It has been suggested that Jinn in popular culture be merged into this article or section. (Discuss) Proposed since January 2011.

The Majlis al-Jinn cave in Oman, literally "Meeting place of the Jinn". It is one of the world's biggest cave chambers.

Jinn (Arabic: جن‎ ǧinn, singular جني ǧinnī ; variant spelling djinn) or genies are supernatural creatures as mentioned in the Qur'an and often referred to in Arab folklore and Islamic mythology that occupy a parallel world to that of mankind. Together, jinn, humans and angels make up the three sentient creations of Allah. Religious sources say barely anything about them; however, the Qur'an mentions that Jinn are made of smokeless flame or "scorching fire".^[1] Like human beings, the Jinn can also be good, evil, or neutrally benevolent.^[2]

The jinn are mentioned frequently in the Qur'an, and there is a surah entitled Sūrat al-Jinn in the Qur'an. It is in the 72nd chapter of the Qur'an. In many modern cultures, a Genie is portrayed as a magical being that grants wishes. The earliest of such Jinn stories in folklore originate in the book of the One Thousand and One Nights.^[3]

Etymology and definitions[link]

Jinn is a noun of the collective number in Arabic, derived from the Arabic root ǧ-n-n meaning 'to hide' or 'be hidden'. Other words derived from this root are maǧnūn 'mad' (literally, 'one whose intellect is hidden'), ǧunūn 'madness', and ǧanīn 'embryo, fetus' ('hidden inside the womb').^[4]

The Arabic root ǧ-n-n means 'to hide, conceal'. A word for garden or Paradise, جنّة ǧannah, is a cognate of the Hebrew word גן gan 'garden', derived from the same Semitic root. In arid climates, gardens have to be protected against desertification by walls; this is the same concept as in the word "paradise" from pairi-daêza, an Avestan word for garden that literally means 'having walls built around'. Thus the protection of a garden behind walls implies its being hidden from the outside. Arabic lexicons such as Edward William Lane's Arabic-English Lexicon define ǧinn not only as spirits, but also anything concealed through time, status, and even physical darkness.^[5]

The word genie in English is derived from Latin genius, meant a sort of tutelary or guardian spirit thought to be assigned to each person at their birth. English borrowed the French descendant of this word, génie; its earliest written attestation in English, in 1655, is a plural spelled "genyes." The French translators of The Book of One Thousand and One Nights used génie as a translation of jinnī because it was similar to the Arabic word in sound and in meaning. This use was also adopted in English and has since become dominant.^{[citation needed]}

Many cultural interpretations noted the Jinn as having distinct male and females, they would often appear wearing vests and sashes, various interpretations note that they tied their hair long vertically. According to various stories Jinn could exist independently or bound to any particular object.

In Arabic, the word ǧinn is in the collective number, translated in English as plural (e.g., "several genies"); ǧinnī is in the singulative number, used to refer to one individual, which is translated by the singular in English (e.g., "one genie"). Therefore, the word 'jinn' in English writing is treated as a plural.

The modern word genes or genetics is sometimes thought to have its origin in the Arabic word jinn, as it was considered that the expression of familial characteristics was also the effect of the jinn.^{[citation needed]}. However, the correct etymology is from Latin genus, originally Greek genos and Sanskrit janas^[6]

Jinn in the pre-Islamic era[link]

Ahsan-ol-Kobar, Ali and the Jinn, Golestan Palace, 1568

Amongst archaeologists dealing with ancient Middle Eastern cultures, any spirit lesser than angels is often referred to as a jinni, especially when describing stone carvings or other forms of art.^{[citation needed]}

Inscriptions found in Northwestern Arabia seem to indicate the worship of jinn, or at least their tributary status. For instance, an inscription from Beth Fasi'el near Palmyra pays tribute to the "Jinnaye", the "good and rewarding gods".^[7]

In the following verse, the Qur'an rejects the worship of jinn and stresses that only God should be worshiped:

"Yet, they join the jinns as partners in worship with Allah, though He has created them (the jinns), and they attribute falsely without knowledge sons and daughters to Him. Be He Glorified and Exalted above (all) that they attribute to Him." (Qur'an 6:100)

In the One Thousand and One Nights the types of Jinn are known to coexist with Humans, šayṭān, the Ghoul, the Marid, the Ifrit, and the Angels. According to the One Thousand and One Nights, Ifrits seem to be the most massive and strongest forms of Jinn and Marids are a type of Jinn associated with seas and oceans.

Jinn in Islam[link]

In Islamic theology jinn are said to be creatures with free will, made from smokeless fire by Allah as humans were made of clay, among other things.^[8] According to the Qur'an, jinn have free will, and ʾIblīs abused this freedom in front of Allah by refusing to bow to Adam when Allah ordered angels and jinn to do so. For disobeying Allah, he was expelled from Paradise and called "Šayṭān" (Satan). Jinn are frequently mentioned in the Qur'an: Surah 72 (named Sūrat al-Jinn) is named after the jinn, and has a passage about them. Another surah (Sūrat al-Nās) mentions jinn in the last verse.^[9] The Qur'an also mentions that Muhammad was sent as a prophet to both "humanity and the jinn," and that prophets and messengers were sent to both communities.^[10][11]

Similar to humans, jinn have free will allowing them to do as they choose (such as follow any religion). They are usually invisible to humans, and humans do not appear clearly to them. Jinn have the power to travel large distances at extreme speeds and are thought to live in remote areas, mountains, seas, trees, and the air, in their own communities. Like humans, jinn will also be judged on the Day of Judgment and will be sent to Paradise or Hell according to their deeds.^[12]

Classifications and characteristics[link]

The social organization of the jinn community resembles that of humans; e.g., they have kings, courts of law, weddings, and mourning rituals.^[13] A few traditions (hadith), divide jinn into three classes: those who have wings and fly in the air, those who resemble snakes and dogs, and those who travel about ceaselessly.^[14] Other reports claim that ‘Abd Allāh ibn Mas‘ūd (d. 652), who was accompanying Muhammad when the jinn came to hear his recitation of the Qur’an, described them as creatures of different forms; some resembling vultures and snakes, others tall men in white garb.^[15] They may even appear as dragons, onagers, or a number of other animals.^[16] In addition to their animal forms, the jinn occasionally assume human form to mislead and destroy their human victims.^[17] Certain hadiths have also claimed that the jinn may subsist on bones, which will grow flesh again as soon as they touch them, and that their animals may live on dung, which will revert to grain or grass for the use of the jinn flocks.^[18]

Ibn Taymiyyah believed the jinn were generally "ignorant, untruthful, oppressive and treacherous,"^[19] thus representing the very strict interpretations adhered by the Salafi schools of thought.

Ibn Taymiyyah believes that the jinn account for much of the "magic" perceived by humans, cooperating with magicians to lift items in the air unseen, delivering hidden truths to fortune tellers, and mimicking the voices of deceased humans during seances.^[19]

Qarīn[link]

A related belief is that every person is assigned one's own special jinnī, also called a qarīn, of the jinn that whisper to people's souls and tell them to submit to evil desires.^[20][21][22] The notion of a qarīn is not universally accepted amongst all Muslims, but it is generally accepted that Šayṭān whispers in human minds, and he is assigned to each human being.^[23]

Jinn in Muslim cultures[link]

A manuscript of the One Thousand and One Nights.

The stories of the Jinn can be found in various Muslim cultures around the world. In Morocco, Jinn are believed to grant three magical wishes. In Sindh the concept of the Jinni was introduced during the Abbasid Era and has become a common part of the local folklore which also includes stories of both male Jinn called "Jinn" and female Jinn called "Jiniri". Folk stories of female Jinni include stories such as the Jejhal Jiniri.

More acclaimed stories of the Jinn can be found in the One Thousand and One Nights story of the Fisherman and the Jinni^[24]; more than three different types of Jinn are described in the story of Maruf the Cobbler^[25][26]; a mighty Jinni helps young Aladdin in the story of Alladin and the Wonderful Lamp^[27]; as Hassan Badr ad-Din weeps over the grave of his father until sleep overcomes him he is awoken by a large group of sympathetic Jinni in the Tale of Ali Nur ad-Din and his son Badr ad-Din Hassan.^[28]

During the Rwandan genocide both Hutus and Tutsi avoided searching in local Rwandan Muslim neighborhoods and widely believed myths that local Muslims and Mosques were protected by the power of Islamic magic and the efficacious Jinn.^[29] In Cyangugu, arsonists ran away instead of destroying the Mosque because they believed Jinn were guarding the Mosque and feared their wrath.^[30]

Relationship of King Solomon and the genies[link]

According to traditions, the jinn stood behind the learned humans in Solomon's court, who in turn, sat behind the prophets. The jinn remained in the service of Solomon, who had placed them in bondage, and had ordered them to perform a number of tasks.

"And before Solomon were marshalled his hosts,- of jinn and men and birds, and they were all kept in order and ranks." (Quran 27:17)

The Qur'an relates that Solomon died while he was leaning on his staff. As he remained upright, propped on his staff, the jinn thought he was still alive and supervising them, so they continued to work. They realized the truth only when Allah sent a creature to crawl out of the ground and gnaw at Solomon's staff until his body collapsed. The Qur'an then comments that if they had known the unseen, they would not have stayed in the humiliating torment of being enslaved.

"Then, when We decreed (Solomon's) death, nothing showed them his death except a little worm of the earth, which kept (slowly) gnawing away at his staff: so when he fell down, the jinn saw plainly that if they had known the unseen, they would not have tarried in the humiliating Penalty (of their Task)." Qur'an 34:14)

Existence and usage of jinn in other cultures[link]

Genie in Legoland

In Guanche mythology from Tenerife in the Canary Islands, there existed the belief in beings that are similar to genies^{[improper synthesis?]}, such as the maxios or dioses paredros ('attendant gods', domestic and nature spirits) and tibicenas (evil genies), as well as the demon Guayota (aboriginal god of evil) that, like the Arabic ʾIblīs, is sometimes identified with a genie.^[31]

Jinn in the Bible[link]

In Judeo-Christian tradition, the word or concept of jinn as such does not occur in the original Hebrew text of the Bible, but the Arabic word ǧinn is often used in several old Arabic translations.

In several verses in those Arabic translations, the words: Jinn (جن) Jann (الجان al-Ǧān) Majnoon (مجنون Maǧnūn) and ʾIblīs (إبلیس) are mentioned as translations of familiar spirit or אוב (ob) for Jann and the devil or δαιμόνιον (daimónion) for ʾIblīs.

In Van Dyck's Arabic translation of the Bible, these words are mentioned in Leviticus 19:31, Lev 20:6, 1 Samuel 28:3, 1 Sa 28:9, 1 Sa 28:7, 1 Chronicles 10:13, Gospel of Matthew 4:1, Mat 12:22, Gospel of Luke 4:5, Luk 8:12, Gospel of John 8:44 and other verses^{[citation needed]} as well. Also, in the apocryphal book Testament of Solomon, Solomon describes particular demons whom he enslaved to help build the temple, the questions he put to them about their deeds and how they could be thwarted, and their answers, which provide a kind of self-help manual against demonic activity. From the relative ease with which Solomon appears to be able to bend Jinn to his use, we may conclude that Jinn find the political workings of man obscure.

Summoning Jinn[link]

In Muslim cultures, it is believed whether with evidence or not that Jinn can be called and controlled. This meeting usually takes place in a dark room, as Jinn cannot enter a place of light or so believed, and is considered frightening and dangerous. Safety precautions are also needed. A fence is made by reciting suraahs and inside this fence the caller can stand or sit and can call upon the Jinn.^{[citation needed]} This fence the Jinn cannot pass and is thus, a safety circle for the caller. Within this fence, the caller can summon the Jinn and ask for what he/she wants. Since there are many types of Jinn, not always does a calm or good Jinn answer the calling. Sometimes, a dangerous Jinn answers the calling and is harder to face if the Jinn decides to try and scare the caller. More than one Jinn can be called, but this is considered risky by those who believe in these callings. There are other ways to call Jinns by offering sweets - which the Jinns are said to love - and calling a Jinn through suraahs in a dark room that makes the caller uneasy. Leaving the sweet there, he/she will leave and go there the next day to see if the sweet is still there. If it is not, then there is a Jinn there and the caller can offer another sweet and remain in the room this time and the Jinn will come and grant wishes - but only materialistic things. However, the consequences are great. If the caller does not offer a sweet each day till the he dies, or misses a single day, then the Jinn will probably harm him. If such meetings do take place, they are not smiled upon by most people of Muslim cultures and are even considered harem or sinful by many.^{[citation needed]}

Protection from Jinn[link]

An emulate, talisman or what is referred to as a taweez amongst Sufi circles is a form of protection against many forms of spiritual badness including protection against Jinns. It is often worn around the neck hanging close to the heart. One such popular taweez was said to have been given to Sheikh Abdullah Daghistani by Prophet Muhammad in a dream or vision he had. In that vision he was instructed to give this taweez to people as a protection for them as the time of openings was upon us. The taweez is an aerial view of the Divine Court and contains many holy names of Saints and Prophets as well as names of God, including one hidden name that was used by many Prophets to perform great miracles^[32]. Taweezs have been used throughout history to ward off evil and were widely used amongst the Native American tribes.

See also[link]

References[link]

This article includes a list of references, related reading or external links, but its sources remain unclear because it lacks inline citations. Please improve this article by introducing more precise citations. (November 2011)

• Al-Ashqar, Dr. Umar Sulaiman (1998). The World of the Jinn and Devils. Boulder, CO: Al-Basheer Company for Publications and Translations.
• Barnhart, Robert K. The Barnhart Concise Dictionary of Etymology. 1995.
• "Genie”. The Oxford English Dictionary. Second edition, 1989.
• Abu al-Futūḥ Rāzī, Tafsīr-e rawḥ al-jenān va rūḥ al-janān IX-XVII (pub. so far), Tehran, 1988.
• Moḥammad Ayyūb Ṭabarī, Tuḥfat al-gharā’ib, ed. J. Matīnī, Tehran, 1971.
• A. Aarne and S. Thompson, The Types of the Folktale, 2nd rev. ed., Folklore Fellows Communications 184, Helsinky, 1973.
• Abu’l-Moayyad Balkhī, Ajā’eb al-donyā, ed. L. P. Smynova, Moscow, 1993.
• A. Christensen, Essai sur la Demonologie iranienne, Det. Kgl. Danske Videnskabernes Selskab, Historisk-filologiske Meddelelser, 1941.
• R. Dozy, Supplément aux Dictionnaires arabes, 3rd ed., Leyden, 1967.
• H. El-Shamy, Folk Traditions of the Arab World: A Guide to Motif Classification, 2 vols., Bloomington, 1995.
• Abū Bakr Moṭahhar Jamālī Yazdī, Farrokh-nāma, ed. Ī. Afshār, Tehran, 1967.
• Abū Jaʿfar Moḥammad Kolaynī, Ketāb al-kāfī, ed. A. Ghaffārī, 8 vols., Tehran, 1988.
• Edward William Lane, An Arabic-English Lexicon, Beirut, 1968.
• L. Loeffler, Islam in Practice: Religious Beliefs in a Persian Village, New York, 1988.
• U. Marzolph, Typologie des persischen Volksmärchens, Beirut, 1984. Massé, Croyances.
• M. Mīhandūst, Padīdahā-ye wahmī-e dīrsāl dar janūb-e Khorāsān, Honar o mordom, 1976, pp. 44–51.
• T. Nöldeke "Arabs (Ancient)," in J. Hastings, ed., Encyclopaedia of Religion and Ethics I, Edinburgh, 1913, pp. 659–73.
• S. Thompson, Motif-Index of Folk-Literature, rev. ed., 6 vols., Bloomington, 1955.
• S. Thompson and W. Roberts, Types of Indic Oral Tales, Folklore Fellows Communications 180, Helsinki, 1960.
• Solṭān-Moḥammad ibn Tāj al-Dīn Ḥasan Esterābādī, Toḥfat al-majāles, Tehran,
• Moḥammad b. Maḥmūd Ṭūsī, Ajāyeb al-makhlūqāt va gharā’eb al-mawjūdāt, ed. M. Sotūda, Tehran, 1966.

Further reading[link]

• Crapanzano, V. (1973) The Hamadsha: a study in Moroccan ethnopsychiatry. Berkeley, CA, University of California Press.
• Drijvers, H. J. W. (1976) The Religion of Palmyra. Leiden, Brill.
• El-Zein, Amira (2009) Islam, Arabs, and the intelligent world of the Jinn. Contemporary Issues in the Middle East. Syracuse, NY, Syracuse University Press. ISBN 978-0-8156-3200-9
• El-Zein, Amira (2006) "Jinn". In: J. F. Meri ed. Medieval Islamic civilization – an encyclopedia. New York and Abingdon, Routledge, pp. 420–421.
• Goodman, L.E. (1978) The case of the animals versus man before the king of the Jinn: A tenth–century ecological fable of the pure brethren of Basra. Library of Classical Arabic Literature, vol. 3. Boston, Twayne.
• Maarouf, M. (2007) Jinn eviction as a discourse of power: a multidisciplinary approach to Moroccan magical beliefs and practices. Leiden, Brill.
• Zbinden, E. (1953) Die Djinn des Islam und der altorientalische Geisterglaube. Bern, Haupt.

External links[link]

Look up genie in Wiktionary, the free dictionary.

Wikisource has original text related to this article: Qur'an (English)

• Etymology of genie
• Visions of the Jinn – a Muslim scholar’s experience with Jinn
• Sūrat al-Jinn from the Qur’ān
• Jinn (جن)

This article may be expanded with text translated from the corresponding article in the Danish Wikipedia. (September 2011) Don't speak Danish? Click here to read a machine-translated version of the Danish article. Click [show] on the right to review important translation instructions before translating. Google's machine translation is a useful starting point for translations, but translators must revise errors as necessary and confirm that the translation is accurate, rather than simply copy-pasting machine-translated text into English Wikipedia. Do not translate text that appears unreliable or low-quality. If possible, verify the text with references provided in the foreign-language article. After translating, {{Translated|da|Bilal Philips}} must be added to the talk page to ensure copyright compliance. For more guidance, see Wikipedia:Translation.

Abu Ameenah Bilal Philips
Philips in August 2010
Born	Dennis Bradley Philips (1946-01-06) 6 January 1946 (age 66) Kingston, Jamaica
Education	B.A. Islamic Studies, M.A. Aqeedah, & PhD Islamic Theology
Alma mater	B.A. - Islamic University of Medina, M.A. - King Saud University, & PhD - University of Wales
Occupation	Islamic preacher
Years active	1971-present
Religion	Islam
Website
www.bilalphilips.com

Abu Ameenah Bilal Philips (born Dennis Bradley Philips on 6 January 1946 in Jamaica) is a contemporary Islamic scholar, teacher, speaker, and author, resident in Qatar.^[1][2] He appears on Peace TV, which is a 24-hour Islamic satellite TV channel broadcasting to many countries around the world.

Biography[link]

Education[link]

Philips was born on 6 January 1946^[3] in Jamaica, but grew up in Canada, where he converted to Islam in 1972. He received his B.A. degree from the Islamic University of Medina and his M.A. in Aqeedah (Islamic Theology) from the King Saud University in Riyadh, then to the University of Wales, where he completed a PhD in Islamic Theology in the early 1990s.^[4] Philips comes from a family of educators, as both his parents were teachers and his grandfather was a Christian minister and Bible scholar.^[5]

Islamic Information Center[link]

In 1994 he founded (and continues to direct) an Islamic Information Center, now known as Discover Islam, in Dubai, United Arab Emirates.^[5]

Islamic Online University[link]

The Islamic Online University has been founded by Dr. Bilal Philips as a completely tuition-free institution that is offering an online intensive, undergraduate, and graduate courses in Islamic Studies. The university offers a four year bachelor of arts degree in Islamic studies program.^[6]

The IOU was initially launched in 2001 from UAE with an offering of a few short courses. After a five year interlude, it was restarted in 2007 from Qatar with a greater offering of completely free short courses.^[7]

Controversies[link]

According to Steven Emerson, Executive Director of Investigative Project on Terrorism, he follows a strong anti-Western agenda and is connected to radical and terrorist Islamists.^[8] Bilal has made statements against suicide bombing and other terrorist tactics as un-Islamic. He has also suggested that once violent conflicts between Muslims and non-Muslims can be better solved with education.^[9]

Bilal Philips (left) and Pierre Vogel speaking on a rally in Frankfurt in 2003.

In an interview given, Philips accused the Australian authorities of "blindly following American allegations and unsubstantiated false accusations" claiming that investigations in the UK, Canada and Australia had found no evidence that he was in any way connected with terrorism.^[2] In this interview, he also pointed out that he had not entered the USA since 1995, characterizing media claims that he had been deported in 2004 as an "outright lie". Philips also called the statement that he was an "unindicted co-conspirator” in the 1993 World Trade Center bombing "really a joke", claiming that it was based on a "supposedly leaked report" of over 100 prominent Muslims who were never charged. In April 2011 he has been banned from re-entering Germany as persona non grata.^[10]

At a conference in Toronto during the city's Pride Parade on July 3, 2011, Philips briefly reiterated his view that homosexuals caught in the act should be executed in countries governed by Islamic law.^[11]

Publications[link]

Books[link]

• Fundamentals of TAWHEED (Islamic Monotheism) International Islamic Publishing House; ISBN 9960-9648-0-9^[12]
• The Evolution of Fiqh (Islamic Law & The Madh-habs) International Islamic Publishing House (Edited by Bradley Philips); ISBN 9960-672-86-7^[13]
• True Message of Jesus Christ Islamic Book Services 2006; ISBN 81-7231-360-8^[14]
• Purpose of Creation 84pp, Islamic Book Services 2002; ISBN 81-7231-358-6^[15]
• Funeral Rites International Islamic Publishing House; ASIN 9960850846^[16]
• Polygamy in Islam Islamic Book Services; ISBN 81-7231-715-8^[17]
• Islamic Studies Al-Basheer 2002; ISBN 1-898649-19-7^[18]

Videos[link]

• Sundry videos at LightUponLight.com

See also[link]

• List of Da'ees
• Dawah
• Islam in Canada
• Zakir Naik
• Jamaal al-Din M. Zarabozo
• Muhammad bin Jamil Zeno

References[link]

External links[link]

• Bilal Philips' official website
• Bilal Philips' Blog
• Bilal Philips audio and video lectures
• Interview with Bilal Philips on Famous Muslims
• Lecture: Hardening of the Heart
• Bilal Philips' Islamic Online University

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (November 2011)

Hamza Yusuf
Hamza Yusuf at Doha Academy Education Conference in Qatar, 2010.
Born	Mark Hanson 1958 (age 53–54) Walla Walla, Washington, United States
Residence	Northern California, United States
Occupation	Islamic scholar
Religion	Sunni Islam[1][2]
Spouse	Liliana (Umm Yahya) Hanson
Website
Sandala.org

Hamza Yusuf Hanson is an American Islamic scholar^[3][4], and (with Zaid Shakir and Hatem Bazian) is co-founder of Zaytuna College in Berkeley, California, United States. He is a convert to Islam, and is one of the signatories of A Common Word Between Us and You, an open letter by Islamic scholars to Christian leaders, calling for peace and understanding. He has described the 9/11 attacks as "an act of 'mass murder, pure and simple'". Condemning the attacks, he has also stated "Islam was hijacked ... on that plane as an innocent victim".^[5] The Guardian newspaper in the United Kingdom reported that he "is arguably the west's most influential Islamic scholar" and added that "many Muslims find his views hard to stomach."^[6]

Biography[link]

Hamza Yusuf was born to two academics^[7] in Washington State and raised in Northern California. In 1977, he became Muslim and subsequently traveled to the Muslim world and studied for ten years in the United Arab Emirates, Saudi Arabia, as well as North and West Africa.^[8] Hamza Yusuf spent four years studying in the United Arab Emirates and elsewhere in the Middle East. Later he traveled to West Africa and studied in Mauritania, Medina, Algeria, and Morocco under such scholars as Murabit al Haaj; Baya bin Salik, head of the Islamic court in Al-'Ain, United Arab Emirates; Muhammad Shaybani, Mufti of Abu Dhabi; Hamad al-Wali; and Muhammad al-Fatrati of Al Azhar University in Cairo, Egypt.^{[citation needed]} After more than a decade abroad, he returned to the United States and earned degrees in nursing from Imperial Valley College and religious studies at San José State University.^{[citation needed]}

Hamza Yusuf is a co-founder of Zaytuna College, located in Berkeley, California. He is an advisor to Stanford University's Program in Islamic Studies and the Center for Islamic Studies at Berkeley's Graduate Theological Union.^{[citation needed]} He also serves as a member of the board of advisors of George Russell's One Nation, a national philanthropic initiative that promotes pluralism and inclusion in America. In addition, he serves as vice-president for the Global Center for Guidance and Renewal, which was founded and is currently presided over by Abdallah Bin Bayyah, one of the top jurists and masters of Islamic sciences in the world.^{[citation needed]}

Hamza Yusuf has promoted Islamic sciences and classical teaching methodologies throughout the world. He has also been an advocate for social justice, peace, and conviviality among peoples and places. For several years, he has argued that the "them versus us" problem is fundamentally flawed, and, in R. D. Laing’s term, a “knot” that will destroy people if they do not extricate themselves from it.^{[citation needed]}

Hamza Yusuf has served as an advisor to many organizations, leaders, and heads of state.^{[citation needed]} He has been an innovator in modern Islamic education^{[citation needed]}, founding the highly imitated Deen Intensives, and with Ibrahim Osi-Efa, he started the first Rihla program in England, which has been running for over fifteen years. Dozens of young Muslims who were influenced by his call to reviving traditional Islamic studies in the West went to the Muslim lands in the nineties and early part of the current decade to study, many of who are now teachers in their own right.^{[citation needed]}

With Eissa Bougari, Hamza Yusuf initiated a media challenge to the Arab world that resulted in a highly successful cultural religious program that he hosted for three years and was one of the most watched programs in the Arab world during Ramadan.^{[citation needed]} Cambridge Media Studies stated that this program had a profound influence on subsequent religious programming in the Arab world. He has also been interviewed on BBC several times and was the subject of a BBC documentary segment The Faces of Islam, ushering in the new millennium, as it aired at 11:30 pm on December 31, 1999. Hamza Yusuf has been an outspoken critic of American foreign policy as well as Islamic extremist responses to those policies.^{[citation needed]}

He has drawn criticism from both the extreme right in the West and Muslim extremists in the East.^[9] He told The Guardian: "Many people in the west do not realise how oppressive some Muslim states are – both for men and for women. This is a cultural issue, not an Islamic one. I would rather live as a Muslim in the west than in most of the Muslim countries, because I think the way Muslims are allowed to live in the west is closer to the Muslim way. A lot of Muslim immigrants feel the same way, which is why they are here."^[10]

He and colleagues founded the Zaytuna Institute in 1996, which has established an international reputation^{[citation needed]} for presenting a classical picture of Islam in the West and which is dedicated to the revival of traditional study methods and the sciences of Islam. Hamza Yusuf currently resides in Northern California with his wife and five children.^{[citation needed]}

Hamza Yusuf has also authored several encyclopedia articles and research papers. His published books include The Burda (2003), Purification of the Heart (2004), The Content of Character (2004), The Creed of Imam al-Tahawi (2007), Agenda to Change our Condition (2007), and Walking on Water (2010). Forthcoming are The Prayer of the Oppressed, and The Helpful Guide.^{[citation needed]}

Hamza Yusuf is the first American lecturer to teach in Morocco's prestigious and oldest university, the University of Al-Karaouine in Fes.^[11] He is married and has five children, all boys.

Critical reception[link]

Jordan's Royal Islamic Strategic Studies Centre placed him on its list of the top 50 most influential Muslims in the world.^{[citation needed]} The magazine Egypt Today described him as a kind of theological rock star, "the Elvis Presley of western Muslims."^[12] Recently, Hamza Yusuf was ranked as "the Western world's most influential Islamic scholar" by The 500 Most Influential Muslims, edited by John Esposito and Ibrahim Kalin, (2009).^[13]

Publications[link]

Books Authored[link]

• The Burda The Burda (2003)
• Purification of the Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart (2004)
• The Content of Character (2004)
• The State We Are In: Identity, Terror, and the Law of Jihad (contributing Author) (2006)
• The Creed of Imam al-Tahawi The Creed of Imam Al-Tahawi (2007)
• Agenda to Change our Condition co-authored with Zaid Shakir (2007)
• Walk on Water: The wisdom of Jesus Walk on Water: The wisdom of Jesus (2010)
• Educating your Child in Modern Times

Books with Foreword or note[link]

• Instruction of the Student: The Method of Learning
• The Prophetic Invocations By Mostafa Al-Badawi

Book Edited with Zaid Shakir[link]

• Submission Faith and Beauty Submission Faith and Beauty, The Religion of Islam by Joseph Lumbard (2009)

Papers[link]

• Caesarean Moon Births Part 1
• Caesarean Moon Births Part 2
• Climbing Mount Purgatorio
• Religion, Violence, and the Modern World
• Generous Tolerance in Islam and its Effects on the Life of a Muslim
• Chess in the Light of the Jurist
• Who are the Disbelievers?

References[link]

External links[link]

Wikimedia Commons has media related to: Hamza Yusuf

Websites[link]

• Sandala.org – Official website of Hamza Yusuf
• Zaytuna.org – Zaytuna College
• Sheikhhamza.com – Contains list of books recommended by Hamza Yusuf and a biography

See also[link]

• Zaytuna College
• Zaid Shakir