Khabbab ibn al-Aratt, Abu ‘Abd Allah
Khabbab ibn al-Aratt, Abu ‘Abd Allah (Abu ‘Abd Allah Khabbab ibn al-Aratt) (d. 657). Companion of the Prophet. He is usually mentioned as the sixth or seventh man who embraced Islam.Khabbab ibn al-Aratt was a boy from Najd, from the tribe of Banu Tamim. He was among the first ten persons to convert to Islam and was a sahabi (companion of Muhammad).
Before Muhammad started his mission and Khabbab was "obviously not yet in his teens", one of the Arab tribes raided their territory and took their cattle and captured women and children. Khabbab was among the youths captured. He was passed from one hand to another until he ended up in Makkah (Mecca), in the slave market of that city.
A woman named Umm Anmaar who belonged to the Banu Khuza'a clan of the Quraish tribe in Mecca went there. She wanted to buy herself a youth for her domestic chores and to exploit his labor for economic gains.
As she scrutinized the faces of those who were displayed for sale, her eyes fell on Khabbab. She saw that he was strong and healthy and that there were clear signs of intelligence on his face. She needed no further incentive to purchase him. She paid and walked away with her new slave.
On the way home, Umm Anmaar and Khabbab had a conversation where Khabbab explained his background.
Umm Anmaar placed the young Khabbab as an apprentice to one of the blacksmiths in Makkah (Mecca) to learn the art of making swords. Khabbab learned quickly and was soon an expert at the craft. When he was strong enough, Umm Anmaar set up a workshop for him with all the necessary tools and equipment for making swords. Soon he was quite famous in Makkah for his excellent craftsmanship. People also liked dealing with him because of his honesty and integrity. Umm Anmaar gained much profit through him and exploited his talents to the full.
In spite of his youthfulness, Khabbab displayed unique intelligence and wisdom. Often, when he had finished work and was left to himself, he would reflect deeply on the state of Arabian society which was so steeped in corruption. He was appalled at the aimless wandering, the ignorance and the tyranny which he saw, and he longed for a brighter future.
Soon Muhammad announced Islam, saying that none deserves to be worshipped or adored except the Creator and Sustainer of the universe. Muhammad called for an end to injustice and oppression and sharply criticized the practices of the rich in accumulating wealth at the expense of the poor and the outcast. Muhammad denounced aristocratic privileges and attitudes and called for a new order based on respect for human dignity and compassion for the underprivileged including orphans, wayfarers and the needy.
To Khabbab, this was like a powerful light dispelling the darkness of ignorance. He went and listened to these teachings directly from Muhammad. Without any hesitation he stretched out his hand to Muhammad in allegiance and testified that "There is no god but Allah and Muhammad is His servant and His messenger."
Khabbab did not hide his acceptance of Islam from anyone and when the news of his becoming a Muslim reached Umm Anmaar, she became incensed with anger. She went to her brother Siba'a ibn Abd al-Uzza who gathered a gang of youths from the Banu Khuza'a and together they made their way to Khabbab. They found him completely engrossed in his work. Siba'a went up to him and said:
"We have heard some news from you which we don't believe."
"What is it?" asked Khabbab.
"We have been told that you have given up your religion and that you now follow that man from the Banu Hashim ."
"I have not given up my religion," replied Khabbab calmly. "I only believe in One God Who has no partner. I reject your idols and I believe that Muhammad is the servant of God and His messenger."
As soon as he spoke these words did Siba'a and his gang set upon him. They beat him with their fists and with iron bars and they kicked him until he fell unconscious to the ground, with blood streaming from the wounds he received.
The news of what happened between Khabbab and his slave mistress spread throughout Makkah instantly, astonishing people about Khabbab's daring. They had not yet heard of anyone who followed Muhammad and who had had the audacity to announce the fact with such frankness and defiant confidence.
This affair shook the leaders of Quraish. They did not expect that a blacksmith, such as the one who belonged to Umm Anmaar and who had no clan in Makkah to protect and prevent him from injury, would be bold enough to go outside her authority, denounce her gods and reject the religion of her forefathers. They feared this would set a precedent, and they were right. Khabbab's courage impressed many of his friends and encouraged them to announce their acceptance of Islam. One after another, they began to proclaim publicly their Islam.
In the precincts of the Haram, near the Ka'bah, the Quraish leaders gathered to discuss the problem of Muhammad. Among them were Abu Sufyan ibn Harb, Walid ibn al-Mughira and Abu Jahl.
They noted that Muhammad was getting stronger and that his following where increasing very fast. To them this was like a terrible disease and they made up their minds to stop it before it got out of control. They decided that each tribe should get hold of any follower of Muhammad among them and punish him until he either recanted his faith or died.
Umm Anmaar brother, Siba'a ibn Abd al-Uzza and his people where given the task of further punishing Khabbab. Regularly they began taking him to an open area in the city when the sun was in zenith and the ground was scorching hot. They would take off his clothes and dress him in iron armor and lay him on the ground. In the intense heat his skin would be seared and his body would become inert.
When it appeared that all strength had left him, they would come up and challenge him:
"What do you say about Muhammad?"
"He is the servant of God and His messenger. He has come with the religion of guidance and truth, to lead us from darkness into light."
They became more furious and intensified their beating. They would ask about al-Lat and al-Uzza and he would reply firmly:
"Two idols, deaf and dumb, that cannot cause harm or bring any benefit..."
Further enraged, they would take a big hot stone and place it on his back. Khabbab's pain and anguish would be excruciating but he did not recant.
He was also forced by the Quraish to lie on live cinders.
The inhumanity of Umm Anmaar towards Khabbab was not less than that of her brother.
Once
when Khabbab was at his workshop, Umm Anmaar saw Muhammad speaking to Khabbab. She flew into a blind rage and every day after that, for several days, she went to Khabbab's workshop and punished him by placing a red hot iron from the furnace on his head. The agony was unbearable and he often fainted.
Khabbab was eventually bought from Umm Anmaar by Abu Bakr and given his freedom.
Khabbab often came to recite the Qur'an to Fatimah bint al-Khattab (the sister of Umar ibn al-Khattab) and her husband.
One day Khabbab was in Fatimah's house, teaching her and her husband from a written text from the Qur'an, When Umar became enraged and started beating Fatimah and her husband. Khabbab hid away.
Khabbab suffered long and his only recourse was to prayer. He prayed for the punishment of Umm Anmaar and her brother Siba'a ibn Abd al-Uzza. Finally he felt that his pain and suffering where coming to an end when Muhammad gave permission to his companions to emigrate to Medina.
Since Umm Anmaar was afflicted with a terrible illness which no one had heard of before, she could not prevent Khabbab from going. She had headaches and was especially nerve-racking, behaved as if she had suffered a rabid attack.
Her children sought everywhere for medical help until finally they were told that the only cure was to cauterize her head. This was done. The treatment, with a red hot iron, was more terrible than all the headaches she suffered.
In Medina, Khabbah was met with generosity and hospitality among the Ansar and he experienced a state of ease and restfulness for the first time in a long time. He was delighted to be near Muhammad, freed from his tormentors.
Khabbab fought alongside Muhammad at the Battle of Badr. He participated in the Battle of Uhud where he had the satisfaction of seeing Siba'a ibn Abd al-Uzza meet his end at the hands of Hamza ibn Abd al-Muttalib, the uncle of Muhammad.
Khabbab once visited Umar ibn al-Khattab during his caliphate. Umar stood up and greeted Khabbab with the words:
"No one is more deserving than you to be in this assembly other than Bilal."
Umar asked Khabbab about the torture and the persecution he had received at the hands of the polytheists. All of that was still very vivid in his mind and Khabbab described. He then exposed his back and even Umar was aghast at what he saw.
Abdullah ibn Mas'ood, one of the major authorities on matters related to the Qur'an, would sometimes seek Khabbab's advice and opinion.
In the last phase of his life, Khabbab was blessed with wealth such as he had never before dreamed of. He was well-known for his generosity.
When he received a reasonable pension from the Khalifah (Caliph), he placed the money in a part of his house that was known to the poor and the needy and did not secure it in any way. Those in need would come and take what they needed without seeking any permission or asking any questions. He did so since he felt great fear for God and accountability to God for what he did with his wealth.
Khabbab ibn al-Aratt died in Ali ibn Abu Talib's Khilafat (Caliphate) and soon after Ali stood at his grave and said:
"May God have mercy on Khabbab. He accepted Islam wholeheartedly. He performed Hijra willingly. He lived as a Mujahid and God shall not withhold the reward of one who has done good."
Abu 'Abd Allah Khabbab ibn al-Aratt see Khabbab ibn al-Aratt, Abu ‘Abd Allah
Khabbab was eventually bought from Umm Anmaar by Abu Bakr and given his freedom.
Khabbab often came to recite the Qur'an to Fatimah bint al-Khattab (the sister of Umar ibn al-Khattab) and her husband.
One day Khabbab was in Fatimah's house, teaching her and her husband from a written text from the Qur'an, When Umar became enraged and started beating Fatimah and her husband. Khabbab hid away.
Khabbab suffered long and his only recourse was to prayer. He prayed for the punishment of Umm Anmaar and her brother Siba'a ibn Abd al-Uzza. Finally he felt that his pain and suffering where coming to an end when Muhammad gave permission to his companions to emigrate to Medina.
Since Umm Anmaar was afflicted with a terrible illness which no one had heard of before, she could not prevent Khabbab from going. She had headaches and was especially nerve-racking, behaved as if she had suffered a rabid attack.
Her children sought everywhere for medical help until finally they were told that the only cure was to cauterize her head. This was done. The treatment, with a red hot iron, was more terrible than all the headaches she suffered.
In Medina, Khabbah was met with generosity and hospitality among the Ansar and he experienced a state of ease and restfulness for the first time in a long time. He was delighted to be near Muhammad, freed from his tormentors.
Khabbab fought alongside Muhammad at the Battle of Badr. He participated in the Battle of Uhud where he had the satisfaction of seeing Siba'a ibn Abd al-Uzza meet his end at the hands of Hamza ibn Abd al-Muttalib, the uncle of Muhammad.
Khabbab once visited Umar ibn al-Khattab during his caliphate. Umar stood up and greeted Khabbab with the words:
"No one is more deserving than you to be in this assembly other than Bilal."
Umar asked Khabbab about the torture and the persecution he had received at the hands of the polytheists. All of that was still very vivid in his mind and Khabbab described. He then exposed his back and even Umar was aghast at what he saw.
Abdullah ibn Mas'ood, one of the major authorities on matters related to the Qur'an, would sometimes seek Khabbab's advice and opinion.
In the last phase of his life, Khabbab was blessed with wealth such as he had never before dreamed of. He was well-known for his generosity.
When he received a reasonable pension from the Khalifah (Caliph), he placed the money in a part of his house that was known to the poor and the needy and did not secure it in any way. Those in need would come and take what they needed without seeking any permission or asking any questions. He did so since he felt great fear for God and accountability to God for what he did with his wealth.
Khabbab ibn al-Aratt died in Ali ibn Abu Talib's Khilafat (Caliphate) and soon after Ali stood at his grave and said:
"May God have mercy on Khabbab. He accepted Islam wholeheartedly. He performed Hijra willingly. He lived as a Mujahid and God shall not withhold the reward of one who has done good."
Abu 'Abd Allah Khabbab ibn al-Aratt see Khabbab ibn al-Aratt, Abu ‘Abd Allah
Khader, Asma
Asma Khader (b. January 25, 1952, Zababida, West Bank under Jordanian rule – d. December 20, 2021, Amman, Jordan) was a Jordanian politician and women's rights activist. She served as Jordan's Minister of Culture from 2004 to 2005 and was a member of the Senate from 2014 to 2015. Khader died from pancreatic cancer on December 20, 2021, at the age of 69 in Amman.
Asma Hanna Khader was born on January 25, 1952, in Zababida, a town in the West Bank, which at the time was under Jordanian rule. Her father, Hanna, was a translator for the Jordanian Armed Forces. Her mother, Martha, owned a clothing shop in Amman. Asma attended school in the city and worked in her mother’s store.
Khader earned her undergraduate law degree from the University of Damascus in 1977. She established her own legal office in 1984 and was one of Jordan’s few practicing female lawyers.
In Jordan, Khader experienced life under martial law, imposed by King Hussein after the 1967 Arab-Israeli war. The law banned political parties and large public meetings, and gave the government broad powers to restrict freedom of speech and the press and to try ordinary criminal cases in military courts.
Khader joined the male-dominated opposition movement, becoming a vocal political activist despite the risk of detention. She also represented political prisoners.
She established the Solidarity is Global Institute in Jordan in 1998 to provide women with legal services and educational programs, and to lead campaigns for legislative and policy reforms. She served as the institute’s executive director until her recent illness.
Khader, along with other female activists, organized support, did research and lobbied lawmakers in an attempt to protect human rights in Jordan by revising the country’s penal code. That work led to the repeal of a law that had allowed rapists to avoid punishment by marrying their victims. In later years, Khader's Solidarity Is Global advocated the suspension of capital punishment in Jordan.
Khader married Adel Daibes, a lawyer, in 1977. They had four children, Osama, Ruba, Hanan and Farah.
Khadija
Khadija (Khadījah bint Khuwaylid) (Khadījah al-Kubra) (c.555 – 619). First wife of the Prophet Muhammad. She was a wealthy widow when she met Muhammad whom she took into her service and later married.
Khadija was born in Mecca, the daughter of Khuwalid bin Asad bin Abdul Uzza bin Qusayy and Fatimah bint Za'idah, of the Quraysh tribe and Banu Hashim clan. Her father was a wealthy merchant.
Around 570, she married for the first time, to a man of the Makhzumi clan. His name is not known with certainty. It is unknown when Khadija married for a second time, but it is clear that one of the husbands died, while the other one divorced her.
Around 585, Khadija’s father died. Around 595, Khadija asked Muhammad, a man fifteen years her junior, to marry her. Muhammad consented.
In 610, Muhammad received his first revelation, and it is believed that Khadija converted to Islam soon afterwards.
In 619, Khadija died a natural death in Mecca.
Khadija was older than Muhammad. Before her marriage to the Prophet, she had been married twice, and had engaged in trade. Khadija was a wealthy woman, either from inheritance or from her first two marriages, or from all sources. She also controlled a trade system in Arabia which reached as far north as Mesopotamia, and which probably helped to spread Islam in its nascent period.
After Muhammad had executed satisfactorily his commission as steward of her merchandise in Bosra (Syria), she offered him marriage.
Although she was an older woman, Khadija, nevertheless, bore Muhammad three (some sources say two) sons and four daughters: Ruqayya, Zaynab, ‘Umm Kulthum, and Fatima. All of Muhammad’s sons died in infancy. (Some sources claim that Ruqayya, Zaynab and Umm Kulthum were children of Khadija’s second husband, while other historians insist that they were the children of Muhammad.
Muhammad’s marriage to Khadija provided him with material and spiritual comfort. As for Khadija, herself, she is honored in Islam as being the first believer and the first convert to Islam. Traditionally, Khadija is credited with being Muhammad’s greatest supporter in the troubled early years of his mission. Khadija’s death (c. 619 C.C.), just three years before the hijra, is seen by most of Muhammad’s biographers as a major blow. As a result of her death during the infancy of Islam, there are no hadith from her describing her years with Muhammad. Nevertheless, she is credited with supporting and encouraging Muhammad, fostering his confidence in himself and his mission.
Khadijah bint Khuwaylid see Khadija
Khadijah al-Kubra see Khadija
Khadija (Khadījah bint Khuwaylid) (Khadījah al-Kubra) (c.555 – 619). First wife of the Prophet Muhammad. She was a wealthy widow when she met Muhammad whom she took into her service and later married.
Khadija was born in Mecca, the daughter of Khuwalid bin Asad bin Abdul Uzza bin Qusayy and Fatimah bint Za'idah, of the Quraysh tribe and Banu Hashim clan. Her father was a wealthy merchant.
Around 570, she married for the first time, to a man of the Makhzumi clan. His name is not known with certainty. It is unknown when Khadija married for a second time, but it is clear that one of the husbands died, while the other one divorced her.
Around 585, Khadija’s father died. Around 595, Khadija asked Muhammad, a man fifteen years her junior, to marry her. Muhammad consented.
In 610, Muhammad received his first revelation, and it is believed that Khadija converted to Islam soon afterwards.
In 619, Khadija died a natural death in Mecca.
Khadija was older than Muhammad. Before her marriage to the Prophet, she had been married twice, and had engaged in trade. Khadija was a wealthy woman, either from inheritance or from her first two marriages, or from all sources. She also controlled a trade system in Arabia which reached as far north as Mesopotamia, and which probably helped to spread Islam in its nascent period.
After Muhammad had executed satisfactorily his commission as steward of her merchandise in Bosra (Syria), she offered him marriage.
Although she was an older woman, Khadija, nevertheless, bore Muhammad three (some sources say two) sons and four daughters: Ruqayya, Zaynab, ‘Umm Kulthum, and Fatima. All of Muhammad’s sons died in infancy. (Some sources claim that Ruqayya, Zaynab and Umm Kulthum were children of Khadija’s second husband, while other historians insist that they were the children of Muhammad.
Muhammad’s marriage to Khadija provided him with material and spiritual comfort. As for Khadija, herself, she is honored in Islam as being the first believer and the first convert to Islam. Traditionally, Khadija is credited with being Muhammad’s greatest supporter in the troubled early years of his mission. Khadija’s death (c. 619 C.C.), just three years before the hijra, is seen by most of Muhammad’s biographers as a major blow. As a result of her death during the infancy of Islam, there are no hadith from her describing her years with Muhammad. Nevertheless, she is credited with supporting and encouraging Muhammad, fostering his confidence in himself and his mission.
Khadijah bint Khuwaylid see Khadija
Khadijah al-Kubra see Khadija
Khadim al-Haramayn
Khadim al-Haramayn (“Servant of the Two Holy Places” or "Custodian of the Two Holy Mosques" -- Mecca and Medina). Title used by a number of Muslim monarchs. After the Ottoman Sultan Selim I had conquered Egypt in 1517, the title was said to have been passed to him by al-Mutawakkil III, the last ‘Abbasid caliph in Cairo. However, the ‘Abbasids, whether in Baghdad or in Cairo, had never used it. The first to adopt it appears to have been Saladin, and several Mameluke sultans used it after him, but it does not seem to have formed part of their standard titulary.
Custodian of the Two Holy Mosques (khādim al-ḥaramain al-šarīfain), a historical term, was a pious title taken by the Ayyubids, the Mameluke Sultans of Egypt, and the Ottoman Sultans, and which has been revived by modern Saudi kings.
It is most known today as the title taken by the King of Saudi Arabia in his role as protector of the two holiest cities of Islam, Mecca and Medina, which had traditionally been the role of the Caliph.
The first Saudi king to assume the title was Fahd bin Abdul Aziz in 1986. King Fahd replaced the term "His Majesty" with "Custodian of the Two Holy Mosques" because it was said that God alone is All-Majestic.
Servant of the Two Holy Places see Khadim al-Haramayn
Custodian of the Two Holy Mosques see Khadim al-Haramayn
khadim al-haramain al-sarifain see Khadim al-Haramayn
Khadim al-Haramayn (“Servant of the Two Holy Places” or "Custodian of the Two Holy Mosques" -- Mecca and Medina). Title used by a number of Muslim monarchs. After the Ottoman Sultan Selim I had conquered Egypt in 1517, the title was said to have been passed to him by al-Mutawakkil III, the last ‘Abbasid caliph in Cairo. However, the ‘Abbasids, whether in Baghdad or in Cairo, had never used it. The first to adopt it appears to have been Saladin, and several Mameluke sultans used it after him, but it does not seem to have formed part of their standard titulary.
Custodian of the Two Holy Mosques (khādim al-ḥaramain al-šarīfain), a historical term, was a pious title taken by the Ayyubids, the Mameluke Sultans of Egypt, and the Ottoman Sultans, and which has been revived by modern Saudi kings.
It is most known today as the title taken by the King of Saudi Arabia in his role as protector of the two holiest cities of Islam, Mecca and Medina, which had traditionally been the role of the Caliph.
The first Saudi king to assume the title was Fahd bin Abdul Aziz in 1986. King Fahd replaced the term "His Majesty" with "Custodian of the Two Holy Mosques" because it was said that God alone is All-Majestic.
Servant of the Two Holy Places see Khadim al-Haramayn
Custodian of the Two Holy Mosques see Khadim al-Haramayn
khadim al-haramain al-sarifain see Khadim al-Haramayn
Khadim Suleyman Pasha
Khadim Suleyman Pasha (d. 1547). Ottoman governor of Egypt and an Ottoman Grand Vizier. In 1538, he was the commander of the campaign against the Portuguese in India, called for by Bahadur Shah of Gujarat (r. 1526-1537). On the way, he took the port of Aden.
Khadim Suleyman see Khadim Suleyman Pasha
Suleyman, Khadim see Khadim Suleyman Pasha
Khadim Suleyman Pasha (d. 1547). Ottoman governor of Egypt and an Ottoman Grand Vizier. In 1538, he was the commander of the campaign against the Portuguese in India, called for by Bahadur Shah of Gujarat (r. 1526-1537). On the way, he took the port of Aden.
Khadim Suleyman see Khadim Suleyman Pasha
Suleyman, Khadim see Khadim Suleyman Pasha
Khadir, al-
Khadir, al- (al-Khidr) (Khidar) (Khizr) (Khizar). Name of a popular figure who plays a prominent part in legend and story. The majority of the Qur’an commentators identify him with the servant of God mentioned in Qur’an, Sura 18.
Khidr or al-Khiḍr, "the Green One", is an enigmatic figure in Islam. Some say he is a ‘Abdan Ṣālih (righteous servant of God) while others say he is a prophet. Al-Khiḍr is best known for his appearance in the Qur'an in sura al-Kahf [Qur'an 18:65]. Although not mentioned by name in the āyah (verse), al-Khiḍr is assumed to be the figure that Musa (Moses) accompanies and whose seemingly violent and destructive actions so disturb Moses that he violates his oath not to ask questions.
Islamic tradition sometimes describes al-Khiḍr as Mu'allim al-anbiya (Tutor of the Prophets), for the spiritual guidance he has shown every prophet who has appeared throughout history. The one prophet whom al-Khiḍr did not teach is Muhammad; significantly, it is Muhammad who taught al-Khiḍr. This is an unsurprising reversal of the master-disciple relationship exemplified by al-Khiḍr and Moses. Having the young, unlettered Muhammad teach the wise, ancient al-Khiḍr underscores the superiority of Muhammad's prophethood and the fact that he too is a repository of divine knowledge (ilm ladunni).
Hızır (al-Khidr) is also an important figure in Alevism as well as the subject of a major Turkish holiday, Hindrellez. In the Jordanian city of Mahis there is a Mausoleum to al-Khiḍr.
Khidr, al- see Khadir, al-
The Green One see Khadir, al-
Khidar see Khadir, al-
Khizr see Khadir, al-
Khizar see Khadir, al-
Hizir see Khadir, al-
Khadir, al- (al-Khidr) (Khidar) (Khizr) (Khizar). Name of a popular figure who plays a prominent part in legend and story. The majority of the Qur’an commentators identify him with the servant of God mentioned in Qur’an, Sura 18.
Khidr or al-Khiḍr, "the Green One", is an enigmatic figure in Islam. Some say he is a ‘Abdan Ṣālih (righteous servant of God) while others say he is a prophet. Al-Khiḍr is best known for his appearance in the Qur'an in sura al-Kahf [Qur'an 18:65]. Although not mentioned by name in the āyah (verse), al-Khiḍr is assumed to be the figure that Musa (Moses) accompanies and whose seemingly violent and destructive actions so disturb Moses that he violates his oath not to ask questions.
Islamic tradition sometimes describes al-Khiḍr as Mu'allim al-anbiya (Tutor of the Prophets), for the spiritual guidance he has shown every prophet who has appeared throughout history. The one prophet whom al-Khiḍr did not teach is Muhammad; significantly, it is Muhammad who taught al-Khiḍr. This is an unsurprising reversal of the master-disciple relationship exemplified by al-Khiḍr and Moses. Having the young, unlettered Muhammad teach the wise, ancient al-Khiḍr underscores the superiority of Muhammad's prophethood and the fact that he too is a repository of divine knowledge (ilm ladunni).
Hızır (al-Khidr) is also an important figure in Alevism as well as the subject of a major Turkish holiday, Hindrellez. In the Jordanian city of Mahis there is a Mausoleum to al-Khiḍr.
Khidr, al- see Khadir, al-
The Green One see Khadir, al-
Khidar see Khadir, al-
Khizr see Khadir, al-
Khizar see Khadir, al-
Hizir see Khadir, al-
Khadir, Muhammad ibn al-Husayn al-
Khadir, Muhammad ibn al-Husayn al- (Muhammad ibn al-Husayn al-Khadir) (1876-1958). Scholar, poet and writer of Tunisian origin. Between 1952-54, he was rector of the al-Azhar in Cairo.
Muhammad ibn al-Husayn al-Khadir see Khadir, Muhammad ibn al-Husayn al-
Khadir, Muhammad ibn al-Husayn al- (Muhammad ibn al-Husayn al-Khadir) (1876-1958). Scholar, poet and writer of Tunisian origin. Between 1952-54, he was rector of the al-Azhar in Cairo.
Muhammad ibn al-Husayn al-Khadir see Khadir, Muhammad ibn al-Husayn al-
Khafi Khan, Muhammad Hashim Ali
Khafi Khan, Muhammad Hashim Ali. Author of an important general history of India written in Persian, the Muntakhab ul-Lubab, which he began during the latter years of Aurangzeb’s reign (1658-1707), but did not publish until 1732. Khafi Khan belonged to a well-known family of Delhi. His father, Khwaja, Mir, served Murad Bakhsh, the youngest son of Shah Jahan. Khafi Khan himself held important offices under Aurangzeb, Farrukh Siyar, and other Mughal rulers. His account starts with Babar’s conquest of India and ends with events in the year 1731. For the earlier period, he draws on Sadiq Khan’s Shahjahan namah, but from Aurangzeb onward he provides an excellent account full of original information. Although his Shi‘ite prejudices against the Turanis have been criticized, his description of the inner conflicts within the nobility and the details of military campaigns and administrative measures are very useful.
Muhammad Hashim Ali Khafi Khan see Khafi Khan, Muhammad Hashim Ali.
Khafi Khan, Muhammad Hashim Ali. Author of an important general history of India written in Persian, the Muntakhab ul-Lubab, which he began during the latter years of Aurangzeb’s reign (1658-1707), but did not publish until 1732. Khafi Khan belonged to a well-known family of Delhi. His father, Khwaja, Mir, served Murad Bakhsh, the youngest son of Shah Jahan. Khafi Khan himself held important offices under Aurangzeb, Farrukh Siyar, and other Mughal rulers. His account starts with Babar’s conquest of India and ends with events in the year 1731. For the earlier period, he draws on Sadiq Khan’s Shahjahan namah, but from Aurangzeb onward he provides an excellent account full of original information. Although his Shi‘ite prejudices against the Turanis have been criticized, his description of the inner conflicts within the nobility and the details of military campaigns and administrative measures are very useful.
Muhammad Hashim Ali Khafi Khan see Khafi Khan, Muhammad Hashim Ali.
Khaksars
Khaksars. Members of the Khaksar movement. The Khaksar movement was founded in 1930 (or 1932) by Allama Mashriqi (Inayatullah Khan Mashraqi) (1888-1963), a Cambridge University wrangler (an honor recipient in mathematics) and an educator. Khaksar literally means “humble,” and great emphasis was placed on social service and military discipline. Starting as a secular party, it soon became highly islamicized. Members always wore khaki uniforms and carried, particularly during parade, a belcha (spade). In 1936, it was declared that the members were “to acquire strength, and to be ever ready to sacrifice property and life and even children and wife for God and Islam.” In 1939, during Shi‘ite and Sunni discord they came in conflict with the government of Uttar Pradesh and in 1940 violently clashed with the Punjab government. Casualties occurred, the organization was banned, and its leader was imprisoned. After that, although it still existed in splinter groups, it became politically ineffective. Its main appeal was to the vague romantic idealism of Indian Muslims at that time.
The Khaksar Tehrik was a social movement based in Lahore, British India, established by Allama Mashriqi in 1930 to free India from foreign rule, to uplift the masses, and to revive the Muslims, who had previously ruled parts of India at different times during a period spanning nearly a thousand years. Although Mashriqi firmly believed that the right to rule India belonged to the Muslims, at the same time, he wanted to create an environment of fairness, justice, and equal rights for non-Muslims as well. For this reason, non-Muslims were allowed to join the Tahrik keeping it free from prejudice against any person, regardless of his/her caste, color, creed. The word "Khaksar" is derived from the Persian language, Khak means dust, and Sar means life, roughly translated as "a humble person."
The Khaksar Tehrik worked under a charter that everyone was required to follow, with no exceptions. The charter was created to ensure all were treated fairly; even Allama Mashriqi, founder and leader of the Tehrik, was held accountable for his actions. The Tehrik was also kept free of any membership fee. All Khaksars were required to bear their own expenses and donate their time. The purpose was to develop the spirit of self-reliance and encourage the Khaksars to spend their own money and time for the national cause.
Humble Ones see Khaksars.
Khaksars. Members of the Khaksar movement. The Khaksar movement was founded in 1930 (or 1932) by Allama Mashriqi (Inayatullah Khan Mashraqi) (1888-1963), a Cambridge University wrangler (an honor recipient in mathematics) and an educator. Khaksar literally means “humble,” and great emphasis was placed on social service and military discipline. Starting as a secular party, it soon became highly islamicized. Members always wore khaki uniforms and carried, particularly during parade, a belcha (spade). In 1936, it was declared that the members were “to acquire strength, and to be ever ready to sacrifice property and life and even children and wife for God and Islam.” In 1939, during Shi‘ite and Sunni discord they came in conflict with the government of Uttar Pradesh and in 1940 violently clashed with the Punjab government. Casualties occurred, the organization was banned, and its leader was imprisoned. After that, although it still existed in splinter groups, it became politically ineffective. Its main appeal was to the vague romantic idealism of Indian Muslims at that time.
The Khaksar Tehrik was a social movement based in Lahore, British India, established by Allama Mashriqi in 1930 to free India from foreign rule, to uplift the masses, and to revive the Muslims, who had previously ruled parts of India at different times during a period spanning nearly a thousand years. Although Mashriqi firmly believed that the right to rule India belonged to the Muslims, at the same time, he wanted to create an environment of fairness, justice, and equal rights for non-Muslims as well. For this reason, non-Muslims were allowed to join the Tahrik keeping it free from prejudice against any person, regardless of his/her caste, color, creed. The word "Khaksar" is derived from the Persian language, Khak means dust, and Sar means life, roughly translated as "a humble person."
The Khaksar Tehrik worked under a charter that everyone was required to follow, with no exceptions. The charter was created to ensure all were treated fairly; even Allama Mashriqi, founder and leader of the Tehrik, was held accountable for his actions. The Tehrik was also kept free of any membership fee. All Khaksars were required to bear their own expenses and donate their time. The purpose was to develop the spirit of self-reliance and encourage the Khaksars to spend their own money and time for the national cause.
Humble Ones see Khaksars.
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