Izzat Darwaza

Izzat Darwaza
محمد عزة دروزة
Portrait of Darwaza
Secretary-General ofIstiqlal
In office 1932–1947
General Administrator of the Waqf
In office 1930–1937
Personal details
Born	1888 Nablus,Ottoman Empire
Died	1984 (aged 95–96) Damascus,Syria
Nationality	Palestinian
Political party	Istiqlal
Other political affiliations	al-Fatat
Occupation	Arab nationalistpolitical activist
Profession	Historian, Editor, Educator, Muslim scholar
Committees	Supreme Muslim CouncilandArab Higher Committee

Muhammad 'Izzat Darwaza(Arabic:محمد عزة دروزة;1888–1984) was aPalestinianpolitician, historian, and educator fromNablus.Early in his career, he worked as anOttomanbureaucrat inPalestineandLebanon.Darwaza had long been a sympathizer ofArab nationalismand became an activist of that cause following theArab Revoltagainst the Ottoman Empire in 1916, joining the nationalistal-Fatatsociety. As such, he campaigned for the union ofGreater Syria(modern-dayLevant) and vehemently opposedZionismand foreign mandates in Arab lands. From 1922 to 1927, he served as an educator and as the principal at thean-Najah National Schoolwhere he implemented a pro-Arab nationalist educational system, promoting the ideas of Arab independence and unity. Darwaza's particular brand of Arab nationalism was influenced byIslamand his beliefs in Arab unity and the oneness ofArabic culture.

Later, Darwaza co-founded the nationalistIstiqlalparty in Palestine and was a principal organizer of anti-Britishdemonstrations. In 1937, he was exiled toDamascusas a result of his activities and from there he helped support theArab revoltin theMandatory Palestine.He was incarcerated in Damascus byFrench authoritiesfor his involvement in the revolt, and while in prison he began to study theQur'anand its interpretations. In 1945, after he was released, Darwaza eventually compiled his owninterpretationentitledal-Tafsir al-Hadith.

In 1946, he joined theArab Higher Committeeled byHaj Amin al-Husseini,but resigned the next year after being disenfranchised by al-Husayni's methods. He left for Syria afterward and briefly aided in the unity talks between Syria andEgyptin the mid-1950s. By the time of his death in 1984, Darwaza had written over thirty books and published numerous articles on thePalestinian question,Arab history, and Islam.

Biography

Early life and background

Darwaza was born to a middle-classSunni Muslimmercantile family inNablus.The Darwaza family had long been involved in textiles and had extensive trade relationships with merchants inBeirutandDamascus.In his memoirs, Izzat writes "The import of [textile] goods from the outside was, for the most part, through Beirut and Damascus."Izzat's father, 'Abd al-Hadi Darwaza and his paternal grandfather Darwish Darwaza, owned a store in theKhan al-Tujjarof Nablus.Izzat recalled, "From what I remember from my father and through my grandfather, the title merchant or merchants in Nablus mostly referred to owners of commercial textile and cloth shops. In Nablus, these shops were confined, or mostly confined, to a caravansary called Khan al-Tujjar, in the middle of Nablus."

Izzat received elementary and preparatory education in Ottoman government-run schools in the city.In addition toArabic,he learnedTurkishandEnglish,as well as a basic knowledge ofFrenchwhich he strengthened in by the end of his formal education.Darwaza left school without going toIstanbulor Beirut to finish his education as was the custom of his generation.Instead, he educated himself, and according toRashid Khalidi,became "a self-taught intellectual."

Loyalty to dissidence toward the Ottoman Empire

Originally, Darwaza supported theOttoman Empirebased on his feelings of identification withIslamand of belonging to the larger Ottoman Muslimummah( "nation" ). In 1906, he served in the local Ottoman administration as a clerk in the Department of Telegraphic and Postal Services (DTPS) in Nablus.His first assignment in that department was for the District of Beisan and northern Palestine (theGalileeand northernSamaria).He was also anArabistand was enthusiastic about theYoung Turk Revolutionin 1908, expecting that the new Ottoman government would institute reforms and grant the Arabs autonomy within the framework of the empire.

His loyalty to the Ottomans eroded, however, due to the impact of the new governments'sTurkificationpolicies which he viewed as repressive against his ideals. Because of his dissatisfaction with the Young Turks, Darwaza was driven to support Arab independence from the empire.In 1908, he joined theCommittee of Union and Progress(CUP), but withdrew soon after because of itsTurkish nationalistpolitical agenda.He played an active role in establishing a branch for the Party of Harmony and Freedom in Nablus in 1911. The party was founded in Istanbul and joined by Arab members to counter the policies of the CUP. In 1913, he joined ananti-Zionistgroup based in Nablus that sought to prevent the sale of Arab-owned land toJewsby submitting petitions to the Ottoman sultan, or by buying land for sale to preempt its purchase by Jews. In June 1913, he helped to prepare and became secretary of the First Palestinian Congress (also known as theArab Congress of 1913) inParis.In congress, he was also the delegate for theJamma'insubdistrict of theDistrict of Nablus.Meanwhile, Darwaza was still working in the DTPS.

In 1914, he established the Arab Scientific Society whose purpose was to spreadArabic culturein the region through the establishment of Arabic schools. The society did not succeed, however, due to the outbreak ofWorld War I.Within the DTPS, Darwaza was appointed commissioner and deputy for the Nablus Post Office. He was promoted again—this time as director of postal stamp sales in Beirut.

Promoting unity with Syria

During World War I, Darwaza served as Postal Directorate-General of Beirut and retained this post until 1918.In 1916, while serving with the Ottoman army in theSinai Peninsula,he joined the undergroundal-Fatatorganization through Ahmad Qadri, a high-ranking member from Damascus. The aim of al-Fatat was to liberate and unite the Arab lands under Ottoman rule.In the wake of theArab Revoltof 1916, Darwaza left the Ottoman civil service to serve inKing Faisal's provisional government in Damascus. Ideologically, Darwaza became anArab nationalistendorsing the concept of aGreater Syrian Arab state.

Following theWorld War I Armistice,Darwaza held several political posts including Secretary-General of al-Fatat from May 1919 to March 1920, Secretary of theMuslim-Christian Association's Nablus branch, and Secretary of the FirstPalestine Arab CongressinJerusalemin 1919.During the spring and summer of 1919, a vigorous political campaign was waged by the Arab politicians in Palestine who were divided into "Younger Politicians" and "Older Politicians". The campaign was centered on the political future of Palestine, and Darwaza, a Younger Politician, played a central role. The Younger Politicians consisted of Arab nationalists who sought to unite Palestine with King Faisal's Syria while the Older Politicians consisted ofPalestinian nationalistswho preferred that Palestine be an independent entity.

Darwaza and Hafiz Kanaan—another leading al-Fatat member from Nablus—lobbied Arab groups in Jerusalem to advocate Syro-Palestinian unity before the arrival of theKing-Crane Commissionon 10 June 1919. They first met withHaj Amin al-HusseiniandKamil al-Husayniof al-Nadi al-Arabi party and they immediately expressed their support. They also suggested that Darwaza meetRaghib al-Nashashibi,Hussam ad-Din Jarallah,andAref al-Dajani,supporters of independence. Darwaza convinced Nashashibi to gather some of the Older Politicians of Jerusalem to a meeting at his house. When it was made clear thatMusa al-Husayni,a leader of the Older Politicians, was now in favor of unity, all of the other Older Politicians followed suit.When the commission arrived inJaffa,it concluded on 27 June that it was in favor of Syro-Palestinian unity under aBritish Mandate.

In the first week of July 1919, theGeneral Syrian Congress(GSC) held its first meeting in Damascus and Darwaza was its secretary. The GSC called for the immediate independence of Syria as a sovereign state under a constitutional monarchy and underlined its opposition to the establishment of Zionism in southern Syria (Palestine).Along with Haj Amin al-Husseini andAref al-Aref,Darwaza founded and became an officer of the Palestinian Society in Damascus. The organization urged all societies and clubs in Palestine to cooperate and condemn theSan Remo Conference's decision to grantGreat Britaina mandate over Palestine andTransjordan.

The hope of Darwaza and the Younger Politicians for unity with Syria were curtailed when it became known that King Faisal was aligning himself with the leaders of the Zionist movement because "they [the Zionists] were helping us [the Arabs] in the [Paris Peace]conference."Afterward, Darwaza believed King Faisal did not devote to the Palestine issue its deserved attention. Faisal was deposed by the French in July 1920. An event that further deteriorated Darwaza's ambitions of Arab unity was the confirmation of the British Mandate over Palestine at the San Remo Conference on 24 April 1920.His experience in Damascus revealed to him that the universalism of Arab nationalism was not as concrete as its advocates had thought, and the military might of the European powers—Franceand Great Britain—were an overwhelming force to contend with.

Educator in Nablus

Darwaza continued his political activity, representing Nablus in the Fourth Palestinian Congress in May 1921 and the Seventh Palestinian Congress in June 1928. From 1922 to 1927, he served as the principal of the an-Najah National School (later to becomean-Najah National University) where he initiated and nurtured an Arab nationalist political educational process. Darwaza wrote textbooks and was an educator himself. One of his students who later became a nationalist politician, Akram Zu'aiter, wrote that Darwaza "used to give us a weekly lesson on the principles of Nationalism and [modern] society, in a way which sharpened our thought and broadened our horizons."Zuaiter also recalls that Darwaza wrote up nationalist and historical plays that his students would perform in.

In 1927,Rashid al-Haj Ibrahim,the leader of the Young Men's Muslim Association ofHaifa,a prominent merchant, and future associate of Darwaza, invited him to his home to speak to a large group of students and notables about nationalist (qawmiyya) and patriotic (wataniyya) education. This was recognition that Darwaza's contribution to the spread of Arab nationalist sentiments gained influence not only in an-Najah School, but throughout Palestine.

Fight against the British Mandate

Darwaza (right) andAwni Abd al-Hadi(left) during their internment in the British military camp ofSarafand al-Amar,1936

Darwaza became a member of the Arab Executive Committee and in 1930 was appointed by rival nationalist Haj Amin al-Husseini (then theGrand Mufti of Jerusalem) as the General Administrator of theWaqf(Islamic religious trust) under theSupreme Muslim Council.In 1931, he convinced his city's MCA to change its name to the Patriotic Arab Association. Unlike other Arab politicians at the time, Darwaza supported a combination of pan-Arabism,Islamism,and dedication to the Palestinian nationalist ideal.

He began to edit in theal-Ja'miyya al-Arabiyyanewspaper in the early 1930s and in December 1931-January 1932, he wrote articles encouraging Arabs to protest against British policies in theMiddle East,to unite in the face of growing dangers, and to renew their drive towards freedom and independence.In August 1932, he along withAwni Abd al-Hadiand others founded theIstiqlal(Independence) party in Palestine, an offshoot of al-Fatat. Originally, the Istiqlal operated in Syria, then Transjordan, but reassembled in Palestine after facing disappointing circumstances in both those territories. The party coaxed Palestinians towards defying British rule by staging demonstrations and political and social boycotts. Darwaza refused to allow the Istiqlal to participate in meetings between local Palestinian political parties and the British high-commissioner.Darwaza wrote an article on 21 June 1933, vehemently attacking Palestinian "vested interests". He argued that the wealthy Arab notables of Palestine were subservient to the British and the Zionists and would willingly leave Palestine for other countries, while the poor and middle-class Arabs were forced by economic circumstances to remain in Palestine during their political struggles.Darwaza helped instigate and organize the 1933 demonstrations in Jaffa which protested British policies in Palestine and continued allowances ofJewish immigration.

Darwaza was one of the principal organizers of the1936–39 Arab revolt in Palestinewhich first erupted in his hometown of Nablus with the launch of thePalestinian general strike.Along with Abd al-Hadi, Darwaza was arrested by the British authorities in June and imprisoned in the military camp atSarafand al-Amar.The Mufti sent a delegation consisting of Darwaza,Mu'in al-Madi,and Abd al-Hadi toBaghdad,then toRiyadhto discuss the situation and upon their return on 6 January 1937, they revealed that the advice given to them was to cease hostilities.During the revolt, in 1937, Darwaza was exiled from Palestine by British authorities to Damascus.Later in that year, Darwaza held several meetings withNuri al-Sa'idofIraqto explore various solutions to help the Arabs avoid appearing intransigent.

Despite attempts to calm the situation, in Damascus, Darwaza established and headed theCentral Committee for National Jihad in Palestinewhich echoedIzz al-Din al-Qassam's call for a "holy war"against the British and Zionism. Darwaza had many encounters with al-Qassam, describing him as" a man lacking in arrogance or self-love. He was open and available to all of the people and the people loved him. And he lived the life of amujahid."Darwaza worked closely with the Mufti, who was now under house arrest in Beirut, to garner support and supplies for the revolt and supervise the Arab rebels in Palestine.

In late 1939, he was accused by French military authorities of helping Palestinian rebels in the revolt, tried by a military court, and sentenced to five years imprisonment in theCitadel of Damascus.While his exile by the British abruptly curtailed his political life, his imprisonment marked the beginning of a new life wherein theQuranbecomes a major concern for the next several years.He was released in November 1944.After his release, Darwaza was unable to return to Nablus because British authorities had issued an order preventing him from entering Palestine. As a result, he left forTurkey,mostly staying inBursauntil the end of 1945.

The Mufti re-established theArab Higher Committee(AHC) in late 1946 and Darwaza joined the ten-member council upon a request from the Mufti.Darwaza, along withEmil Ghuriand Mu'in al-Madi, served as the AHC's delegates to the September 1947 convention of theArab League's Political Committee in Lebanon. With support from the Transjordanian representative,Salih Jaber,thePrime Minister of Iraq,openly criticized the delegates and questioned the AHC's right to even send delegates to the convention.Later that year, Darwaza resigned from the AHC due to the Mufti's unbending attitude towards wider representation.

Later life

After resigning from the AHC, Darwaza spent the rest of his life in the modern state ofSyriawhere he left politics to concentrate on literature. Although he did much of his writing in the 1930s and 1940s, he did not have any of his works published until the 1960s.As a pan-Arab intellectual, Darwaza aided in establishing the union between Syria andEgyptforming the short-livedUnited Arab Republic.After Egypt adopted its 1956constitutiondeclaring that it was an Arab country and its people a part of the Arab nation, Darwaza concluded that Egypt and Syria were in a position to unite.When unity negotiations underwent, he suggested several forms of federation, such as theAmerican,Soviet,andIndianmodels, but did not recommend any specific model for an Arab state. Darwaza did, however, suggest that the institution of a federation between Egypt and Syria would be the first step towards the realization of a comprehensive union.

In 1983 Darwaza granted Palestinian historian Muhammad Y. Muslih an eight-day interview and allowed him to photo-copy his memoirs in entirety. Muslih noted that Darwaza was failing in health at the time.He died in Damascus in 1984 at the age of 96.Darwaza had three daughters, Najah, Salma, and Rudaina and a son, Zuhair.

Literary works

Darwaza in traditional Arab robe

One of the first modern histories of theArab nationin contrast to a history of an individual Arab country was composed by Darwaza in the late 1920s under the titleLessons of Arab History: From Antiquity to Present Times.In the book, Darwaza begins by describing the origins of theSemitic peoples,therise of Islam,the end of Arab rule in the Middle East byTurkicgroups, and the foreign rule over the Arabs by Western powers. The book was intended to be used as a textbook in primary and secondary schools throughout the British Mandates of Palestine and laterIraq,hence its simplified and direct language. Nonetheless, it played a pioneering role in the development of pan-Arabism.

In 1934, Darwaza published a widely read story,The Angel and the Land Broker,reflecting popular Arab sentiments against the growing "Zionist threat" and attacking brokers who tempted Palestinian land owners to sell their land to Jews. The story describes methods used by Zionists to entice Arab landowners to sell their land and the main characters in the story are an illiterate farmer and a Jewish girl fromTel Avivwho encourages the former to spend himself deep into debt, forcing him to sell his land at a price far below its value.

Later in his lifetime after leaving politics, Darwaza published memoirs that discussed in detail the city of Nablus in the late 19th and early 20th centuries. According to Youssef Choueiri, "he gives a graphic and almost exhaustive description of his hometown... its mosques, residential quarters, orchards, industries, and inhabitants. Moreover, he dwells at length of the social composition of the town endeavoring to reveal the open conflict between 'feudal families' and the new generation of middle traders, functionaries, civil servants, and teachers."

Quranic studies and interpretations

While he was imprisoned in Damascus, Darwaza was provided with an opportunity to read and reflect upon theQuran.He states "I considered [this opportunity] an act of divine [favor] and started reading whatever books ofexegesisand qur'anic studies were accessible to me. "During his incarceration, he compiled three books dealing with the Quran and conceived the idea of writing a moderntafsir( "interpretation" ).

His time in Turkey exposed him to the libraries ofBursaand it was there where he wrote the rough draft of histafsirentitledal-Tafsir al-Hadith.Darwaza states in this exegesis he would "uncover the wisdom of revelation, the fundamental concepts of the Qur'an and the whole range of its subject matter and present it in a new style and new sequential order."Al-Tafsir al-Hadithwas generally aimed at the Muslim youth who had been alienated by the traditional interpretations of the Quran.Darwaza placed much emphasis on the close relationship between the text of the Quran and the environment in which it was revealed. He rejected thehadithwhich states the Qur'an was originally preserved on a tablet in theseventh heaven,sent down to lowest heaven and from there gradually toMuhammad.

After the completion of the rough draft, he wrote a volume of four chapters,Qur'an al-Majid,which served as an introduction for thetafsir.Darwaza stresses a close connection between the Quran and the biography of the Muhammad (sira) and states that the Quran fully reflects various stages between the Quran and the career of Muhammad.He also emphasizes that both theangelsand thejinnare spoken in the Quran not for their own sake, but to reinforce Muhammad's missions and goals.

He contends that the presentation of the Quran and itssuraswas dictated by Muhammad and that the task ofAbu Bakrwas to collect the Quran between its two covers and transcribe it into one copy, whileUthman's task was to fix the transcription and unify it to prevent variant readings. He also expresses doubts thatAli,as it is alleged, had made a chronologically arranged collection. Darwaza was very critical of other modern interpreters who used certain verses of the Quran to deduce and support scientific theories. He argues that those people have done harm to Islam by trivializing the sacred character of the Quran.

Darwaza was convinced that interpretations of the Quran were the only possible basis for any renewal and development of Islamic religious, political and social thought, and that the Quran was the only resource for Muslim reinterpretation of traditional norms in Islam and Islamic thinking.Since it was quite uncommon to follow a chronological order for a wholetafsir—which Darwaza did—he had to justify his position by seeking afatwafrom themuftisofAleppoand Damascus.

Legacy

Throughout his life, Darwaza was an Arab nationalist and supported the unity of Syria and Palestine. His particular brand of Arab nationalism was influenced by Islam, his belief in Arab unity, and the oneness of Arabic culture. According to his perspective, the ideology's main points were the Arabic language, the Arab homeland, a shared Arab history and common Arab interests. Although Darwaza believed that Arab nationalism pre-dated Islam, he also maintained that Islam expanded Arab territory and "stamped them with the eternal mark of Arab nationalism." According to Muhammad Y. Muslih, this meant that Islam had provided Arabs with "spiritual, cultural, and legal unity and within the framework of that unity the Arab individual formed his moral and social beliefs, irrespective of where he lived and through it the Arabs were able to preserve national identity and maintain their culture in the face of foreign invaders, including the Ottomans".Darwaza contends that Arab nationalism is not a new concept borrowed from the West and asserts the constituents of Arab nationalism are stronger than those which make up the modern forms ofnationalismin the world.

His ideas helped the spread the word of secular pan-Arabism againstreligious nationalistsand those who believed in separateSyrian,Lebanese,andPalestinian destinies.In the mid-1950s, Darwaza asserted that the first stage of Arab union should be based on a merger between Egypt and Syria. In his opinion, a union between the northern Arabs (Syria) and the southern Arabs (Egypt) would facilitate the adherence of other Arab states.He believed that Egypt's capabilities and human resources compelled it to fill the role of an Arab "Prussia".Darwaza remarked onGamal Abdel Nasser,Egyptian president and founder of the short-lived union, saying "Since the Arab revolt against the Turks, no Arab leader has been up to the level of events except for Jamal 'Abd al-Nasir. He emerged and vanished like a shooting star."

Rashid Khalidi states about Darwaza, "Moved as he was by the civilization of Arabs, he evoked a distant Arab past. For obvious reasons Islam was central to that past. But in the case of Darwaza, Islam was important not as the binding substance of the nation, but as a culture and civilization. In other words, culture, language, and history notreligious solidaritywere posited as the glue that was to hold the Arab nation together. "According to Khalidi, Darwaza contributed to Arab nationalism in the practical and intellectual domains greatly.

List of works

History

• Turkīya al-ḥadītaتركية الحديثة[Modern Turkey]. 1946.
• Ta'rīḫ Banī Isrā'īl min asfārihimتاريخ بني إسرائيل من أسفارهم[The History of the Children of Israel from Their Travels]. al-Maktabah al-ʻAṣrīyah. 1958.OCLC13174879.
• Al-äḍīya al-filasṭīnīya muḫtalaf marāḥilihāالقضية الفلسطينية في مختلف مراحلها[The Palestinian Issue in Its Various Stages]. 1959.OCLC703904824.
• Al-'Arab wal-'urūba min al-qarn at-tālit ḥatta l-qarn ar-rābi' 'ašar al-hiǧrīالعرب والعروبة من القرن الثالث حتى القرن الرابع عشر الهجر[Arabs and Arabism from the Third Century to the Fourth Century Stone Age]. 1959.
• Urūbat Misr fi l-qadīm wal-hadīt au qåbl al-islām wa-ba'dahuعروبة مصر في القادم والحديث أو قبل الإسلام وبعدها[Egyptian Arabis in the Past and Present, or Before and After Islam]. 1963.
• Asr an-nabī 'alaih as-salām wa-bai'atuhu qabl al-ba'ta.1964.OCLC164689017.
• Našʼat al-ḥaraka al-ʻarabīja al-ḥadītaنشأة الحركة العربية الحديثة[The Birth of the Modern Arab Movement]. 1971.OCLC46088295.
• Fī sabīl qaḍīyat Filasṭīn wal-waḥda al-'arabīya wa-min waḥy an-nakba wa li-aǧl mu'āla-ǧatihāفي سبيل قضية فلسطين والوحدة العربية ومن وحي النكبة ولأجل معالجتها.1972.OCLC164700511.
• Az-ziʻāmāt wa-'l-usar al-lubnānīja al-iqṭāʻīja ʻalā iḫtilāf aṭ-ṭawā'ifالزعامات والأسر اللبنانية الإقطاعية على اختلاف الطوائف.1978.OCLC257483368.
• Al-imārāt al-ʻarabīya as-šāmila fī Lubnānالإمارات العربية الشاملة في لبنان.1978.
• Al-imārāt al-ʻarabīya as-šāmila fi Jazīrat al-Furāt wa-šamāl Sūrīyaالإمارات العربية الشاملة في جزيرة الفرات وشمال سورية.1978.
• al-Yahūd fi 'l-qurān al-karīmاليهود في القرآن الكريم[Jews in the Holy Quran]. 1980.OCLC164575908.
• Al-imārāt al-ʻarabīya as-šāmila fī šarq al-Urdunn wa-Filasṭīnالإمارات العربية الشاملة في شرق الأردن وفلسطين.1981.
• Al-imārāt al-ʻarabīya as-šāmila fī Wādi 'n-Nīlالإمارات العربية الشاملة في وادي النيل.1981.
• Al-imārāt al-ʻarabīya as-šāmila fi 'l-Maġrib al-aqṣā wa-'l-Jazā'ir wa-Tūnis wa-Lībīyaالإمارات العربية الشاملة في المغرب الأقصى والجزائر وتونس وليبيا.1981.
• Al-imārāt al-ʻarabīya as-šāmila fī Sūrīya al-wusṭāالإمارات العربية الشاملة في سوريا الوسطى.1981.
• Al-imārāt al-ʻarabīya as-šāmila fi 'l-ʻIrāqالإمارات العربية الشاملة في العراق.1981.
• Al-imārāt al-ʻarabīya as-šāmila fi Jazīrat al-ʻarabالإمارات العربية الشاملة في جزيرة العرب.1983.
• Mudakkirāt: siǧill ḥāfil bi-masīrat al-ḥaraka al-ʻarabīya wa-'l-qaḍīya al-filasṭīnīya hilal qarn min az-zaman: 1305-1404 hijra, 1887-1984.1993.

Islamic

• Ad-Dustūr al-qur 'ānī fī šu'ūn al-ḥayāt.1956.OCLC164704043.
• At-Tafsīr al-ḥadīt̲ as-Suwar.1962.
• Sīrat ar-Rasūlسيرة الرسول.1965.
• Ad-Dustūr al-qur'ānī was-sunna an-nabawīya fī šu'ūn al-ḥayātالدستور القرآني والسنة النبوية في شؤون الحياة.1966.OCLC164694449.
• Al-Mar'a fi l-Qur'an was-sunnaالمرأة في القرآن والسنة.1967.OCLC313626840.
• al-Jihād fī sabīl Allāh fi l-Qur'an̄ wal-ḥadītالجهاد في سبيل الله في القرآن والحديث[Jihad in the Path of Allah in the Quran and Hadith]. 1975.

See also

• List of people from Nablus

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