history, little as his
listeners on the Hill of Mars recognized its
gravity.
Similar to An enquiry in to the destruction of the grand Alexanderian library - Allama Shibli Nomani || Australian Islamic Library (20)
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise boosts blood flow and levels of neurotransmitters and endorphins which elevate and stabilize mood.
A roadmap for studying fiqh of the four sunni schools || Australian Islamic L...Muhammad Nabeel Musharraf
This document provides a roadmap for studying fiqh (Islamic jurisprudence) according to the four major Sunni madhhabs (schools of thought). It outlines basic principles for studying fiqh, including starting with one school of thought and studying under qualified teachers. It then details the major texts, scholars, and curriculum used to teach each of the Hanafi, Shafi'i, Hanbali, and Maliki madhhabs. Key introductory, intermediate, and advanced level texts are identified for each madhab, along with contemporary works and biographical references. The goal is to guide students through a gradual learning approach focused on understanding rulings and their evidence from primary sources according to a single, coherent
A Geographical History of the Quran
Written by Dr. Syed Muzzafar ud Din Nadvi (based on his teacher Syed Suleiman Nadvi's book - Tareekh Ardh Al Quran)
The document discusses the benefits of exercise for mental health. It states that regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help alleviate symptoms of mental illness.
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The document discusses the history and development of artificial intelligence over the past 70 years. It outlines some of the key milestones in AI research from the early work in the 1950s to modern advances in machine learning using neural networks. While progress has been made, fully general human-level artificial intelligence remains an ongoing challenge being worked on by researchers.
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How to Make a Field Mandatory in Odoo 17Celine George
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This presentation was provided by Steph Pollock of The American Psychological Association’s Journals Program, and Damita Snow, of The American Society of Civil Engineers (ASCE), for the initial session of NISO's 2024 Training Series "DEIA in the Scholarly Landscape." Session One: 'Setting Expectations: a DEIA Primer,' was held June 6, 2024.
ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
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Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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An enquiry in to the destruction of the grand Alexanderian library - Allama Shibli Nomani || Australian Islamic Library
1. AN ENQUIRY INTO THE
DESTRUCTION OF
THE ANCIENT
ALEXANDRIAN
LIBRARY
A definitive answer from
Allama Shibli Nomani
Translated by:
Muhammad Ghouse Sayeed
2. AN ENQUIRY
INTO THE
DESTRUCTION OF THE ANCIENT
ALEXANDRIAN LIBRARY,
BY
MOULVI SHIBLI NOMANI,
Professor of Arabic, M. A. 0. College, AUgarh
tuyc.)^
FREE TRANSLATION (FROM THE ORIGINAL URDU.)
BY
MUHAMMAD GHOUSE SAYEED,
T}an$l<itcr. City Civil Comtt t>
Hyderabad,* Deccan.
Price, Govt. AvnaIs Eight.
j »
PRINTED BY VEST AND COMPANY, MOUNT ROAD,
AND
PUBLISHED BY THE TRANSLATOR, HYDERABAD, DECCAN.
1893.
[All Rights Reserved.]
4. DEDICATED
BY KIND PERMISSION
TO
NAWAB MOHSINUL-MULK, MOHSINUD-DOWLAB
MOULVI SYED MAHDI ALI KHAN BAHADUR
MUNIR NAVAZ JUNG,
Financial Secretary,
to
HIS HIGHNESS THE NIZAM'S GOVERNMENT;
WHO, BY HIS EDUCATION, ATTAINMENTS, IMPRESSIVE
ELOQUENCE, POSITION AND PRINCIPLES,
HAS DESERVEDLY ATTAINED TO THE HIGH STATUS OF A
LEADING MEMBER OF
THE MUHAMMADAN COMMUNITY;
AND
Who Takes a Deep Interest in the Spread
of Truth and the Diffusion
of Knowledge
by
His Most Obedient Servant,
MUHAMMAD GHOUSE SAYEED.
Hyderabad, Deccan,
ist March, 1893.
5.
6. TRANSLATOR'S NOTE.
The Translator begs to state that while keep-
ing to the sense of the original Urdu, he has tried
to give as free a rendering as circumstances
permitted.
He takes this opportunity of expressing his best
thanks to Moulvi Shibli INIomani, Professor of
Arabic, Aligarh College, and Author of the original,
in Urdu, for the readiness with which he kindly
permitted the publication of the translation.
The Translator is highly grateful to Muhammad
Aziz Mirza, Esq., b.a., u.r.a.s., Assistant Home
Secretary, H. H. the Nizam's Government, for
the literary help he has received from him, and
begs hereby to acknowledge the same.
In conclusion, he has also to thank the Printers,
Messrs. Vest and Co., for the neatness of the
printing and the general get-up.
MUHAMMAD GHOUSE SAYEED.
Hyderabad, Deccan,
i st March, 3
893.
7.
8. AN ENQUIRY
INTO THE
DESTRUCTION OF THE ANCIENT
ALEXANDRIAN LIBRARY.
Of the many mistaken notions that at one time
arose in Europe in relation to the history of Islam,
and still continue to possess the public mind, the
subject of this brochure is one.
Though the Europeans had, from a long time
previous, ample means of acquainting themselves
with the true history of the Mussalmans, the found-
ation of their present knowledge of that history was
only laid during the period of the Crusades. The
impression, which the Europeans began to have of
the Mussalmans, at this period, when, in the words
of the historians, they began to emerge from dark-
ness and to make any progress in literature and
politics, was mainly that they were a fighting,
destructive and barbarous people, and, worst of
all, they were the enemies of the Sacred Cross, as
also of Jerusalem, the holy place of Christian
worship.
About this time also, numerous strange stories
began to spread in Europe about the Mussalmans,
—which was of course but natural. The errone-
ous and unfounded notionsthat prevailed in Europe
regarding the religion, nationality and social man-
ners and customs of the Mussalmans, by-and -bye
9. 2 DESTRUCTION OF THE ANCIENT
reached such a stage of notoriety that they came
to be quoted as proverbs by high and low. When
in course of time, books, such as histories, stories,
novels and philosophical works, came to be com-
posed, these current ideas found their way largely
into them. To mention an instance. Bacon,
in his essay on '
Boldness,' writes : —Muhammad
one day, trying to convince his audience that he
was the true prophet, asked those that were
present, to go to a distant hill which was in
sight, and order it to come to him ; whereupon
the men carried the message to it. But how
could a hill move ? When Muhammad saw that
this was the case, instead of feeling ashamed, with
great sauvity, said—" Oh, it does not matter !
If the hill will not come to Muhammad, Muham-
mad will go to the hill."*
* The author's translation of Bacon's language is evidently
incorrect. The following is an extract from the 4(
Essay "
itself :
—" Muhammad made the people believe that he would
call a hill to him, and from the top of it offer up his prayers
for the observers of his law. The people assembled : Muham-
mad called the hill to come to him again and again ; and
when the hill stood still, he was never a whit abashed, but
said :
'
If the hill will not come to Muhammad, Muhammad
will go to the hill.'
So these men, when they have promised great matters, and
failed most shamefully, yet, if they have the perfection of
boldness, they will but slight it over, and make a turn, and
no more ado."
Thus the inference which the author draws from the extract
is also consequently erroneous—Translator.
10. ALEXANDRIAN LIBRARY.
Bacon was no historian, nor does he appear to
have cited this instance in any way derogatory to
the great Prophet ; but he only mentioned it as
an illustration, in the course of a dissertation on
*
Boldness' ; the reason being, that such traditions
had permeated the atmosphere of Europe, and the
public had accepted them as fundamental truths.
During the last century, or century and a half,
Europe has inclined more and more to a critical
enquiry into the truth of such traditions, which
has resulted in an ever-increasing exposure of their
groundlessness ; so much so, that the celebrated
historians of Europe have begun to accept it, as a
fact, that they are a source of disgrace to Europe.
Carlyle in his lecture on Heroes and Hero worship,
said :
—
" The lies, which well-meaning zeal has heaped
round this man, (Muhammad), are disgraceful to
ourselves only."
As the lecture was on Muhammad, Carlyle had
to confine himself to the allegations against the pro-
phet; he might otherwise have dealt with the many
current false traditions regarding Islam and its
history. Though modern research has tended to
lessen the number of these erroneous beliefs, it has
not yet succeeded in demolishing them in toto.
The reason, however, is that these traditions,
having obtained a very wide circulation among the
11. 4 DESTRUCTION OF THE ANCIENT
nations of Europe, their truth could only be fear-
lessly enquired into by such critics, as did not find
themselves overwhelmed with the weight of public
opinion. And critics of this class are but few
indeed !
Again, in every nation, critical enquirers are
always in the minority. Though only such facts
deserve to be believed in, as the critics them-
selves have, after careful enquiry, accepted ;
yet
their researches do not find their way beyond the
select few, to the sphere of the general public, or
into popular works. Thus the celebrated critics of
Europe, such as Gibbon, Carlyle, Godfrey Higgins,
Bosworth,* Renan, &c, have discarded many of
the current European traditions regarding Islam,
as entirely unfounded ; notwithstanding which,
however, they continue to find a place in popular
works.
Of such a nature is the tradition of the destruc-
tion of the Alexandrian Library. The pertinacity
with which the Europeans have insisted on the
tradition is surprising in the extreme. Histories,
Novels, Stories, Proverbs, Poems, Fables, &c,
all refer to it. Turning from the region of liter-
ature, if we proceed to works on Logic and
Philosophy, we find that the charge is not forgot-
ten. One of the questions set in Logic, for the
* Evidently, Bosworth Smith.—Translator.
12. ALEXANDRIAN LIBRARY.
First in Arts Examination of the Calcutta Univer-
sity of 1882, was—" Point out the fallacy in the
following :-—Writings which agree with the Book
of God are useless ; and those that disagree with
it ought to be destroyed."
Another question which strikes us in this con-
nection, is—why do the Europeans display so much
sympathy with the Alexandrian Library ? It is
acknowledged on all hands that the Christians had
no connection with the library, the idolatrous
Kings of Egypt having founded it, centuries before
the advent of Christ. It may be said that this
sympathy is the result of the appreciative and
philanthropic spirit of European society ; but were
this so, we ask, why has Alexandria been specially
selected ? Other large libraries have shared this
alleged fate, and no hue and cry has ever been
raised. Who has lamented, or proclaimed to the
world, the destruction of the libraries of Persia
by Alexander the Great, or the destruction by the
Christians of Spain, of millions of books and other
monuments of learning collected during long
centuries by the Mussalmans ? To what then
is this special sympathy for the Alexandrian
Library due ?
The fact, however, is, as we shall presently show,
that this library was destroyed by the Christians
themselves, led to do so by their religious leaders.
At the time, the act was gloried in ; but when, with
13. 6 DESTRUCTION OF THE ANCIENT
the spread of civilization and enlightenment,
Europe found, to its dismay, that the stain of this
barbarous act clung to it, it was found that the only
practicable means of effacing it, was to transfer
the blame to some other nation. When the Muss-
almans conquered Egypt and took Alexandria,
there was not a trace of this library ; but preju-
diced Christians attributed the alleged barbarian
act to them. As Europe was then blinded by
prejudice and sunk in ignorance, no one cared
to enquire into the truth of the story, and the
false accusation consequently spread far and wide.
The fate of the library has been deplored by
Europeans in language which leads one to believe
that the library was their own collection. Such,
however, is the popular opinion up to the present
day, for no one has ever thought of attributing
the act to the Christians themselves, as, it is
evident, that no nation will ever destroy its own
handiwork.
But what truth is there in this allegation, whose
echo, atone time, filled every part of Europe?
Alas ! It is entirely unfounded ! How then was it
possible for such an unfounded statement to
attain such publicity and acceptance, for such a
length of time, in all the countries of Europe ?
The question is apparently difficult, but the answer
is not far to seek. As we have already pointed
out —and it is not to be wondered at,— such base-
less allegations and hundreds of similar unfounded
14. ALEXANDRIAN LIBRARY.
traditions were very generally accepted as true,
during the middle ages, in Europe. As civilization
advanced, the matter came to be discussed and
many a celebrated writer disputed its truth. It is
indeed astonishing to find that even now there are
people who believe in the truth of such an allega-
tion, though its falsity ought, long ago, to have
been once for all considered proved.
Two reasons may be assigned for this. In the
first place, even in a progressive age, the spirit of
ignorance and barbarism does not become alto-
gether extinct ; nor is it possible that it should
do so. In the next place, the European method
of conducting enquiries into historical events
seldom leads to a final decision. The original
object of research is lost sight of, and the discus-
sion digresses on the intellectual and the conjec-
tural possibilities of its occurrence, many minor
points thus acquiring undeserved importance. The
discussion gradually assumes enormous propor-
tions ; but the original point remains undecided.
The present is an instance, as the sequel will
show. This subject has been under discussion in
Europe for a long time, and numerous standard
works have been written on it. In many of the gene-
ral histories of the Mussalmans, the authors have,
after referring to it, left on record their personal
opinions regarding its truth or falsity. It may not
be out of place here to give a general idea of the
nature of the works bearing on the subject, that
15. 8 DESTRUCTION OF THE ANCIENT
have been consulted by the author, as quotations
from them are given in their appropriate places.
Foremost among them, we would mention
Gibbon's History of the Roman Empire, and
refer particularly to the Chapter on the " Moslem
Conquest of Alexandria," which contains a few
short, but critical remarks.
^Egyptica, or observations on certain Antiquities
of Egypt ; by J.
White, d.d. Professor of Arabic,
University of Oxford, 1801, in which the learned
author supports the tradition.
Successors of Muhammad ; by Washington
Irving, page 113.
The Saracens; Story of Nations Series, page
254-
History of Arabia, Ancient and Modern ; by
Andrew Crichton, page 393.
History of Conflict between Religion and Science,
by Draper, pages 103 and 104.
The London Spectator has an Essay in support
of, and another against, the tradition.
—
Vide
Spectator dated 2nd and 23rd June, 1888.
Encyclopaedia Britannica ;
(article Alexandria).
Histoire Generale Des Arabes ; Par L. A. Sedil-
lot Tom,
16. ALEXANDRIAN LIBRARY.
Professor De Sacy's Translation of, and Note
on, Abdul Latif Bagdadee's book, containing a
lengthened discussion.
Mr. Krell's (of Germany) paper on the subject,
read before the fourth session of the Oriental
Congress, held at Florence in September, 1878.
The most important point to be discussed as
regards this tradition is, whether it finds expres-
sion in European or Arabian histories. The
matter, however, is not disputed, for, favourable
and unfavourable authorities are both agreed on it.
The majority of European historians who refer to
it, do not maintain that they rely on any indepen-
dent authority, but profess their indebtedness to
Arabic historians. However this may be, we
shall now proceed to trace how this baseless story
came to be current in Europe.
The first man to give publicity to it in Europe,
was Abulpharagius. The son of a Jewish physi-
cian named Aaron, he was born in 1226 a.d., in
Malatia. As his father was a convert to Christi-
anity, he was brought up in the principles of that
religion. Besides his knowledge in divinity, he
acquired an intimate acquaintance with the Arabic
and the Syrian languages. Oa account of his
learning, he was appointed Bishop of Guba in the
twenty-first year of his age. Gradually he reached
the dignity of Primate of the Jacobites, next only to
that of Patriarch. Abulpharagius wrote an ex-
17. io DESTRUCTION OF THE ANCIENT
haustive history in the Syrian language compiled
from Syrian, Arabic, Persian and Greek sources.
He also wrote an Abstract of this work in Arabic,
called Mukhthasarud-Dawal, which was published
with a Latin version in 1664 by Dr. Pocock, Pro-
fessor, Oxford College. There are several editions
of this work, all of which, however, are imperfect.
In some parts, the Abstract goes beyond the origin-
al Syrian. It is uncertain, whether the additions
were made by Abulpharagius himself, or are inter-
polations, due to some one else. In this Abstract,
the destruction of the Alexandrian Library by fire
has; for the first time, found mention, and it is
through its Latin version that this tradition reached
every part of Europe. Gibbon in his history writes :
—" Since the Dynasties of Abulpharagius have
been given to the world in Latin version, the tale
has been repeatedly transcribed." Washington
Irving, Arthur Gleen, M.A.,Mr. Crichtonand many
other authors have also admitted it. All tradi-
tions against the Mussalmans, whether true or
false, were, about the time the Latin version made
its appearance, greedily accepted as true ; in con-
sequence of which, feelings of detestation and hatred
began to be entertained against that nation. Thus
it was that the tradition began to permeate every
kind of European literature with great force.
The following is the literal translation of what
Abulpharagius wrote:
—
(vide Mukhthasarud-Dawr
al
by Abulpharagius, London, 1663, pages 180—181).
18. ALEXANDRIAN LIBRARY. n
" At this time, John, who had derived the sur-
name of Philoponus (from his laborious studies in
grammar and philosophy,) was wT
ell known among
the Arabs. He was a native of Alexandria and a
Jacobite Christian. When, subsequently, he reject-
ed the Christian doctrine of Trinity, the priests of
Egypt assembled together and called upon him to
retract his heresy ; but he did not listen to them.
The priests thereupon degraded him from his rank.
He lived to a very old age ; for, when Amr Ibnul-
A'as took Alexandria, he presented himself before
him. Amr had heard of the ability of Philoponus
and he therefore received him with great respect,
and listened to his discourses on philosophical
subjects, such as the Arabs had never known. As
Amr himself was a clever and intelligent man, he
was greatly struck and became charmed with him.
He therefore found John's company indispensable
and never allowed him to leave his side.
" One day, John said to Amr, —< You have taken
possession of every thing in Alexandria. I do not
object to your keeping that which is useful to you,
but I think that we people are more entitled to
the possession of those things that are not useful
to you.' Amr asked him what he wanted. John
replied that he wanted as a gift, the philosophical
works contained in the royal libraries. Amr replied
19. 12 DESTRUCTION OF THE ANCIENT
that he could do nothing in the matter without
the sanction of the Caliph, who was accordingly
communicated with ; in reply to which the follow-
ing order was received :
—
" If the writings, you refer to, are in accordance
with the Book of God, there is no necessity for
them, in the face of its existence. But if they are
against the Book of God, you better commence
destroying them." Amr distributed the books
among the numerous baths of Alexandria, and
ordered that they should be burnt. In short, it
took six months for them to be consumed. Read
and wonder !"
The tradition in this form, went on spreading
for a long time ; but it occurred to no one, to
-enquire into its truth. The first man who criti-
cally examined it, was the celebrated historian
Gibbon, the founder of the modern style of history,
who wrote :
—" For my own part, I am strongly
tempted to deny both the fact and the conse-
quences." Gibbon adduced several reasons for
this rejection ; among which are that Abulphara-
gius was born five" hundred years after the event,
and that no writer before him, even among Chris-
tian historians, mentions it. How, then, can the
evidence of Abulpharagius be considered reliable?
When Gibbon rejected the tradition as untrue,
Evidently a mistake for six hundred.—Translator.
20. ALEXANDRIAN LIBRARY. 13
Europe awoke from its slumber of ignorance : and
numerous learned men devoted their time to criti-
cal researches on the subject. After Gibbon, two
classes of critics arose, one of which upheld, while
the other rejected the tradition. As it is an ac-
knowledged fact that in the first century after the
Hegira, no contemporary History of Islam was
written in Europe, it follows that all the histories
that have been compiled up to date, or are being
compiled in Europe, regarding the Prophet and the
first four Caliphs, are based upon Moslem works.
We therefore find that those who wanted to prove
the truth of this tradition, also had to refer to Ara-
bian historians for confirmation of their theories.
Mr. Crichton, (who is angry with Gibbon for his
rejection) in his work on the " History of Islam,"
writes: —If this circumstance were entirely depen-
dent upon the evidence of a stranger (Abulphara-
gius) who wrote six hundred years after the event,
then we must pause before accepting the state-
ment of the Armenian historian (Abulpharagius).
But this statement is not based upon his writings
alone, for, Makreezi and Abdul Latif, who have
written histories of Egypt from the earliest times,
also mention this tradition. Mr. Krell has openly
accepted this view. He writes that, to the best of
his knowledge, the tradition is mentioned prima-
rily in the history compiled by Abdul Latif, who
was born five hundred years after the alleged
event.
21. 14 DESTRUCTION OF THE ANCIENT
The tradition being thus solely based on Arabic
histories, it is very easy to come to a conclusion as
to its authenticity. In the matter of acquaintance
with Arabic writings, we have a greater claim
than the Europeans, for, as the proverb goes, " a
man in the house knows more of its condition than
an outsider." The European writers who uphold
it, quote Abdul Latif Bagdadi, Makreezi and
Haji Khalifa as authorities, ad nauseam, and add
that these historians are very reliable and their
evidence cannot be rejected. One English writer,
evidently unacquainted with the subject, has even
gone the length of quoting Ibn-i-Khaldoun as his
authority ; and, with characteristic shamefaced-
ness, wrote
—
Ibn-i-Khaldoun has, in his history of
Caliph Omar, mentioned this tradition. Ibn-i-Khal-
doun s history is a well-known work, but in no part
of the chapter on Omar is there a single word
about this fiction. Having thus disposed of Ibn-i-
Khaldoun, there remain only the three above men-
tioned authors upon whose writings the tradition is
apparently based.
We now turn our attention to the critical ex-
amination of this tradition from the historical point
of view, in the course of which we shall show that
the authority, which the European historians
derive from these authors, does not exist. In the
critical examination of historical events, two
methods may be adopted—(i) the " authoritative";
and (2) the " probable." By '
authority' we mean
22. ALEXANDRIAN LIBRARY. 15
the basis of an event on the testimony of some
person who was present at its occurrence. All the
standard Arabic histories are based upon this
principle, and, in them, the authority is generally
traced back to the original person, by the state-
ments " heard from, or learned from, so and so;"
after which the names of all the intermediate
persons are given, through whom the tradition is
traced to the original person, who was present at
the time of its occurrence. This system was fol-
lowed up to the fourth century after the Hegira,
since which time, however, the practice has
become less common.
By the method of *
probability,' we mean the
consideration of an event in its relation to the fol-
lowing circumstances, viz : the dictates of human
nature, the peculiarities of the times, the possi-
bilities of its occurrence and other similar circum-
stances. If the event does not stand this test,
grave doubts arise as to its truth ; and there arises
a suspicion that the tradition has undergone a
change in assuming its present aspect.
In the critical examination of this tradition also,
we shall adopt these methods. Whereas in this
discussion there are two parties, one of which
denies it and the other claims to have proved it ;
and, as in such cases, the onus of proof lies on that
party that claims to have proved it ; we have in
the first place to discuss the proof that has been
adduced.
23. 16 DESTRUCTION OF THE ANCIENT
r~~
As far as we are aware, (and we can emphati-
cally declare that no body can adduce better evi-
dence in the discussion), the argument brought
forward by all the European writers, amounts to
this, that the alleged fact is mentioned by Abdul
Latif Bagdadi, Makreezi and Haji Khalifa. The
points at issue are (i) whether these writers have
made any statements in this connection, which
can be accepted as evidence ; and (2) whether
their evidence is conclusive.
The European historians who uphold this tradi-
tion erroneously quote, again and again, these
three as authorities. Those who deny the tradi-
tion consider that their evidence is unreliable.
Thus the discussion has, so to speak, drawn a
curtain over the fraudulent manoeuvres of the
European historians, for it became confined to the
consideration of whether the authority of Abdul
Latif and others, was reliable or not, though the
first and foremost point to be decided is, whether
the statements of Abdul Latif and others consti-
tute any evidence at all.
The most important point therefore to be dis-
cussed is whether the statements of the three
above noted authors constitute three independent
pieces of evidence. Makreezi's History printed in
Egypt is before us. In volume I, page 151, the
author describes the Minaret of Savari, one of the
most celebrated in Alexandria, under the heading
24. ALEXANDRIAN LIBRARY. *7
" Minaret of Savavi," and under it, transcribes
word for word, the language of Abdul Latifs
description of it. In Abdul Latifs work, the
Alexandrian library finds only an incidental
mention, and as Makreezi has quoted Abdul Latif
word for word, the description of the library has
also been similarly transcribed. It is on account
of this, that M. Langles, the celebrated French
Savant, is compelled to admit that Makreezi's de-
scription is not independent evidence, but on the
other hand, is only a transcript of Abdul Latifs
words (vide Professor De Sacy's note on the
translation of Abdul Latif Bagdadi's history,
page 240, Paris 1810). M. Langles holds views
contrary to ours, but lie has been compelled
to admit this. Those European historians, who
have not seen Makreezi's book in original, like
those who believe in a thing without seeing it,
often refer to him. But M. Langles was unlike
them, as he had read Makreezi in original, in
which though he describes with great minuteness]
of detail, the conquest of Alexandria, he has not/
written a single word about the library, from
which it can reasonably be inferred that the)
above mentioned event can be placed in the
category of authentic historical occurrences.
Having thus eliminated Makreezi's name, there
remain only two, viz., Abdul Latif and Haji Khalifa. —
The European historians often refer to the latter
but they do not quote his words ; for, had they
25. 18 DESTRUCTION OF THE ANCIENT
done so, their argument would have probably been
weakened. We are greatly indebted to Professor
De Sacy, the celebrated French author, who very
emphatically tries to establish this tradition ; for,
it was he, who exposed the secret, by quoting
Haji Khalifa's words (which translated are as
follows):
—
" In the early days of Islam, the Arabs confined
themselves to the study of the Revealed Law, and
the sciences of Lexicography and Medicine. As
such knowledge was of every day use, it was
studied by a few. As the tenets of Islam had not
obtained a firm hold on the minds of the people,
it was feared that the ancient sciences would
interfere with popular beliefs, so much so that it
is alleged that the books they found in the con-
quest of different cities were burnt."
In the above extract, the name of Alexandria
is not even mentioned. Only the burning of books,
in a general way, is stated, and even this state-
ment is prefaced with—" it is alleged—" which
evidently shows that it was a vulgar tradition.
From the style of the passage, it does not at all
appear that the author wanted it to be believed
as a genuine occurrence. Haji Khalifa only des-
cribes the lack of attention towards knowledge
that prevailed in the early days of Islam, and in
the course of it, mentions a common tradition as
such. The incident reminds us of the following.
26. ALEXANDRIAN LIBRARY. ig
Napoleon wishing to be looked upon as the Com-
mander of the Faithful in Egypt, had recourse to
many subterfuges, among which it is alleged that
he uttered the Muhammadan article of Faith* in
the Mosque at Azhar, and said his prayers along
with the community. This style of writing is very
common, and an author or speaker is thus enabled
to give utterance to even the most unfounded
traditions. The fathering of the mention of the
burning of the Alexandrian Library on Haji
Khalifa, is such an astonishing piece of audacity,
that it could not have emanated from any but
European writers.
The testimony of Abdul Latif Bagdadi alone
remains to be considered, which is in reality the
last refuge of European historians. Abdul Latif
wrote a history of Egypt which he finished on the
ioth Shaban 603 Hegira. It contains a descrip-
tion only of those circumstances and events which
Abdul Latif himself witnessed in Egypt. He has
a chapter on the Minaret of Savari, where he, after
describing it fully, writes that around the tower
there are four hundred small pillars. In the course
of this Chapter, he writes as follows :
—
" And I find that it is the same portico in
which Aristotle, and his disciples after him,
taught, and it was the Academy which Alexander
*There is no God but God, and Muhammad is his prophet.
27. 20 DESTRUCTION OF THE ANCIENT
had established when he founded the city, and
that in it was located the library which Amy
Ibmtl-A 'as burnt under the orders of Caliph Omar."
From this, any one can understand the spirit in
which Abdul Latif refers to this circumstance,
Mr. Krell, the German author, after quoting the
above passage in his paper, writes : —It does not
appear to have been mentioned with any particular
object, nor is it intended to remind us of any real
occurrence. A well-known tradition is, however,
mentioned, which, the pilgrims of that time had
given wide currency to ; and it belongs to that
class of irresponsible and unreasonable stories
which were current during the middle ages among
the pilgrims with respect to Jerusalem.
A diverting incident in this connection is, that
not only is Abdul Latif s mention of this circum-
stance unfounded, but all the events he describes
in this sentence happen to be untrue. Neither was
this place Aristotle's portico, not did he ever
deliver lectures there. A correspondent in The
Spectator of the 13th June, commenting on the
inaccuracy of Abdul Latifs statement humor-
ously asks,—what truth is there in the other events
which Abdul Latif mentions, even leaving out of
consideration the description of the burning of
the library ?
This is the basis of those authorities and tradi-
tions on which the European historians solely
rely. The weak grounds on which they have
28. ALEXANDRIAN LIBRARY. 21
based their discussions are indeed very remark-
able. It will be evident, from the original
passages from Abdul Latif and the other authors
that we have quoted, that Makreezi himself never
mentioned this circumstance, but in the extract
which he made from Abdul Latifs writing on the
Minaret of Savari, the library finds incidental
mention. Haji Khalifa does not mention Alex-
andria even by name. Of course, he refers to
libraries in general, and such reference is only
under the head of *
hearsay,' wherefrom it is
evident, that it is by no means an accepted tradi-
tion. But the European historians have always
referred to the names of Abdul Latif and the
others in such a manner, as to leave the impression
that these authors claimed truth for this tradition
and wrote particularly on the subject.
Professor De Sacy in his Note thus wrote—Of
the objections raised against the statement of
Abulpharagius, the strongest is, that the
historians of Arabia are silent with respect to
this important occurrence. After this, Professor
De Sacy thus meets this objection :
—' But the
strength of this objection is weakened by the
evidence of Abdul Latif and Makreezi. ' The
absurdity of this contention lies in the fact that
the said Professor himself says further on '
Al-
though it may be urged, with sufficient cause,
that Makreezi only copied his passage from Abdul
Latif/
29. 22 DESTRUCTION OF THE ANCIENT
Mr. Crichton writes : This occurrence does not
derive its authority solely from the statement of
Abulpharagius ; but on the other hand, Mak-
reezi and Abdul Latif who have written books on
the ancient history of Egypt, also mention it.
Professor White with great emphasis writes :
Against the negative arguments of Gibbon, we
make bold to adduce the positive evidence of two
Arabic Historians, who are such accepted autho-
rities that no objection can be taken to them.
They are very enthusiastic followers of Islam.
They are Abdul Latif and Makreezi ; who, not
only agree in recording this circumstance, i.e., the
burning of the library, but accurately describe its
whereabouts.
How skilfully has Professor White argued in
this matter ? Abdul Latif in his description of
the minaret, incidentally, mentions the circum-
stance. Professor White clothes it in such a garb
as to lead a person ignorant of facts, to believe
that Abdul Latif wanted not only to establish
the truth of this event, but to fix the exact
position of the library.
Although European historians in attempting
to prove the accuracy of this tradition, have always
quoted the names of these three authorities only,
viz., Abdul Latif, Makreezi and Haji Khalifa, (and
we have in this connection discussed the writings
of these authors), yet some European authors
30. ALEXANDRIAN LIBRARY. 23
have even gone further and have, without any
foundation in fact, stated that there is much in-
dependent testimony corroborating this event.
Mr. Crichton in a footnote remarks—* Baron
De Sacy, in his lengthy note on the translation of
Abdul Latif (Description of Egypt page 240), has
collected evidence from various Arabic authors,
whose works exist in the Paris Royal Library.
From them, it is proved that the statement of
Abulpharagius is reliable ; but conceited Gibbon
had never seen those works.'
This passage will easily mislead an ignorant
person, and particularly a person who has an in-
nocent belief in the veracity of European authors ;
for, he will accept it as true, that, in the magnifi-
cent library of Paris, there certainly exist
materials to prove this tradition ; for, if not, how
could such a false tradition receive such wide
publication throughout Europe ?
But our readers should not be awed by the
grand name of Paris. De Sacy's note, as well as
the works to which he refers, are before us. Un-
doubtedly De Sacy with great emphasis and zeal
wanted to prove this circumstance. It is a pity,
however, that his praiseworthy zeal is not borne
out by his arguments. In this connection we give
a literal translation of his Note :
—
"The truth of the reference to the destruction
of the Alexandrian Library by order of the Caliph
31. 24 DESTRUCTION OF THE ANCIENT
Omar, by Abulpharagius, in his history of the
Dynasties of Arabia, has been doubted by numer-
ous celebrated authors. Whatever has been
written on this subject and the amount of reliance
to be placed thereon, require lengthened dis-
cussion.
" The arguments adduced against the truth of
this tradition have been published in a collected
form in German by Inch Rainhard at Gottingen
in 1792. They are also contained in the remarks
made by M. de Saint Croix in his article in the
Encyclopedia V, 433. M. Langles and Professor
White support the general belief, but do not accept
the exaggerated description of Abulpharagius.
" Of the objections raised against the description
of Abulpharagius, the strongest is that the
Arabic historians are silent on this important
subject. But the strength of this objection is
certainly weakened by the evidence of Abdul
Latif and Makreezi ; it may be urged, that it is
evident that Makreezi has, as pointed out by
M. Langles, only copied the words of Abdul
Latif.
" I do not mean, by the remarks I shall make, to
enter the lists with such a learned author (as M.
Langles), whom I heartily look upon with feelings
of regard and veneration. But I have discovered
some authorities and I am certain, though I do not
entirely agree with Abulpharagius, who mentions
32. ALEXANDRIAN LIBRARY. 25
such details as will hardly stand the test of a cri-
tical examination, that it is so far true that it is
based upon a historic truth, and that when the
Arabs conquered this city y
Amr Ibnul-A'as in
carrying out the behests of Caliph Omar, ordered
the burning of a large collection of books which
existed in Alexandria.
"
Professor De Sacy then quotes the words of Haji
Khalifa and Ibn-i-Khaldoun, and thereby proves
the destruction of the Alexandrian Library.
We were very anxious to have a look at the
authorities which Professor De Sacy had discover-
ed. But we are sorry that they have turned out
to be of no value. By hunting up the magni-
ficent Paris Library, the Professor has only been
able to discover two authorities—one of whom is
the same Haji Khalifa, from whose work we have
already quoted, and the other is a paragraph from
Ibn-i-Khaldoun, in which there is a mention of the
Persian library, and even that finds expression in
an incidental and summary manner. It is wonder-
ful logic indeed to bring forward the fact of the
burning of the Persian library as an argument to
support the burning of the Alexandrian Library.
Although Ibn-i-Khaldoun's statement is untrue
and contrary to the writings of all true and
accepted historians, we do not discuss that point
in this connection, for, we are here concerned^only
with the AlexandrianJLibrary, and not with the
Persian one.
33. 26 DESTRUCTION OF THE ANCIENT
Perhaps it may be said, that Professor De Sacy
has only adduced Ibn-i-Khaldoun's evidence as
corroborative. But it is valueless even as such,
for, if any conclusion at all is derivable from it,
it is only this, that the Alexandrian occurrence is
entirely unfounded : for, some one or other of the
numerous Arabic historians would have referred
to it at least in a manner similar to that in which
Ibn-i-Khaldoun has referred to that of Persia.
But not in one of the hundreds and thousands
of Arabic histories, can any trace be obtained of
this alleged event.
The beauty of the thing lies in the fact that
even Abulpharagius, who himself happens to be
the respondent in this discussion, does not give
expression to the statement in a manner from which
it may be evident that he himself accepted it as
true or believed in it.
In the original history of Abulpharagius which
exists in Syrian, and which contains full particu-
lars of the Conquest of Alexandria, this occur-
rence is not mentioned at all. It, however, finds
a place in the form in which we have extracted
it above, in the Abstract of the work in the Arabic
language. But there is no satisfactory evidence
to show that the additions in the Arabic * Abstract,'
which are not found in the original Syrian, were
made by Abulpharagius himself or, are only in-
terpolations. Mr. Krell of Germany thus remarks
34. ALEXANDRIAN LIBRARY. 27
on the Abstract—" There are many things in it
which are not found in the original Syrian. But
it does not appear whether these additions are
interpolations made after the death of Abulphara-
gius, or whether they were made by Abulphara-
gius himself ; because all the editions are incom-
plete."
The mention of the burning of the Alexand-
rian Library, though made in the Abstract, is not
in the original Syrian. The suspicion that this
passage is an interpolation is strengthened by
the fact that this Abstract was edited by Pro-
fessor Pococke with his corrections, and he was
very clever in concocting occurrences to the
discredit of the Mussalmans.
This discussion was entered into, to find out
whether Abdul Latif and Haji Khalifa had given
any evidence in connection with this occurrence,
or not. But even granting for the sake of argu-
ment, that these authors had accepted this tradi-
tion as true, the next question that arises is
whether their evidence is reliable or not. Abdul
Latif Bagdadi was born in 557 Hegira ; and
Haji Khalifa lived only two centuries ago. Who
then can say that the evidence of authors, who
were born 500 years or more after the occurrence,
and who quote no authority, nor give any reference,
is sufficient to establish the truth of an event
alleged to have occurred in the first century after
the Hegira ?
35. 28 DESTRUCTION OF THE ANCIENT
With regard to these authors, we must also
enquire into the status they occupy as historians,
for the European authors have, even in this con-
nection, made use of ungrounded arguments. They
sing the praises of Haji Khalifa and Abdul Latif
in high sounding words, and add that in consider-
ation of their dignity and greatness, they should be
regarded as authorities. To expose the hollow-
ness of the praise bestowed by the European his-
torians, it is enough to put one question. We also
admit that Abdul Latif and Haji Khalifa are very
able authors. But we beg to ask, in what branch
of learning ? Abdul Latif was undoubtedly a great
Professor of Medicine. Many of his works on
medicine are still extant. Ibn-i-Aseeba has, in his
Lives of Eminent Physicians, referred to him in great
detail, from which his extensive knowledge of
medicine is evident. But, has any one called him
a historian ? Has he, in his Autobiography men-
tioned anything about the science of history ? If
not, what supports his greatness in the recording
of historical events ? If any historical event were
based on the authority of A l-Fambi or A vicena (great
Physicians), what value and reliance can be placed
/- on it ? Haji Khalifa has undoubtedly written a
very valuable book on bibliography which is not a
historical work, but only contains a description of
books written by Mahomedan authors. Besides
this we know of no other production of his.
Neither has he written any well-known historical
36. ALEXANDRIAN LIBRARY. 29
work, nor has any one classed him among historians.
The truth, however, is, though it is very shameful
to our antagonists, that such an important occur-
rence, which, as they say, continued in operation
for six months, is not authenticated by any refer-
ence to it in the hundreds and thousands of Mus-
salman works on history, but they have to take
refuge under the protection of a Professor of medi-
cine or a Bibliographer.
Up to the present point, we had treated our anta-
gonists as the plaintiffs in this discussion, for they
are really such, on accepted canons of literary
controversy. We shall now proceed a step further
and turn the tables by becoming complainants.
We maintain that neither the Library was des-
troyed under the orders of Caliph Omar, nor
did any Mussalmans ever destroy it. In the first
place, the procedure for establishing a negation,
(1) by tradition and (2) by probability, must be
clearly understood. For instance, let us suppose,
that it is held that a certain event did not occur
at a certain period ; in proving this traditionally,
it will be enough to show that it cannot be
traced in spite of all the means available for know-
ing the events that occurred in the said period.
Turning to possibility, it will have to be shown
that all the evidence available and the circum-
stances are against the probability of such an
occurrence. Upon these principles we hold that
the Alexandrian Library was not destroyed by
the Mussalmans.
37. 30 DESTRUCTION OF THE ANCIENT
The work of composing and compiling books
by Mussalmans, commenced about 140 Hegira,
about which time Muhammad-bin-1sac wrote a Bio-
graphy of the Prophet. After this, historians
wrote general histories, in which, the conquests
made by, and the events that happened in the
times of, the four Caliphs find detailed mention.
Of these works, those that are extant and those
whose names have come down to us are :
—
(1). Conquest of countries by Balazari,—Balazari
lived in the reign of Caliph Al Muthavakkil Billah.
He has given a detailed description of all the
events with full and contiguous authorities.
(2). History of Yakub.—i.e., History of Ahmed-
bin-Abi Yakub. This is a very old author having
been a contemporary of the courtiers of Mamoon-
ar-Rashid. He carried this history' down to 259
Hegira, and probably he was living in that year.
This work was published in two volumes at
Leyden in 1883.
(3). History of Abu Hanifa. Published in
Leyden.
(4) History of A bu-Jaffer Thabri. This history
is somewhat more recent than those above men-
tioned, the author having died in 310 Hegira. He
composed his work, giving contiguous authorities
for all the events he described, and the names of
the persons by whom the traditions were handed
down. This is a storehouse of all those traditions
38. ALEXANDRIAN LIBRARY. 31
that are extant, or were current at some former
time. It is therefore correct to say on account
of this circumstance, that any tradition of the first
300 years, which does not find mention in this
work, is not an historical occurrence. This is a
very voluminous work and 23 volumes of it have
been printed in Holland, and many more volumes
are to follow.
(5). The histories of Ibn-i-Aseer and Ibn-i-
Khaldoun, which are considered to be very reliable,
are only abstracts of the History of Thabri, as the
authors themselves have acknowledged them
to be.
In addition to the above works, many more
histories of Islam have been written. But as re-
gards ancient events, such books derive their
information only from those above referred to,
a fact which is amply proved by a perusal of the
said numerous works. Besides the above, books
have been written particularly regarding Egypt
and Alexandria. Those which we have been able
to discover, are the following :
—
(Here is given a list of Books.)
Though these books are not available at the
present day, many compilations of a previous
period are existing, in which the traditions of all
the old books are gathered together. For example,
in his Introduction to " Husnul-Mahazira," Seothi
wrote that he compiled it from twenty-eight his-
tories, of which the most comprehensive was that
39. 32 DESTRUCTION OF THE ANCIENT
by Makreezi, which contains details of the minutest
occurrences in Egypt and Alexandria.
These books are authentic, and over and above
them, there is no other means available for insti-
tuting an enquiry into the condition of those times.
In none of them is any information obtainable
regarding the event under discussion. All of
them, specially Thabri, the Conquest of Countries
by Balazari, Husnul-Mahazira and Makreezi's
work, contain detailed descriptions of the Conquest
of Alexandria ; but in not one of them is there any
mention of the library.
No information regarding this alleged occurrence
is obtainable even in books, where it ought to have
been at least incidentally or accidentally alluded to.
For instance, in the biographies that have been
written of physicians and other learned men, in
which a general mention of Philoponus occurs,
there is no reference to it. Abulpharagius
concocts this story while writing of Philoponus
and says—" Philoponus asked for the gift of
the library from Amr ; upon which Amr, act-
ing under instructions from the Caliph Omar,
ordered that it should be burnt." Philoponus was
a physician and philosopher. All his works have
been translated into Arabic, and in consequence
of this, his detailed life is to be found recorded in
the Biography of physicians and other learned
men. Ibn-i-Aseeba and Ibnun-Nadim have given
40. ALEXANDRIAN LIBRARY 33
full particulars of the life and works of Philoponus.
They have also mentioned that he presented
himself before Amr and was received with great
respect. Notwithstanding all these details there
is not the slightest mention anywhere of the
library ; from which it is plain that its alleged
destruction is entirely without foundation.
The event could have also found incidental
mention in such works as Geographies, memoirs
of travel, &c. ; but even these do not contain any
reference. The fact, however, is that besides the
writings of Abdul Latif, a true extract from which
we have given above, the whole field of Maho-
medan literature does not contain any mention of
this circumstance ! What stronger argument can
be adduced to prove the baselessness of this
tradition ?
Even in the older Christian histories there is no
mention of it. Eusex, the Patriarch of Alexandria,
who died in 940 a.d., has written a detailed ac-
count of the conquest of Alexandria. Similarly
Almacin who lived three hundred years after
the alleged occurrence, that is, two hundred
years before Abulpharagius, wrote a history of
Egypt, wherein he has described in great detail,
the conquest of Alexandria. But in these books
too, there is not a word about the destruction
of the Alexandrian Library. These authors were
zealous Christians, and it cannot be suspected that
they were in any way partial to the Mahomedans.
41. 34 DESTRUCTION OF THE ANCIENT
They were also fond of learning and were critical
enquirers, and they could not have looked upon the
destruction of a collection of such valuable books
as an ordinary matter. By long residence and great
curiosity of mind, they had acquired a very inti-
mate and extensive knowledge of Egypt. Under
these circumstances, the absolute silence of these
two authors on this disputed point, plainly proves
that it has no foundation whatever in truth.
In consequence of this, European authors with a
keen sense of justice, such as Gibbon and Krell
have adduced their silence as a strong proof
against the truth of this tradition.
Another very strong argument to prove the
baselessness of this story is, that the library, that
is alleged to have been burnt, had been destroyed
before the time of the Mussalmans. The library
had been established by the idolatrous Kings
of Egypt, who worshipped many gods, so that
when Egypt came under the influence of
Christianity, the Christian Kings actuated by
religious fanaticism, in which they were encouraged
by their priests, destroyed the books. The
celebrated authors and historians of Europe,
have had to admit that this library had been
destroyed before the time of Islam. M. Renan,
the celebrated French critic, once delivered a
lecture on " Islam and Knowledge " before the
Academy, which was printed in pamphlet form in
Paris in 1883. Although thislecture was character-
42. ALEXANDRIAN LIBRARY. 35
ized by religious prejudice against the Mussal-
mans, that is to say, an attempt was made in it to
prove with great emphasis that Islam and Know-
ledge can never exist together; this bigoted
man nevertheless refers to the Alexandrian Library
in these words:—" Though it has often been
alleged that Amr destroyed the Alexandrian
Library, it is not true ; for, it had been destroyed
long before."
The destruction of this library before the
time of Islam is such an accepted fact, that even
those European historians who are anxious to
prove the story cannot disagree with it. Dr.
Draper writes: —" Julius Caesar had burnt more
than half; the Patriarchs of Alexandria had
not only permitted, but superintended the dis-
persion of almost all the rest. Orosius expressly
states he saw the empty cases or shelves of
the library twenty years after Theophilus, the
uncle of St. Cyril, had procured from the Emperor
Theodosius a rescript for its destruction."
As, thus, the destruction of the library previous
to the advent of the Mohammedans is an ascer-
tained fact, our antagonists have had recourse to
another subterfuge. Some allege that the library
destroyed by Amr was not the Royal library, but
it was that of Serapium; as for instance, the writer
in the Spectator, who refers to it, by way of sup-
porting the statement of Abulpharagius. Such an
43. 36 DESTRUCTION OF THE ANCIENT
argument is, however, nothing less than attributing
a meaning to a passage which the writer himself
never dreamt of; for, Abulpharagius, in referring to
the request Philoponus made to Amr for the books,
uses the following distinct language :
—" Those
philosophical works that are in the Royal treasure
houses" (i.e., libraries). But even admitting that
this story refers to the Serapium library, it will be
difficult for our antagonists to prove that that libra-
ry existed at the conquest of Alexandria. It may,
however, turn out that the whole or nearly the whole
of that library also, had already been destroyed.
Mr. Krell writes that the condition of Serapium
and its library is up to this time enveloped
in darkness. It is, however, an ascertained fact
that the temple of Serapium, to which was attach-
ed the library, had, in 389 A. D., in the reign of
Theodosius, been converted into a church. But
whether the library existed in that place at the
time of this transformation, or whether it had
been destroyed, or whether the books had been
carried away to Constantinople, is not proved at
all. The last supposition, viz., that the books were
translated to Constantinople, appears the most
probable ; for, the library founded by Theodosius
the Second, in Constantinople in the fifth century,
consisted mainly of books from Egypt and Asia
Minor.
M. Sedillot assuming that the disputed library
existed in Serapium wrote:—" No contemporary
44. ALEXANDRIAN LIBRARY. 37
historian mentions the event (the destruction of
the library), but even were it a fact, it could only
have referred to a limited number of books ; for,
before 390 A.D., the greater part had been des-
troyed ;
partly in the time of Caesar, and partly in
the time of Theodosius."
We now proceed to establish the truth or other-
wise of this story with the help of the principles of
" probability." The details of this occurrence, as
described by Abulpharagius (who is the concoctor
of this fiction), are so absurd, that all European
historians for and against the truth of the
tradition, look upon them as spurious. Professor
DeSacy, who with great zeal and emphasis, has
attempted to prove its truth, has admitted that the
details, as given by Abulpharagius, are false.
The Contributors to the Encyclopaedia Britannica,
have also laughed at them. In fact, what but an
idle story can the allegations of the distribution
of the books among the baths (about four thousand
in number), of their continuing to be consumed
for six months, and of their serving as fuel, be
supposed to be ? Though Abulpharagius does
not give the exact number of baths in Egypt, it is
ascertained that their number was four thousand.
It is therefore necessary to understand by the
term " the baths of Egypt," four thousand baths,
as the European historians have generally under-
stood it to mean. If now we calculate arithmetic-
ally what number fell to each bath a day, we
45. 38 DESTRUCTION OF THE ANCIENT
find that it could not have exceeded one book or
rather half a book, or that the baths were so small
that one book or even hall a book sufficed for each,
daily, or that the books were so voluminous that
half a book was quite enough to serve as fuel for
a bath for a whole day.
It is also an admitted fact that in those days
books were written on parchment, which could
not be used as fuel. It therefore, appears the
more absurd that books should have served this
purpose. Dr. Draper writes: —"We may be sure
that the bath-men of Alexandria did not resort to
parchment, so long as they could find any thing
else, and of parchment, a very large portion of
these books was composed."
This story was, no doubt, concocted for the
purpose of casting dirt upon the Mussalmans.
But they never thought that the Christians would
stand accused of it on this very account. Let
us even suppose the impossible story of Amr
distributing these books among the baths, to be
true ; the bath keepers being all Christians, they
could have saved the books by using some other
fuel, for Amr did not'stay six months in Alexandria
after its conquest, and there was no fear of being
called to account.
Although this summary description, which is
enough to convince the general public of its
impossibility, is sufficient to dispose of this fiction,
46. ALEXANDRIAN LIBRARY. 39
further researches will, no doubt, more fully ex-
pose its fallacy. If we look at this occurrence from
the point of view of possibility, we have to take
into consideration the following circumstances :
—
How and under what conditions was Alexandria
taken possession of ?
How were the other countries, conquered under
similar circumstances, treated ?
What was the general mode of procedure of
Caliph Omar in such cases ?
What were the personal inclinations and preju-
dices of Amr Ibnul-A'as ?
Whether traces of the knowledge preserved in
the Alexandrian Library are still extant in Maho-
medan works ?
The answer to each one of these questions can
more or less settle the disputed point.
A reference to any of the authentic histories of
the time, will prove that protection was guaranteed
to the conquered race after the taking of Alexand-
ria. Balazari, in his " Conquest of Countries,"
—
a very ancient work, wherein all the events are de-
scribed with proper references and authorities,
thus writes :
—
" Amr conquered Alexandria with the help of
the sword, and plundered the commissariat, but
spared the people and did not massacre or impri-
son them, but guaranteed them protection."
47. 4o DESTRUCTION OF THE ANCIENT
The same description is met with in the works
of Ibn-i-Aseer, Ibn-i-Khaldoun and others. The
most important item that was guaranteed was that
their lives, property, cash, articles, domestic
animals, houses, &c, would be left unmolested.
When Persia and Syria were conquered, protec-
tion was guaranteed, and the articles of the agree-
ments entered into are quoted in all histories,
from which we gather that these rights were parti-
cularly protected. The agreement with Egypt
itself is referred to in the following terms—Amr
Ibnul-A'as granted to the Egyptians the protection
of their lives, blood, and property to the extent of
the smallest weight and measure. According to
the Mojamul-Baldan, the agreement was to the
following effect —* Their lands and property will
remain theirs, and no part thereof shall be molested.'
The behaviour of Caliph Omar towards the
protected people cannot in this connection be fully
gone into, but it may, en passant, be mentioned that
he always extended the same treatment alike to
the protected people and the Mussalmans as
regards their lives and property. In the town of
Hira, a Mussalman killed a protected subject.
The Mussalman was thereupon ordered to be
executed, and the order was carried out publicly.
The poor among the protected used to be given
doles from the public charitable funds. During
the conquest of Persia and Syria, churches and
temples were left unmolested. When about to
48. ALEXANDRIAN LIBRARY. 41
die, what more could Caliph Omar have done
than make the following three behests :
—
" To him who shall be appointed Caliph after
me, I hereby solemnly make these behests under
instructions from the Prophet, viz: —(1) He shall
carry out the agreements entered into with the
protected people ; (2) he shall fight for their pro-
tection against their enemies ; and (3) he shall not
impose more burdens upon them than what they
can bear."
Though the bigoted authors of Europe accuse
Caliph Omar of cruelty and oppression, they do
not dispute the fact that whenever verbal or
written orders were issued by him, they were at
once literally carried out. The most bigoted of
Christian historians cannot point out a single
instance throughout his life wherein his orders
were not fully enforced.
It being thus admitted that a guarantee of pro-
tection was granted to the inhabitants of Alexan-
dria, and the behaviour of Caliph Omar towards
protected people being fully understood, how is it
possible that the great monument (i. e. library) of
the Alexandrians could have been destroyed in
such an unsympathetic manner ? Could this library
have been more abominable to the Mussalmans
than churches and idolatrous fire temples ? When
hundreds and thousands of churches and fire tem-
ples were allowed to continue to exist in all the
49. 42 DESTRUCTION OF THE ANCIENT
conquered countries, nay, when the preserva-
tion of such institutions, whether existing within
the towns or without, was specially enjoined, how
is it possible to conceive that such a cruel fate
was reserved for a library ?
The truth is, that Abulpharagius (who is the
concocter of this false tradition) did not know how
to tell a lie. If he had stated that this event had
occurred during the siege or conquest, it might
have appeared possible, for the blind fury of war
often stops short at nothing. But when it is admit-
ted that protection had been given to the city, that
the inhabitants had been guaranteed against
molestation, that the enthusiasm of attack and
open warfare had cooled down, the perpetration
of such a barbarous act could only have appeared
possible to Abulpharagius. Professor Sedillot has,
upon these very grounds, declared Abulpharagius'
description as unreliable. He writes :
—' When it
is accepted that immediately after the conquest,
the city was not destroyed, it is difficult to believe
that such a barbarous order could have been passed
at a time when the blood of the conquerors had
cooled down.'
Abulpharagius himself has borne high testimony
to the ability and inclination of Amr Ibnul-A'as.
He thus writes of him in connection with Philo-
ponus.
—
50. ALEXANDRIAN LIBRARY. 43
u He (Philoponus) presented himself before Amr.
Amr had heard of the ability of Philoponus, and
he therefore received him with great respect, and
listened to his discoures on philosophical subjects,
such as the Arabs had never known. As Amr
himself was a clever and intelligent man, he was
greatly struck and became charmed with him. He
therefore found John's company indispensable, and
never allowed him to leave his side."
Just fancy a man like Amr who was fond of
learning, who, notwithstanding his religious zeal,
looked upon a learned Christian as his dear friend,
and who had been charmed by his literary and
philosophical discourses, ordering the destruction
of the library in such an unfeeling manner, an act,
which even the worst barbarian would not have
committed ! We admit that Amr was not absolute,
but, in his letter to Caliph Omar, he could, at
least, have put in a word for the library. Amr
had, on many occasions, pressed Caliph Omar to
sanction measures to which the latter was person-
ally opposed.
For instance, the Caliph by no means approved
of an attack on Egypt and Alexandria ; but Amr
persuaded him to sanction the proposal, by taking
the responsibility upon himself, and saying that
it was by no means a difficult task. According to
the tradition of the learned Balazari (a celebrated
historical authority), Amr Ibnul-A'as did not even
51. 44 DESTRUCTION OF THE ANCIENT
wait for the Caliph's permission, but started for
Egypt. It is generally accepted that in settling
the terms upon which Egypt and Alexandria capi-
tulated, and in framing those of the agreement
with the inhabitants, Amr had his own way. Of
course, the Caliph was informed and his formal
sanction obtained. Could not Amr Ibnul-A'as
have done the same with regard to the library ?
A more noteworthy fact is that Amr Ibnul-A'as,
in his letter to the Caliph, written immediately
after the conquest of Alexandria, mentions every
thing in detail. Thus after referring to the cap-
ture of the city, he writes: —" In this city, there
are four thousand baths, four thousand terraced
houses, forty thousand Jewish tax-payers, four
hundred royal places of recreation and twelve
thousand gardens that produce vegetables." But
in all these particulars, we find no mention of the
imaginary library of our friend Abulpharagius.
Taking into consideration all these historical
facts, the truth of the matter appears to be that
before the advent of Islam, whatever ancient
libraries might have existed in Alexandria, had
been destroyed, for reasons detailed by the histori-
ans of the times. Notwithstanding these unfortun-
ate incidents, however, all traces of literature had
not entirely disappeared; for, in such a city, which
for hundreds of years had been the recognised
seat of learning, it was impossible that all literary
52. ALEXANDRIAN LIBRARY. 45
mementoes should have been destroyed all at once.
Thus, some time before Islam, there were seven
very celebrated doctors and philosophers in Alex-
andria. Of them Philoponus lived longest, even
up to the time of Amr Ibnul-A'as. The ancient
libraries of Alexandria had long before been des-
troyed, but the books, that had been collected
later on, existed at the time of the Muslim con-
quest, and for a long time thereafter. Thus, in the
time of the Abbasides, when a search was made
for literary remains, a number of books were
obtained from Alexandria. The emissaries of
Haroun-ar-Rasheed, Mamoon-ar-Rasheed and Al-
Muthavakkil-Billah, who scoured Syria, Palestine,
Asia Minor and Cyprus in search of philosophical
and medical works, went to Alexandria also with
the same purpose and collected many books. One
of them, Hunain-Bin-Isac writes—" I travelled
over the island of Cyprus, Syria, Palestine and all
the cities of Egypt in search of Galenius' work,
A I burhan, and ultimately reached Alexandria, but
I could find no trace of it. In Damascus only
fragments of the work existed, and these too in
an uncompiled form."
Though Hunain did not succeed in obtaining a
copy of this book, as the ancient libraries had
been destroyed before the time of the Mahomedans,
the works that had been composed after such
destruction and preserved up to the Mahomedan
period, were, almost without exception available.
53. 46 DESTRUCTION OF THE ANCIENT
The works of the seven learned contemporaries
of Philoponus were obtained, complete, and
translated into Arabic. Special care was taken
of Philoponus' works. The following list com-
prises those which have been translated into
Arabic.
[Here follows a list of Philoponus' works.]
Besides the above there are other books, the
details of which are to be found in the history of
Physicians, &c, and the Bibliotheca of Ibn-un-
Nadeem. Had the Alexandrian library been
destroyed in the time of Amr Ibnul-A'as, it was
necessary that the works of Philoponus, who was
the contemporary of Amr, and (according to
Abulpharagius) the Librarian, should have been
the first to be destroyed.
^—
In fact, the books that were preserved in Egypt
and Alexandria up to the time of the advent of
the Mahomedans, were not at all destroyed, but
the Mahomedans could not recover the books
that had been destroyed before their time. We
also learn from history that no object of antiquity
that had escaped destruction up to the time of
the Mahomedans, was allowed to be destroyed ;
but such objects were, in subsequent times,
very carefully preserved as literary mementoes.
Ibnul-Bandi, who was an inhabitant of Egypt
54. ALEXANDRIAN LIBRARY. 47
and a great astrologer wrote:
—
Vazir Abul-
Kasim Ali-bin-Ahrned Jurjani took charge of
the library of Cairo in 435 Hegira, and issued
orders to Qazi abu Abdullah Qazai and Ibn-i-
Khalkh Varraq to catalogue the books and to
bind those, the covers of which had been spoilt.
I visited the library in the company of these
two gentlemen, to refer to the books I liked
best. The works on Astronomy, Geometry and
Philosophy alone amounted to 6,500 volumes.
Here I saw the brazen globe which was used by
Ptolemy Claudius. I wanted to ascertain its
age, and found it to be 2,250 years old. I
also found another globe of silver, which Abul
Hassan Sofi had made for Uzdud-Dowlah. It
weighed 3,000 dirhams, and had been purchased
for 3,000 dinars (about 15,000 Rs.)
We have conducted our inquiry into the truth
of this subject on the accepted canons of
critical research, and it is therefore perfectly
immaterial to us whether the European historians
agree with us or not ; but it is necessary to state
for the information of the credulous and particu-
larly for the benefit of those who place implicit
belief in European wT
orks, that notwithstanding
the fact that at one time this tradition had been
accepted as true throughout Europe, as critical
researches began to progress, the force of its
55. 48 DESTRUCTION OF THE ANCIENT
alleged truth commensurately declined, so much
so that the largest number of modern authors
now agree in putting it down as an unfounded
and doubtful occurrence. Thus far the contro-
versy has progressed up to the present time, md
it is trusted that the day is not far distant, when
after the fullest enquiry and research, all Europe
will join hands and exclaim,
To them we attributed blame
The fault, howe'er, is ours alone.
THE END.