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The 100 Greatest Muslims
Everett Jenkins' 2022 Version
1. The Prophet Muhammad - The founder of Islam and the revealer of the Qur'an
Muhammad ibn Abdullah[n 1] (Arabic: مُحَمَّد ٱبن عَبْد ٱللَّٰه, romanized: Muḥammad ibn ʿAbd Allāh Classical Arabic pronunciation: [muˈħammad]; c. 570 – 8 June 632 CE)[1][2] was an Arab religious, social, and political leader and the founder of the world religion of Islam.[3] According to Islamic doctrine, he was a prophet, divinely inspired to preach and confirm the monotheistic teachings of Adam, Abraham, Moses, Jesus, and other prophets.[3][4][5][6] He is believed to be the final prophet of God in all the main branches of Islam, though the modern Ahmadiyya movement diverges from this belief.[n 2] Muhammad united Arabia into a single Muslim polity, with the Quran as well as his teachings and practices forming the basis of Islamic religious belief.
Muslims believe that the Quran was orally revealed by God to the final prophet, Muhammad, through the archangel Gabriel (Jibril),[16][17] incrementally over a period of some 23 years, beginning in the month of Ramadan,[18] when Muhammad was 40; and concluding in 632, the year of his death.[11][19][20] Muslims regard the Quran as Muhammad's most important miracle; a proof of his prophethood;[21] and the culmination of a series of divine messages starting with those revealed to Adam, including the Tawrah (Torah), the Zabur (Psalms) and the Injil (Gospel). The word Quran occurs some 70 times in the text itself, and other names and words are also said to refer to the Quran.[22]
The Quran is thought by Muslims to be not simply divinely inspired, but the literal word of God.[23] Muhammad did not write it as he did not know how to write. According to tradition, several of Muhammad's companions served as scribes, recording the revelations.[24] Shortly after the prophet's death, the Quran was compiled by the companions, who had written down or memorized parts of it.[25
2. Umar ibn al-Khattab - The second Rashidun (Rightly Guided) caliph, conqueror of the Sasanian (Persian) Empire and the father-in-law of the Prophet Muhammad
ʿUmar ibn al-Khaṭṭāb (Arabic: عمر بن الخطاب; c. 583/584 – 3 November 644), also spelled Omar, was the second Rashidun caliph, reigning from 634 until his assassination in 644. He succeeded Abu Bakr (632–634) as the second caliph of the Rashidun Caliphate on 23 August 634. Umar was a senior companion and father-in-law of the Islamic prophet Muhammad. He was also an expert Muslim jurist known for his pious and just nature, which earned him the epithet al-Farooq ("the one who distinguishes (between right and wrong)").
After his conversion to Islam in 616, he became the first Muslim to openly pray at the Kaaba. Umar participated in almost all battles and expeditions under Muhammad, who bestowed the title Al-Farooq ('the Distinguisher') upon Umar, for his judgements. After Muhammad's demise, Umar pledged allegiance to Abu Bakr as the first caliph, and served as a close advisor to the latter until his death in 634, when Abu Bakr nominated Umar as his successor.
Under Umar, the caliphate expanded at an unprecedented rate, ruling the Sasanian Empire and more than two-thirds of the Byzantine Empire.[7] His attacks against the Sasanian Empire resulted in the conquest of Persia in less than two years (642–644). According to Jewish tradition, Umar set aside the Christian ban on Jews and allowed them into Jerusalem and to worship.[8] Umar was assassinated by the Persian slave Abu Lu'lu'a Firuz in 644.
Umar is generally viewed by historians to be one of the most powerful and influential Muslim caliphs in history.[9] He is revered in the Sunni Islamic tradition as a great just ruler and paragon of Islamic virtues,[10] and some hadiths identify him as the second greatest of the Sahabah after Abu Bakr.[11][12] He is viewed negatively in the Twelver Shia tradition.[13]
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The Rashidun Caliphate (Arabic: اَلْخِلَافَةُ ٱلرَّاشِدَةُ, romanized: al-Khilāfah ar-Rāšidah) was the first caliphate to succeed the Islamic prophet Muhammad. It was ruled by the first four successive caliphs (successors) of Muhammad after his death in 632 CE (AH 11). These caliphs are collectively known in Sunni Islam as the Rashidun, or "Rightly Guided" caliphs (اَلْخُلَفَاءُ ٱلرَّاشِدُونَ, al-Khulafāʾ ar-Rāšidūn). This term is not used in Shia Islam, as Shia Muslims do not consider the rule of the first three caliphs legitimate.[2]
The Rashidun Caliphate is characterized by a twenty-five-year period of rapid military expansion followed by a five-year period of internal strife. The Rashidun Army numbered more than 100,000 men at its peak. By the 650s, in addition to the Arabian Peninsula, the caliphate had subjugated the Levant to the Transcaucasus in the north; North Africa from Egypt to present-day Tunisia in the west; and the Iranian Plateau to parts of Central Asia and South Asia in the east. The four Rashidun caliphs were chosen by a small electoral body consisting of prominent members of the Quraysh tribal confederation called shūrā (Arabic: شُـوْرَى, lit. 'consultation').[3]
The caliphate arose out of the death of Muhammad in 632 CE and the subsequent debate over the succession to his leadership. Abu Bakr, a close companion of Muhammad from the Banu Taym clan, was elected the first Rashidun leader and began the conquest of the Arabian Peninsula. He ruled from 632 to his death in 634. Abu Bakr was succeeded by Umar, his appointed successor from the Banu Adi clan, who continued the conquest of Persia, eventually leading to the fall of the Sasanian Empire in 651. Umar was assassinated in 644 by a Persian slave and was succeeded by Uthman, a member of the Banu Umayya clan, who was elected by a six-person committee arranged by Umar. Under Uthman, the conquest of Armenia, Fars and Khorasan began.[4]
Uthman was assassinated by Egyptian rebels in 656[5] and succeeded by Ali, a member of Muhammad's Banu Hashim clan, who presided over the civil war known as the First Fitna (656–661). The war was primarily between those who believed Uthman was unlawfully killed, supporting his cousin and governor of the Levant Muawiyah, and those who believed his killing was deserved, supporting the caliph Ali. The civil war permanently consolidated the divide between Sunni and Shia Muslims, with Shia Muslims believing Ali to be the first rightful caliph and Imam after Muhammad, favouring his bloodline connection to Muhammad.[6] Additionally, a third faction in the war believed both Ali and Muawiyah should be deposed and a new caliph elected by shura; this faction supported the governor of Egypt Amr ibn al-As. The war led to the end of the Rashidun Caliphate and the establishment of the Umayyad Caliphate in 661 under Muawiyah.
3. Ali ibn Abi Talib - The fourth Rashidun (Rightly Guided) caliph; cousin and son-in-law of Muhammad, and the icon of Shiism
ʿAlī ibn Abī Ṭālib (Arabic: علي بن أبي طالب; c. 600 – 28 January 661 CE)[3][1][4] was a cousin, son-in-law and companion of the Islamic prophet Muhammad. He ruled as the fourth rightly guided caliph from 656 until his assassination in 661. He is one of the central figures in Shia Islam as the first Shia Imam and in Sunni Islam as the fourth of the "rightly guided" (rāshidūn) caliphs (name used for the first four successors to Muhammad ).[1] He was the son of Abu Talib and Fatimah bint Asad, the husband of Fatima, and the father of Hasan, Husayn, Zaynab, and Umm Kulthum.[3]
As a child, Muhammad took care of him. After Muhammad's invitation of his close relatives, Ali became one of the first believers in Islam at the age of about 9 to 11.[4] He then publicly accepted his invitation on Yawm al-Inzar[5] and Muhammad called him his brother, guardian and successor.[4] He helped Muhammad emigrate on the night of Laylat al-Mabit, by sleeping in his place.[4] After migrating to Medina and establishing a brotherhood pact between the Muslims, Muhammad chose him as his brother.[3] In Medina, he was the flag bearer in most of the wars and became famous for his bravery.[4]
The issue of his right in the post-Muhammad caliphate caused a major rift between Muslims and divided them into Shia and Sunni groups.[1] On his return from the Farewell Pilgrimage, at Ghadir Khumm, Muhammad uttered the phrase, "Whoever I am his Mawla, this Ali is his Mawla." But the meaning of Mawla was disputed by Shias and Sunnis. On this basis, the Shias believe in the establishment of the Imamate and caliphate regarding Ali, and the Sunnis interpret the word as friendship and love.[1][6] While Ali was preparing Muhammad's body for burial, a group of Muslims met at Saqifah and pledged allegiance to Abu Bakr.[7] Ali pledged allegiance to Abu Bakr, after six months, but did not take part in the wars[8] and political activity, except for the election of the third caliph Uthman. However, he advised the three caliphs in religious, judicial, and political matters whenever they wanted.[1]
After Uthman was killed, Ali was elected as the next Caliph, which coincided with the first civil wars between Muslims. Ali faced two separate opposition forces: a group led by Aisha, Talha, and Zubayr in Mecca, who wanted to convene a council to determine the caliphate; and another group led by Mu'awiya in the Levant, who demanded revenge for Uthman's blood. He defeated the first group in the Battle of the Camel; but in the end, the Battle of Siffin with Mu'awiya was militarily ineffective, and led to an arbitration which ended politically against him. Then, in the year 38 AH (658-659), he fought with the Kharijites - who considered Ali's acceptance of arbitration as heresy, and revolted against him - in Nahrawan and defeated them.[4] Ali was eventually killed in the mosque of Kufa by the sword of one of the Kharijites, Ibn Muljam Moradi, and was buried outside the city of Kufa. Later his shrine and the city of Najaf were built around his tomb.[4]
Despite the impact of religious differences on Muslim historiography, sources agree that Ali strictly observed religious duties and avoided worldly possessions. Some writers accused him of a lack of political skill and flexibility.[3] According to Wilferd Madelung, Ali did not want to involve himself in the game of political deception which deprived him of success in life, but, in the eyes of his admirers, he became an example of the piety of the primary un-corrupted Islam, as well as the chivalry of pre-Islamic Arabia.[9] Several books are dedicated to the hadiths, sermons, and prayers narrated by him, the most famous of which is Nahj al-Balagha.
4. Abu Bakr al-Siddiq - The immediate successor of the Prophet Muhammad, the founder and first caliph of the Rashidun Caliphate, the father-in law of the Prophet Muhammad, the father of 'A'isha
Abu Bakr (Arabic: أَبُو بَكْرٍ, romanized: Abū Bakr; c. 27 October 573 – 23 August 634) was the founder and first caliph of the Rashidun Caliphate ruling from 632 until his death in 634. He was the most prominent companion, closest advisor and a father-in-law of the Islamic prophet Muhammad (c. 570–632).
Abu Bakr was born in 573 CE to Abu Quhafa and Umm Khayr. He belonged to the tribe of Banu Taym. In the Age of Ignorance, he was a monotheist and condemned idol-worshipping. As a wealthy trader, Abu Bakr used to free slaves. He was an early friend of Muhammad and often used to accompany him on trading in Syria. After Muhammad's invitation of Islam, Abu Bakr became one of the first Muslims. He extensively contributed his wealth in support of Muhammad's work and also accompanied Muhammad, on his migration to Medina. By the invitations of Abu Bakr, many prominent Sahabis became Muslims. He remained the closest advisor to Muhammad, being present at almost all his military conflicts. In the absence of Muhammad, Abu Bakr led the prayers and expeditions.
Following Muhammad's death in 632, Abu Bakr succeeded the leadership of the Muslim community as the first Rashidun Caliph, being elected at Saqifah. During his reign, he overcame a number of uprisings, collectively known as the Ridda wars, as a result of which he was able to consolidate and expand the rule of the Islamic state over the entire Arabian Peninsula. He also commanded the initial incursions into the neighboring Sassanian and Byzantine empires, which in the years following his death, would eventually result in the Muslim conquests of Persia and the Levant. Abu Bakr also had an essential role in the compilation of the Quran during his reign.[3] The first finished codex of the Quran was kept with Abu Bakr.[4] All modern versions of the Quran are derived from Abu Bakr's codex.[5]
Abu Bakr's caliphate lasted for only two years, ending with his death after an illness in 634. On his deathbed, he dictated his last testament to Uthman ibn Affan, in which he appointed Umar ibn al-Khattab as his successor. Abu Bakr's ghusl was performed by Ali ibn Abi Talib and the funeral prayer was performed by Umar. Along with Muhammad, Abu Bakr is buried in the Green Dome at the Al-Masjid an-Nabawi in Medina, the second holiest site in Islam.
Though the period of his caliphate was short, it included successful invasions of the two most powerful empires of the time, a remarkable achievement in its own right. He set in motion a historical trajectory that in a few decades would lead to one of the largest empires in history. His victory over the local rebel Arab forces is a significant part of Islamic history. Abu Bakr is widely honored among Muslims.
5. Uthman ibn Affan - The third and longest tenured Rashidun caliph, compiler of the first standard version of the Qur'an, the husband of two of Muhammad's daughters
Uthman (Arabic: عثمان ابن عفان ابن أبي العاص, romanized: ʿUthmān ibn ʿAffān ibn Abī al-'Ās; c. 576 or 579 – June 656), also spelled Osman, was the third Rashidun caliph, ruling from November 644 until his assassination. He ruled for twelve years, the longest of all Rashidun caliphs, and during his reign, the Rashidun Caliphate reached its greatest extent. He is known for having ordered the compilation of the first standard version of the Quran.
Belonging to the Quraysh's aristocratic Umayyad clan, Uthman was an affluent merchant of Taif. Following his conversion to Islam in 611, he became a prominent companion of the Islamic prophet Muhammad. In 615, Uthman married Muhammad's daughter Ruqayya and following her death, to another of Muhammad's daughter Umm Kulthum. His wives having been daughters of Muhammad earned him the honorific title Dhū al-Nurayn ('Possessor of the Two Lights').[1] Though Uthman didn't participate in the early Muslim battles, he extensively contributed his wealth in support of the Muslims. After Muhammad's death in 632, Uthman served as a close aide to the first and second caliphs Abu Bakr (r. 632–634) and Umar (r. 634–644) respectively. On his deathbed, Umar formed a six-member committee, including Uthman, to chose the next caliph amongst themselves. Eventually, Uthman was chosen by as the third caliph.
Uthman continued his predecessor's policies of centralization and expansion, but notably initiated a relatively new tax policy, and also assigned his Umayyad kinsman to prominent roles. Under Uthman, caliphate completed its conquest of Persia, and also continued its successful expansions into Byzantine territories. He was the first caliph to institute an integrated Muslim navy. Though Uthman was highly successful in expanding the caliphate, his nepotistic policies received him vehement opposition from numerous Muslims. In June 656, a group of Egyptian rebels besieged Uthman's house, and assassinated the caliph. The caliph was buried at a local Jewish cemetery, which was later extended to al-Baqi. His assassination marked the start of the First Muslim Civil War, as Uthman's brother-in-law Ali (r. 656–661) was elected the fourth caliph.
Uthman is viewed by historians to be one of the most successful caliphs. From an expansionist perspective, he is regarded as skilled in conflict management, as is evident from how he dealt with the heated and troubled early Muslim conquered territories. In Sunni Islam, Uthman is considered a devout and pious caliph, and also viewed as the third most righteous companion of Muhammad.
6. Aisha bint Abu Bakr - Muhammad's third and youngest wife; daughter of Abu Bakr, Muhammad's immediate successor; the leader of a rebellion against Ali at the Battle of the Camel
ʿĀʾishah bint Abī Bakr (Arabic: عائشة بنت أبي بكر [ˈʕaːʔɪʃa], c. 613/614 – 678 CE),[a] also transcribed as Aisha (/ˈɑːiːʃɑː/,[2][3] also US: /-ʃə, aɪˈiːʃə/,[4] UK: /ɑːˈ(j)iːʃə/)[5] or variants,[b] was Muhammad's third and youngest wife.[7][8] In Islamic writings, her name is thus often prefixed by the title "Mother of the Believers" (Arabic: أمّ المؤمنين, romanized: ʾumm al-muʾminīn), referring to the description of Muhammad's wives in the Qur'an.[9][10][11]
Aisha had an important role in early Islamic history, both during Muhammad's life and after his death. In Sunni tradition, Aisha is portrayed as scholarly and inquisitive. She contributed to the spread of Muhammad's message and served the Muslim community for 44 years after his death.[12] She is also known for narrating 2,210 hadiths,[13] not just on matters related to Muhammad's private life, but also on topics such as inheritance, pilgrimage, and eschatology.[14] Her intellect and knowledge in various subjects, including poetry and medicine, were highly praised by early luminaries such as al-Zuhri and her student Urwa ibn al-Zubayr.[14]
Her father, Abu Bakr, became the first caliph to succeed Muhammad, and after two years was succeeded by Umar. During the time of the third caliph Uthman, Aisha had a leading part in the opposition that grew against him, though she did not agree either with those responsible for his assassination or with the party of Ali.[15] During the reign of Ali, she wanted to avenge Uthman's death, which she attempted to do in the Battle of the Camel. She participated in the battle by giving speeches and leading troops on the back of her camel. She ended up losing the battle, but her involvement and determination left a lasting impression.[11] Because of her involvement in this battle, Shia Muslims have a generally negative view of Aisha.
Afterward, she lived quietly in Medina for more than twenty years, took no part in politics, became reconciled to Ali and did not oppose caliph Mu'awiya.[15]
Some traditional hadith sources state that Aisha was betrothed to Muhammad at the age of 6 or 7;[16] other sources say she was 9 when she had a small marriage ceremony;[17] but both the date and her age at marriage and later consummation with Muhammad in Medina are sources of controversy and discussion amongst scholars.
7. Khadija bint Khuwaylid - The "Mother of the Believers", the first wife of the Prophet Muhammad and mother of Fatima, one of the "Four Ladies of Heaven"
Khadijah bint Khuwaylid (Arabic: خَدِيجَة بِنْت خُوَيْلِد, romanized: Khadīja bint Khuwaylid, c. 555[1] – May 620 CE[3]), commonly known as Khadija, was the first wife and first follower of the Islamic prophet Muhammad. Khadija was the daughter of Khuwaylid ibn Asad, a leader of the Quraysh tribe in Mecca, and a successful businesswoman in her own right.
Khadija is often referred to by Muslims as "Mother of the Believers". She is one of the most important female figures in Islam. She is one of the four "ladies of heaven" in Islam, along with her daughter Fatimah, Asiya, and Maryam.[4] Prophet Muhammad was monogamously married to her for 25 years.
8. Khalid ibn al-Walid - "The Sword of God" - Arab Muslim military commander during the Ridda Wars against rebel tribes in Arabia, the campaign in Sasanian Iraq, and the conquest of Byzantine Syria
Khalid ibn al-Walid ibn al-Mughira al-Makhzumi (Arabic: خالد بن الوليد بن المغيرة المخزومي, romanized: Khālid ibn al-Walīd ibn al-Mughīra al-Makhzūmī; died 642) was an Arab Muslim commander in the service of the Islamic prophet Muhammad and the Rashidun caliphs Abu Bakr (r. 632–634) and Umar (r. 634–644). He played the leading military role in the Ridda wars against rebel tribes in Arabia in 632–633, the initial campaigns in Sasanian Iraq in 633–634 and the conquest of Byzantine Syria in 634–638.
A horseman of the Quraysh tribe's aristocratic clan, the Makhzum, which ardently opposed Muhammad, Khalid played the instrumental role in defeating the Muslims at the Battle of Uhud in 625. Following his conversion to Islam in 627 or 629, he was made a commander by Muhammad, who bestowed on him the title Sayf Allah ('the Sword of God'). Khalid coordinated the safe withdrawal of Muslim troops during the abortive expedition to Mu'ta against the Arab allies of the Byzantines in 629 and led the Bedouin contingents of the Muslim army during the capture of Mecca and the Battle of Hunayn in c. 630. After Muhammad's death, Khalid was appointed to suppress or subjugate Arab tribes in Najd and the Yamama (both regions in central Arabia) opposed to the nascent Muslim state, defeating the rebel leaders Tulayha at the Battle of Buzakha in 632 and Musaylima at the Battle of Aqraba in 633.
Khalid subsequently moved against the largely Christian Arab tribes and the Sasanian Persian garrisons of the Euphrates valley in Iraq. He was reassigned by Abu Bakr to command the Muslim armies in Syria and he led his men there on an unconventional march across a long, waterless stretch 888888888888of the Syrian Desert, boosting his reputation as a military strategist. As a result of decisive victories against the Byzantines at Ajnadayn (634), Fahl (634 or 635), Damascus (634–635) and Yarmouk (636), the Muslims under Khalid conquered most of Syria. He was afterward demoted from the high command by Umar. Khalid continued service as the key lieutenant of his successor Abu Ubayda ibn al-Jarrah in the sieges of Homs and Aleppo and the Battle of Qinnasrin, all in 637–638, which collectively precipitated the retreat from Syria of imperial Byzantine troops under Emperor Heraclius. Umar dismissed Khalid from his governorship of Qinnasrin afterward and he died in Medina or Homs in 642.
Khalid is generally considered by historians to be one of early Islam's most seasoned and accomplished generals and he is commemorated throughout the Arab world until the present day. The Islamic tradition credits Khalid for his battlefield tactics and effective leadership of the early Muslim conquests, but accuses him of illicitly executing Arab tribesmen who had accepted Islam, namely members of the Banu Jadhima during the lifetime of Muhammad and Malik ibn Nuwayra during the Ridda wars, and moral and fiscal misconduct in Syria. His military fame disturbed some of the pious, early Muslims, including Umar, who feared it could develop into a personality cult.
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9. Husayn ibn Ali - Grandson of the Prophet Muhammad; son of Ali; third imam of the Shia Muslims; and Shia martyr
Al-Ḥusayn ibn ʿAlī ibn Abī Ṭālib (Arabic: الحسين بن علي بن أبي طالب; 10 January 626 – 10 October 680 CE), also known as Abu Abd Allah or Imam Husayn, was a grandson of the Islamic prophet Muhammad and a son of Ali ibn Abi Talib (the fourth caliph of Sunni Muslims and the first imam of Shia Muslims) and Muhammad's daughter Fatimah, and a younger brother of Hasan ibn Ali.[9] He is the third Shia Imam after his brother, Hasan, and before his son, Zayn al-Abidin. He is considered a member of the Ahl al-Bayt as well as the Ahl al-Kisa, and he was a participant in the event of Mubahala. Muhammad described Husayn and his brother, Hasan, as "the masters of the youth of Paradise."[10][11]
During the caliphate of Ali, Husayn accompanied him in wars. After the assassination of Ali, he obeyed his brother in recognizing Hasan-Muawiya treaty, in spite of being suggested to do otherwise. In the nine-year period between Hasan's abdication in AH 41 (660 AD) and his death in AH 49 (669 AD), Hasan and Husayn retreated to Medina, trying to keep aloof from political involvement for or against Mu'awiya.[12][13] After the death of Hasan, when Iraqis turned to Husayn, concerning an uprising, Husayn instructed them to wait as long as Mu'awiya was alive due to Hasan's peace treaty with him.[12] Prior to his death, Mu'awiya appointed his son Yazid as his successor, contrary to the Hasan-Muawiya treaty.[11] When Mu'awiya died in 680, Yazid demanded that Husayn pledge allegiance to him. Husayn refused to do so. As a consequence, he left Medina, his hometown, to take refuge in Mecca in AH 60 (679 CE).[11][14] There, the people of Kufa sent letters to him, invited him to Kufa and asked him to be their Imam and pledged their allegiance to him.[11] On Husayn's way to Kufa with a retinue of about 70 men, his caravan was intercepted by a 1,000-strong army of the caliph at some distance from Kufa. He was forced to head north and encamp in the plain of Karbala on 2 October, where a larger Umayyad army of 4,000[a] arrived soon afterwards. Negotiations failed after the Umayyad governor Ubayd Allah ibn Ziyad refused Husayn safe passage without submitting to his authority, a condition declined by Husayn. Battle ensued on 10 October during which Husayn was killed along with most of his relatives and companions, while his surviving family members were taken prisoner. The battle was followed by the Second Fitna, during which the Iraqis organized two separate campaigns to avenge the death of Husayn; the first one by the Tawwabin and the other one by Mukhtar al-Thaqafi and his supporters.
The Battle of Karbala galvanized the development of the pro-Alid[b] party (Shi'at Ali) into a unique religious sect with its own rituals and collective memory. It has a central place in the Shi'a history, tradition, and theology, and has frequently been recounted in Shi'a literature. For the Shi'a, Husayn's suffering and death became a symbol of sacrifice in the struggle for right against wrong, and for justice and truth against injustice and falsehood. It also provides the members of the Shi'a faith with a catalog of heroic norms. The battle is commemorated during an annual ten-day period during the Islamic month of Muharram by many Muslims especially Shi'a, culminating on tenth day of the month, known as the Day of Ashura. On this day, Shi'a Muslims mourn, hold public processions, organize religious gathering, beat their chests and in some cases self-flagellate. Sunni Muslims likewise regard the incident as a historical tragedy; Husayn and his companions are widely regarded as martyrs by both Sunni and Shi'a Muslims.
10. Abu Hurayra - Companion of the Prophet Muhammad and the most prolific narrator of hadith, the record of the words, actions and silent approvals of the Prophet Muhammad
Abdur-Rahman ibn Sakhr Al-Dawsi Al-Zahrani (Arabic: عبد الرحمن بن صخر الدوسي الزهراني; c.603–680), better known as Abu Hurayrah[1] (or Hurairah; Arabic: أبو هريرة, translates to the father of the kitten), was one of the companions of Islamic prophet Muhammad and, according to Sunni Islam, the most prolific narrator of hadith.
He was known by the kunyah Abu Hurayrah "Father of a Kitten", in reference to his attachment to cats, and he was a member of Suffah. Later during caliphate era, Abu Hurairah served as Ulama teacher, governor, soldier, and Hadith auditor. Among his other epithets is ذو الوينسين or "Possessor of the Two Elbows", as his own narrations claim Prophet Muhammad praised him for his sturdy elbows and righteous character.
Abu Hurairah acknowledged by Muslim scholars for his extraordinary photographic memory which allowing him to memorize massive numbers of over 5,000 hadiths which later produced more than 500,000 chain narrations, or Isnad which make Abu Hurairah an exemplar role model for Hadith studies scholars. It is said by Abu Hurairah himself the only one who surpassed him regarding hadith were Abd Allah ibn Amr ibn al-As, another companion who serve as writer assistant of Muhammad and author of "Al-Sahifah al-Sadiqah", the first Hadith book in history.[2]
Abu Hurairah hadiths has been used by most, if not all scholars of Islam across the ages for Islamic learning about Aqidah, Islamic eschatology, Tafsir, Fiqh, Biographical evaluation, Prophetic biography, and Fatwa verdicts.
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Ḥadīth (/ˈhædɪθ/[1] or /hɑːˈdiːθ/;[2] Arabic: حديث ḥadīṯ Arabic pronunciation: [ħadiːθ], pl. aḥādīth, أحاديث, ʾaḥādīṯ,[3][Note 1] Arabic pronunciation: [ʔaħadiːθ], literally means "talk" or "discourse") or Athar (Arabic: أثر, ʾAṯar, literally means "tradition")[4] in Islam refers to what the majority of Muslims believe to be a record of the words, actions, and the silent approval of the Islamic prophet Muhammad as transmitted through chains of narrators. In other words, the ḥadīth are transmitted reports about what Muhammad said and did. As noted by Emad Hamdeh,[5] each report is a piece of data about Muhammad; when collected, these data points paint a larger picture which is referred to as the Sunnah.
11. Fatimah bint Muhammad - The daughter of Muhammad and Khadija; the wife of Ali, the fourth Rashidun caliph; the mother of Hasan and Husayn, the second and third Shia imams; and one of the "Four Ladies of Heaven"
Fatimah bint Muhammad (Arabic: فَاطِمَة ٱبْنَت مُحَمَّد, romanized: Fāṭimah bint Muḥammad, IPA: [ˈfaːtˤima b.nat muˈħammad]; 605 CE/18 BH [disputed] – 28 August 632/14 Jumada al-awwal 11 AH), commonly known as Fatimah al-Zahra (Arabic: فَاطِمَة ٱلزَّهْرَاء, romanized: Fāṭimah al-Zahrāʾ), was born to the Islamic prophet Muhammad and Khadijah.[9] Sunni Muslims hold that Fatimah was the youngest of their daughters, whereas Shia Muslims maintain that Fatimah was the only biological daughter of the couple.[10] Fatimah's husband was Ali, the fourth of the Rashidun Caliphs and the first Shia Imam. Fatimah's children include Hasan and Husayn, the second and third Shia Imams, respectively.[11]
Fatimah occupies a similar position in Islam that Mary, mother of Jesus, occupies in Christianity.[12] Fatimah was regarded by Muhammad as the outstanding woman of all time and the dearest person to him.[13] Fatimah is often viewed as an ultimate archetype for Muslim women and an example of compassion, generosity, and enduring suffering.[14] Her name remains a popular choice throughout the Muslim world.[15] It is through Fatimah that Muhammad's family line has survived to this date.[16]
Controversy surrounds Fatimah's death, within six months of Muhammad's demise.[17] Sunni Islam holds that Fatimah died from grief.[18] In Shia Islam, however, Fatimah's (miscarriage and) death are viewed as the direct result of the injuries that she suffered during a raid on her house, ordered by the first caliph, Abu Bakr.[19] Fatimah and her husband, Ali, had refused to acknowledge the authority of Abu Bakr. The couple and their supporters held that Ali was the rightful successor of Muhammad, appointed by him at the Event of Ghadir Khumm.[20]
It is well-documented that Fatimah's dying wish was that Abu Bakr should not attend her funeral.[21] She was buried under the cover of darkness and her exact burial place remains unknown to this day.[22]
12. Bilal ibn Rabah - The first Muezzin of Islam
Bilāl ibn Rabāḥ (Arabic: بِلَال بِن رَبَاح), c. 580–640, was one of the most trusted and loyal Sahabah (companions) of the Islamic prophet Muhammad. He was born in Mecca and is considered to have been the first mu'azzin in history, chosen by Muhammad himself.[1][4][5][6] He was a former slave and was known for his voice with which he called people to their prayers. He died in 640, about the age of 60 (or just over 60 in Hijri years).
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The muezzin (Arabic: مُؤَذِّن) is the person who proclaims the call to the daily prayer (ṣalāt) five times a day (Fajr prayer, Zuhr prayer, Asr prayer, Maghrib prayer and Isha prayer) at a mosque.[1][2] The muezzin plays an important role in ensuring an accurate prayer schedule for the Muslim community.
13. Al-Bukhari - Ninth century Persian Islamic author of Sahih al-Bukhari, the text regarded by Sunni Muslims to be the most authentic hadith collection
Muḥammad ibn Ismā‘īl al-Bukhārī (Arabic: محمد بن إسماعيل البخاري) (19 July 810 – 1 September 870), commonly referred to as Imam al-Bukhari or Imam Bukhari,[8] was a Persian[9][10][11] Islamic scholar who was born in Bukhara (early Khorasan and present day Uzbekistan). He compiled the hadith collection known as Sahih al-Bukhari, regarded by Sunni Muslims as the most authentic (sahih) hadith collections. He also wrote other books such as Al-Adab al-Mufrad.[12]
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Ṣaḥīḥ al-Bukhārī (Arabic: صحيح البخاري, Ṣaḥīḥ may be translated as authentic or sound),[1] is one of the six major collections of hadith based on the teachings, sayings, traditions and practices of Muhammad. Regarded as the most authentic and authoritative books in Sunni Islam, it consists of 7,275 hadiths[a] compiled by Persian scholar Muḥammad ibn Ismā‘īl al-Bukhārī around 846 CE/232 AH.
Each one of Sahih Bukhari's 97th chapter contains references to relevant verse from the Quran, indicating the meaning of the hadiths quoted.[2][3]
The Science of Narrators (ʿilm al-rijāl; lit 'Knowledge of Men'), refers to the discipline of biographical evaluation within Islamic hadith studies in which the narrators of hadith are evaluated to establish their credibility using both historic and religious knowledge. The aim is to distinguish authentic and reliable hadiths from unreliable.[4] Sunni Muslims view this as one of the two most trusted collections of hadith along with Sahih Muslim.[5][6]
Sahih al-Bukhari, together with Sahih Muslim is known as Sahihain or Two Sahihs.[7]
14. Abu Hanifah - Eighth century Sunni Muslim theologian who became the founder of the Hanafi school of Sunni jurisprudence
Abū Ḥanīfa al-Nuʿmān ibn Thābit b. Zūṭā ibn Marzubān (Arabic: أبو حنيفة نعمان بن ثابت بن زوطا بن مرزبان; c. 699 – 767 CE), known as Abū Ḥanīfa for short, or reverently as Imam Abū Ḥanīfa by Sunni Muslims,[3] was an 8th-century Sunni Muslim theologian and jurist of Persian origin,[4] who became the eponymous founder of the Hanafi school of Sunni jurisprudence, which has remained the most widely practiced law school in the Sunni tradition,[4] predominates in Central Asia, Afghanistan, Persia (until the 16th century), Balkans, Russia, Chechnya, Pakistan, Bangladesh, Muslims in India, Turkey, and some parts of the Arab world.[5][6]
Some followers call him al-Imām al-Aʿẓam ("The Greatest Imam") and Sirāj al-aʾimma ("The Lamp of the Imams") in Sunni Islam.[7][4]
Born to a Muslim family in Kufa,[4] Abu Hanifa is known to have travelled to the Hejaz region of Arabia in his youth, where he studied in Mecca and Medina.[4] As his career as a theologian and jurist progressed, Abu Hanifa became known for favoring the use of reason in his legal rulings (faqīh dhū raʾy) and even in his theology.[4] Abu Hanifa's theological school is claimed to be what would later develop into the Maturidi school of Sunni theology.[4]
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The Hanafi school (Arabic: حَنَفِي, romanized: Ḥanafī) is one of the four traditional major Sunni schools (maddhab) of Islamic jurisprudence (fiqh).[1] Its eponym is the 8th-century Kufan scholar, Abū Ḥanīfa an-Nu‘man ibn Thābit, a tabi‘i of Persian origin whose legal views were preserved primarily by his two most important disciples, Abu Yusuf and Muhammad al-Shaybani.[2][3]
Under the patronage of the Abbasids, the Hanafi school flourished in Iraq and spread eastwards, firmly establishing itself in Khorasan and Transoxiana by the 9th-century, where it enjoyed the support of the local Samanid rulers.[4] Turkic expansion introduced the school to the Indian subcontinent and Anatolia, and it was adopted as the chief legal school of the Ottoman Empire.[5]
The Hanafi school is the maddhab with the largest number of adherents, followed by approximately one third of Muslims worldwide.[6][7] It is prevalent in Turkey, Pakistan, Afghanistan, Egypt, the Balkans, the Levant, Central Asia, and Bangladesh, in addition to parts of Russia, China, India, and Iran.[8][9] The other primary Sunni legal schools are the Maliki, Shafi`i and Hanbali schools.[10][11]
Hanafi usul recognises the Quran, hadith, consensus (ijma), legal analogy (qiyas), juristic preference (istihsan) and normative customs (urf) as sources of the Sharia.[2][12] Abu Hanifa is regarded by modern scholars as the first to formally adopt and institute qiyas as a method to derive Islamic law when the Quran and hadiths are silent or ambiguous in their guidance;[13] and is noted for his general reliance on personal opinion (ra'y).[2]
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Principles of Islamic jurisprudence, also known as uṣūl al-fiqh (Arabic: أصول الفقه, lit. roots of fiqh), are traditional methodological principles used in Islamic jurisprudence (fiqh) for deriving the rulings of Islamic law (sharia).[1]
15. Al-Ash'ari - Ninth century Arab Sunni scholastic theologian and founder of Ash'arism -- Asharite theology
Al-Ashʿarī (الأشعري; full name: Abū al-Ḥasan ʿAlī ibn Ismāʿīl ibn Isḥāq al-Ashʿarī; c. 874–936 (AH 260–324), reverentially Imām al-Ashʿarī) was an Arab Sunni Muslim scholastic theologian and eponymous founder of Ashʿarism or Asharite theology.
Al-Ashʿarī was notable for taking an intermediary position between the two diametrically opposed schools of theological thought prevalent at the time. He opposed both the Muʿtazilites, who advocated the extreme use of reason in theological debate and believed the Quran was created, as opposed to uncreated. Ashari refuted this by stating "if the Quran was created then that implied God created this knowledge, and thus did not have knowledge of the Quran before this, and this contradicts God's omnipotence as he is all knowing, and therefore must have always had knowledge of the Quran". The Zahirites and Muhaddithin, were also opposed to the use of philosophy or Kalam, and condemned any theological debate altogether.[1]
Al-Ashʿari's school eventually won "wide acceptance" within some sects of Sunni Islam. However the Shi'a do not accept his beliefs, as Ashari's works involved refuting Shi'ism and Mu'tazilism, which was the doctrine held by Shi'as. His original versions of his text did not survive.[2]
Ashʿarī theology or Ashʿarism (/æʃəˈriː/;[1] Arabic: أشعرية: al-ʾAshʿarīyah)[2] is one of the main Sunni schools of Islamic theology, founded by the Islamic scholar, Shāfiʿī jurist, Sunni Muslim reformer and theologian Abū al-Ḥasan al-Ashʿarī in the 10th century.[2][3] It established an orthodox dogmatic guideline[4] based on scriptural authority,[3] rationality,[5][6][7] and semi-rationalism.[6][8][9][10] Ashʿarism is regarded as the single most important school of Islamic theology in the history of Islam.[2]
16. Saladin - Twelfth century Sunni Muslim Kurd military leader who led the Muslim military campaign against the Crusader states in the Levant and who became the first sultan of both Egypt and Syria; founder of the Ayyubid dynasty; icon of chivalry
Al-Nasir Salah al-Din Yusuf ibn Ayyub (Arabic: الناصر صلاح الدين يوسف بن أيوب, romanized: an-Nāṣir Ṣalāḥ ad-Dīn Yūsuf ibn Ayyūb; Kurdish: سەلاحەدینی ئەییووبی, romanized: Selahedînê Eyûbî; 1137 – 4 March 1193), better known simply as Salah ad-Din or Saladin (/ˈsælədɪn/), was a Sunni Muslim Kurd who became the first sultan of both Egypt and Syria, and was the founder of the Ayyubid dynasty. Saladin led the Muslim military campaign against the Crusader states in the Levant. He was an important figure in the Third Crusade. At the height of his power, his sultanate spanned Egypt, Syria, Upper Mesopotamia (Iraq), the Hejaz (western Arabia), Yemen, parts of western North Africa, and Nubia.
He was originally sent to Fatimid Egypt in 1164 alongside his uncle Shirkuh, a general of the Zengid army, on the orders of their lord Nur ad-Din to help restore Shawar as vizier of the teenage Fatimid caliph al-Adid. A power struggle ensued between Shirkuh and Shawar after the latter was reinstated. Saladin, meanwhile, climbed the ranks of the Fatimid government by virtue of his military successes against Crusader assaults against its territory and his personal closeness to al-Adid. After Shawar was assassinated and Shirkuh died in 1169, al-Adid appointed Saladin vizier, a rare nomination of a Sunni Muslim to such an important position in the Shia caliphate. During his tenure as vizier, Saladin began to undermine the Fatimid establishment and, following al-Adid's death in 1171, he abolished the Fatimid Caliphate and realigned the country's allegiance with the Sunni, Baghdad-based Abbasid caliphate.
In the following years, he led forays against the Crusaders in Palestine, commissioned the successful conquest of Yemen, and staved off pro-Fatimid rebellions in Upper Egypt. Not long after Nur ad-Din's death in 1174, Saladin launched his conquest of Syria, peacefully entering Damascus at the request of its governor. By mid-1175, Saladin had conquered Hama and Homs, inviting the animosity of other Zengid lords, the official rulers of Syria's various regions. Soon after, he defeated the Zengid army at the Battle of the Horns of Hama of 1175 and was thereafter proclaimed the "Sultan of Egypt and Syria" by the Abbasid caliph al-Mustadi. Saladin made further conquests in northern Syria and the Jazira, escaping two attempts on his life by the Order of Assassins, before returning to Egypt in 1177 to address issues there. By 1182, Saladin had completed the conquest of Muslim Syria after capturing Aleppo, but ultimately failed to take over the Zengid stronghold of Mosul.
Under Saladin's command, the Ayyubid army defeated the Crusaders at the decisive Battle of Hattin in 1187, and thereafter wrested control of Palestine—including the city of Jerusalem—from the Crusaders, who had conquered the area 88 years earlier. Although the Crusader Kingdom of Jerusalem continued to exist until the late 13th century, its defeat at Hattin marked a turning point in its conflict with the Muslim powers of the region. Saladin died in Damascus in 1193, having given away much of his personal wealth to his subjects. He is buried in a mausoleum adjacent to the Umayyad Mosque. Saladin has become a prominent figure in Muslim, Arab, Turkish and Kurdish culture, and has been described as the most famous Kurd in history.
17. Abu Hamid al-Ghazali
18. Abu Abdullah ibn al-Shafi'i
19. Al-Khwarazmi
20. Ahmad ibn Hanbal
21. Ibn Khaldun
22. Malik ibn Anas
23. Umar ibn Abd al-Aziz
24. Abdul Qadir Gilani
25. Ibn Sina
26. Ibn Taymiyyah
27. Nizam al-Mulk
28. Al-Kindi
29. Muawiyah ibn Abi Sufyan
30. Jalal al-Din Rumi
31. Harun al-Rashid
32. Abd ar-Rahman I
33. Tariq ibn Ziyad
34. Mehmed II
35. Al-Biruni
36. Suleyman the Magnificent
37. Ja'far al-Sadiq
38. Abd ar-Rahman II
39. Ziryab
40. Ibn Ishaq
41. Al-Ma'mun
42. Ibn Rushd
43. Timur
44. Akbar the Great
45. Al-Farabi
46. Al-Tabari
47. Ibn Battuta
48. Jabir ibn Hayyan
49. Mimar Sinan
50. Abu Bakr Muhammad ibn Zakariyya' al-Razi
51. Hasan al-Basri
52. Ibn al-Haytham
53. Muslim ibn al-Hajjaj
54. Mahmud of Ghazna
55. Muhammad ibn al-Qasim
56. Musa ibn Nusayr
57. Shah Jahan
58. Al-Mas'udi
59. Al-Zahrawi
60. Ibn Arabi
61. 'Omar al-Khayyam
62. Jamal al-Din al-Afghani
63. Ibn Abd-al Wahhab
64. Rabi'a al-Adawiyyah
65. 'Abd al-Malik ibn Marwan
66. Al-Hallaj
67. Shahrastani
68. Khwaja Baha' al-Din Naqshband
69. Ibn Hazm
70. Al-Tusi
71. Shah Rukh
72. Gowhar Shad
73. Fakhr al-Din al-Razi
74. Firdausi
75. Zheng He
76. Mumtaz Mahal
77. Mu'in al-Din Chishti
78. Nur al-Din Zangi
79. Shaykh Ahmad Sirhindi
80. Malik Ambar
81. Awrangzeb Alamgir
82. Ibn Tufayl
83. Muhammad Ilyas
84. Sayyid Qutb
85. Yahya al-Nawawi
86. Muhammad Abduh
87. Muhammad Iqbal
88. Abul Hasan al-Shadhili
89. Shah Waliullah
90. Shamyl of Daghestan
91. Abul A'la Mawdudi
92. Shihab al-Din Suhrawardi
93. Shaykh Sa'di of Shiraz
94. Sayyid Ahmad Khan
95. The Mahdi of Sudan
96. Al-Muranabbi
97. Uthman Dan Fodio'
98. Mulla Sadra
99. Ali al-Rida
100. Fatima bint Musa
Others worthy of consideration:
Abdul Qadeer Khan, Hasan al-Banna, Ibn Saud, Malcolm X, Muhammad Ali, Malala Yousafzai, Maryam Mirzakhani, Muhammad Ali Jinnah, Muhammad Yunus, Mustafa Kemal Ataturk, Osama Bin Laden, Ruhollah Khomeini, Sa'id Nursi
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Pre-2020 Version
(Based on Muhammad Mojlum Khan's 2008 The Muslim 100)
1. The Prophet Muhammad
2. Umar ibn al-Khattab
3. Ali ibn Abi Talib
4. Abu Bakr al-Siddiq
5. Uthman ibn Affan
6. Aisha bint Abu Bakr
7. Khadija bint Khuwaylid
8. Khalid ibn al-Walid
9. Husain ibn Ali
10. Abu Hurayra
11. Fatimah bint Muhammad
12. Bilal ibn Rabah
13. Al-Bukhari
14. Abu Hanifah
15. Abu'l-Hasan al-Ash'ari
16. Saladin
17. Abu Hamid al-Ghazali
18. Abu Abdullah ibn al-Shafi'i
19. Al-Khwarazmi
20. Ahmad ibn Hanbal
21. Ibn Khaldun
22. Malik ibn Anas
23. Umar ibn Abd al-Aziz
24. Abdul Qadir Gilani
25. Ibn Sina
26. Ibn Taymiyyah
27. Nizam al-Mulk
28. Al-Kindi
29. Muawiyah ibn Abi Sufyan
30. Jalal al-Din Rumi
31. Harun al-Rashid
32. Abd ar-Rahman I
33. Tariq ibn Ziyad
34. Mehmed II
35. Al-Biruni
36. Suleyman the Magnificent
37. Ja'far al-Sadiq
38. Abd ar-Rahman II
39. Ibn Ishaq
40. Al-Ma'mun
41. Ibn Rushd
42. Timur
43. Akbar the Great
44. Al-Farabi
45. Al-Tabari
46. Ibn Battuta
47. Jabir ibn Hayyan
48. Mimar Sinan
49. Abu Bakr al-Razi
50. Hasan al-Basri
51. Ibn al-Haytham
52. Muslim ibn al-Hajjaj
53. Mahmud of Ghazna
54. Muhammad ibn al-Qasim
55. Musa ibn Nusayr
56. Shah Jahan
57. Abul Hasan al-Mas'udi
58. Abul Qasim al-Zahrawi
59. Ibn Arabi
60. Umar Khayyam
61. Jamal al-Din al-Afghani
62. Ibn Abd-al Wahhab
63. Rabi'a al-Adawiyyah
64. Abd al-Malik ibn Marwan
65. Al-Hallaj
66. Hasan al-Banna
67. Khwajah Naqshband
68. Ibn Hazm al-Andalusi
69. Nasir al-Din al-Tusi
70. Muhammad Ali Jinnah
71. Fakhr al-Din al-Razi
72. Abd al-Aziz ibn Saud'
73. Mustafa Kemal Ataturk
74. Firdawsi of Persia
75. Mu'in al-Din Chishti
76. Nur al-Din Zangi
77. Shaykh Ahmad Sirhindi
78. Ayatollah Khomeini
79. Awrangzeb Alamgir
80. Ibn Tufayl
81. Muhammad Ilyas
82. Sayyid Qutb
83. Yahya al-Nawawi
84. Muhammad Abduh
85. Muhammad Iqbal
86. Abul Hasan al-Shadhili
87. Shah Waliullah
88. Shamyl of Daghestan
89. Abul A'la Mawdudi
90. Shihab al-Din Suhrawardi
91. Muhammad Yunus
92. Shaykh Sa'di of Shiraz
93. Sayyid Ahmad Khan
94. The Mahdi of Sudan
95. Al-Muranabbi
96. Uthman Dan Fodio'
97. Mulla Sadra
98. Malcolm X
99. Sa'id Nursi
100. Muhammad Ali
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