Little know facts from al-Dhahabî’s Sîyar
Sîyar A`lâm an-Nubalâ’ penned by al-Dhahabî is a magnum opus of biographical works. One will find many details about great notables in Islamic history that are hardly known. He documents therein that Salâh ad-Dîn Yusuf ibn al-Ayyûb (popularly known as “Saladin” in the West) was quite a partier before coming to Islam and saving the Muslim world from the Crusaders. So all you party animals out there who think you can’t become better: Take note. You might save the world one day.
In the biographical entry of the great Kabuli Jurisprudent and Imâm of `Irâq, Abû Hanîfah an-Nu`mân bin Thâbit, one reads something intriguing from a historical perspective. Abû Hanîfah’s father, Thâbit, and his grandfather, an-Nu`mân bin Marzupan, celebrated the Persian New Year together.
وَالنُّعْمَانُ بنُ المَرْزُبَانِ وَالِدُ ثَابِتٍ هُوَ الَّذِي أَهْدَى لِعَلِيٍّ الفَالُوْذَجَ فِي يَوْمِ النَّيْرُوْزِ. فَقَالَ عَلِيٌّ: نَوْرِزُوْنَا كُلَّ يَوْمٍ. وَقِيْلَ: كَانَ ذَلِكَ فِي المَهرجَانِ، فَقَالَ: مَهْرِجُوْنَا كُلَّ يَوْمٍ.
“And an-Nu`mân bin Marzupân, the father of Thâbit, he was the one who bequeathed `Alî with Fâlûthaj (a Persian sweet). To this, `Ali said, ‘May every day be like Nayrûz.’ It is said that this occurred in the celebration. It was as if he were saying, ‘May every day be a celebration.’”
In Persian, the New Year is called Nawrûz (Navrûz in Iranian Farsî). It was, thus, rendered Nayrûz in Arabic. Interesting, indeed. wa sallallâhû `alâ an-nabî wa âlihî wa sallam.
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salam.
i am sorry but i think your translation of dhahabi is wrong and so are the inferences you have drawn. and a few other indigestibles thrown in for free.
first of all, nowhere in the text you have quoted does it say that imam al-a`azam’s father, thabit ALSO celebrated the persian new year, navruz. secondly, you have misinterpreted the event - or atleast misrepresented it here by not mentioning the context.
zuuTa, zawTa or nu`man ibn marzuban is imam abu Hanifah’s grandfather. he was a magian [majusi] by some accounts, and he became a muslim on the hands of sayyiduna `ali karramAllahu wajhah. so during this time - either when he was newly muslim or yet not become a muslim he presented sweets to `ali on a persian new year. and sayyiduna `ali taught him that it was not the way of muslims.
imam abu Hanifah’s grandfather loved `ali dearly and therefore presented his son thabit to him [in siyar it says thabit went to `ali] and asked to pray for him; mawla `ali prayed for the child to be blessed and prosperity for him and his progeny [barakah]; ismayil ibn Hammad ibn abu Hanifah says: ‘we hope that it is this prayer of `ali raDiyallahu `anhu that has come true’.
it is also in the same siyar that thabit was born a muslim.
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here is my rendition of the passage you have quoted:
nu`man ibn marzuban, the father of thabit - he is the one who presented sweets (faludhaj) on the day of navruz (niyruz). `ali said: ‘every day is a new day for us.’ it is [also] said that it occurred on the day of a festival [or celebration] and he [`ali] said: ‘every day is a day of celebration for us’.
navruz in persian literally means ‘new day’ [nav=new; ruz=day]. the moral of the story is that mawla `ali teaches a new muslim [or a non-muslim] the islamic adab and to forsake non-islamic practices. in other words, he says: ‘if you are a good muslim [earning the pleasure of the Lord] every day is a new day for you’.
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notice that the passage you quote has ‘al-ladhi’ which indicates that a particular event is known and this nu`man is the person in question. so the quote above talks of an event past.
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you also write that imam al-a’azam was a ‘kabuli jursiprudent’. whilst it is true that his grandfather is reported to have come from kabul, imam al-a`azam himself was born in kufa and is widely known as the kufi jurist. you also write that he is the imam of iraq while he is widely known as imam al-a`azam. in the very siyar you have quoted, imam dhahabi says [not contigiously]:
“..as for fiqh and its extensive research, he is the ultimate; every person [coming after him] is like a member of his family [dependent upon him].”
[rephrased]: “whilst other imams require a separate volume to describe their qualities, abu Hanifah requires two..”
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i hope your characterization [above]is a typo or carelessness and not out of spite or prejudice.
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and by the way this ‘little known fact’ is quite well known among common folk in the subcontinent [due to many Hanafis there] and so also the story of salahuddin’s partying.
Allah ta’ala knows best.
You know WordPress is free. You can make your own blog. You don’t have to use mine
Now to sum up your unnecessarily lengthy and belligerent 10+ paragraph comment:
Abu Hasan said:
"here is my rendition of the passage you have quoted:nu`man ibn marzuban, the father of thabit - he is the one who presented sweets (faludhaj) on the day of navruz (niyruz). `ali said: ‘every day is a new day for us.’ it is [also] said that it occurred on the day of a festival [or celebration] and he [`ali] said: ‘every day is a day of celebration for us’.”
I am fluent in both Arabic and Farsi as it is one of the languages spoken amongst my relatives. There is not, nor has there ever been, in the history of Persia or any Persiatic culture use of the word “Nawrûz” in a general sense. It is specifically “Nawrûz”, the Persian New Year and nothing else.
I put the Arabic, so where exactly is the translation of what I pasted wrong? Any Central Asian or Iranian would read your absurd suggestion that “Nawrûz” is a general term for celebration and simply chuckle.
To prove this beyond any shred of doubt let us look at what the Arabic lexicographers say. Ibn al-Manzûr states in Lisân al-`Arab:
والنَّيْرُوزُ والنَّوْرُوزُ: أَصله بالفارسية نيع روز، وتفسيره جديد يوم
“And Nayrûz and Nawrûz: Its root is in the Persian Nay`-Rûz and its meaning is ‘New Day’.”
He says nothing at all about it being a general term for just any “celebration” (Ar. mihrajân). It is specifically the Persian New Year.
The Persian Arabic lexicographer al-Fayrûzabâdî does mention mihrajân in his Qâmûs al-Muhît, but hardly in the way you do to completely change the context of the story:
والنَّيْرُوزُ: أوَّلُ يومٍ من السنةِ، مُعَرَّبُ نَوْرُوزٍ، قُدِّمَ إلى عليٍّ شيءٌ من الحَلاوَى، فسألَ عنه، فقالوا: لِلنَّيروزِ. فقال: نَيْرِزُونا كلَّ يومٍ. وفي المَهْرَجانِ، قال: مَهْرِجونا كلَّ يومٍ. وابنُ نَيْروزٍ الأَنْماطِيُّ: محدِّثٌ.
“And Nayrûz: The first day of the year. Arabicized from Nawrûz. Some sweets were presented to `Ali, so he asked regarding it and they responded, ‘It is for Nayrûz.’ To this, he replied, ‘May every day be Nayrûz for us.’ In the context of celebration that is to say ‘May every day be a celebration for us.’”
What this is a display of is of the tolerance that the Sahâbah showed for other cultures. Today young Muslims are quick to reject culture as something un-Islamic, yet, the historical realities would shock them. The beloved little boy who trailed the Prophet (صلى الله عليه وسلم) everywhere, `Abdullah ibn az-Zubayr (رضي الله عنه) had coins minted in Persia that respectfully had the bust of Kisra under the Muslim declaration of faith (will be detailed further in future blog entries). Sadly, many Muslims today such as yourself can’t stomach that `Ali (عليه السلام) would sit and watch a Persian cultural festival and not cut everyone’s heads off.
What are the “few other indigestables thrown in for free”? Did you forget them by the time you tornadoed down to the 10th paragraph?
Abu Hasan said:
"you also write that imam al-a’azam was a ‘kabuli jursiprudent’. whilst it is true that his grandfather is reported to have come from kabul, imam al-a`azam himself was born in kufa and is widely known as the kufi jurist. you also write that he is the imam of iraq while he is widely known as imam al-a`azam....i hope your characterization [above]is a typo or carelessness and not out of spite or prejudice.”If you think that calling someone “Kabuli” because their origins are in Kabul then, my friend, it is you who has exuded prejudice here. Some of my family is from Kabul so when I say Abû Hanîfah was Kabuli I say that with pride. There are about 100,000 Afghans in California who were born there whose grandfathers came from Kabul who will to this day say they are “Kabuli”.
Abu Hasan finally said:
"and by the way this ‘little known fact’ is quite well known among common folk in the subcontinent [due to many Hanafis there] and so also the story of salahuddin’s partying.”Good for you. Thank you. Come again.
As-Salaamu ‘Alaykum,
Dear brother in light of the above, how do we understand the following narrations? Jazakallahu khayr!
فقد روى البيهقي : ” أن عليا رضي الله عنه أ تي بهدية النيروز فقال : ما هذه ؟ قالوا : يا أمير المؤمنين ! هذا يوم النيروز قال : فاصنعوا كل يوم فيروزا قال أبو أسامة : كره رضي الله عنه أن يقول : نيروزا ” أخرجه البيهقي في السنن الكبرى (9/532).
Al-Bayhaqi narrated that ‘Ali (may Allaah be pleased with him) was given a gift for Nawrooz and he said, What is this?” They said, “O Ameer al-Mu’mineen, this is the day of Nawrooz.” He said, “Then make every day Fayrooz!” Abu Usaamah said: “He, may Allaah be pleased with him, did not even want to say ‘Nawrooz.’” (Reported by al-Bayhaqi in al-Sunan al-Kubraa, 9/532).
قول عمر رضي الله عنه : ” لا تعلموا رطانة الأعاجم , ولا تدخلوا على المشركين في كنائسهم يوم عيدهم فإن السخطة تنزل عليهم ” مصنف عبد الرزاق (9061) والسنن الكبرى للبيهقي (9/432).
‘Umar (may Allaah be pleased with him) said: “Do not learn the language of the Persians, and do not enter upon the mushrikeen in their churches on the day of their festival, for the Divine warth is descending upon them.” (Musannaf ‘Abd al-razzaaq, 9061; al-Sunan al-Kubra by al-Bayhaqi, 9/432).
قول عبد الله بن عمرو رضي الله عنهما : ” من بنى ببلاد الأعاجم فصنع نيروزهم ومهرجانهم وتشبه بهم حتى يموت وهو كذلك حشر معهم يوم القيامة ” السنن الكبرى (9/432) وصححه ابن تيمية في الاقتضاء (1/754).
‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with them both) said: “Whoever settles in the land of the non-Arabs and celebratest heir Nawrooz and their Mahrajaan, and imitates them until he dies in that state, will be gathered with them on the Day of Resurrection.” (al-Sunan al-Kubra, 9/432; classed as saheeh by Ibn Taymiyah in al-Iqtidaa’, 1/754).
وقال بعض أصحاب مالك : ” من كسر يوم النيروز بطيخة فكأنما ذبح خنزيرا ” اللمع في الحوادث والبدع (1/492)
One of the companions of Maalik said: “Whoever cuts up a watermelon on the day of Nawrooz, it is as if he sacrificed a pig.” (al-Lam’ fi’l-Hawaadith wa’l-Bida’, 1/492)
قال أبو حفص الحنفي: ” من أهدى فيه بيضة إلى مشرك تعظيما لليوم فقد كفر بالله تعالى “فتح الباري لابن حجر العسقلاني (2/315).
Abu Hafs al-Hanafi said: “Whoever gives an egg to a kaafir out of respect for that day has disbelieved in Allaah, may He be exalted.” (Fath al-Baari li Ibn Hajar al-‘Asqallaani, 2/315).
Yusuf, excellent comments!!! Jazâkullâhû khayr(an). Unfortunatley, at the moment I’m tapped out for time, but I hope to update this comment soon with my thoughts regarding what you have presented. Thank you so much for sharing this valuable information. There’s a lot that needs to be discussed regarding this. Please be patient with me.
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2/24/2007 - Okay the weekend is here so allow me to comment on these Ahadîth which Yusuf has presented:
1) The first one you did not quote correctly. When citing Ahadîth please present the correct isnâd as well as the correct matn. It is important to include the isnâd when presenting evidence so that the one you are presenting it to can verify the veracity of the ruwât therein. This is the Hadîth:
أخبرنا أبو عبد الله الحافظ ثنا أبو العباس محمد بن يعقوب ثنا الحسن بن علي بن عفان ثنا أبو أسامة عن حماد بن زيد عن هشام عن محمد بن سيرين قال أتي علي رضى الله تعالى عنه بهدية النيروز فقال ما هذه قالوا يا أمير المؤمنين هذا يوم النيروز قال فاصنعوا كل يوم فيروز قال أبو أسامة كره أن يقول نيروز قال الشيخ وفي هذا كالكراهة لتخصيص يوم بذلك لم يجعله الشرع مخصوصا
“[I'm not qualified to grade Hadith, but I found no fault in any of the narrators] narrated from Muhammad bin Sîrîn who said, ‘`Alî (رضي الله عنه) was presented with a gift for Nayrûz. He said, ‘What is this?’ He was told, ‘O Commander of the Believers, this is the day of Nayrûz. So he replied, ‘May every day be made a day of Fayrûz. Abû Usâmah said: He disliked to say Nayrûz. The Shaykh said, ‘This is the dislike of designating a day with that which the Sharî`ah has not designated.’”
Now, with the correct rendition of the Hadîth you will note a few things:
1) `Alî (عليه السلام) did absolutely nothing to indicate his dislike for the Persian celebration. It was Abû Usâmah’s educated guess.
2) “The Shaykh” (a possible reference to the Imâm Abu-l `Abbâs. I’m not sure) also offers his opinion on the matter. Again, nothing specified by `Alî (عليه السلام) himself.
Here’s the big problem: The Arabs were unfamiliar with ancient Persian culture. Anyone familiar with it knows that Fayrûz (Pîrûz in Tâjikî, Darî and Kurdî) is not a mispronunciation of Nayrûz. It is a character in the Persian New Year! In Kurdish they say Nawrûz pîrûz be for the New Year. The character of Fayrûz is attributed to a Sumerian legend that dates back to 5000 BCE. So to say “May every day be as the Day of Fayrûz” is a Nawrûz greeting!
So, you have a dilemma here with few possibilities:
1) It has been speculated by some biographers that Abû Hanîfa’s (رحمه الله) lineage is Kurdish. If this was the case then it is possible that `Alî (عليه السلام) would have been greeting his father and grandfather with the Kurdish greeting for Nawrûz which became oddly rendered as fa-sna`û kullû yawm fayrûz in Arabic. He was merely making them happy by greeting them in their native tongue. Conclusion: The commentators did not understand this Kurdish custom.
OR..
2) `Alî (عليه السلام) was greeting them with the common Persian reference to what is today known as Hajî Fayrûz, the mythical Sumerian character who symbolizes the New Year. This would have been reference to something very pagan in origin, but then again, the Umayyads did mint coins with crosses on them in their Christian Roman territories. Could it be that the Sahâbah were so tolerant that it would shock us today and that we have actually gone backwards in tolerance? Conclusion: The commentators did not understand this Persian custom.
OR…
3) It was mere coincidence. `Alî did just as the commentators opined and he purposely said Fayrûz instead of Nayrûz in order to “jibberish up” the name of the holiday because he hated it so much. Sure, his Persian audience would have fully understood it just as they commonly said it to each other, but `Alî (عليه السلام) didn’t mean this. It was pure chance that his attempt to slaughter the word coincided with terminology used by his audience for 6000 years. Conclusion: The commentators understood everything. It’s mere coincidence that the word Fayrûz was actually used to commemorate Nayrûz for 6000 years before this event.
I’m sorry but option #3 seems quite absurd to me, but…that’s just me.
Being from the Ahl al-Athâr doesn’t mean we have to completely disregard all history, anthropology, sociology and cultural understanding when approaching Ahadîth that make references to cultures foreign to the Arabs which they did not necessarily understand.
I will comment on the rest of the Ahadîth you have quoted later. As you can see, to cut and paste it may have been very easy for you, but explaining it takes a bit of time. Thank you for your excellent manners and cordiality.
Fâlûthaj (a Persian sweet)– Is basically Faluda as we sub-continental people know it. In Imam Bukhari’s al-Adab al-Mufrad, there is a hadith (authenticity is questioned), which also mentions faluthaj.
jilani
I Googled for something completely different, but found your page…and have to say thanks. nice read.