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The House of Khadijah (RA) – Talk by Yasir Qadhi

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A powerful and descriptive talk by Shaykh Yasir Qadhi on Khadijah bint Khuwaylid (RA), the first wife of the Prophet (SAW). This talk was given in Cardiff, Wales in January and a similar talk was given at Texas Dawah Conference in December 2007. JazakAllah khair to Abu Eesa and the brothers and sisters in Cardiff.

Click here to Download and listen.

22 Comments

22 Comments

  1. Avatar

    Joyhamza

    February 17, 2008 at 1:13 PM

    Salaam alaikum,

    this is slightly off topic but really can’t help it. When is shaykh Yasir going to post the rest of the salvific exclusivity series? and what happened to shaykh Abu Aaliyah’s “truth of taqleed” part 2?

    see all of the posts are awesome here but everyday I come back here looking for more on these 2 series. specially, the truth of taqleed one. It was such a nicely written, nicely timed writing.

    Any update?

    Jazakallahu khayr

  2. Avatar

    Umm Reem

    February 17, 2008 at 1:23 PM

    basic but profound…we do need these lectures more often to remember our duties…

  3. Avatar

    Abs

    February 18, 2008 at 2:58 AM

    Still waiting for Sh.Yasir’s next part on the Salvific Exclusivity series.

  4. Avatar

    Hid

    February 18, 2008 at 6:18 PM

    This lecture could have been much better if he spent more time talking about the relationship between Prophet Mohammad (pbuh) and khatija as husband and wife (i know he touched upon it but should have gone in to more detail about what an Islamic family is supposed to be like in light of Khatija’s role as a wife and mother of a Muslim household)

  5. Avatar

    Aboo Uthmaan

    February 18, 2008 at 8:52 PM

    Only listened to first several minutes thus far, but good reminder.

    Just wanted to ask, the flash audio player you use so that the audio can be played on the site, how do you add it and can you add it to a freebie wordpress.com blog, i.e. myname.wordpress.com?

  6. ibnabeeomar

    ibnabeeomar

    February 19, 2008 at 12:11 AM

    aboo uthmaan:
    http://www.1pixelout.net/code/audio-player-wordpress-plugin/

    im not sure if its built into the wordpress.com blogs or not.. you might try searching their forums to see what audio plugins they have.

  7. Avatar

    Aboo Uthmaan

    February 19, 2008 at 5:41 AM

    Jazak’Allaahu khair!

  8. Avatar

    sincethestorm

    February 19, 2008 at 10:45 PM

    Just listened to the beginning. I don’t think we should put the youth down because they know about sports stats or tabloid related things. This is something that many speakers say and I don’t quite understand it.

    We live amongst this so we are surrounded by this information whether it is from tv, radio, magazines, etc. Even if a person avoids watching useless tv shows, its something that is in the news or in the magazine at the grocery store. So. what britney is doing is in our face whether we care to know or not.

    Many people don’t know about the sahabah or other noteworthy individuals because it requires effort to search for these resources (books or audio lectures). Its not in our face. We have to consciously care (on a daily basis)and want to know about our history. So, what I am trying to say is that gaining knowledge is not easy. Its a struggle in it of itself. You have to care to know and then learn on your own. So the big question then is why don’t the youth and the adults care enough to overcome these obstacle?

  9. Avatar

    Abu Eesa (Wali)

    February 20, 2008 at 8:13 AM

    It was indeed a beautiful lecture in true Yasir Qadhi style, full of authentic facts and gems, Masha’Allah.

    Btw does anyone know when the seerah madani period will be available oon CD or if the whole Islam Channel Seerah series will be out on DVD?

  10. Avatar

    Bint Bashir

    February 20, 2008 at 5:14 PM

    Abu Eesa, there is no specific timing available for the release of the 2 sets you mentioned, soon InshaAllah.

    Make dua that Allah SWT places barakah in the time of Sh. Yasir and allows him to complete the Madani series.

  11. Avatar

    angel

    February 21, 2008 at 3:14 AM

    this is execellent mashaallah. I had no idea Khadijah might have been 28 when they married!

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  13. Avatar

    Life

    March 28, 2008 at 11:24 PM

    Prof. Yasir Qadhi:

    I’m confused…Isn’t there an ayah or perhaps a hadith that says that the Prophet sallallahu alayhe wasallam is not a father to any of the Muslims? It seems to be contradicting the hadith you quoted from Abu Dawud at the beginning of the lecture.

    Please provide an explanation.

    Jazakallah

  14. Avatar

    Life

    March 29, 2008 at 12:16 AM

    Another question:

    It was mentioned in lecture that as long as you are a good person (or a good Muslim), Allah will take care of your progeny. An example for that ‘principle’ was also provided. So, my question is, if a person coming from a non-Muslim background reverts to Islam, will he not be taken care of because his fore-fathers were not Muslim? Please answer.

    Jazakallah

  15. ibnabeeomar

    ibnabeeomar

    March 29, 2008 at 1:18 AM

    Life – contradicts which hadith?

  16. Avatar

    Life

    March 30, 2008 at 5:01 PM

    Br. ibnabeeomar,

    At the beginning of the lecture it is mentioned that the Prophet (Sa) is like a father to us. It appears that the idea of thinking about the Prophet sallalahu alayhe was sallam as a father is in contradiction with the following ayah:

    Muhammad (SAW) is not the father of any man among you, but he is the Messenger of Allah and the last (end) of the Prophets. And Allah is Ever AllAware of everything. [33-40]

    Any explanations?

  17. Avatar

    Life

    April 1, 2008 at 12:26 PM

    Bump for Prof. Yasir Qadhi!

  18. ibnabeeomar

    ibnabeeomar

    April 1, 2008 at 6:22 PM

    life – the wives of the prophet (saw) are the mothers of the believers, so why can’t he be the “father” (figuratively) of the believers?

    also, i asked a student at an islamic university about this, and he mentioned:

    as for the progeny question. Its a generic answer, and there are exceptions to the rule. Such narrations are used to incite individuals to be better muslims, as we all have a natural concern for our well being. As for an absolute ruling, everyman reaps what he sows.

    and that the ayah about him (saw) not being a father meant to any sons who would inherit his position after him (saw).

    hopefully that clears it up inshallah.

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  20. Avatar

    narmi

    April 14, 2008 at 2:33 PM

    to Life: in a more detailed explanation, ayah 33:40 refers to the Prophet not being the biological father to Zaid. Zaid’s biological father was Haarithah. Yes, Zaid was an adopted son of the Prophet but that does not make Zaid his (SAW) real son. this ayah refutes the accusation of the non-believers and the munafiqs that said “Muhammad married his son’s (Zaid) ex-wife, even though he (SAW) forbid us to do so.”

    Jazakallahu khairan.

  21. Avatar

    Amreen

    February 1, 2009 at 7:24 PM

    So touching ;'( mashallah xx

  22. Avatar

    Abdul At-Tawwaab

    September 30, 2009 at 3:34 PM

    AsSalaamu Alaikum,

    Alhamdulillah, that was an excellent lecture and it touched me very much. Alhamdulillah!

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Ten Things You Didn’t Know About The Kaaba- Video

Dr Muhammad Wajid Akhter

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Kaaba

Every Muslim knows the Kaaba, but did you know the Kaaba has been reconstructed several times? The Kaaba that we see today is not exactly the same structure that was constructed by Prophets Ibrahim and Ismail, may the peace and blessings of Allāh be upon them. From time to time, it has needed rebuilding after natural and man-made disasters.

Watch to learn ten things that most people may not know about the Ka’aba, based on the full article Ten Things You Didn’t Know About the Ka’aba.

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Emotional Intelligence: A Tool for Change  

Imam Mikaeel Smith

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Why do we consider emotional intelligence to be half of the Prophetic intellect? The answer lies in the word “messenger.” Messengers of Allah are tasked with the divine responsibility of conveying to humanity the keys to their salvation. They are not only tasked with passing on the message but also with being a living example of that message.

When ʿĀʾishah, the wife of the Prophet ﷺ, was asked to explain the character of the blessed Prophet ﷺ, her reply was, “His character was the Qurʾān.[1]” We are giving emotional intelligence a place of primacy in the construct of Prophetic intelligence because it seems implausible that Allah would send a messenger without providing that messenger with the means necessary to exemplify and transmit the message to others. If the Prophets of Allah did not have the necessary knowledge and skills needed to successfully pass on the message to the next generation, the argument would be incomplete. People could easily excuse themselves of all accountability because the message was never conveyed.

We also see clear examples in the Qur’ān that this knowledge was being perpetually perfected in the character of the Prophet ﷺ. Slight slips in his Emotional Intelligence were rare, but when they did occur, Allah gently addressed the mistake by means of revelation. Allah says in the Qurʾān, “If you (O Muḥammad) were harsh and hardhearted, then the people would flee from you.” This verse clearly placed the burden of keeping an audience upon the shoulders of the Prophet ﷺ. What this means is that the Prophet ﷺ had to be aware of what would push people away; he had to know what would create cognitive and emotional barriers to receptivity. When we study the shamāʾil (books about his character), we find that he was beyond exceptional in his ability to make people receptive. He took great care in studying the people around him and deeply understanding them. Only after the Prophet ﷺ had exhausted all the means of removing barriers to receptivity would the responsibility to affirm the message be shifted to those called to it.

Another example of this Prophetic responsibility can be found in the story of Prophet Mūsa when he was commissioned to call Pharaoh and the children of Israel to Allah. When Allah informed him of the task he was chosen for, he immediately attempted to excuse himself because he had a slight speech impediment. He knew that his speech impediment could potentially affect the receptivity of people to the message. He felt that this disqualified him from being a Prophet. He also felt that the act of manslaughter he committed might come between the people and guidance. All of these examples show that Allah’s Prophets understood that many factors can affect a person’s receptivity to learning something new, especially when the implications of that new information call into question almost every aspect of a person’s identity. History tells us that initially, people did not accept the message of the Prophet Muhammad ﷺ; they completely rejected him and accused him of being a liar.

One particular incident shows very clearly that he ﷺ understood how necessary it was for him to remove any cognitive or emotional barriers that existed between him and his community. When the people of his hometown of Makkah had almost completely rejected him, he felt that it was time to turn his attention to a neighboring town. The city of Ṭā’if was a major city and the Prophet ﷺ was hopeful that perhaps they would be receptive to the message. Unfortunately, they completely rejected him and refused to even listen to what he had to say. They chased him out of town, throwing stones at him until his injuries left him completely covered in blood. Barely making it outside the city, the Prophet ﷺ collapsed. Too weak to move, he turned his attention to his Lord and made one of the most powerful supplications made by a Prophet of Allah.

اللهم إليك أشكو ضعف قوتي، وقلة حيلتي، وهواني على الناس، يا أرحم الراحمين، أنت أنت رب المستضعفين وأنت ربي، إلى من تكلني؟ إلى عدو يتجهمني؟ أو إلى قريب ملكته أمري؟ إن لم يكن بك علي غضب فلا أبالي، غير أن عافيتك أوسع لي، أعوذ بنور وجهك الذي أشرقت له الظلمات، وصلح عليه أمر الدنيا والآخرة، من أن ينزل بي غضبك، أو يحل علي سخطك، لك العتبى حتى ترضى، ولا حول ولا قوة إلا بك”

“Oh Allah, only to You do I complain about my lack of strength, my insufficient strategies, and lowliness in the sight of the people. You are my Lord. To whom do you turn me over? Someone distant from me who will forsake me? Or have you placed my affair in the hands of my enemy? [2]

The Prophet ﷺ felt that he was the reason why the people were not accepting the message. His concern that “my low status in the eyes of the people,” informs us that he understood that people naturally judge the seriousness of a message based on the stature of the message bearer. The people of Ṭā’if were extremely ignorant, so much that they adamantly refused to enter into any dialogue. In reality, this was not due to any shortcoming of the Prophet ﷺ; he demonstrated the best of character and displayed extreme patience in the face of such ignorance. But the beginning of the supplication teaches us what he was focused on: making sure that he was not the reason why someone did not accept the message.

Because his message was not geographically restricted like that of other Prophets, those who inherited the message would have the extra burden of transferring the message to a people with whom they were unfamiliar. The intelligence needed to pass the message of the Prophet Muḥammad ﷺ around the world included an understanding of the cultural differences that occur between people. Without this understanding effective communication and passing on of his message would be impossible.

A sharp Emotional Intelligence is built upon the development of both intra- and interpersonal intelligence. These intelligences are the backbone of EQ and they provide a person with emotional awareness and understanding of his or her own self, an empathic understanding of others, and the ability needed to communicate effectively and cause change. Emotional Intelligence by itself is not sufficient for individual reform or societal reform; instead, it is only one part of the puzzle. The ʿaql or intellect that is referenced repeatedly in the Qurʾān is a more comprehensive tool that not only recognizes how to understand the psychological and emotional aspects of people but recognizes morally upright and sound behavior. After that this intellect, if healthy and mature, forces a person to conform to that standard. Therefore, we understand the ʿaql to be a comprehensive collection of intelligences analogous to Howard Gardner’s Multiple Intelligences theory.

Taking into consideration the extreme diversity found within Western Muslim communities, we see how both Moral Intelligence and Emotional Intelligence are needed. Fostering and nurturing healthy communities requires that we understand how people receive our messages. This is the interpersonal intelligence aspect of EQ. Without grounding the moral component of our community, diversity can lead to what some contemporary moral theorists call moral plasticity, a phenomenon where concrete understandings of good and evil, right and wrong, are lost. Moral Education (Moral Education, which will be discussed throughout the book, is the process of building a Morally Intelligent heart) focuses on correcting the message that we are communicating to the world; in other words, Moral Intelligence helps us maintain our ideals and live by them, while Emotional Intelligence ensures that the message is effectively communicated to others.

My father would often tell me, “It’s not what you say, son; it’s what they hear.”

Interpersonal understanding is the core of emotional intelligence. My father would often tell me, “It’s not what you say, son; it’s what they hear.” From the perspective of Emotional Intelligence, this statement is very accurate. The way we interpret words, body language, verbal inflections, and facial expressions is based on many different factors. The subtle power of this book lies in the simple fact that your emotional intelligence is the primary agent of change and thus the most powerful force you have. You must understand how people perceive what you are communicating to them. What is missing from my father’s statement is the primacy of Moral Intelligence. Throughout this book, I attempt to show how the Prophet Muḥammad ﷺ demonstrated a level of perfection of both of these intelligences.

*With the Heart in Mind is available for pre-order at https://www.qalam.foundation/qalambooks/with-the-heart-in-mind

[1]Bayhaqī, Shuʿb al-ʾĪmān, vol. 3, p. 23.

[2] Ibn Kathir, al-Bidāyah wa al-Nihāyah, vol. 3, p. 136.

 

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The Languages of the Sahaba

Antar Abdellah

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Arabs – during the time of the revelation- were known as an illiterate nation for whom the Prophet Muhammad ﷺ was sent from among themselves. Yet, there are instances in the prophetic hadiths that draw attention to some literate companions who were even able to speak and write in more than one tongue. In this article, we shed light at samples of the companions who were multilingual.

The Prophetic stand towards foreign languages:

One hadith is well known among current Muslims in which the Prophet ﷺ says: “Whoever learns a language of a people (other than Arabic), he becomes safe from their wickedness”. Although this saying is well known among Muslims, the fact is that it is not a hadith of the Prophet ﷺ. Hadith scholars say it is root-less, fabricated, but its meaning is sound. Another fabricated hadith is the one that goes “Seek knowledge even in China”. Some people deduce that one cannot seek knowledge in China without being able to communicate with the Chinse in their own language.

Although these two fabricated hadiths are well known, there is no real need for them to establish the importance of learning a foreign language as perceived by the Prophet ﷺ and the companions in their dealings. After all, the Prophet’s tradition (Sunnah) is not just verbal hadiths; it includes his dealings and actions. Prophet Muhammad ﷺ is known to have used messengers to carry his messages to kings and emperors after the 6th year of Hijra. He sent Hatib ibn Abi Baltaa to Egypt because he was knowledgeable about Greek that was spoken by the rulers in Egypt at that time. He also sent Jaafar Ibn Abi Talib to the king of Abyssinia, because Jaafaar learned their tongue while he was there in the first Hijra, where he spent more than 10 years there. The Prophet ﷺ even ordered some of his companions to learn the tongue of the Jews so as to translate for him the messages they used to send to him.

In addition, he ﷺ used very few non-Arabic words in his hadiths that were known to his interlocutors. In Al Bukhari, Um Khalid (the daughter of Khalid bin Sa`id) who was a very young child narrated “I went to Allah’s Messenger ﷺ with my father and I was wearing a yellow shirt. Allah’s Messenger ﷺ said, “Sanah, Sanah!” (`Abdullah, the narrator, said that ‘Sanah’ meant ‘good’ in the Ethiopian language). I then started playing with the seal of Prophethood (in between the Prophet’s shoulders) and my father rebuked me harshly for that. Allah’s Messenger ﷺ said. “Leave her,” and then Allah’s Messenger ﷺ (invoked Allah to grant me a long life) by saying (thrice), “Wear this dress till it is worn out and then wear it till it is worn out, and then wear it till it is worn out.” (The narrator adds, “It is said that she lived for a long period, wearing that (yellow) dress till its color became dark because of long wear.”)

In another hadith, The Prophet ﷺ said, “Near the establishment of the Hour, there will be the days of Al-Harj, and the religious knowledge will be taken away (vanish i.e. by the death of Religious scholars) and general ignorance will spread.” Abu Musa raḍyAllāhu 'anhu (may Allāh be pleased with him) said, “Al-Harj, in the Ethiopian language, means killing.”

These rare instances of using non-Arabic words in the Prophet’s speech do not mean that he knew foreign languages. Rather, it means that he knew a few words that were known to most people to whom he spoke. He used them for recreation purposes (the case of Um Khalid), or for drawing attention to the importance of the idea (the case of Abu Musa).

Bilingual Sahaba:

  1. Abu Huraira:

There different instances where Abu Huraira raḍyAllāhu 'anhu (may Allāh be pleased with him) spoke Faris (Persian). In Al Bukhari, Hilal ibn Usamah quoted Abu Maimunah Salma, a client of the people of Madinah, as saying:

While I was sitting with Abu Huraira, a Persian woman came to him along with a son of hers. She had been divorced by her husband and they both wanted custody. She said: Abu Huraira, speaking to him in Persian, my husband wishes to take my son away. Abu Huraira said: Cast lots for him, saying it to her in a foreign language. Her husband came and asked: Who is disputing with me about my son?

Abu Huraira said: O Allah, I do not say this, except that I heard a woman who came to the Messenger of Allah ﷺ while I was sitting with him, and she said: My husband wishes to take away my son, Messenger of Allah, and he draws water for me from the well of Abu Anabah, and he has been good to me. The Messenger of Allah ﷺ said: Cast lots for him. Her husband said: Who is disputing with me about my son?

The Prophet ﷺ said to the boy: This is your father and this your mother, so take whichever of them you wish by the hand. So he took his mother’s hand and she went away with him.

In addition to Persian, Abu Huraira is reported to have spoken in Abyssinian. In Al Bukhari, Abu Salama narrated that ‘Abd al-Rahman bin ‘Auf raḍyAllāhu 'anhu (may Allāh be pleased with him) reported Allah’s Messenger ﷺ as saying:

There is no transitive disease, but he is also reported to have said: A sick person should not be taken to one who is healthy. Abu Salama said that Abu Huraira used to narrate these two (different hadiths) from Allah’s Messenger ﷺ, but afterwards Abu Huraira became silent on these words:” There is no transitive disease,” but he stuck to this that the sick person should not be taken to one who is healthy. Harith b. Abu Dhubab (and he was the first cousin of Abu Huraira) said: Abu Huraira, I used to hear from you that you narrated to us along with this hadith and the other one also (there is no transitive disease), but now you observe silence about it. You used to say that Allah’s Messenger ﷺ said: There is no transitive disease. Abu Huraira denied having any knowledge of that, but he said that the sick camel should not be taken to the healthy one. Harith, however, did not agree with him, which irritated Abu Huraira and he said to him some words in the Abyssinian language. He said to Harith: Do you know what I said to you? He said: No. Abu Huraira said: I simply denied having said it. Abu Salama said: By my life, Abu Huraira in fact used to report Allah’s Messenger ﷺ having said: There is no transitive disease. I do not know whether Abu Huraira has forgotten it or he deemed it an abrogated statement in the light of the other one.

So, while Abu Huraira used Persian in the first Hadith for communication purposes, he used Abyssinian in the second for expressing his anger. Did he try to conceal his anger by holding his tongue in Arabic, and releasing it in a foreign language? This may be the case.

  1. Zaid ibn Thabit:

Zaid is known as on the geniuses of the companions. He was the one entitled with the responsibility of collecting the Quran during the time of Abi Bakr and the time of Othman Ibn Affan. He tells us about how the Prophet (ﷺ) ordered him to learn a foreign language.

Narrated Zayd ibn Thabit: The Messenger of Allah (ﷺ) ordered me (to learn the writing of the Jews), so I learned for him the writing of the Jews. He said: I swear by Allah, I do not trust Jews in respect of writing for me. So I learned it, and only a fortnight passed before I mastered it. I would write for him when he wrote (to them), and read to him when something was written to him.

The hadith indicates that Zaid learnt Syriac/ Aramaic which the Jews used in their writings. Zaid states that only 15 days were enough for him to master the language. It seems that Zaid focused more on the orthographic system rather than the phonic system because he does not tell us about instances where he used Syriac/ Aramaic in speaking.

  1. Salman The Persian:

As Salman was a native speaker of Persian, he was the first choice for the companions when they wanted to communicate with Persians. Narrated Abu Al-Bakhtari: “An Army from the armies of the Muslims, whose commander was Salman Al-Farisi, besieged one of the Persian castles. They said: ‘O Abu ‘Abdullah! Should we charge them?’ He said: ‘Leave me to call them (to Islam) as I heard the Messenger of Allah ﷺ call them.’

So Salman went to them and said: ‘I am only a man from among you, a Persian, and you see that the Arabs obey me. If you become Muslims then you will have the likes of what we have, and from you will be required that which is required from us. If you refuse and keep your religion, then we will leave you to it, and you will give us the Jizyah from your hands while you are submissive.’ He said to them in Persian: ‘And you are other than praiseworthy and if you refuse then we will equally resist you.’ They said: ‘We will not give you the Jizyah, we will fight you instead.’ So they said: ‘O Abu ‘Abdullah! Should we charge them?’ He said: ‘No.'” He said: “So for three days he called them to the same (things), and then he said: ‘Charge them.'” He said: “So we charged them, and we conquered the castle.”

We can deduce from the story of Salman that in seeking the last prophet, he knew some other languages, especially Syriac/ Aramaic as he used to serve Jewish and Christian monks and read their books. It is also narrated that a group of Persians asked Salman to translate the opening chapter of the Quran (Al Fatiha) for them to be able to understand its meaning. It is reported that he translated it or part of it. If this is true, then Salman would be the first translator of the meanings of the Quran –or part of it- in history.

  1. ‘Abdur-Rahman bin Hatib

Although we know very little about ‘Abdur-Rahman bin Hatib raḍyAllāhu 'anhu (may Allāh be pleased with him), he is reported in Al Bukhari to have saved a non-Arab woman from the punishment for adultery. It was during the reign of Uman Ibn Al Khattab that a Persian woman was forced to commit adultery. She came to Umar, and ‘Umar said in the presence of ‘Ali, ‘Abdur-Rahman, and ‘Uthman, “What is this woman saying?” (the woman was non-Arab) ‘Abdur-Rahman bin Hatib said: “She is informing you about her companion who has committed illegal sexual intercourse with her.” Umar realized that she didn’t know that adultery was prohibited in Islam and that she was complaining from her companion who forced her to commit it. So Umar released her.

  1. Abu Jamra Al Basri

Abu Jamra is not one of the companions. He is one of the Tabieen (followers). He used to keep the company of Ibn Abbas, and while Ibn Abbas is known as the turjuman (interpreter) of the Quran, Abu Jamra was the inter-lingual interpreter of Ibn Abbas. Abu Jamar said – as narrated in Al Bukhari, “I was an interpreter between Ibn ‘Abbas and the people.” Based on four instances of using translators (The Roman translator at the palace of Heraclius in Abu Sufian’s account, the hadith by Zaid ibn Thabit, the account of Abdur-Rahman ibn Hatib and the account of Abu Jamara), Al-Bukhari commented that “a ruler should have two interpreters.”

*******

These are just some instances of companions and followers who are narrated to have spoken or written in foreign languages. It is strongly believed that there were numerous cases of other bilingual transactions in the early Muslim community, but they were not recorded as they were not relevant to religious matters. Learning foreign languages then is deeply rooted in the Islamic tradition, and we do not need to go to China to prove this.

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