“We have sent you only as a mercy for the whole world.” (Qur’an 21:107)
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Face to Face with the Blessed Prophet (saw): How Oman Preserved Pure Islam Through Unbroken Transmission.
This will be a translation of the talk given by Shaykh Hilal Al Barwani (h) below:
The school of reciters: A starting point in Omani History -Shaykh Hilal Al Barwani (h).
Allah-Willing this lecture will establish a few key points.
The Islam of Oman was not a late or secondary arrival. It was taken directly, face-to-face, from the Prophet Muhammed (saw) through multiple delegations (wufud), and preserved through an unbroken, mutawatir (mass-transmitted) chain of transmission. Due to Oman’s geographical remoteness, this Islam remained pure, uncorrupted by foreign influences (Persian, Roman, Greek, Indian).
The Delegations (Wufud): The Shaykh lists at least 12 delegations from Oman to the Prophet (saw), including:
- Mazin bin Ghadhub Al-Ta’i (three separate visits: pre-Hijra, 3 AH, 7 AH). The Prophet (saw) famously prayed for Oman: “O Allah, guide them and reward them… grant them chastity, sufficiency, and contentment… do not empower an outsider enemy against them.”
- Delegations from Bani Nabhan, Bani Tahiyeh (including Ka’b bin Bursha’, who recognized the Prophet’s description in the Torah and Gospel), Bani Al-Haddan, Bani Thamalah, Bani Al-Farahid, Al-Atiq, Abdul Qais, Bani Rasib (Abdullah bin Wahb Al-Rasibi), and even a delegation of Omani women who met Aisha (ra).
Early Mosques and Qiblas: The existence of mosques in Oman oriented toward two qiblas (first Jerusalem, then Mecca) proves that prayer was established before the Prophet’s migration to Medina.
The School of the Reciters (Qurra’): After the Blessed Prophet’s school at Dar Al-Arqam in Mecca, the “School of the Reciters” was established in Medina. These Qurra’ (who memorized Quran, knew Sunnah, and reasons for revelation) were the elite missionaries, judges, and army leaders. Their tragic martyrdom at Bi’r Ma’unah and later at Nahrawan (alongside Abdullah bin Wahb Al-Rasibi) is highlighted.
Imam Jabir bin Zaid (18-21 AH – c. 93-103 AH): The central figure in preserving Omani Islam. A Tabi’i (Follower), he met 70 Companions who fought at Badr, traveled 40 times for Hajj to collect narrations, and copied the Blessed Prophet’s letter on sadaqat from the sons of Amr bin Hazm. He founded the school of Ahl al-Haqq wal-Istiqamah (People of Truth and Righteousness). His students included Abu Bilal Mirdas, Abdullah bin Ibadh, and Salim bin Dhakwan.
Codification (Tadwin): The lecture argues that Imam Jabir bin Zaid was the first to codify the Blessed Prophetic Sunnah, before any other school. This codification passed through Abu Ubaidah Muslim bin Abi Karimah → Al-Rabi’ bin Habib → then to Oman (Mahbub Al-Rahil in Sohar, Abu Al-Mundhir in Nizwa, Abu Ali Al-Azri in Izki).
Al-Khalil bin Ahmad Al-Farahidi (d. 175 AH / 791 CE): An Omani scholar who founded Arabic prosody (‘arud), diacritical marks, grammar (nahw), and authored the first Arabic dictionary (Kitab Al-‘Ayn), all in service of the Quran.
Reasons for Marginalization: Economic blockades, famine, migration to Africa, lack of enduring institutions (unlike Al-Azhar or Qayrawan), focus on tribal wars, and the burning of libraries by Abbasid forces (e.g., Ibn Bur). Over 12,000 Omani manuscript titles exist but lack publication and institutional support.
Lost Heritage: The repeated references to lost or unprinted manuscripts (Jami’ Abi Safrah, Musnad of Al-Rabi’, Diwan Al-Muarad, Jabir bin Zaid’s original books) point to a rich but endangered scholarly tradition.
Praise be to Allah, Lord of the worlds. We praise Him, the Exalted, seek His help, His guidance, and His forgiveness for all sins, and repent to Him. We send prayers and peace upon our Master Muhammed, and upon all his family and companions. Allah, the Glorified and Exalted, sent him as a mercy to the worlds. He delivered the message, fulfilled the trust, advised the nation, removed distress, and strove in the way of his Lord until certainty came to him. We ask Allah, the Glorified and Exalted, to make us among those who listen to the saying and follow the best of it. So, peace be upon you, and the mercy and blessings of Allah.
In this pleasant and blessed meeting, in a house among the houses of Allah, and in this gathering, we wish to present some of what concerns us from the history of our nation. That is the period during which the Messenger (saw) was sent, how it happened, and how our forefathers transmitted this Islam to us, and their relationship with the Messenger (saw). This is because historical references need someone to read and review them, and they need someone to study them. Also, much of what was written in the Omani biographical literature (Siyar) has not seen the light of day. Many of these Siyar still need verification, printing, and study.
Because people have not fully grasped this history, nor have they known it, if someone were to ask them: “How did Islam reach you? From whom did you take the religion? The Messenger (saw) was sent in Mecca and Medina, so how did you (in Oman) receive it? Who transmitted Islam to you from there to here?” In this phase, meaning in this context of historical understanding, we must know about the delegations that came from the people of Oman to the Messenger of Allah (saw).
And also the second point: the role of the scholars from the people of Oman in establishing the principles of Islam by establishing various schools, the codifications (mudawwanat) they wrote, the books they authored, and through which they preserved Islam. Islam remained with them in a strong context, untouched by alteration, substitution, or distortion. With Allah’s will, I will address two points.
The First Point: The delegations (Wufud) that came from the people of Oman to the Messenger of Allah (saw).
Of course, history mentions that a number of people from Oman came as delegations to the Messenger of Allah (saw). I will mention some of these delegations to make it clear to everyone that your fathers and forefathers took Islam through continuous transmission (mutawatir) from the Messenger of Allah (saw), generation after generation, group after group, so that it becomes firmly established in every person’s mind that the Islam our fathers and forefathers preserved was pure and correct, originating from the Messenger of Allah (saw).
These are the delegations that set out to the Messenger of Allah (saw) when they heard of his mission. As you know, only Mazin bin Ghadhub Al-Ta’i is studied in the school curricula, and his meeting with the Messenger (saw) is studied as if he was an individual who visited the Messenger (saw). However, in history books like the history of Ibn Kathir’s Al-Sirah Al-Nabawiyyah and books on the biographies of the Companions, it is mentioned that Mazin had three delegations.
It is mentioned in the book Subul Al-Huda wal-Rashad that a narration from Mazin bin Ghadhub says: “We arrived to the Messenger of Allah (saw) in Mecca Al-Mukarramah.” This narration indicates that Mazin met the Messenger (saw) in Mecca before his migration to Medina. He said: “We found Abu Bakr Al-Siddiq (RA), and he guided us to the Messenger of Allah (saw.” This indicates that there was a meeting between the people of Oman and the Messenger (saw). This view is supported by the fact that when Prophet Ibrahim (AS) built Mecca, he supplicated to his Lord: “My Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them…” Thus, visitors to the Sacred House have come since the time of Prophet Ibrahim, so there were necessarily people from the tribes of Oman and the land of Oman who came to Mecca. This is evidence that they met the Messenger before his migration to Medina.
A second piece of evidence supporting this view is the existence of some mosques in Oman oriented towards the two Qiblas, such as one with us in Ibra, one mentioned in Nizwa, or some other mosques. This also indicates that they established prayer… What? Before the Messenger’s (saw) migration to Medina, and therefore they used to face Al-Aqsa Mosque.
The third piece of evidence is found in some graves indicating that, before Islam, they used to bury their dead facing Al-Aqsa Mosque, not facing the Qibla of the Kaaba. All these pieces of evidence support the view that the people of Oman met the Messenger (saw) in Mecca before his migration to Medina.
The second matter: After the migration, it is also narrated that Mazin came to the Messenger (saw). This is mentioned in the books of Companions’ biographies (those who met the Messenger). Mazin met the Messenger a second time in the third year of the Hijra. The books of Companions’ biographies detail this journey: he set out to the Messenger (saw). Of course, as you know, in that past time, it was not possible for a person to travel alone from these remote, distant areas to Medina due to the distance and the danger of the road. Therefore, they would travel in a caravan, a group, or a delegation. Also, as was the custom of the Arabs when meeting with rulers and princes, one would not go alone but rather in a delegation or a caravan with his group and family. So, they set out in a delegation.
It is also mentioned that among the delegation with Mazin bin Ghadhub in the sixth year was his student and servant, Abu Al-Kathir Salih bin Al-Mutawakkil. They arrived to the Messenger of Allah (saw) in Medina, stood before him, and recited verses found in history books and Companions’ biography books, saying: “To you, O Messenger of Allah, my mount wearily travels, crossing deserts from Oman to Al-Arj, so that you may intercede for me, O best of those who tread the earth, and my Lord forgives me, and I return with success.”
Out of love, honor, and reverence for the Messenger of Allah (saw), he recited the poem. It is narrated that the Messenger (saw asked him, “Who is this who is with you?” – referring to his young servant. He said, “This is my servant, Abu Al-Kathir Salih bin Mutawakkil.” The Messenger (saw) said, “Take good care of him,” so Mazin set him free in the presence of the Messenger (saw), out of love, reverence, and honor for the Messenger of Allah (saw).
As you know, when Mazin bin Ghadhub went out the first time he met him, and now the second time with those from Oman, what were they carrying? They were the nation (Ummah), wanting to save the nation from the ignorance (Jahiliyyah) they were upon. Mazin said to the Messenger (saw): “Supplicate to Allah for the people of Oman.” The Messenger (saw) said: “O Allah, guide them and reward them.” Mazin said, “More, O Messenger of Allah.” He said: “O Allah, grant them chastity, sufficiency, and contentment with what You have given them.” Mazin said, “More, O Messenger of Allah. The sea splashes next to us, so supplicate to Allah regarding our sea produce, our footwear (khuff), and our livestock (dhalf).” He (saw) said: “O Allah, increase the good from their sea for them, and bless them in their footwear and livestock.” Mazin said, “More, O Messenger of Allah.” The Messenger (saw) said: “O Allah, do not empower an outsider enemy against them. Say ‘Ameen,’ O Mazin.” So he said ‘Ameen,’ and then the supplication is answered.
Of course, after that, Mazin requested supplication for himself. The rest of the narration or story is known to you. In it, Mazin said upon returning to Oman, as mentioned in Ibn Kathir’s Al-Sirah Al-Nabawiyyah: “Then my people rebuked me, blamed me, and treated me harshly. They ordered their poet to satirize me. I said, ‘If I satirize them, I satirize myself.’ So I withdrew to one side, built a mosque, and stayed there…” The mosque upon his return in the sixth year after (meeting) the Messenger. He established the mosque and raised the call ‘Hayya ‘ala as-Salah’ (come to prayer) in it, and established the congregation. At that time, in Mecca, the Adhan had not been raised, nor was prayer established. So the Adhan was raised and prayer was established in Oman before Mecca, because Mecca was conquered in the eighth year of the Hijra, while Mazin established the mosque and raised the call to prayer there from the sixth year.
He says: “Then my people said… This mosque, no one in need would come and supplicate to Allah except that Allah answered him, nor would a sick person come and supplicate to Allah except that He cured him. He says: Then my people blamed themselves and came to me saying, ‘Yours is your religion, and you are the one in charge of our affairs, so return to us.’ So I returned to them.” Then he says: “Then Allah guided a people from Oman, and they entered Islam.” He says: “And in the following year, i.e., the seventh year of the Hijra, those whose souls yearned (for the Prophet) also came, accompanied by people from Oman, when he had told them about the Messenger’s (saw) conduct. They went to the Messenger of Allah (saw), and the Messenger (saw) gave them glad tidings, saying: ‘O pure one from the pure ones, O most generous from the most generous ones, Allah has guided a people from Oman, and they have entered Islam. Allah has made Oman prosperous and increased profits and abundant goodness from the land and sea.’ The Messenger (saw) said: ‘My religion is the religion of Islam, and Allah will increase the people of Oman in Islam. So blessed (Tuba) is he who believes in me and sees me, and blessed is he who believes in me but does not see me, and blessed, and then blessed is he who believes in me but does not see me, nor sees the one who saw me.'”
So here are three delegations with Mazin: before Mecca, the third year, and the seventh year.
Likewise, it is also mentioned – and you know that Mazin bin Ghadhub is from Bani Tayy, from As-Sa’di, from Sa’d Tayy in Samail – that there was another delegation. Perhaps it was with Mazin, before, or after – Allah knows best – but history does not mention it. They were from Bani Nabhan of Tayy, led by Khalid bin Sadus bin Asma’ Al-Nabhani, accompanied by Yazid bin Jabir bin Asma’ Al-Nabhani. They came to the Messenger of Allah (saw), embraced Islam, and took Islam directly from him.
So, how many delegations now? Four delegations. Also, in the sixth year when the Messenger concluded the Treaty of Hudaybiyyah, and in the seventh year he began writing to the leaders and kings of the world. The Messenger (saw) sent a letter to Kisra Shiroweih, the king of Persia. When the letter reached the Persian king, he tore it up. He wrote to his governor… so Allah empowered his son Shiroweih over him, who killed his father Kisra and Shiroweih and seized control of the Persian lands. Then Shiroweih wrote to some of his governors in Oman, called the Marzaban, saying: “Select for me a man, Arab-Persian (i.e., fluent in both languages), and send him to investigate the matter of this man (Muhammed).” So he selected Ka’b bin Bursha’ Al-Tahi from Bani Tahiyeh of the desert… So they formed a delegation – as you know, one cannot travel alone – and they came to the Messenger of Allah (saw). This was the first delegation from Bani Tahiyeh.
Ka’b bin Bursha’ Al-Tahi had read the scriptures of the People of the Book, the Torah and the Gospel, leaving nothing, and recognized what was in them. He knew the descriptions of the promised Prophet who would be sent at the end of time. When he arrived in Medina, he threw down his riding stick (signifying travel gear) before the Messenger (saw), sat with him, and began to learn from him, asking him about Islam and what he calls to. The Messenger (saw) clarified for him. He found those descriptions mentioned in the books of the People of the Book applied to the Messenger (saw). The proof was established for him, he entered Islam, and brought those with him into the religion. He returned to Oman and informed the Marzaban there of the truth of the Messenger’s (saw) prophethood. The Marzaban said, “Give me time until I return to Persia.” Ka’b began to inform the people of the truth of the Messenger’s (saw) prophethood, of the evidence and proofs he saw, and that the descriptions in the Torah and Gospel applied to the Messenger (saw). The souls of the people of Oman, the people of Sohar (Ka’b was sent from Sohar), yearned for the meeting with the Messenger (saw).
It is narrated that the Messenger, in the sixth year of the Hijra, sent Abu Zaid Al-Ansari (whose name was Thabit bin Qais bin…) to the people of Oman to call them to Islam. He sent Abu Zaid Al-Ansari in the sixth year, and he remained until the eighth year when Amr bin Al-Aas came, calling them to Islam and managing their affairs.
Also, after the return of the delegation of Bani Tahiyeh, the Messenger (saw) sent Al-Ala’ bin Al-Hadrami as governor over Oman and Bahrain. At that time, Bahrain was part of Oman. He sent him as governor over Oman and Bahrain. When Al-Ala’ Al-Hadrami arrived – and the Messenger (saw) had written a letter for him, a letter that exists in the Omani Sirah, printed but without verification, in the book Al-Muntakhab by the Ministry of Heritage – it is the Sirah of the Messenger of Allah (saw) by Al-Ala’ bin Al-Hadrami, which is the oldest Sirah. So the people of Oman formed a delegation led by Asad bin Yabraḥ Al-Tahi. They came to the Messenger of Allah (saw), met him, and took Islam directly from him, face to face. The Messenger taught them directly, and they took it by word and deed. They stayed with him, studied under him, and were honored by his companionship. When they wanted to return, they said, “O Messenger of Allah, send with us someone to teach us the matters of our religion.” Mukharrib Al-Abd (whose name was Mudrik bin Khowt) stood up and said, “O Messenger of Allah, send me with them, for they have a favor upon me. They captured me on the day of Janoub and then freed me as a favor.” So the Messenger (saw) sent them with him to Oman.
How many delegations now? Mazin’s three, the delegation of Bani Abban is four, the delegation of Ka’b bin Bursha’ Al-Tahi is five, and the delegation of Asad bin Yabraḥ Al-Tahi is six. All of them were from the desert region. So, six delegations.
When they came to Oman, Islam began to spread, and they themselves spread Islam. It is said that the Azd of Oman formed a delegation led by Salamah bin Iyadh Al-Azdi. They came to the Messenger of Allah (saw) – these delegations are mentioned in Ibn Sa’d’s Al-Tabaqat Al-Kubra – they met with him, learned from him, and took Islam directly from him, face to face. Then, when they wanted to return, they said, “O Messenger of Allah, supplicate to Allah to unite us.” The Messenger (saw) said: “O Allah, unite us.” So they returned to Oman, Islam spread among the people of Oman, and began to spread among the tribes.
Then the people of Oman formed two more delegations: the delegation of Bani Al-Haddan and the delegation of Bani Thamalah. As you know, there are mountains called the Haddan mountains, belonging to Bani Shams, Ma’awil bin Shams, and Tahi bin Shams, all from the Azd of Oman. The author of Al-Tabaqat says that they had already entered Islam in Oman (meaning they were Muslims when they left Oman, but they wanted to be honored by the company of the Messenger). The delegation of Bani Al-Haddan was led by Musalliyah bin Hazzan Al-Haddani, and the head of the delegation of Bani Thamalah was Abdullah bin Illas Al-Thamali. They came to the Messenger (saw), stayed with him, sat by his side, and sought blessings from his company. The Messenger (saw) wrote a letter for them when they wanted to return to Oman, which included: “In the name of Allah, the Most Gracious, the Most Merciful, from Muhammed, the Messenger of Allah (saw), to the dwellers of the coasts and the valleys of Sohar…” It is a letter regarding charity (Sadaqat), also found in Al-Tabaqat Al-Kubra, written by Thabit bin Qais bin Shammas, witnessed by Sa’d bin Ubadah and Muhammed bin Maslamah. They came to Oman, established themselves, and Islam spread throughout Oman, and they began teaching the people.
How many delegations now? With Allah’s will: Mazin’s two (or three), Bani Abban is four, the two Bani Tahiyeh delegations are six, the Azd of Oman delegation is seven, Al-Haddan delegation is eight, Bani Thamalah delegation is nine. Also, the delegation of Bani Al-Farahid.
Ibn Duraid, who is from Sohar and a famous scholar of the Arabic language, author of Al-Jamharah and Al-Ishtiqaq, lived in the third century (AH). He met Imam Al-Salt bin Malik in Nizwa and stayed with him. Ibn Duraid said: “I went out to Nizwa during days of rain and fertility. Imam Al-Salt bin Malik (may Allah have mercy on him) said to me, ‘Listen to us tomorrow, insha’Allah. We will pray two rak’ahs and supplicate to Allah to remove the rain from us,’ due to the heavy rainfall that had damaged houses. So he sat with him. In the morning, Imam Al-Salt prayed two rak’ahs and supplicated to Allah to place it on the mountains, hills, and tree growths – meaning he supplicated to Allah to lighten the rain for them. Ibn Duraid said: ‘The first one from the people of Oman to come to the Messenger of Allah (saw) was my grandfather Hammam bin Jarw bin Wasi’ Al-Farahidi, along with some people from his tribe.’ He said ‘with some people from his tribe,’ indicating it was a delegation, but it’s not specified whether it was before or after these other delegations. He said ‘the first,’ so perhaps it is among the earliest delegations that came to the Messenger (saw), perhaps even in Mecca – and Allah knows best. Because his phrasing is ‘The first from the people of Oman to come to the Messenger of Allah (saw) was my grandfather Hammam… with some people from his tribe.’ So it wasn’t just one individual, but they stayed with him, learned from him, and returned to Oman.
So, how many delegations now? Ten. The eleventh delegation is the delegation of Al-Atiq, led by Abu Safrah Sarif bin Dhalim from Sohar and also Dibba. He came to the Messenger (saw) wearing a yellow turban dragging behind him by a forearm’s length, with dignity and awe. The Messenger (saw) asked, “Who are you?” He said, “My name is Sarif bin Dhalim” (in one narration, ‘Sariq bin Dhalim’). The Messenger (saw) said… in a narration, ‘Ibn Al-Halqan, Ibn Al-Julanda, Ibn Al-Mustakbir, who seizes every ship by force’… narrations vary. The Messenger said, “Leave ‘Sarif’ or ‘Sariq’ and ‘Dhalim’ (names implying theft and injustice); you are Abu Safrah.” He said, “I bear witness that there is no god but Allah and that you are the Messenger of Allah, truly, truly. Allah blessed me with 18 children, and the last of them was a daughter, so I named her Safrah.” They stayed with him. However, it is mentioned that this delegation might have been after the eighth or ninth year of the Hijra.
So, delegations so far: 11.
The delegation of Abdul Qais: The author of Al-Tahdheeb (in the biography of the Companions) said that the delegation of Bani Abdul Qais came to the Messenger (saw). Their leader or chief was Al-Mundhir bin Al-Harith bin Abdul Qais. He was from Oman. He came to the Messenger (saw) and sat with him, wearing his best clothes. When they sat with the Messenger (saw) and he looked at them, he said: “There are two qualities in you that Allah and His Messenger love: forbearance (Hilm) and deliberation (Anah).” The author of Al-Tahdheeb said he was from Oman.
So, delegations now: 12.
The delegation of Bani Rasib, led by Abdullah bin Wahb Al-Rasibi. Sheikh Salim bin Hamud (Al-Siyabi) mentions in his book that he came as a delegation to the Messenger (saw) with his group and people from Oman. He stayed with the Messenger (saw), and his companionship was established. It is also mentioned in his biography that afterwards, perhaps they participated in the conquests during the time of Umar bin Al-Khattab (RA). When Umar (RA) wrote to his governor in Oman, Uthman bin Abi Al-Aas Al-Thaqafi, to advance to fight the Persians, crossing the sea, and after they were victorious, Al-Khattab gave them a part of Basra. They settled there. Later, when Sa’d bin Abi Waqqas needed help during the conquest of Persia, he wrote a letter to Umar bin Al-Khattab (RA) requesting assistance, so Umar wrote to Abdullah bin Wahb Al-Rasibi to come to him. He was the right-hand man in the conquests of Iraq. He participated twice: with the people of Oman and in the conquest of Iraq.
Also, the delegation of the women of Oman. As you know, women also used to go for Hajj. In Lawahaq Al-Musnad, Abu Sufyan (may Allah have mercy on him) said: “Azwar (the best I met from Oman) told me that some women from Oman entered upon Aisha (RA) during the days of Hajj… They entered upon Aisha (RA), and she asked them, ‘Who are you?’ They said, ‘From the people of Oman.’ She said, ‘I heard my beloved (saw) say: “Many people from Oman will come to my Basin (Hawd).”‘”
These are some of the delegations mentioned. See, even the women of Oman – from where did we take Islam? From the very heart of the Messenger’s (saw) house. We met the Mothers of the Believers and learned from Aisha (RA). Also, when the Messenger (saw) passed away to the Highest Companion, the news reached Oman. The people of Oman formed a delegation led by Abdul Janda, the ruler of Oman, accompanied by Amr bin Al-Aas. Seventy people from Oman went out with him. They came to Abu Bakr Al-Siddiq (RA), expressed their condolences regarding the Messenger (saw), and pledged allegiance to his Caliphate. They accompanied Amr bin Al-Aas and said, “This is a trust that the Messenger (saw) sent to us, and we return your trust to you.” So, see, 70 people from Oman stayed with Abu Bakr, with Al-Khattab, and with the senior Companions. They sat among them and took Islam directly from them, meeting the senior Companions.
Also, during the time of Abu Bakr Al-Siddiq (RA), the issue of the Dibba incident occurred. Khalaf bin Ziyad Al-Bahrani (a scholar from Oman around the 2nd century AH) wrote a letter (Sirah) explaining that when the Zakat collector came to Dibba to a woman there, he was supposed to take a mature (Musinnah) sheep, but she gave him a young one (Saghirah). He forcibly took a mature sheep from her. She sought help from her people. Hudhayfah bin Mihsan Al-Ghalfani thought she and her people had apostatized, so he surrounded them, captured them, and took them to Medina. The people of Dibba formed a delegation of three: Al-Hadid, Al-Hamhami… They came to Umar bin Al-Khattab (RA), explained the issue to him, clarified it, and met with senior Companions. Al-Khattab (RA) returned their wealth and offspring to them and gave each of them 300 dirhams.
The conclusion is that the people of Oman – your forefathers and fathers – had a meeting with the Messenger of Allah (saw). They took Islam directly from the Messenger (saw), face to face. They also took it through continuous transmission (mutawatir), meaning group from group, not individual from individual. Therefore, transmitted knowledge is the most authentic form of transmission – group from group, making it impossible for them to agree on a lie. They preserved it from the time of the Messenger (saw) in their lands. They were far from other civilizations. Because of this, when they preserved it, Roman, Persian, Greek, or Indian ideas did not mix with it. Thus, they preserved it correctly and purely. Consequently, the people of Oman did not have unusual religious rituals like others, because they were not influenced by other civilizations. They were far away and preserved Islam correctly as they transmitted it from the Messenger (saw). So, this removes any doubt: we took it directly from the Messenger.
This is the first path.
The Second Path: The matter of codification (Tadwin) and the precise control of codification. (But time is short, the lesson would be long and people might get bored).
The second phase is the phase of codification. After the Messenger (saw) began his call, every individual entering Islam had to learn the matters of the religion, especially those related to creed and faith in Allah. The Messenger established the first school for them: Dar Al-Arqam bin Abi Al-Arqam. He began to instill Islam and the foundations of the religion in them. In summary, the Messenger instilled in the souls of the Companions that Islam is a complete, integrated reality that does not accept partition, half-solutions, equality (with falsehood), or compromises. The Messenger alone was the ideal model and practical application of Islam. As you know, wealth and status were offered to the Messenger – did he agree? He was asked to compromise on the matter of Islam when they gathered with his uncle Abu Talib. He said his famous statement: “O uncle, by Allah, if they put the sun in my right hand and the moon in my left to leave this matter, I would not leave it until Allah makes it victorious.” A firm creed with no compromise, and it affected the Companions.
Similarly, in the second situation when Utbah bin Rabi’ah came to him and said, “Muhammed, if you want wealth by this matter, we will gather wealth for you; if you want leadership or sovereignty, we will make you our master,” etc. The Messenger recited the beginning of Surah Fussilat to him, and Utbah saw no sign of compromise from him. Then they came with half-solutions, saying, “Alright, you worship your god one day, and we will worship our god one day.” Then Allah revealed: “Say, O disbelievers, I do not worship what you worship…” Finally, they said, “Keep your religion, but stop criticizing our gods.” The Messenger said: “Say, ‘It is not for me to change it on my own accord. I only follow what is revealed to me. Indeed, I fear, if I disobey my Lord, the punishment of a tremendous Day.'” He told them all: Islam is a complete, integrated creed that does not accept partition. If part collapses, the whole collapses.
This creed selected the men who led this nation. Allah tested them. An example of a test: the boycott of Banu Hashim lasted three years. But the Messenger instilled the creed, and it bore fruit; they did not compromise their faith or creed, despite the hardship and suffering during that boycott. Sa’d bin Abi Waqqas (RA) said: “I went out one day to relieve myself. I heard a crunching under my feet. It was a camel hide. I took it, washed it, burned it, ground it, and subsisted on it for three days.”
In short, the school of Al-Arqam produced in the Companions the correct creed that the Messenger (saw) instilled. They never compromised their religion and sacrificed themselves for Islam. Later, when the Islamic call spread and the number of Muslims increased, and the harm from Quraysh intensified, the Messenger (saw) permitted them to migrate first to Abyssinia, but it was far. Then, after Allah blessed him with the second pledge of Aqabah from the people of Medina, who promised him victory, he permitted the weak Muslims to migrate to Medina. When they migrated, the Companions who graduated from the school of Al-Arqam established a school called the School of the Reciters (Qurra’). At that time, terms like exegetes, jurists, hadith scholars didn’t exist. Anyone who memorized the Quran or part of it, studied under the Messenger, preserved the Sunnah, and knew the reasons for revelation was called a Reciter (Qari’).
They built a school in Medina called the School of the Qurra’. The Companions would migrate to it and stay. These Qurra’ would go out in the morning, gather firewood, sell it, and bring food to the Qurra’. Every new convert to Islam would come to that school and sit there, and they would teach him the Quran and prayer matters. This school remained a beacon until the Messenger came to Medina and beyond. The Messenger relied on the graduates of this school for calling to Islam (Da’wah). He would send those who were proficient, had memorized the Quran, knew the Sunnah, and knew the reasons for revelation. Many Muslims in Medina, but he didn’t send just anyone. An example is the story of the companions of Ar-Raji’ when the delegations of Adal and Qarah came to the Messenger. They said, “Send with us those who will teach us the matters of our religion.” He sent with them seven or ten of the Qurra’. Also, when Al-Amir (Amr bin Malik) came to the Messenger and asked him to send a group to the people of Najd. The Messenger said, “I fear for them.” He said, “I guarantee their safety.” It is said he sent 40 or 70 of the Qurra’. He used the Qurra’ for Da’wah. They were the ones who led the army, presided over judgments, and upon them revolved the affairs of Islam and the Muslims. But the people of Najd betrayed them and killed them at Bi’r Ma’unah. This is called the Expedition of the Qurra’ or the Expedition of Bi’r Ma’unah.
The school remained in Medina, and then after the Messenger, Abu Bakr As-Siddiq (RA) relied on the Qurra’. In the battle of Al-Yamamah, the Companions said: “When the heat of battle intensified, we would seek refuge with the Qurra’,” as they stood firm on the battlefield because they sought death more than life and loved martyrdom. Umar bin Al-Khattab (RA) came to Abu Bakr and said, “O Caliph of the Messenger of Allah, preserve the memorizers of the Quran, for nearly 70 of the Qurra’ were killed in Al-Yamamah.” Abu Bakr ordered the Qurra’ to review the noble Mushaf written during the time of the Messenger and teach the people, so that the Qurra’ would not all be killed in battle, as they were the ones who stood firm.
Then came the era of Umar bin Al-Khattab (RA). He relied on them, brought them close in his gatherings, they were his army leaders and callers to Islam. So, during the time of Abu Bakr and Umar, the state was strong by relying on the scholars, the Qurra’. Then came the time of Uthman (RA). In the early years, he relied on them, but in later years, he brought his relatives closer, and the state began to show weakness. A rebellion occurred in Medina against Uthman, leading to his assassination. Then Ali bin Abi Talib (RA) assumed power, and the Qurra’ gathered around him. Some Muslims rebelled against him in the Battle of the Camel, and he defeated them. Then Muawiyah staged a military coup against Ali bin Abi Talib at Siffin. The Qurra’ gathered with him and fought with him, until victory was near for Ali, were it not for the trickery of Amr bin Al-Aas. What happened, happened.
When the Qurra’ advised Ali bin Abi Talib not to accept arbitration and that Muawiyah was a transgressor, and that he should fight them, but Ali did not listen to their opinion. The Qurra’ withdrew themselves. When the arbitration occurred and Ali was removed from the Caliphate, they said to him: “You have removed yourself from the Caliphate.” So they withdrew from him. Those people who withdrew were called the “Muhakkamah” (those who declare ‘Judgment belongs to Allah’). This Muhakkamah pledged allegiance to Abdullah bin Wahb Al-Rasibi as their imam. They considered Abdullah bin Wahb Al-Rasibi as the fifth of the Rightly Guided Caliphs after Ali bin Abi Talib. Then what happened between Ali and the Muhakkamah at the Battle of Nahrawan occurred. Abdullah bin Wahb Al-Rasibi was killed, along with many of the Qurra’ and those who remained with him. Among them were Abu Bilal Mirdas bin Hudayr, his brother Urwah bin Udiyyah, and others.
Those who remained gathered around Jabir bin Zaid (may Allah have mercy on him). Discussions took place among them. Imam Jabir bin Zaid established his school. When was that? Imam Jabir bin Zaid was born in 18 AH (or 21 AH). He abandoned fighting and that affair and returned to Da’wah. He began to establish this school, meaning he codified and wrote it down. Imam Jabir bin Zaid (may Allah have mercy on him) began to collect authentic narrations from the Companions from the Messenger of Allah (saw). Abu (?) Jabir bin Zaid traveled from Basra to Medina and Mecca in 40 journeys, during 40 Hajj seasons, to meet as many Companions as possible, ask them about the Messenger (saw), the situations they experienced with him, the events they witnessed, what they heard from the Messenger, and what he told them. It is narrated that Imam Jabir said: “I met 70 of the Badriyyun (those who fought at Badr) and took from their knowledge.” (He meant Abdullah bin Abbas was considered young on the day of Badr…). Imam Jabir bin Zaid would codify what he heard from those narrations. He said, “I met a number of Companions of the Messenger of Allah (saw),” and “A number of Companions narrated to me,” indicating the many he met. It was said to him, “The Messenger (saw) wrote a letter on Sadaqat to Amr bin Hazm Al-Ansari when he sent him as governor over Yemen.” So he traveled specifically from Basra to Medina, went to the house of Amr bin Hazm Al-Ansari, knocked on the door of his sons, and asked them to show him the letter the Messenger (saw) had written to their father. They gave him the letter, he saw it, and he copied it. It is said he wrote it down and transmitted it. Imam Jabir was extremely keen on transmitting these narrations.
Imam Jabir was not alone; with him were Abu Bilal Mirdas bin Hudayr, Abdullah bin Ibadh, Salim bin Dhakwan Al-Hilali, and Salim bin Hatti. Imam Jabir bin Zaid began to codify the narrations with those with him.
Firstly, the school of Imam Jabir bin Zaid and his followers was called the School of the People of Truth and Righteousness (Ahl al-Haqq wal-Istiqamah). The founders were some Companions, like Abdullah bin Wahb Al-Rasibi, Zaid bin Husn Al-Ta’i, and other Companions – the Qurra’ who were martyred at Nahrawan. The Followers (Tabi’un) met the senior Companions. Imam Jabir bin Zaid met all the Companions. He met the leaders who participated with Ali bin Abi Talib during the days of turmoil: the Day of the House (siege of Uthman), the Day of the Camel, the Day of Siffin, the Day of Nahrawan, the Day of Nakhlah. He met all of them and asked them in detail. He asked the Companions about these events. It is said that Imam Jabir bin Zaid and Abu Bilal Mirdas bin Hudayr (may Allah have mercy on him) entered upon Aisha (RA) – who was one of the Prophet’s wives well-acquainted with events – sat with her, and asked her in detail about the life of the Messenger (saw), what she heard, about the events, including the era of Abu Bakr, the events of Umar, the Day of Uthman, and the Battle of the Camel (in which she participated). She repented and sought Allah’s forgiveness. Imam Jabir and Abu Bilal had vast knowledge of the complex political events.
So, the summary: Firstly, the school of Imam Jabir bin Zaid met the Companions who met the Messenger (saw), so their transmission was correct and firmly established from the Messenger (saw). Secondly, they met the leaders who participated in those complex political events and battles, starting from the Day of the House, the Day of the Camel, Siffin, Nahrawan, Nakhlah. They met the leaders and knew who was correct and who was in error, so their understanding of the events was clear. Thirdly, they were residents of Basra, Iraq, and most of these events occurred in Iraq – they were present. So, they had a wide understanding of these matters. For example, Abdullah bin Ibadh wrote a letter (still extant, needing explanation and commentary) in which he says he met Uthman, Ali bin Abi Talib, and Muawiyah, and knew these events in detail. It is one of the oldest Siyar. Also, there is a Sirah by Salim bin Dhakwan Al-Hilali, a contemporary of Imam Jabir bin Zaid. The manuscript still exists, not yet printed, needing verification. There is also a Sirah by Salim bin Hilal, I don’t know if it exists or not. These Siyar were written in the first half of the first century AH or shortly after. They are codifications proving they were correct and on the right path because they witnessed the events, knew those who participated in them, met their leaders, took it directly from the correct sources, had full detail, and codified it. Therefore, their beliefs and narrations are truthful. It is not narrated that they fabricated a single narration attributed to the Messenger (saw).
Then, after Imam Jabir bin Zaid came Abu Ubaidah Muslim bin Abi Karimah, who further clarified and expanded the school. Then after Abu Ubaidah came Al-Rabi’ bin Habib. Then the school divided: to Oman, to Yemen, and to North Africa. In Oman, during the time of Imam Al-Rabi’ bin Habib, he came to Oman and settled there. He had students of knowledge (or bearers of knowledge) with him. Mahbub Al-Rahil established a school in Sohar. Scholars from the Al-Rahili family and others emerged from Sohar. Upon this school revolved the learning of this family and scholars, as you read in Omani history: the 2nd, 3rd, 4th, 5th centuries AH. Also, Abu Al-Mundhir Bashir bin Al-Mundhir was in Nizwa, established a school, built a mosque (later the Great Mosque), and was given the title ‘Sheikh’ in Omani heritage. He established his school, which continued. Also, Abu Ali Musa bin Ali Al-Azri in Izki. These schools branched from the school of Al-Rabi’. So, the chain connects: Al-Rabi’ from Abu Ubaidah, Abu Ubaidah from Jabir, Jabir from the senior Companions from the Prophet (saw). It is said that the books written by Imam Jabir bin Zaid were transmitted to Oman with Mahbub Al-Rahil, then Muhammed bin Mahbub carried them to Mecca. From Mecca, the people of the Maghrib (North Africa) copied them. But, by Allah, the books of Imam Jabir bin Zaid are still lost. What remains is what the students of Al-Rabi’ recorded from Abu Ubaidah or from some sheikhs from Imam Jabir bin Zaid. These were collected by Maghribi scholars in a book called Al-Diwan Al-Muarad ‘ala Al-Ashyakh (The Anthology Presented to the Sheikhs), consisting of 22 books. It is a compilation authored by scholars of Ahl al-Haqq wal-Istiqamah in the first and second centuries AH.
Among them is the Jami’ Abi Safrah, which are narrations of Al-Rabi’ from Dhamam from Jabir bin Zaid from the Companions. The second book is the Musnad of Imam Al-Rabi’, which are narrations of Al-Rabi’ from Abu Ubaidah from Jabir bin Zaid. The difference is that the narrations of Al-Rabi’ from Dhamam are one type, and his narrations from Abu Ubaidah are another. This book also contains the Book of Marriage (Nikah al-Shighar) by Imam Jabir bin Zaid, as well as the Fatwas of Al-Rabi’, narrations of his fatwas, his effects (Athar), letters from scholars of Basra, letters from scholars of Medina, Mecca, Mosul, and Kufa. This book is still a manuscript, not printed. May Allah provide someone to review it, publish it, and bring it to light. This is a very brief summary of the codification of this period.
Thus, we realize fully that the Companions codified it before others. The arrangement of the Noble Quran – the arrangement of the surahs (Alif-Lam-Mim, Al-Baqarah, An-Nisa’, Aal-Imran) – this arrangement according to the narration of Imam Jabir bin Zaid was written down. The first to codify the Prophetic Sunnah was Imam Jabir bin Zaid. Al-Khalil bin Ahmad Al-Farahidi (may Allah have mercy on him), who was from Oman, was the one who established the science of Arabic prosody (Al-Farahidi), the science of diacritical points (dotting), as writing was without dots. He established the vowel marks (fatha, damma, kasra, shadda). He established the dictionary (lexicon) – his first dictionary is Kitab Al-Ayn. He established the science of grammar (Nahw). All of this was in service of the Quran. The people of Oman were the foremost in serving the Noble Quran.
…Does anyone have a question about the topic? Discussions, comments, or a point not understood? Please, go ahead.
(The speaker continues)
The arrangement of the Mushafs (written copies of the Quran)… Al-Aswad. It is said – and Allah knows best – that some books mention this point. I have found references to it. But it is also said regarding Al-Khalil bin Ahmad, though they do not make explicit the favor of the people of Oman. I even found that Al-Khalil bin Ahmad Al-Farahidi (may Allah have mercy on him) used to make this supplication: “My Lord, forgive me and grant me knowledge that no one after me will need, for You are the Bestower.” He always made this supplication, so Allah opened for him the science of the Arabic language; he was the one who founded and established its principles.
Excellent.
Glory be to You, O Allah, and with Your praise.
Questioner: Shaykh, the reasons for marginalizing this history – ancient and modern Omani history – are there reasons that have led to its marginalization among many of the people, in their books or in their Siyar?
Shaykh Hilal Al Barwani: There are many reasons. The people of Oman themselves neglected it. A period came upon the people of Oman during the days of economic blockade, famine, and drought. They were preoccupied with earning a living. They migrated, and many went to Africa. At that time, so much history was lost because no one studied it or taught it. Also, the neglect of history, lack of reading, lack of study, and no institutions existed for them. For example, if we look at Egypt, they have Al-Azhar, which codified that jurisprudence and took charge of education, teaching, and instruction. It has been like a university since the time of the Fatimids. In the Maghrib (North Africa), the University of Qayrawan also played this role. In Iraq, Karbala and Najaf Al-Ashraf have their own Hawzas (religious seminaries), strong institutions supported by funds, and there are those who take on (the role). All of them have students of knowledge. As for us, we have absolutely nothing. Add to that our love for tribal histories and wars, and so on. It was all lost. And none of our Imams tried, except Imam Al-Arab bin Sultan (may Allah have mercy on him), who built Jabrin Fort as the first university for students of knowledge. But later, due to division and disagreement, it was lost, and no one followed up after that. The hope now is that history is being investigated, the Siyar are being printed, reviewed, and so on.
Questioner: Shaykh, are there existing (manuscripts) or effects of our companions?
Shaykh Hilal Al Barwani: In Rustaq? In Nizwa? We mean great libraries. But due to war… due to the Abbasid wars and the (campaigns) of (the Abbasid general) Ibn Bur? They burned these libraries. Our companions truly had large libraries… However, some of them are in the forts. But they were burned. Some remain in the private collections of individuals. For example, in Oman, more than 12,000 titles of manuscripts, documents, and Siyar have been discovered. The Omani Siyar contain more than 300 Sirah (singular of Siyar), which need verification and review – they exist. Many manuscripts exist now, but there is no institution to print them, publish them, review them, nor anyone to support them. Nor are there people to buy them. Even if someone prints the books, no one buys from him. So all circumstances pressure the reality, preventing publication. We truly call upon the Omani people and the scholars to do something, even a small thing, so that people can access it.
Questioner: (Insha’Allah, we will write, Mr. Shaykh Ahmad?) I understand.
Shaykh Hilal Al Barwani: Insha’Allah.
Questioner: Alright.
Shaykh Hilal Al Barwani: Excellent. Glory be to You, O Allah, and with Your praise. I bear witness that there is no god but You. I seek Your forgiveness and repent to You. O Allah, make this gathering of ours a blessed gathering, and make our dispersal after it a protected dispersal. Do not let there be among us or with us any wretched or deprived person. O Allah, make us doers of good with knowledge and avoiders of indecency. Remove from us the injustice of the oppressors. And may Allah send prayers and peace upon our Master Muhammed, and upon his family and all his companions.
Well done, may Allah reward you with good.
Attendee: Well done, (even though it was) long.
May Allah Guide the Ummah.
May Allah Forgive the Ummah.
Prima Quran 