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Author: AbdulWahid Hamid

  • Spotlight on Islamic Tradition: Suhayl Ibn Amr

    Spotlight on Islamic Tradition: Suhayl Ibn Amr

    At the Battle of Badr, when Suhayl Ibn Amr, a prominent person among the Quraysh, fell into the hands of the Muslims as a prisoner, Umar ibn al-Khattab went to the Prophet and said, “Messenger of God! Let me pull out the two middle incisors of Suhayl ibn Amr so that he would not be able to stand up and speak out against you after this day.” The Prophet (peace be upon him) replied, “Certainly not, Umar,” adding, “I would not mutilate anyone lest God mutilate me, even though I am a Prophet.” And calling Umar closer to him, the blessed Prophet said, Umar, perhaps Suhayl will do something in the future which will please you.”ibn Amr was clever and articulate, and his opinion carried weight among his people. He was known as the spokesman and orator of the Quraysh.
    Towards the end of the sixth year after the Hijrah, the Prophet and about fifteen hundred of his sahabah (companions) lef Madinah for Makkah to perform Umrah. To make it known that they were coming in peace, the Muslims were not armed for battle and carried only their travelers’swords. They also took with them animals for sacrifice to let it be known that they were really coming on pilgrimage. The Quraysh found out that they were approaching and immediately prepared to do battle with them. They vowed that they would never allow the Muslims to enter Makkah. Khalid ibn al-Walid was dispatched at the head of a Quraysh cavalry force to cut off the approaching Muslims. Khalid’s army stood waiting for them at a place called Kara al-Ghamim.
    The Prophet learned of the Quraysh intention to engage in battle and where Khalid and his army were positioned. The Prophet was keen not to have any encounter then with the Quraysh forces. He asked, “Is there any man who could take us on a different route to avoid the Quraysh?” A man from the Aslam tribe said he could, and took the Muslims through the difficult terrain of Warah and then on a fairly easy march, finally approaching Makkah from the south. Khalid realized what the Muslims had done and returned frustrated to Makkah.

    The Treaty of Hudaybiyyah.

    The Prophet camped near Hudaybiyyah and indicated that if the Quraysh gave any hint of a truce out of veneration for the sacred time and place, he would respond favorably. The Quraysh sent Badil ibn Warqa with a group of men from the Khuzaah tribe to find out why the Muslims had come. Badil me tthe Prophet and when he returned to the Quraysh and informed them of the peaceful intentions of the Prophet and his companions, they did not believe hi mbecause he was from the Khuzaah who were allies of Muhammad. “Does Muhammad intend,” they asked, “to come upon us with his soldiers (in the guise of) performing Umrah? The Arabs would hear that he moved against us and entered Makkah by force while a state of war existed between us. By God this will never happen with our approval.”
    The Quraysh then sent Halis ibn Alqamah, the chieftain of the Ahabish who were allies of the Quraysh. When he returned and told the Quraysh that the Muslims wanted only to perform Umrah, they did not believe him either. Urwah ibn Masud, the Thaqafi chieftain from Tail, was then sent out to assess the situation. When he returned to the Quraysh, Urwah showed that he, too, was impressed with the sincere intentions of the Muslims. He said, “By God, O people of the Quraysh, I have been to Chosroes in his kingdom and I have seen Caesar the Byzantine emperor in the plenitude of his power, but never have I seen a king among his people like Muhammad among his companions. I have seen a people who would not abandon him for anything. Reconsider your position. He is presenting you with right guidance. Accept what he has presented to you. I advise you sincerely… I fear that you will never gain victory over him.” “Don’t speak like that,” said the Quraysh. “We will have him go back this year and he can return in the future.” Meanwhile, the Prophet summoned Uthman ibn Affan and sent him to the Quraysh leaders to, once again, inform them of his purpose in coming to Makkah, and to ask their permission for the MusIims to visit their relatives. Uthman was also to cheer up the Muslims who still lived in Makkah and inform them that liberation would not be long in coming. Uthman delivered the Prophet’s message to the Quraysh and they repeated their determination to not allow the Prophet to enter Makkah. They suggested that Uthman could make tawaf around the Kabah but he replied that he would not make tawaf while the Messenger of God was prevented from doing so. They then took Uthman into
    custody and a rumor spread that he was killed. When the Prophet heard this, he was determined to fight, until he ascertained that the rumor was false.
    It was at this point that the Quraysh sent Suhayl ibn Amr to the Messenger of God to negotiate and persuade the Prophet to return to Madinah without entering Makkah. The talks between the Prophet and Suhayl continued until they finally came to an agreement in principle. Umar and others were very upset with the terms of the agreement which they considered to be harmful to the cause of Islam and a defeat for the Muslims. The Prophet assured them that this was not the case and that he would never go against the command of God and that God would not neglect him.
    He then called Ali ibn Abi Talib to write down the terms of the treaty. He said, “Write: Bismillahi-r Rahmani-r Rahim.” “I don’t know this (phrase),” interjected Suhayl. “Write instead ‘Bismika Allahumma – In Your name, O Allah.” The Prophet conceded and instructed Ali to write ‘Bismika Allahumma.’ He then said: “Write, ‘This is what haseen agreed between Muhammad the Messenger of God and Suhayl ibn Amr…” Suhayl objected, saying, “If I had testified that you were indeed the Messenger of God, I would not be fighting you. Write instead your name and the name of your father.” So the Prophet again conceded this and instructed Ali to write, “This is what has been agreed upon by Muhammad, the son of Abdullah, and Suhayl ibn Amr. They have agreed to suspend war for ten years in which people will enjoy security and will refrain from (harming) one another. Also, that whoever from among the Quraysh should come to Muhammad without the permission of his wali (legal guardian), Muhammad would send him back to them and that if any who is with Muhammad should come to the Quraysh, they would not send him back to him.”

    Suhayl (r) Enters Islam

    Suhayl had gotten as much as possible for the Quraysh in the negotiations; it was enough for them to save face. For a couple of years of the Hudaybiyyah treaty, the Muslims enjoyed a respite from the Quraysh and were freed to concentrate on other matters. In the eighth year after the Hijrah, however, the Quraysh broke the terms of the treaty by supporting the Banu Bakr in a bloody aggression against the Khuzaah, allies of the Muslims. The Prophet took the opportunity to march on Makkah but his object was not revenge. Ten thousand Muslims converged on Makkah, reaching there in the month of Ramadan. The Quraysh realized that there was no hope of resisting let alone defeating the Muslim forces. They were completely at the mercy of the Prophet. They had persecuted the Muslims, tortured and boycotted them, driven them out of their homes, and made war on them. What was to be their fate?
    The city surrendered to the Prophet. He received the leaders of the Quraysh in a spirit of tolerance and magnanimity. In a voice full of compassion and tenderness he asked, “O people of the Quraysh! What do you think I will do with you?” Thereupon, the adversary of Islam, Suhayl ibn Amr, replied, “We think (you will treat us) well, noble brother, son of a noble brother.” A radiant smile flashed across the lips of the beloved of God as he said, “Go, for you are free.” At this moment of unsurpassed compassion, nobility, and forgiveness, Suhayl ibn Amr (may Allah be pleased with him) was shaken and he announced his submission to Allah through acceptance of Islam. This was not a defeated man passively giving himself up to his fate. It was instead, as the rest of his life was to demonstrate, the acceptance of Islam as a man who was captivated by the greatness of Muhammad and the greatness of the religion. Those who became Muslims on the day Makkah was liberated were given the name “at-tulaqaa” or the free ones. They realized how fortunate they were and many dedicated themselves in sincere worship and sacrifice to the service of the religion which they had resisted for years. Among the most prominent of these was Suhayl ibn Amr. The qualities and practices for which he became known over the years were kindness, generosity, frequent prayer, fasting, and recitation of the Quran. This was the greatness of Suhayl. When the Prophet, may God bless him and grant him peace, passed away, the news quickly reached Makkah, where Suhayl was still resident. The Muslims were plunged into a state of confusion and dismay just as in Madinah. In Madinah, Abu Bakr, may God be pleased with him, quelled the confusion with his decisive words: “Whoever worships Muhammad, Muhammad is dead. And whoever worships Allah, Allah is indeed living and will never die.”
    In Makkah, Suhayl performed the same role in comforting the Muslims and speaking the truth about Allah, the Prophet, and Islam. He called the Muslims together and in his brilliant and inspiring style, he affirmed to them that Muhammad was indeed the Messenger of Allah and that he did not die until he had discharged his trust and propagated the message. He also said that it was the duty of all believers after the Prophet’s death to apply themselves with utmost devotion to following his example and way of life. On this day more than others, the prophetic words of the Messenger shone forth. Did not the Prophet say to Umar at Badr, “Perhaps Suhayl will do something in the future which will please you”? Indeed, he not only accepted Islam, he lived the rest of his life as a paragon of true devotion to Allah and His religion. He died in Palestine in the small village of Amawas, near Jerusalem.

  • Abu Ubaydah ibn Al-Jarrah

    Abu Ubaydah ibn Al-Jarrah

    He was described as the “amin” or custodian of Muhammad’s community. His full name was Aamir ibn Abdullah ibn al-Jarrah (may Allah be pleased with him). He was known as Abu Ubaydah. About him, Abdullah ibn Umar, one of the companions of the Prophet (peace be upon him), said:”Three persons in the tribe of Quraysh were most prominent, had the best character, and were the mostmodest. If they spoke to you, they would not deceive you, and if you spoke to them, they would not accuse you of Lying— Abu Bakr as-Siddiq, Uthman ibn Affan and Abu Ubaydah ibn al-Jarrah.”

    Abu Ubaydah’s appearance was striking. He was slim and tall. His face was bright and he had a sparse beard. It was pleasing to look at him and refreshing to meet him. He was extremely courteous and humble and quite shy. Yet in a tough situation, he would become strikingly serious and alert, resembling the flashing blade of a sword in his severity and sharpness.

    Abu Ubaydah was one of the first persons to accept Islam. He became a Muslim one day after AbuBakr. In fact, it was through Abu Bakr that he became a Muslim. Abu Bakr took him, Abdur Rahman ibn Auf, Uthman ibn Maz’un, and al-Arqam ibn abi al Arqam to the Prophet, upon whom be peace, and together they declared their acceptance of the Truth. They were thus the first pillars on which the greatedifice of Islam was built.

    Abu Ubaydah lived through the harsh experience the Muslims went through in Makkah, from beginning to end. With the early Muslims, he endured the insults and the violence, and the pain and the sorrow of that experience. In every trial and test he remained firm and constant in his belief in God and His prophet. One of the most harrowing experiences he had to go through, however, was at the Battle of Badr.Abu Ubaydah was in the vanguard of the Muslim forces, fighting with might and main, as some one who was not at all afraid of death. The Quraysh cavalry were extremely wary of him and avoided coming face-to-face with him. One man in particular, however, kept on pursuing Abu Ubaydah where verhe turned, and Abu Ubaydah tried his best to keep out of his way and avoid an encounter with him.The man plunged into the attack. Abu Ubaydah tried desperately to avoid him. Eventually the man succeeded in blocking Abu Ubaydah’s path and stood as a barrier between him and the Quraysh. They were now face-to-face with each other. Abu Ubaydah could not contain himself any longer. He struck one blow to the man’s head. The man fell to the ground and died instantly.

    Abdullah ibn Umar, one of the companions of the Prophet (peace be upon him), said:
    “Three persons in the tribe of Quraysh were most prominent, had the best character, and were the most modest. If they spoke to you, they would not deceive you, and if you spoke to them, they would not accuse you of Lying — Abu Bakr as-Siddiq, Uthman ibn Affan and Abu Ubaydah ibn al-Jarrah.”

    Do not try to guess who this man was. As stated earlier, this was one of the most harrowing experiences that Abu Ubaydah had to go through as the man, infact, was Abdullah ibn al-Jarrah, the father of Abu Ubaydah!Abu Ubaydah obviously did not want to kill his father, but in the actual battle between faith in the one true God and polytheism, the choice open to him was profoundly disturbing, but clear. It is concerning this event that God revealed the following verses of the Qur’an:”You will not find a people believing in God and the Last Day making friends with those who oppose God and His messenger even if these were their fathers, their sons, their brothers, or their clan. God has placed faith in their hearts and strengthened them with a spirit from Him. He will cause them to enter gardens beneath which streams flow that they may dwell therein. God is well pleased with them and they well pleased with Him. They are the party of God. Is not the party of God the successful ones?”(Surah al-Mujadilah 58:22).

    The response of Abu Ubaydah at Badr, when confronted by his father, was not unexpected. He had attained a strength of faith in God, devotion to His religion, and a level of concern for the ummah of Muhammad— a state of eman— to which many aspired.It is related by Muhammad ibn Ja’far, a companion of the Prophet, that a Christian delegation came to the Prophet and said, “O Abu-l Qasim, send one of your companions with us, one in whom you are wellpleased, to judge between us on some questions of property about which we disagree among ourselves.We have a high regard for you Muslim people.””Come back to me this evening,” replied the Prophet, “and I will send with you one who is strong and trustworthy.” Umar ibn al-Khattab heard the Prophet saying this and later said,”I went to the zuhr (midday) prayer early hoping to be the one who would fit the description of the Prophet. When the Prophet had finished the prayer, he began looking to his right and his left and I raised myself so that he could see me. But he continued looking among us until he spotted Abu Ubaydah ibnal-Jarrah. He called him and said, ‘Go with them and judge among them with truth about that which they are in disagreement.’ And so Abu Ubaydah got the appointment.”

    Abu Ubaydah was not only trustworthy. He displayed a great deal of strength in the discharge of his duties. This strength was shown on several occasions.One day the Prophet dispatched a group of his sahabah (companions) to meet a Quraysh caravan. He appointed AbuUbaydah as amir (leader) of the group and gave them a bag of dates and nothing else as provisions. AbuUbaydah gave to each man under his command only one date every day. He would suck this date just as a child would suck at the breast of its mother. He would then drink some water and this would suffice him for the whole day.

    On the day of Uhud when the Muslims were being routed, one of the mushrikeen (polytheists) started to shout,”Show me Muhammad, show me Muhammad.” Abu Ubaydah was one of a group of ten Muslims who had encircled the Prophet to protect him against the spears of the mushrikeen.When the battle was over, it was found that one of the Prophet’s molar teeth was broken, his forehead was bashed in, and two discs from his shield had penetrated into his cheeks. Abu Bakr went forward with the intention of extracting these discs but Abu Ubaydah said, “Please leave that to me.”Abu Ubaydah was afraid that he would cause the Prophet pain if he took out the discs with his hand. Hebit hard into one of the discs. It was extracted but one of his incisor teeth fell to the ground in the process. With his other incisor, he extracted the other disc but lost that tooth also. Abu Bakr remarked,”Abu Ubaydah is the best of men at breaking incisor teeth!”

    Abu Ubaydah continued to be fully involved in all the momentous events during the Prophet’s lifetime.After the beloved Prophet had passed away, the companions gathered to choose a successor at the Saqifah,the meeting place of Banu Sa’aadah. The day is known in history as the Day of Saqifah. On this day, Umar ibn al-Khattab said to Abu Ubaydah, “Stretch forth your hand and I will swear allegiance to you for I heard the Prophet, peace be upon him say, ‘Every ummah has an amin (custodian) and you are the amin of this ummah.’ “”I would not,” declared Abu Ubaydah, “put myself forward in the presence of a man whom the Prophet,upon whom be peace, commanded to lead us in prayer and who led us right until the Prophet’s death.”He then gave bay’ah (the oath of allegiance) to Abu Bakr as-Siddiq. He continued to be a close adviser to Abu Bakr and his strong supporter in the cause of truth and goodness.

    Then came the caliphate of Umar, and Abu Ubaydah also gave him his support and obedience. He did not disobey him in any matter,except one.The incident happened when Abu Ubaydah was in Syria leading the Muslim forces from one victory to another until the whole of Syria was under Muslim control. The River Euphrates lay to his right and Asia Minor to his left.It was then that a plague hit the land of Syria, the likes of which people had never experienced before. It devastated the population. Umar dispatched a messenger to Abu Ubaydah with a letter saying,”I am in urgent need of you. If my letter reaches you at night I strongly urge you to leave before dawn. If this letter reaches you during the day, I strongly urge you to leave before evening and hasten to me.” When Abu Ubaydah received Umar’s letter, he said, “I know why the Amir al-Mu’mineen needs me. He wants to secure the survival of someone who, however, is not eternal.” So he wrote to Umar,”I know that you need me. But I am in an army of Muslims and I have no desire to save myself from what is afflicting them. I do not want to separate from them until God wills. So when this letter reaches you, release me from your command and permit me to stay on.”When Umar read this letter, tears filled his eyes and those who were with him asked, “Has Abu Ubaydah died, O Amir al-Mu’mineen?””No,” said he, “But death is near to him.”

    Umar’s intuition was not wrong. Before long, Abu Ubaydah became afflicted with the plague. As death hung over him, he spoke to his army:”Let me give you some advice which will cause you to be on the path of goodness always.Establish prayer. Fast the month of Ramadan. Give sadaqah. Perform the Hajj and Umrah. Remain united and support one another. Be sincere to your commanders and do not conceal anything from them.Don’t let the world destroy you for even if man were to live a thousand years, he would still end up with this fate that you see me in.Peace be upon you and the mercy of God.”
    Abu Ubaydah then turned to Muadh ibn Jabal and said, “O Muadh, perform the prayer with the people[be their leader].” At this, his pure soul departed.Muadh got up and said, “O people, you are stricken by the death of a man. By God, I don’t know whether I have seen a man who had a more righteous heart, who was further from all evil, and who was more sincere to people than him. Ask God to shower His mercy on him and God will be merciful to you.”

  • Aishah bint Abi Bakr (may Allah be pleased with her)

    Aishah bint Abi Bakr (may Allah be pleased with her)

    The life of Aishah (may Allah be pleased with her, radiallahu anha – R) is proof that a woman can be far more learned than men and that she can be the teacher of scholars and experts. Her life is also proof that a woman can exert influence over men and women and provide them with inspiration and leadership. Her life further demonstrates that such a woman can be totally feminine and a source of pleasure, joy, and comfort to her husband.

    The bulk of her vast treasure of knowledge was obtained while she was still quite young. In her early childhood she was brought up by her father who was greatly liked and respected for he was a man of wide knowledge, gentle manners, and an agreeable presence. Moreover, he was the closest friend of the noble Prophet who was a frequent visitor to their home from the very early days of his mission. In her youth, already known for her striking beauty and her formidable memory, Aishah came under the loving care and attention of the Prophet himself. Then, as his wife and close companion, she acquired from him knowledge and insight such as no woman has ever acquired.

    Aishah’s (r) Remarkable Memory

    One incident demonstrates her remarkable memory which was so instrumental in her acquisition of knowledge. Once her father and two companions who were staying with him fell ill with a dangerous fever which was common in Madinah at certain seasons. One morning Aishah went to visit him and was dismayed to find the three men lying completely weak and exhausted. She asked her father how he was, and he answered her in verse but she did not understand what he was saying. The two others also answered her with lines of poetry which seemed to her to be nothing but unintelligible babbling. She was deeply troubled and went home to the Prophet and told him, “They are raving, out of their minds, through the heat of the fever.” The Prophet asked what they had said and was somewhat reassured when she repeated almost word for word the lines they had uttered and which made sense although she did not fully understand them at that time. This was a demonstration of the great retentive power of her memory which, as the years went by, gave her the capacity to preserve so many of the priceless sayings of the Prophet.

    The Prophet’s (pbuh)Love for Aishah and Her Love for Him

    Of the Prophet’s wives in Madinah, it was clear that it was Aishah that he loved most. From time to time, one or the other of his companions would ask, “O Messenger of God, whom do you love most in the world?” He did not always give the same answer to this question for he felt great love for many, for his daughters and their children, for Abu Bakr, for Ali, for Zayd, and for his son Usamah. But of his wives the only one he named in this connection was Aishah. She loved him greatly in return and there was an element of jealousy. She could not bear the thought that the Prophet’s attentions should be given to others more than seemed enough to her. She asked him, “O Messenger of God, tell me of yourself. If you were between the two slopes of a valley, one of which had not been grazed whereas the other had been grazed, on which would you pasture your flocks?” “On that which had not been grazed,” replied the Prophet. “In the same way,” she said, “I am not as any other of your wives.” She continued, “Every one of them had a husband before you, except myself.” The Prophet smiled and said nothing. Although she had jealousy and admitted that, it was never expressed in a destructive way.

    Aishah (peace be upon her) not only possessed great knowledge, she took an active part in education and social reform. As a teacher, she had a clear and persuasive manner of speech and her power of oratory was outstanding!

    Aishah’s (r) Virtuous Character

    Aishah was a generous soul and a patient one. She bore with fortitude, along with the rest of the Prophet’s household, poverty and hunger which often lasted for long periods. For days on end, in the sparsely furnished house of the Prophet, no fire would be lit for cooking or baking bread and they would live merely on dates and water. Poverty did not cause her distress or humiliation. And when somewhat easier times came along, that did not corrupt her modest and simple style of living. Once the Prophet stayed away from his wives for a month because they had requested some material comforts that he did not incline to. This was after the Khaybar expedition when an increase of goods whetted the appetite for material things.

    Returning from his self-imposed retreat, he went first to Aishah’s apartment. She was delighted to see him but he said he had received Revelation which required him to put two options before her. He then recited the verses: “O Prophet! Say to your wives: If you desire the life of this world and its adornments, then come and I will bestow its goods upon you, and I will release you with a fair release. But if you desire God and His Messenger and the abode of the Hereafter, then verily God has laid in store for you an immense reward for such as you who do good” (Quran 33:28-29). Aishah immediately replied, “Indeed I desire God and His Messenger and the abode of the Hereafter,” and a similar response followed from all the other wives. She stuck to her choice both during the lifetime of the Prophet and afterwards. Later when the Muslims were favored with enormous riches, she was given a gift of one hundred thousand dirhams. She was fasting when she received the money and she distributed the entire amount to the poor and the needy even though she had no provisions in her house.

    Aishah (r) During the Prophet’s Last Days

    The Prophet’s affection for Aishah remained to the last. During his final illness, he stayed at Aishah’s apartment, at the suggestion of his other wives. For much of the time he lay there on a couch with his head resting on her breast or on her lap. Indeed, it was Aishah who has preserved for us the account of these dying moments of the most honored of God’s creation, His beloved Messenger, may He shower His choicest blessings on him. Aishah once took a tooth stick from her brother, chewed upon it to soften it and gave it to the Prophet. Despite his weakness, he rubbed his teeth with it vigorously. Not long afterwards, he lost consciousness and Aishah thought it was the onset of death, but after an hour he opened his eyes. When he opened his eyes again, Aishah remembered previously being told, “No Prophet is taken by death until he has been shown his place in Paradise and then offered the choice, to live or die.” She said to herself, “He will not now choose us.” Then she heard him murmur, “With the supreme communion in Paradise, with those upon whom God has showered His favor, the Prophets, the martyrs and the righteous…” Again she heard him murmur: “O Lord, with the supreme communion,” and these were the last words she heard him speak. Gradually his head grew heavier upon her, until others in the room began to lament, and Aishah laid his head on a pillow and joined them in lamentation. In the floor of Aishah’s room, near the couch where he was lying, a grave was dug in which was buried the Seal of the Prophets amid much bewilderment and great sorrow.

    Aishah’s (r) Great Knowledge

    Aishah lived for almost 50 years after the passing away of the Prophet. She had been his wife for a decade. Much of this time was spent in learning and acquiring knowledge of the two most important sources of God’s guidance, the Quran and the Sunnah of His Prophet. Aishah was one of three wives (the other two being Hafsah and Umm Salamah) who memorized the Revelation. Like Hafsah, she had her own script of the Quran written after the Prophet had died. Regarding the ahadith (sayings of the Prophet), Aishah is one of four persons (the others being Abu Hurayrah, Abdullah ibn Umar, and Anas ibn Malik) who transmitted more than two thousand narrations. Many of these pertain to some of the most intimate aspects of personal behavior which only someone in Aishah’s position could have known about. What is most important is that her knowledge of hadith was passed on in written form by at least three persons including her nephew, Urwah, who became one of the greatest scholars among the generation after the Companions.

    Many of the learned companions of the Prophet and their followers benefitted from Aishah’s knowledge. Abu Musa al-Ashari once said, “If we companions of the Messenger of God had any difficulty on a matter, we asked Aishah about it.” Her nephew, Urwah, asserts that she was proficient not only in fiqh but also in medicine and poetry. Many of the senior companions of the Prophet came to her to ask for advice concerning questions of inheritance which required a highly skilled mathematical mind. Scholars regard her as one of the earliest fuqaha (jurists) of Islam, along with persons like Umar ibn al-Khattab, Ali, and Abdullah ibn Abbas. The Prophet, referring to her extensive knowledge of Islam, is reported to have said, “Learn a portion of your religion from this red-colored lady.” In the original, the Arabic word “humayra” means “red-colored.” This was an epithet given to Aishah by the Prophet.

    Aishah not only possessed great knowledge, she took an active part in education and social reform. As a teacher, she had a clear and persuasive manner of speech and her power of oratory has been described in superlative terms by al-Ahnaf who said, “I have heard speeches of Abu Bakr and Umar, Uthman and Ali, and the Khulafa up to this day, but I have not heard speech more persuasive and more beautiful from the mouth of any person than from the mouth of Aishah.” Men and women came from far and wide to benefit from her knowledge. After Khadijah al-Kubra (the great) and Fatimah az-Zahra (the resplendent), Aishah as-Siddiqah (the one who affirms the Truth) is regarded as the best woman in Islam. Because of the strength of her personality, she was a leader in every field of knowledge, in society, in politics, and in war. She often regretted her involvement in war but lived long enough to regain position as the most respected woman of her time. She died in the year 58 AH in the month of Ramadan, and as she instructed, was buried in the Jannat al-Baqi in the City of Light (cemetery in Madinah), beside other companions of the Prophet.

  • Adiyy ibn Hatim

    Adiyy ibn Hatim

    When the Prophet (pbuh) announced openly his call to guidance and truth and Arabs from one region after another accepted his teachings, Adiyy, an Arab king who was the son of the famous Hatim at-Taai, saw in the Prophet’s mission a threat to his own position and leadership. Although he did not know the Prophet personally, and had never met him, he developed strong feelings of enmity towards him. He remained antagonistic to Islam for close to twenty years until at last God opened his heart to the religion of truth and guidance. The way in which Adiyy became a Muslim is a remarkable story. He himself narrated the story:

    Wealth flowed among the Muslims so much so that when the town-criers called on people
    throughout the Muslim domain to come and collect Zakat, no one was found in need to respond

    Adiyy Goes to Syria to Be With Christians

    “There was no man among the Arabs who detested God’s Messenger, may God bless him and grant him peace, more than I, when I heard about him. I was then a man of status and nobility. I was a Christian. From my people I took a fourth of their booty as was the practice of other Arab kings. When I heard of the Messenger of God, peace be on him, I hated him. When his mission grew in strength and when his power increased and his armies and expeditionary forces dominated east and west of the land of Arabs, I said to a servant of mine who looked after my camels, ‘Get ready a fat camel for me which is easy to ride and tether it close to me. If you hear of an army or an expeditionary force of Muhammad coming towards this land, let me know.’ One evening, my servant came to me and said, ‘Yaa Mawlaya! What you intended to do on the approach of Muhammad’s cavalry to your land, do it now.’ ‘Why?’ [I asked him]. ‘I have seen scouts searching close to the habitations. I asked about them and was told that they belonged to the army of Muhammad,’ he said. ‘Bring the camel which I ordered you to get ready,’ I said to him. I got up then and there, summoned my household [including] my children and ordered them to evacuate the land we loved. We headed in the direction of Syria to join people of our own faith among the Christians and settle among them.”

    Sister Seeks Help from the Prophet

    “We left in too much haste for me to gather together our entire household. I had left my own sister in our Najd homelands together with the rest of the Tayy people. I did not have any means to return to her. So I went on with those who were with me until I reached Syria and took up residence there among people of my own religion. As for my sister, what I feared for her happened. News reached me while I was in Syria that the forces of Muhammad entered our habitations and took my sister together with a number of other captives to Yathrib. There she was placed with other captives in a compound near the door of the Masjid. The Prophet, peace be upon him, passed by her. She stood up before him and said, ‘Yaa Rasulullah! My father is dead and my guardian is not here. Be gracious to me and God will be gracious to you!’ ‘And who is your guardian?’ asked the Prophet. ‘Adiyy ibn Hatim.’ she said. ‘The one who fled from God and His Prophet?’ he asked. He then left her and walked on. On the following day, the same thing happened. She spoke to him just as she did the day before and he replied in the same manner. The next day, the same thing happened and she despaired of getting any concession from him for he did not say anything.”

    “Then a man from behind him indicated that she should stand up and talk to him. She therefore stood up and said: ‘O Messenger of God! My father is dead and my guardian is absent. Be gracious to me and God will be gracious to you.’ ‘I have agreed,’ he said. Turning to those about him, he instructed, `Let her go, for her father loved noble ways, and God loves them.’ ‘I want to join my family in Syria,’ she said. ‘But don’t leave in a hurry,’ said the Prophet, ‘until you find someone you can trust from your people who could accompany you to Syria. If you find a trustworthy person, let me know.’ She stayed in Yathrib until a group arrived among whom was someone she could trust. So she went the Prophet and said: ‘O Messenger of God! A group of my people have come to me and among them is one I can trust who could take me to my family.’ The Prophet, peace be on him, gave her fine clothes and an adequate sum of money. He also gave her a camel and she left with the group.”

    Prophet’s (pbuh)Generosity

    “Thereafter we followed her progress gradually and waited for her return. We could hardly believe what we heard about Muhammad’s generosity towards her in spite of my attitude to him. When she stood before us, she snapped sharply at me and said: ‘The one who severs the tie of kinship is a wrongdoer. You took your family and your children and left the rest of your relations and those whom you ought to have protected.’ ‘Yes, my sister,’ I said, ‘don’t say anything but good.’ I tried to pacify her until she was satisfied. She told me what had happened to her and it was as I had heard. Then I asked her, for she was an intelligent and judicious person, ‘What do you think of the mission of this man [meaning Muhammad peace be on him]?’ ‘I think, by God, that you should join him quickly.’ she said. ‘If he is a Prophet, the one who hastens towards him would enjoy his grace. And if he is a king, you would not be disgraced in his sight while you are as you are.’”

    Adiyy Meets the Prophet (pbuh) in Madinah

    “I immediately prepared myself for travel and set off to meet the Prophet in Madinah without any security and without any letter. I had heard that he had said: ‘I certainly wish that God will place the hand of Adiyy in my hand.’ I went up to him. He was in the Masjid. I greeted him and he said: ‘Who is the man?’ ‘Adiyy ibn Hatim,’ I said. He stood up for me, took me by the hand and set off towards his home. By God, as he was walking with me towards his house, a weak old woman met him. With her was a young child. She stopped him and began talking to him about a problem. I was standing [all the while]. I said to myself, ‘By God, this is no king.’ He then took me by the hand and went with me until we reached his home. There he got a leather cushion filled with palm fiber, gave it to me said: ‘Sit on this!’ I felt embarrassed before him and said, ‘Rather, you sit on it.’ ‘No, you,’ he said. I deferred and sat on it.”

    Adiyy Declares His Acceptance of Islam

    “The Prophet, peace be on him, sat on the floor because there was no other cushion. I said to myself, ‘By God, this is not the manner of a king!’ He then turned to me and said, ‘Yes, Adiyy ibn Hatim! Haven’t you been a Rukusi, professing a religion between Christianity and Sabeanism?’ ‘Yes,’ I replied. ‘Did you not operate among your people on the principle of exacting from them a fourth, taking from them what your religion does not allow you?’ ‘Yes,’ I said, and I knew from that he was a Prophet sent [by God]. Then he said to me, ‘Perhaps, O Adiyy, the only thing that prevents you from entering this religion is what you see of the destitution of the Muslims and their poverty. By God, the time is near when wealth would flow among them until no one could be found to take it. Perhaps, O Adiyy, the only thing that prevents you from entering this religion is what you see of the small number of Muslims and their numerous foe. By God, the time is near when you would hear of the woman setting out from Qadisiyyah on her camel until she reaches this house, not fearing anyone except Allah. Perhaps what prevents you from entering this religion is that you only see that sovereignty and power rest in the hands of those who are not Muslims. By God, you will soon hear of the white palaces of the land of Babylon opening up for them and the treasures of Chosroes the son of Hormuz fall to their lot.’ ‘The treasures of Chosroes the son of Hormuz?’ I asked (incredulously). ‘Yes, the treasures of Chosroes the son of Hormuz,’ he said. Thereupon, I professed the testimony of truth, and declared my acceptance of Islam.”

    One report says that when Adiyy saw the simplicity of the Prophet’s lifestyle, he said to him, “I testify that you do not seek high office in this world nor corruption,” and he announced his acceptance of Islam. Some people observed the Prophet’s treatment of Adiyy and said to him, “O Prophet of God! We have seen you do something which you have not done to any other.” “Yes,” replied the Prophet. “This is a man of stature among his people. If such a person comes to you, treat him honorably.”

    Adiyy ibn Hatim, may God be pleased with him, lived for a long time. He later said, “Two of the things [which the Prophet spoke of] came to pass and there remained a third. By God, it would certainly come to pass. I have seen the woman leaving Qadisiyyah on her camel fearing nothing until she arrived at this house [of the Prophet in Madinah]. I myself was in the vanguard of the cavalry which descended on the treasures of Chosroes and took them. And I swear by God that the third event will be realized.” Through the will of God, the third statement of the Prophet, on him be choicest blessings and peace, came to pass during the time of the devout and ascetic Khalifah, Umar ibn Abd al-Aziz. Wealth flowed among the Muslims so much so that when the town-criers called on people throughout the Muslim domain to come and collect Zakat, no one was found in need to respond.

  • Salim Mawlah Abi Hudayfah

    Salim Mawlah Abi Hudayfah

    In giving advice to his companions, the noble Prophet, peace be on him, once said: “Learn the Quran from four persons – Abdullah ibn Masud, Salim Mawla Abi Hudhayfah, Ubayy ibn Kab, and Muadh ibn Jabal.” Here we will focus on Salim Mawla Abi Hudhayfah, one of the four companions mentioned, in whom the Prophet had so much confidence that he considered him a hujjah or competent authority to teach the Quran and be a source of reference for it. Salim was a slave and when he accepted Islam he was adopted as a son by a Muslim, Abu Hudhayfah ibn Utbah, who was formerly a leading nobleman of the Quraysh. When the practice of adoption (in which the adopted person was called the son of his adopted father) was banned, Salim simply became a brother, a companion and a mawla (protected person) of the one who had adopted him. Through the blessings of Islam, Salim rose to a position of high esteem among the Muslims, by virtue of his noble conduct and his piety.

    In giving advice to his companions,  the noble Prophet, peace be on him, once said:  “Learn the Quran from four persons –
    Abdullah ibn Masud, Salim Mawla Abi Hudhayfah,  Ubayy ibn Kab, and Muadh ibn Jabal.”

    Both Salim and Abu Hudhayfah accepted Islam early. Abu Hudhayfah himself did so in the face of bitter opposition from his father, the notorious Utbah ibn Rabi’ah, who was particularly virulent in his attacks against the Prophet, peace be upon him, and his companions. When the verse of the Quran was revealed abolishing adoption, people like Zayd and Salim had to change their names. Zayd who was known as Zayd ibn Muhammad had to be called after his own natural father. Henceforth he was known as Zayd ibn Harithah. Salim however did not know the name of his father. Indeed, he did not know who his father was. However he remained under the protection of Abu Hudhayfah and so came to be known as Salim Mawla Abi Hudhayfah. In abolishing the practice of adoption, Islam wanted to emphasize the bonds and responsibilities of natural kinship. However, no relationship was greater or stronger than the bond of Islam and the ties of faith which was the basis of brotherhood. The early Muslims understood this very well. There was nobody dearer to any one of them after Allah and His Messenger than their brethren in faith.

    We have seen how the Ansar of Madinah welcomed and accepted the Muhajirin from Makkah and shared with them their homes and their wealth and their hearts. This same spirit of brotherhood we see in the relationship between the former Quraysh aristocrat, Abu Hudhayfah, and Salim, who before becoming a Muslim was viewed by the Quraysh as a despised and lowly slave. Such is the unique greatness of Islam. Ethnic background and social standing are not signifiers of greatness in the sight of God. Only faith and taqwa bring distinction and elevation as the verses of the Quran and the sayings of the Prophet emphasize over and over again: “The most honorable of you in the sight of God, is the most God-fearing of you,” says the Quran. “No Arab has an advantage over a non-Arab except in taqwa (piety),” taught the noble Prophet. He also stipulated, “The son of a white woman has no advantage over the son of a black woman except in taqwa.” In the new society formed by Islam in justice and dignity for all, Abu Hudhayfah found honor for himself in protecting the one who had been a slave.

    In this rightly-guided Islamic society which destroyed unjust class divisions and false social distinctions, Salim found himself, through his honesty, his faith, and his willingness to sacrifice, in the front line of the believers. He was the “imam” of the Muhajirin from Makkah to Madinah, leading them in Salat in the masjid at Quba which was built by the blessed hands of the Prophet himself. He became a competent authority in the Book of God so much so that, as mentioned above, the Prophet recommended that the Muslims learn the Quran from him. Salim was even further blessed and enjoyed a high esteem in the eyes of the Prophet, peace be on him, who said to him, “Praise be to God Who has made among my ummah such as you.” Even his fellow Muslim brothers used to call him “Salim min as-Salihin,” Salim one of the righteous. The story of Salim is like the story of Bilal and that of many other slaves and poor persons whom Islam elevated from slavery and degradation and made them, in the society of guidance and justice, imams, leaders, and military commanders.

    Salim’s personality was shaped by Islamic virtues. One of his traits was his outspokenness when he felt it was his duty to speak out, especially when a wrong was committed. A well-known incident to illustrate this occurred after the liberation of Makkah. The Prophet sent some of his companions to the villages and tribes around the city. He specified that they were being sent as du’at to invite people to Islam and not as fighters. Khalid ibn al-Walid was one of those sent out. During the mission, however, to settle an old score from the days of jahiliyyah, or ignorance, he fought with and killed a man. Beyond the fact that the Prophet had instructed them to invite to Islam, not to fight, the man had even made it known that he was now a Muslim. Accompanying Khalid on this mission was Salim and others. As soon as Salim saw what Khalid had done, he went up to him and reprimanded him, listing the mistakes he had committed. Khalid, the great leader and military commander both during the days of jahiliyyah and now in Islam, was silent. Khalid then tried to defend himself with increasing fervor. But Salim stood his ground and stuck to his view that Khalid had committed a grave error.

    Salim did not look upon Khalid as an abject slave would look upon a powerful Makkan nobleman. Not at all. Islam had placed them on an equal footing. It was justice and truth that had to be defended. He did not look upon him as a leader whose mistakes were to be covered up or justified but rather as an equal partner in carrying out a responsibility and an obligation to act according to the instructions of the Prophet. Neither did he come out in opposition to Khalid out of prejudice or passion but out of sincere advice and willingness to censure when criticism was needed and appropriate. Such sincerity and straightforwardness are repeatedly emphasized by the Prophet himself when he said: “Ad-dinu an-nasihah. Ad-dinu an-nasihah. Ad-dinu an-nasihah.” “Religion is sincere advice. Religion is sincere advice. Religion is sincere advice.” When the Prophet heard what Khalid had done, he was deeply grieved and made long and fervent supplication: “O Lord, I am innocent before You of what Khalid has done.” And he asked: “Did anyone reprimand him?” The Prophet’s anger subsided somewhat when he was told: “Yes, Salim reprimanded him and opposed him.”

    Salim was never slow or negligent in his worship nor did he miss any campaign. The strong relationship based on faith between him and the Prophet and all the companions, and which existed between him and Abu Hudhayfah, grew with the passing days. When the Prophet, may God bless him and grant him peace, passed away, Abu Bakr assumed responsibility for the affairs of Muslims and immediately had to face the conspiracies of the apostates which resulted in the terrible battle of Yamamah. Among the Muslim forces which made their way to the central heartlands of Arabia was Salim and Abu Hudhayfah. At the beginning of the battle, the Muslim forces suffered major losses. The Muslims fought courageously as individuals but the strength that comes from solidarity was initially absent. Khalid ibn al-Walid then regrouped the Muslim forces and inspired them to unify and coordinate their fighting force. Abu Hudhayfah and Salim embraced each other and made a vow to seek martyrdom in the path of the religion of truth and thus attain felicity in the hereafter. Yamamah was their tryst with destiny. To spur on the Muslims, Abu Hudhayfah shouted, “O people of the Quran! Adorn the Quran with your deeds,” as his sword flashed through the army of Musaylamah the imposter like a whirlwind.

    With renewed courage, Salim plunged into the battle. When the standard-bearer of the Muhajirin, Zayd ibn al-Khattab, fell, Salim bore aloft the flag and continued fighting. His right hand was then severed and he held the standard aloft with his left hand while reciting aloud the verse of the glorious Quran: “How many a Prophet fought in God’s way and with him large bands of godly men! But they never lost heart if they met with disaster in God’s way, nor did they weaken nor give in. And God loves those who are firm and steadfast” (Quran 3:146). What an inspiring verse for such an occasion! And what a fitting epitaph for someone who had dedicated his life to the cause of Islam!

    A wave of apostates then overwhelmed Salim and he fell. Some life remained with him until the battle came to an end with the death of Musaylamah. When the Muslims went about searching for those who were hurt or slain, they found Salim in the last throes of death. As his lifeblood ebbed away he asked them, “What has happened to Abu Hudhayfah?” The reply was “He has been martyred.” Salim said, “Then put me to lie next to him.” They said, “He is close to you, Salim. He was martyred in this same place.” Salim smiled a last faint smile and spoke no more. Both men had achieved what they had hoped for. Together they entered Islam. Together they lived. And together they were martyred. Salim, that great believer passed away, returning to his Lord. The great Umar ibn al-Khattab spoke of him as he lay dying: “If Salim were alive, I would have appointed him my successor.”

     

  • Abdur-Rahman ibn Awf

    Abdur-Rahman ibn Awf

    He was one of the first eight persons to accept Islam. He was one of the ten companions (al-asharatul-mubashshirin) who were assured of entering Paradise. He was one of the six persons chosen by Umar to form the council of shura to choose the khalifah after his death. His name in jahiliyyah (ignorance) days was Abu Amr. But when he accepted Islam, the noble Prophet called him Abdur-Rahman, servant of the Beneficent God.

    Abdur-Rahman Ibn Awf accepted Islam  only two days after  Abu Bakr as-Siddiq. He was one of the ten companions assured of entering Paradise

    Early Struggles

    Abdur-Rahman became a Muslim before the Prophet designated the house of Al-Arqam ibn Abi Al Arqam RA as a secret meeting place to protect his followers from persecution. In fact, it is said that Abdur-Rahman accepted Islam only two days after Abu Bakr as-Siddiq did so. Abdur-Rahman did not escape the persecution which the early Muslims suffered at the hands of the Quraysh. He bore this torment with steadfastness as all the first Muslims did. And when they were compelled to leave Makkah for Abyssinia because of the continuous and unbearable persecution, Abdur-Rahman also went. He returned to Makkah when it was rumored that conditions for the Muslims had improved, but when these rumors proved to be false, he left again for Abyssinia on a second hijrah. And finally, from Makkah he made the hijrah to Madinah.

    Arrives in Madinah

    Soon after arriving in Madinah, the Prophet in his unique manner began pairing off the Muhajirin and the Ansar. This established a firm bond of brotherhood and was meant to strengthen social cohesion and ease the destitution of the Muhajirin. Abdur-Rahman was linked by the Prophet with Sad ibn ar-Rabi’ah who, in the spirit of generosity and magnanimity with which the Ansar greeted the Muhajirin, said to Abdur-Rahman: “My brother! Among the people of Madinah I have the most wealth. I have two orchards and I have two wives. See which of the two orchards you like and I shall vacate it for you and which of my two wives is pleasing to you and I will divorce her for you.”

    “Show Me The Marketplace”

    Abdur-Rahman must have been embarrassed and said in reply: “May God bless you in your family and your wealth. But just show me where the marketplace is.” Abdur-Rahman then went to the marketplace and began trading with whatever little resources he had. He bought and sold and his profits grew rapidly. Soon he was sufficiently well off and was able to get married. He went to the noble Prophet with the scent of perfume lingering over him. “Mahyarn, O Abdur-Rahman!” exclaimed the Prophet (“mahyam” is a word of Yemeni origin which indicates pleasant surprise). “I have gotten married,” replied Abdur-Rahman.” And what did you give your wife as mahr?” asked the Prophet. Abdur-Rahman answered, “The weight of a nuwat in gold.” “You must have a walimah (wedding feast) even if it is with a single sheep. And may Allah bless you in your wealth,” said the Prophet with obvious pleasure and encouragement.
    Thereafter Abdur-Rahman grew so accustomed to business success that he said if he lifted a stone he expected to find gold or silver under it! Abdur-Rahman distinguished himself in both the battles of Badr and Uhud. At Uhud he remained firm throughout and suffered more than twenty wounds, some of them deep and severe. Even so, his physical jihad was matched by his jihad with his wealth.

    A Generous Donor

    Once the Prophet, may God bless him and grant him peace, was preparing to dispatch an expeditionary force. He summoned his companions and said: “Contribute sadaqah for I want to dispatch an expedition.” Abdur-Rahman went to his house and quickly returned. “O Messenger of God,” he said, “I have four thousand (dinars). I give two thousand as a qard to my Lord and two thousand I leave for my family. “ When the Prophet decided to send an expedition to distant Tabuk (this was the last battle of his life that he mounted), his need for finance and material was not greater than his need for men, for the Byzantine forces were a numerous and well-equipped foe. That year in Madinah was one of drought and hardship. The journey to Tabuk was long, more that a thousand kilometers. Provisions were in short supply. Transport was at a premium so much so that a group of Muslims came to the Prophet pleading to go with him but he had to turn them away because he could find no transport for them. These men were sad and dejected and came to be known as the Bakka’in or the Weepers, and the army itself was called the Army of Hardship (‘Usrah). Thereupon the Prophet called upon his companions to give generously for the war effort in the path of God and assured them they would be rewarded. The Muslims’ response to the Prophet’s call was immediate and generous. In the forefront of those who responded was Abdur-Rahman ibn Awl. He donated two hundred awqiyyah of gold whereupon Umar ibn al-Khattab said to the Prophet: “I have (now) seen Abdur-Rahman committing a wrong. He has not left anything for his family.” The Prophet asked Abdur-Rahman, “Have you left anything for your family, Abdur-Rahman?” “Yes,” replied Abdur-Rahman. “I have left for them more than what I give and better.” “How much?” inquired the Prophet. “What God and His Messenger have promised of sustenance, goodness and reward,” replied Abdur-Rahman.

    Abdur-Rahman grew so accustomed to business success that he said if he lifted a stone he expected to find gold or silver under it!

    A Great Honor

    The Muslim army eventually left for Tabuk. There Abdur-Rahman was blessed with an honor which was not conferred on anyone till then. The time of Salat came and the Prophet, peace be on him, was not there at the time. The Muslims chose Abdur-Rahman as their imam. The first rakat of the Salat was almost completed when the Prophet, may God bless him and grant him peace, joined the worshippers and performed the Salat behind Abdur-Rahman ibn Awl. There could be no greater honor conferred on anyone than to have been the imam of the most honored of God’s creation, to be the imam of Muhammad, the Messenger of God! When the Prophet, peace be on him, passed away, Abdur-Rahman took on the responsibility of looking after the needs of his family, the Ummahaat al-Muminin. He would go with them wherever they wanted to and he even performed Hajj with them to ensure that all their needs were met. This is a sign of the trust and confidence which he enjoyed on the part of the Prophet’s family.
    Abdur-Rahman’s support for the Muslims and the Prophet’s wives in particular was well-known. Once he sold a piece of land for forty thousand dinars and he distributed the entire amount among the Banu Zahrah (the relatives of the Prophet’s mother Aminah), the poor among the Muslims, and the Prophet’s wives. When Aishah, may God be pleased with her, received some of this money she asked: “Who has sent this money?” and was told it was Abdur-Rahman, whereupon she said: “The Messenger of God, may God bless him and grant him peace, said: ‘No one will feel compassion towards you after I die except the sabirin (those who are patient and resolute).’” The prayer of the noble Prophet that Allah should bestow barakah on the wealth of Abdur-Rahman appeared to be with Abdur-Rahman throughout his life. He became the richest man among the companions of the Prophet. His business transactions invariably met with success and his wealth continued to grow. His trading caravans to and from Madinah grew larger and larger bringing to the people of Madinah wheat, flour, butter, cloths, utensils, perfume and whatever else was needed, and exporting whatever surplus produce they had.

    Not Attached  to His Wealth

    One day, a loud rumbling sound was heard coming from beyond the boundaries of Madinah, normally a calm and peaceful city. The rumbling sound gradually increased in volume. In addition, clouds of dust and sand were stirred up and blown in the wind. The people of Madinah soon realized that a mighty caravan was entering the city. They stood in amazement as seven hundred camels laden with goods moved into the city and crowded the streets. There was much shouting and excitement as people called to one another to come out and witness the sight and see what goods and sustenance the camel caravan had brought. Aishah, may God be pleased with her, heard the commotion and asked: “What is this that’s happening in Madinah?” and she was told: “It is the caravan of Abdur-Rahman ibn Awl which has come from Syria bearing his merchandise.” “A caravan making all this commotion?” she asked in disbelief.” “Yes, O Umm al-Muminin. There are seven hundred camels.” Aishah shook her head and gazed in the distance as if she was trying to recall some scene or utterance of the past and then she said: “I have heard the Messenger of God, may God bless him and grant him peace, say: ‘I have seen Abdur-Rahman ibn Awl entering Paradise creeping.’” Why creeping? Why should he not enter Paradise leaping and at a quick pace with the early companions of the Prophet? Some friends of his related to Abdur-Rahman the hadith which Aishah had mentioned. He remembered that he had heard the hadith more than once from the Prophet and he hurried to the house of Aishah and said to her: “Yaa Ammah! Have you heard that from the Messenger of God, may God bless him and grant him peace?” “Yes,” she replied. “You have reminded me of a hadith which I have never forgotten,” he is also reported to have said. He was so over-joyed and added: “If I could, I would certainly like to enter Paradise standing. I swear to you, yaa Ammah, that this entire caravan with all its merchandise, I will give it sabilillah.” And so he did. In a great festival of charity and righteousness, he distributed all that the massive caravan had brought to the people of Madinah and surrounding areas. This is just one incident which showed what type of man Abdur-Rahman was. He earned much wealth but he never remained attached to it for its own sake and he did not allow it to corrupt him.

    Gives Secretly and Openly

    Abdur-Rahman’s generosity did not stop there. He continued giving with both his hands, secretly and openly. Some of the amounts recorded in the narrations are truly astounding: forty thousand dirhams of silver, forty thousand dinars of gold, two hundred awqiyyah of gold, five hundred horses to mujahidin setting out on the path of God, one thousand five hundred camels to another group of mujahidin, four hundred dinars of gold to the survivors of Badr, and a large legacy to the Ummahaat al Muminin and the catalogue goes on and on. On account of this fabulous generosity, Aishah said: “May God grant him to drink from the water of Salsabil [a spring in Paradise].” All his wealth did not corrupt Abdur-Rahman and did not change him. When he was among his workers and assistants, people could not distinguish him from them. One day food was brought to him with which to end a fast. He looked at the food and said: “Musab ibn Umayr has been killed. He was better than me. We did not find anything of his to shroud him with except what covered his head but left his legs uncovered. Then God endowed us with the [bounties of] the world… I really fear that our reward h as been bestowed on us early [in this world].” He began to cry and sob and could not eat. May Abdur-Rahman ibn Awl be granted felicity, foremost among those who spend their wealth generously, without hesitation, for the sake of Allah.
    “The parable of those who spend their substance in the way of Allah is that of a grain of corn: it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases: And Allah cares for all and He knows all things. Those who spend their substance in the cause of God and follow up not their gifts with reminders of their generosity or with injury – for them their reward is with their Lord, on them shall be no fear nor shall they grieve” (Quran, Surah al-Baqarah, 2:261-262).

  • Abdullah ibn Umar

    Abdullah ibn Umar

    At Shaykhan, halfway between Madinah and Uhud, the thousand-strong Muslim army led by the Prophet stopped. The sun had begun to sink beneath the horizon. The Prophet dismounted from his horse Sakb. He was fully dressed for battle. A turban was wound about his helmet. He wore a breastplate beneath which was a coat of mail that was fastened with a leather sword belt. A shield was slung across his back and his sword hung from his side. As the sun set, Bilal called the adhan and they prayed. The Prophet then reviewed his troops once more and it was then that he noticed in their midst the presence of eight boys who despite their age were hoping to take part in the battle. Among them were Zayd’s son Usamah and Umar’s son Abdullah, both only thirteen years old. The Prophet ordered them all to return home immediately. Two of the boys however demonstrated that they were able fighters and were allowed to accompany the army to the Battle of Uhud while the others were sent back to their families.

    Abdullah ibn Umar distinguished himself in the service of Islam  and was regarded among Muslims as “the good one,  son of the good one,” according to Abu Musa al-Ashari.  He was known for his knowledge, humility, generosity, piety, truthfulness, incorruptibility, and his constancy in acts of ibadah

    From an early age, Abdullah ibn Umar thus demonstrated his keenness to be associated with the Prophet in all his undertakings. He had accepted Islam before he was ten years old and had made the Hijrah with his father and his sister, Hafsah, who was later to become a wife of the Prophet. Before Uhud he was also turned away from the Battle of Badr and it was not until the Battle of the Ditch that he and Usamah, both then fifteen years old, and others of their age were allowed to join the ranks of the men, not only for the digging of the trench but for the battle when it came. From the time of his hijrah till the time of his death more than seventy years later, Abdullah ibn Umar distinguished himself in the service of Islam and was regarded among Muslims as “the good one, son of the good one,” according to Abu Musa al-Ashari. He was known for his knowledge, humility, generosity, piety, truthfulness, incorruptibility, and his constancy in acts of ibadah.

    From his great and illustrious father, Umar, he learnt a great deal and both he and his father had the benefit of learning from the greatest teacher of all, Muhammad the Messenger of God. Abdullah would observe and scrutinize closely every saying and act ion of the Prophet in various situations and he would practice what he observed, closely and with devotion. For example, if Abdullah saw the Prophet performing salat in a particular place, he would later pray in the same place. If he saw the Prophet making a supplication while standing, he would also make a dua while standing. If he saw him making a dua while sitting, he would do the same. On a journey if he saw the Prophet descend from his camel at a particular place and pray two rakats, and he had occasion to pass on the same route, he would stop at the same place and pray two rakats.

    In a particular place in Makkah, he once observed the Prophet’s camel making two complete turns before he dismounted and prayed two rakats. It might be that the camel did that involuntarily but Abdullah ibn Umar when he happened to be in the same place at another time, made his camel complete two turns before making it kneel and dismounting. He then prayed two rakats in precisely the same manner as he had seen the Prophet do. Aishah, may God be pleased with her, noticed Abdullah’s devotion to the Prophet and remarked: “There was no one who followed the footsteps of the Prophet, may God bless him and grant him peace, in the places where he alighted as did Ibn Umar.” In spite of his close observance of the Prophet’s actions, Abdullah was extremely cautious, even afraid, of reporting the sayings of the Prophet. He would only relate a hadith if he was completely sure that he remembered every word of it. One of his contemporaries said: “Among the companions of the Prophet, no one was more cautious about adding to or subtracting from the hadith of the Prophet than Abdullah ibn Umar.” Similarly he was extremely cautious and reluctant to make legal judgments (fatwas). Once someone came to him asking for a judgment on a particular matter and Abdullah ibn Umar replied: “I have no knowledge of what you ask.” The man went on his way and Ab dullah clapped his hands in glee and said knowledge of what you ask.” The man went on his way and Abdullah clapped his hands happily and said to out loud to himself: “The son of Umar was asked about what he does not know and he said: I do not know.” Because of this attitude he was reluctant to be a qadi even though he was well qualified to be one. The position of qadi was one of the most important and esteemed offices in the Muslim society and state bringing with it honor and even riches, but Abdullah ibn Umar declined this position when it was offered him by the Khalifah Uthman. His reason for so doing was not that he underestimated the importance of the position of qadi but because of his fear of committing errors of judgment in matters pertaining to Islam. Uthman made him agree not to disclose his decision lest it might influence the many other companions of the Prophet who actually performed the duties of judges and juris consults.

    Abdullah ibn Umar was once described as the “brother of the night.” He would stay up at night performing salat, weeping and seeking God’s forgiveness, and reading Quran. To his sister, Hafsah, the Prophet once said: “What a blessed man is Abdullah. Should he perform salat at night he would be blessed even more.” From that day, Abdullah did not abandon aiyam al-Layl whether at home or on journeys. In the stillness of the nights, he would remember God much, perform salat and read the Quran and weep. Like his father, tears came readily to his eyes especially when he heard the warning verses of the Quran. Ubayd ibn Umayr has related that one day he read these verses to Abdullah ibn Umar: “How then [will the sinners fare on Judgment Day] when We shall bring forward witnesses from within every community and bring you [O Prophet] as witness against them? Those who were bent on denying the truth and paid no heed to the Apostle will on that Day wish that the earth would swallow them but they shall not [be able to] conceal from God anything that has happened” (Surah an-Nisa, 4:41-42).

    Abdullah cried on listening to these verses until his beard was moist with tears. One day, he was sitting among some close friends and he recited: “Woe unto those who give short measure, those who, when they are to receive their due from people, demand that it be given in full but when they have to measure or weigh whatever they owe to others, give less than what is due. Do they not know that they are bound to be raised from the dead [and called to account] on an awesome Day, the Day when all men shall stand before the Sustainer of all the worlds?” (The Quran, Surah al Mutaffifin, 83: 1-6). At this point he kept on repeating “the Day when all men shall stand before the Sustainer of all the worlds” over and over again and weeping until he was faint. Piety, simplicity, and generosity combined in Abdullah to make him a person who was highly esteemed by the companions and those who came after them. He gave generously and did not mind parting with wealth even if he himself would fall in want as a result.

    He was a successful and trustworthy trader throughout his life. In addition to this he had a generous stipend from the Bayt al-Mal which he would often spend on the poor and those in need. Ayyub ibn Wail ar-Rasi recounted one incident of his generosity: One day Umar received four thousand dirhams and a velvet blanket. The following day Ayyub saw him in the suq buying fodder for his camel on credit. Ayyub then went to Abdullah’s family and asked, “Didn’t Abu Abdur-Rahman [meaning Abdullah ibn Umar] get four thousand dirhams and a blanket yesterday?” “Yes, indeed,” they replied. “But I saw him today in the suq buying fodder for his camel and he had no money to pay for it,” said Ayyub. “Before nightfall yesterday he had parted with it all. Then he took the blanket and threw it over his shoulder and went out. When he returned it was not with him. We asked him about it and he said that he had given it to a poor person,” they explained. Abdullah ibn Umar encouraged the feeding and the helping of the poor and the needy. Often when he ate, there were orphans and poor people eating with him. He rebuked his children for treating the rich well and ignoring the poor. He once said to them: “You invite the rich and forsake the poor.”

    For Abdullah, wealth was a servant not a master. It was a means towards attaining the necessities of life, not for acquiring luxuries. He put this attitude into action by his asceticism and simple life-style. One of his friends who came from Khurasan once brought him a fine elegant piece of clothing and said to him, “I have brought this thawb for you from Khurasan.” He added, “It would certainly bring coolness to your eyes. I suggest that you take off these coarse clothes you have and put on this beautiful thawb.” Abdullah said, “Show it to me then.” Upon touching it he asked, “Is it silk?” His friend replied, “No, it is cotton.” For a little while, Abdullah was pleased. Then with his right hand he pushed away the thawb and said: “No! I am afraid for myself. I fear that it shall make me arrogant and boastful. And God does not love the arrogant boaster.” Further supporting the characterization of Adbullah as modest and humble in his manner of living, Maymun ibn Mahran relates the following: “I entered the house of Ibn Umar. I estimated everything in his house including his bed, his blanket, his carpet and everything else in it. What I found was not a hundred dirhams’ worth.” That was not because Abdullah ibn Umar was poor. Indeed he was rich. Neither was it because he was a miser, for indeed he was generous and liberal in his giving to those in need. It was because Abdullah ibn Umar exemplified the teachings of the Prophet including the precepts contained in the following hadith: “…If you guard against the things which are forbidden, you will be the most devout of men; if you are pleased with what Allah has allotted, you will be the richest of men; if you are kind to your neighbor, you will be a believer; if you like others to have what you like for yourself, you will be a Muslim….” (Ahmad and Tirmidhi).

     

  • Rumaysa bint Milhan

    Rumaysa bint Milhan

    Even before Islam was introduced to Yathrib, Rumaysa was known for her excellent character, the power of her intellect and her independent attitude of mind. She was known by various names including Rumaysa and Ghumaysa, but these were possibly nickna mes. One historian says that her real name was Sahlah but later she was popularly known as Umm Sulaym.

    Umm Sulaym was a model Muslim, a model wife and mother. Her belief in God was strong and uncompromising. She was not prepared to endanger her faith and the upbringing of her children for wealth and luxury, however abundant and tempting.

    Umm Sulaym was first married to Malik ibn an-Nadr and her son by this marriage was the famous Anas ibn Malik, one of the great companions of the Prophet.

    Umm Sulaym was one of the first women of Yathrib to accept Islam. She was influenced by the refined, dedicated and persuasive Musab ibn Umayr who was sent out as the first missionary or ambassador of Islam by the noble Prophet. This was after the first pl edge of Aqabah. Twelve men of Yathrib had gone to Aqabah on the outskirts of Makkah to pledge loyalty to the Prophet. This was the first major break through for the mission of the Prophet for many years.

    Umm Sulaym’s decision to accept Islam was made without the knowledge or consent of her husband, Malik ibn an-Nadr. He was absent from Yathrib at the time and when he returned he felt some change had come over his household and asked his wife: “Have you be en rejuvenated?” “No,” she said, “but I (now) believe in this man (meaning the Prophet Muhammad).”

    Malik was not pleased especially when his wife went on to announce her acceptance of Islam in public and instruct her son Anas in the teachings and practice of the new faith. She taught him to say la ilaha ilia Allah and Ash hadu anna Muhammada-r Rasulull ah. The young Anas repeated this simple but profound declaration of faith clearly and emphatically.

    Umm Sulaym’s husband was now furious. He shouted at her: “Don’t corrupt my son.” “I am not corrupting him ,” she replied firmly.

    Her husband then left the house and it is reported that he was set upon by an enemy of his and was killed. The news shocked but apparently did not upset Umm Sulaym greatly. She remained devoted to her son Anas and was concerned about his. proper upbringin g. She is even reported to have said that she would not marry again unless Anas approved.

    When it was known that Umm Sulaym had become a widow, one man, Zayd ibn Sahl, known as Abu Talhah, resolved to become engaged to her before anyone else did. He was rather confident that Umm Sulaym would not pass him over for another. He was after all a strong and virile person who was quite rich and who possessed an imposing house that was much admired. He was an accomplished horseman and a skilful archer and , moreover, he belonged to the same clan as Umm Sulaym, the Banu Najjar.

    Abu Talhah proceeded to Umm Sulaym’s house. On the way he recalled that she had been influenced by the preaching of Musab ibn Umayr and had become a Muslim. “So what?” he said to himself. “Was not her husband who died a firm adherent of the old religion and was he not opposed to Muhammad and his mission?”

    Abu Talhah reached Umm Sulaym’s house. He asked and was given permission to enter. Her son Anas was present. Abu Talhah explained why he had come and asked for her hand in marriage.

    “A man like you, Abu Talhah ,” she said, “is not (easily) turned away. But I shall never marry you while you are a kafir, an unbeliever.” Abu Talhah thought she was trying to put him off and that perhaps she had already preferred someone wealthier and more influential. He said to her:

    “What is it that really prevents you from accepting me, Umm Sulaym? Is it the yellow and the white metals (gold and silver)?”

    “Gold and silver?” she asked somewhat taken aback and in a slightly censuring tone. “Yes,” he said. “I swear to you, Abu Talhah, and I swear to God and His Messenger that if you accept Islam, I shall be pleased to accept you as a husband, without any gold or silver. I shall consider your acceptance of Islam as my mahr.”

    Abu Talhah understood well the implications of her words. His mind turned to the idol he had made from wood and on which he lavished great attention in the same way that important men of his tribe venerated and cared for their personal idols. The opportunity was right for Umm Sulaym to stress the futility of such idol worship and she went on: “Don’t you know Abu Talhah, that the god you worship besides Allah grew from the earth?” “That’s true,” he said.

    “Don’t you feel stupid while worshipping part of a tree while you use the rest of it for fuel to bake bread or warm yourself? (If you should give up these foolish beliefs and practices) and become a Muslim, Abu Talhah, I shall be pleased to accept you as a husband and I would not want from you any sadaqah apart from your acceptance of Islam.”

    “Who shall instruct me in Islam?” asked Abu Talhah. “I shall,” Umm Sulaym replied. “How?”

    “Utter the declaration of truth and testify that there is no god but Allah and that Muhammad is the Messenger of Allah. Then go to your house, destroy your idol and throw it away.”

    Abu Talhah left and reflected deeply on what Umm Sulaym had said. He came back to her beaming with happiness.

    “I have taken your advice to heart. I declare that there is no god but Allah and I declare that Muhammad is the Messenger of Allah.”

    Umm Sulaym and Abu Talhah were married. Anas, her son, was pleased and the Muslims would say: “We have never yet heard of a mahr that was more valuable and precious than that of Umm Sulaym for she made Islam her mahr.”

    Umm Sulaym was pleased and delighted with her new husband who placed his unique energies and talents in the service of Islam. He was one of the seventy three men who swore allegiance to the Prophet at the second Pledge of Aqabah. With him, according to on e report, was his wife Umm Sulaym. Two other women, the celebrated Nusaybah bint Kab and Asma bint Amr witnessed Aqabah and took the oath of allegiance to the Prophet.

    Abu Talhah was devoted to the Prophet and took enormous delight in simply looking at him and listening to the sweetness of his speech. He participated in all the major military campaigns. He lived a very ascetic life and was known to fast for long periods at a time. It is said that he had a fantastic orchard in Madinah with date palms and grapes and running water. One day while he was performing Salat in the shade of the trees, a beautiful bird with brightly colored plumage flew in front of him. He became engrossed in the scene and forgot how many rakats he had prayed. Two? Three? When he completed the Prayer he went to the Prophet and described how he had been distracted. In the end, he said: “Bear witness, Messenger of Allah, that I hand over this orcha rd as a charity for the sake of Allah, the Exalted.”

    Abu Talhah and Umm Sulaym had an exemplary Muslim family life, devoted to the Prophet and the service of Muslims and Islam. The Prophet used to visit their home. Sometimes when the time of Prayer came, he would pray on a mat provided by Umm Sulaym. Someti mes also he would have a siesta in their house and, as he slept, she would wipe the perspiration from his forehead. Once when the Prophet awoke from his siesta, he asked: “Umm Sulaym, what are you doing?” “I am taking these (drops of perspiration) as a ba rakah (blessing) which comes from you ,” she replied.

    At another time, the Prophet went to their house and Umm Sulaym offered him dates and butterfat but he did not have any of it because he was fasting. Occasionally, she would send her son Anas with bags of dates to his house.

    It was noticed that the Prophet, peace be on him, had a special compassion for Umm Sulaym and her family and when asked about it, he replied: “Her brother was killed beside me.”

    Umm Sulaym also had a well-known sister, Umm Haram, the wife of the imposing Ubadah ibn as-Samit. She died at sea during a naval expedition and was buried in Cyprus. Umm Sulaym’s husband, Abu Talhah, also died while he was on a naval expedition during the time of the third Caliph, Uthman, and was buried at sea.

    Umm Sulaym herself was noted for her great courage and bravery. During the Battle of Uhud, she carried a dagger in the folds of her dress. She gave water to and tended the wounded and she made attempts to defend the Prophet when the tide of battle was tur ning against him. At the Battle of Khandaq, the Prophet saw her carrying a dagger and he asked her what she was doing with it. She said: “It is to fight those who desert.”

    “May God grant you satisfaction in that,” replied the Prophet. In the face of adversity, Umm Sulaym displayed a unique calmness and strength. One of her young sons (Umayr) fell sick and died while her husband was away looking after his orchards. She bathed the child and wrapped him in shrouds. She told others at her home that they should not inform Abu Talhah because she herself wanted to tell him.

    Umm Sulaym had another son whose name was Abdullah. A few days after she gave birth, she sent Anas with the baby and a bag of dates to the Prophet. The Prophet placed the baby on his lap. He crushed the dates in his mouth and put some in the baby’s mouth. The baby sucked the dates with relish and the Prophet said: “The Ansar are only fond of dates.”

    Abdullah eventually grew up and had seven children all of whom memorized the Quran.

    Umm Sulaym was a model Muslim, a model wife and mother. Her belief in God was strong and uncompromising. She was not prepared to endanger her faith and the upbringing of her children for wealth and luxury, however abundant and tempting.

    She was devoted to the Prophet and dedicated her son Anas to his service. She took the responsibility of educating her children and she played an active part in public life, sharing with the other Muslims the hardships and the joys of building a community and living for the pleasure of God.

     

  • Jafar ibn Abi Talib (r): Exemplary Interfaith Leader

    Jafar ibn Abi Talib (r): Exemplary Interfaith Leader

    Despite his noble standing among the Quraysh, Abu Talib, an uncle of the Prophet, was quite poor. He had a large family and did not have adequate means to support them. His poverty-stricken situation became much worse when a severe drought hit the Arabian Peninsula. The drought destroyed vegetation and livestock and, it is said, people were driven to eat bones in the struggle for survival. It was during this time of drought, before his call to prophethood, that Muhammad (peace be upon him) said to his uncle, al-Abbas: “Your brother, Abu Talib, has a large family. People as you see have been afflicted by this severe drought and are facing starvation. Let us go to Abu Talib and take over responsibility for some of his family. I will take one of his sons and you can take another and we will look after them.” Al-Abbas replied, “What you suggest is certainly righteous and commendable,” and together they went to Abu Talib and said to him, “We want to ease some of the burden of your family until such time as this distressing period has gone.” Abu Talib agreed. “If you allow me to keep Aqeel [one of his sons older than Ali], then you may do whatever you like ,” he said.

    It was in this way that Muhammad took Ali into his household and al-Abbas took Jafar into his. Jafar had a very close resemblance to the Prophet. It is said there were five men from the Hashim clan who resembled the Prophet so much that they were often mistaken for him. They were Abu Sufyan ibn al-Harith and Qutham ibn al-Abbas, both of whom were the Prophet’s cousins; As-Saib ibn Ubayd, the grandfather of Imam ash Shafi; al-Hasan ibn Ali, the grandson of the Prophet, who resembled him most of all; and Jafar ibn Abi Talib.

    Jafar’s Patience and Steadfastness

    Jafar stayed with his uncle, al-Abbas, until he was a young man. Then he married Asma bint Umays, a sister of Maymunah who was later to become a wife of the Prophet. After his marriage, Jafar went to live on his own. He and his wife were among the first persons to accept Islam. He became a Muslim at the hands of Abu Bakr as-Siddiq, may God be pleased with him. The young Jafar and his wife were devoted followers of Islam. They bore the harsh treatment and the persecution of the Quraysh with patience and steadfastness because they both realized that the road to Paradise was strewn with thorns and paved with hardship.

    The Quraysh did everything they could to make life intolerable for them both and for their brethren in faith. They tried to obstruct them from observing or performing the duties and rites of Islam. They prevented them from tasting the full sweetness of worship undisturbed. The Quraysh waylaid them at every turn and severely restricted their freedom of movement.

    Migration to Abyssinia

    Jafar eventually went to the Prophet, peace be upon him, and sought permission for himself and a small group of the Sahabah, including his wife, to make hijrah to the land of Abyssinia. With great sadness, the Prophet gave his permission. It pained him that these pure and righteous souls should be forced to leave their homes and the familiar and cherished scenes and memories of their childhood and youth, not for any crime but only because they said “Our Lord is One. Allah is our Lord.” The group of Muhajirin left Makkah bound for the land of Abyssinia. Leading them was Jafar ibn Abi Talib. Soon they settled down in the new land under the care and protection of the Negus, the just and righteous ruler of Abyssinia. For the first time since they became Muslims, they savored the taste of freedom and security and enjoyed the sweetness of worship undisturbed.

    The Quraysh Seek Extradition of Muslims

    When the Quraysh learnt of the departure of the small group of Muslims and the peaceful life they were enjoying under the protection of the Negus, they made plans to secure their extradition and their return to the torment they endured in Makkah. They sent two of their most formidable men, Amr ibn al-Aas and Abdullah ibn Abi Rabiah, to accomplish this task and provided them with valuable gifts for the Negus and his bishops. In Abyssinia, the two Quraysh emissaries first presented their gifts to the bishops and to each of them they said, “There are some wicked young people moving about freely in the King’s land. They have attacked the religion of their forefathers and caused disunity among their people. When we speak to the King about them, advise him to surrender them to us without his asking them about their religion. The respected leaders of their own people are more aware of them and know better what they believe.”

    The bishops agreed to this solicitation. Amr and Abdullah then went to the Negus himself and presented him with gifts which he greatly admired. They said to him, “O King, there is a group of evil persons from among our youth who have escaped to your kingdom. They practice a religion which neither we nor you know. They have forsaken our religion and have not entered into your religion. The respected leaders of their people – from among their own parents and uncles and from their own clans – have sent us to you to request you to return them. They know best what trouble they have caused.” The Negus looked towards his bishops who said, “They speak the truth, O King. Their own people know them better and are better acquainted with what they have done. Send them back so that they themselves might judge them.”

    The Interfaith Dialogue with the Negus

    The Negus was not pleased with this suggestion and said, “No. By God, I won’t surrender them to anyone until I myself call them and question them about what they have been accused. If what these two men have said is true, then I will hand them over to you. If however it is not so, then I shall protect them so long as they desire to remain under my protection.” The Negus then summoned the Muslims to meet him. Before going, they consulted with one another as a group and agreed that Jafar ibn Abi Talib and no one else should speak on their behalf. In the court of the Negus, the bishops, dressed in green surplices and impressive headgear, were seated on his right and on his left. The Qurayshite emissaries were also seated when the Muslims entered and took their seats. The Negus turned to them and asked, “What is this religion which you have taken for yourselves and which has served to cut you off from the religion of your people? You also did not enter my religion or the religion of any other community.”

    Jafar ibn Abi Talib then advanced and made a speech that was moving and eloquent and which is still one of the most compelling descriptions of Islam, the appeal of the noble Prophet, and the depravity of Makkan society at the time. He said, “O King, we were a people in a state of ignorance and immorality, worshipping idols and eating the flesh of dead animals, committing all sorts of abomination and shameful deeds, breaking the ties of kinship, treating guests badly, and the strong among us exploited the weak. We remained in this state until Allah sent us a Prophet, one of our own people whose lineage, truthfulness, trustworthiness, and integrity were well-known to us. He called us to worship Allah alone and to renounce the stones and the idols which we and our ancestors used to worship besides Allah.”

    Jafar continued, “He commanded us to speak the truth, to honor our promises, to be kind to our relations, to be helpful to our neighbors; to cease all forbidden acts, to abstain from bloodshed, to avoid obscenities and false witness; to not appropriate an orphan’s property nor slander chaste women. He ordered us to worship Allah alone and not to associate anything with Him, to uphold Salat, to give Zakat and to fast in the month of Ramadan. We believed in him and what he brought to us from Allah and we follow him in what he has asked us to do and we keep away from what he forbade us from doing. Thereupon, O King, our people attacked us, visited the severest punishment on us to make us renounce our religion and take us back to the old immorality and the worship of idols. They oppressed us, made life intolerable for us and obstructed us from observing our religion. So we left for your country, choosing you before anyone else, desiring your protection and hoping to live in Justice and peace in your midst.”

    The Negus was impressed and was eager to hear more. He asked Jafar, “Do you have with you something of what your Prophet brought concerning God?” Jafar replied that he did. “Then read it to me,” requested the Negus. In his rich, melodious voice, Jafar recited the first portion of Surah Maryam which deals with the story of Jesus and his mother Mary. On hearing the words of the Quran, the Negus was moved to tears. To the Muslims, he said, “The message of your Prophet and that of Jesus came from the same source…” To Amr and his companion, he said, “Go. For, by God, I will never surrender them to you.”

    The Quraysh Incite Animosity

    That, however, was not the end of the matter. The wily Amr made up his mind to go to the King the following day “to mention something about the Muslims’ belief which will certainly fill his heart with anger and make him detest them.” The next day, Amr went to the Negus and said, “O King, these people to whom you have given refuge and whom you protect say something terrible about Jesus the son of Mary. Send for them and ask them what they say about him.” The Negus summoned the Muslims and Jafar acted as their spokesman once more. The Negus asked, “What do you say about Jesus, the son of Mary?” Jafar replied, “Regarding him, we only say what has been revealed to our Prophet .” “And what is that?” enquired the Negus. “Our Prophet says that Jesus is the servant of God and His Prophet, His spirit and His word which He cast into Mary the Virgin.” The Negus exclaimed, “By God, Jesus the son of Mary was exactly as your Prophet has described him.”

    Justice Prevails

    The bishops around the Negus grunted in disgust at what they had heard but were reprimanded by the Negus. He turned to the Muslims and said, “Go, for you are safe and secure. Whoever obstructs you will pay for it and whoever opposes you will be punished. For, by God, I would rather not have a mountain of gold than that any one of you should come to any harm.” Turning to Amr and his companion, he instructed his attendants, “Return their gifts to these two men. I have no need of them.” Amr and his companion departed, having failed in their mission. The Muslims stayed on in the land of the Negus who proved to be most generous and kind to his guests. Jafar and his wife Asma spent about ten years in Abyssinia which became a second home for them. There Asma gave birth to three children whom they named Abdullah, Muhammad, and Awn. Their second child was possibly the first in the history of the Muslim Ummah to be given the name Muhammad after the noble Prophet, may God bless him and grant him peace.

    Jafar Rejoins the Prophet (pbuh)

    In the seventh year of the hijrah, Jafar and his family left Abyssinia with a group of Muslims and headed for Madinah. When they arrived, the Prophet was just returning from the successful conquest of Khaybar. He was so overjoyed at meeting Jafar that he said, “I do not know what fills me with more happiness, the conquest of Khaybar or the coming of Jafar.” Jafar quickly became known as a person who was much concerned for the welfare of the poor and indigent. For this he was nicknamed the “Father of the Poor.” Abu Hurayrah said of him, “The best of men towards us indigent folk was Jafar ibn Abi Talib. He would pass by us on his way home and give us whatever food he had. Even if his own food had run out, he would send us a pot in which he had placed some butterfat and nothing more. We would open it and lick it clean…”

    Martyrdom

    Jafar’s stay in Madinah was not long. At the beginning of the eighth year of the hijrah, the Prophet mobilized an army to confront Byzantine forces in Syria because one of his emissaries who had gone in peace had been treacherously killed by a Byzantine governor. He appointed Zayd ibn Harithah as commander of the army and gave the following instructions: “If Zayd is wounded or killed, Jafar ibn Abi Talib will take over the command. If Jafar is killed or wounded, then your commander will be Abdullah ibn Rawahah. If Abdullah ibn Rawahah is killed, then let the Muslims choose for themselves a commander.”

    The Prophet had never given such instructions to an army before and the Muslims took this as an indication that he expected the battle to be tough and that they would suffer major losses. When the Muslim army reached Mutah, a small village situated among hills in Jordan, they discovered that the Byzantines had amassed a hundred thousand men backed up by a massive number of Christian Arabs from the tribes of Lakhm, Judham, Qudaah and others. The Muslim army only numbered three thousand. Despite the great odds against them, the Muslim forces engaged the Byzantines in battle. Zayd ibn al-Harithah, the beloved companion of the Prophet, was among the first to fall. Jafar ibn Abi Talib then assumed command. Mounted on his horse, he penetrated deep into the Byzantine ranks. As he spurred his horse on, he called out, “How wonderful is Paradise as it draws near! How pleasant and cool is its drink! Punishment for the Byzantines is not far away!” Jafar continued to fight vigorously but was eventually slain. The third in command, Abdullah ibn Rawahah, also fell. Khalid ibn al-Walid, the inveterate fighter who had recently accepted Islam, was then chosen as the commander. He made a tactical withdrawal, redeployed the Muslims and renewed the attack from several directions. Eventually, the bulk of the Byzantine forces fled in disarray.

    The News of Death Reaches His Family

    The news of the death of his three commanders reached the Prophet in Madinah. The pain and grief he felt was intense. He went to Jafar’s house and met his wife Asma. She was getting ready to receive her absent husband. She had prepared dough and bathed and clothed the children. Asma said, “When the Messenger of God approached us, I saw a veil of sadness shrouding his noble face and I became very apprehensive. But I did not dare ask him about Jafar for fear that I would hear some unpleasant news. He greeted and asked, ‘Where are Jafar’s children?’ I called them for him and they came and crowded around him happily, each one wanting to claim him for himself. He leaned over and hugged them while tears flowed from his eyes. ‘O Messenger of God,’ I asked, ‘why do you cry? Have you heard anything about Jafar and his two companions?’ ‘Yes,’ he replied. ‘They have attained martyrdom.’ The smiles and the laughter vanished from the faces of the little children when they heard their mother crying and wailing. Women came and gathered around Asma. “O Asma,” said the Prophet, “don’t say anything objectionable and don’t beat your chest.” He then prayed to God to protect and sustain the family of Jafar and assured them that he had attained Paradise. The Prophet left Asma’s house and went to his daughter Fatimah who was also weeping. To her, he said, “For such as Jafar, you can [easily] cry yourself to death. Prepare food for Jafar’s family, for today they are beside themselves with grief.”

    Jafar ibn Abi Talib will always be remembered for the eloquent and moving description of Islam he presented to the emperor of Abyssinia. He expressed the strongest of faith and a clarity of understanding that persuaded the emperor of the Muslims’ sincerity and depth of religious devotion. That passion and conviction stand as a beautiful model for Muslims for all time.

     

  • Musab Ibn Umayr (R): The Teacher Appointed by the Prophet (p)

    Musab Ibn Umayr (R): The Teacher Appointed by the Prophet (p)

    Early Life

    Musab ibn Umayr was born and grew up in the lap of affluence and luxury. His rich parents lavished a great deal of care and attention on him. He wore the most expensive clothes and the most stylish shoes of his time. Yemeni shoes were then considered to be very elegant and it was his privilege to have the very best of these.

    The Prophet (peace be upon him) said: “I have seen this Musab with his parents in Makkah. They lavished care and attention on him and gave him all comforts. There was no Quraysh youth like him. Then he left all that seeking the pleasure of Allah and devoting himself to the service of His Prophet.”

    As a youth he was admired by the Quraysh not only for his good looks and style but for his intelligence. His elegant bearing and keen mind endeared him to the Makkan nobility among whom he moved with ease. Although still young, he had the privilege of attending Quraysh meetings and gatherings. He was thus in a position to know the issues which concerned the Makkans and what their attitudes and strategies were.

    Among Makkans there was a sudden outburst of excitement and concern as Muhammad, known as al-Amin (the Trustworthy), emerged saying that God had sent him as a bearer of good tidings and as a warner. He warned the Quraysh of terrible chastisement if they did not turn to the worship and obedience of God and he spoke of Divine rewards for the righteous. The whole of Makkah buzzed with talk of these claims. The vulnerable Quraysh leaders thought of ways of silencing Muhammad. When ridicule and persuasion did not work, they embarked on a campaign of harassment and persecution.

    Conversion to Islam

    Musab learnt that Muhammad and those who believed in his message were gathering in a house near the hill of as-Safa to evade Quraysh harassment. This was the house of al-Arqam. To satisfy his curiosity, Musab proceeded to the house undererred by the know ledge of Quraysh hostility. There he met the Prophet teaching his small band of companions, reciting the verses of the Quran to them and performing Salat with them in submission to God, the Great, the Most High.

    The Prophet welcomed him, and with his noble hand tenderly touched Musab’s heart as it throbbed with excitement. A deep feeling of tranquility came over him. Musab was totally overwhelmed by what he had seen and heard. The words of the Quran had made a deep and immediate impression on him.

    In this first meeting with the Prophet, the young and decisive Musab declared his acceptance of Islam. It was a historic moment. The keen mind of Musab, his tenacious will and determination, his eloquence and his beautiful character were now in the service of Islam and would help change the course of men’s destinies and of history.

    On accepting Islam Musab had one major concern his mother. Her name was Khunnas bint Malik. She was a woman of extraordinary power. She had a dominant personality and could easily arouse fear and terror. When Musab became a Muslim, the only power on earth he might have feared was his mother. All the powerful nobles of Makkah and their attachment to pagan customs and traditions were of little consequence to him. Having his mother as an opponent, however, could not be taken lightly.

    Facing Hardships

    Musab thought quickly. He decided that he should conceal his acceptance of Islam until such time as a solution should come from God. He continued to frequent the House of al-Arqam and sit in the company of the Prophet. He felt serene in his new faith and by keeping all indications of his acceptance of Islam away from her, he managed to stave off his mother’s wrath, but not for long.

    As winds in a storm, the devastating news of Musab’s acceptance of Islam spread among the Quraysh and eventually reached his mother.

    Musab stood before his mother, his clan and the Quraysh nobility who had all gathered to find out what he had done and what he had to say for himself.

    With a certain humility and calm confidence, Musab acknowledged that he had become a Muslim and no doubt he explained his reasons for so doing. He then recited some verses of the Quran – verses which had cleansed the hearts of the believers. Though only few in number, their hearts were now filled with wisdom, honor, justice and courage.

    As Musab’s mother listened to her son on whom she had lavished so much care and affection, she became increasingly incensed. She had Musab taken to a far corner of the house. There he was firmly bound and tethered. He had become a prisoner in his own home. For a long time, Musab remained tied and confined under the watchful eyes of guards whom his mother had placed over him to prevent him from any further contact with Muhammad and his faith. Despite his ordeal, Musab did not waver.

    Migration to Abyssinia

    For him, as for many other Muslims, life in Makkah was becoming more and more intolerable. Eventually he heard that a group of Muslims were preparing secretly to migrate to Abyssinia to seek refuge and relief. His immediate thoughts were how to escape from his prison and join them. At the first opportunity, when his mother and his warders were off-guard, he managed to slip away quietly. Then with utmost haste he joined the other refugees and sailed together across the Red Sea to Africa.

    Although the Muslims enjoyed peace and security in the land of the Negus, they longed to be in Makkah in the company of the noble Prophet. So when a report reached Abyssinia that the conditions of the Muslims in Makkah had improved, Musab was among the first to return to Makkah. The report was false and Musab once again left for Abyssinia.

    Whether he was in Makkah or Abyssinia, Musab remained strong in his new faith and his main concern was to make his life worthy of his Creator.

    Returns to Makkah

    When Musab returned to Makkah again, his mother made a last attempt to gain control of him. She threw him out of her house and cut him off from all the material comforts she used to lavish on him, she said: “Go to your own business. I am not prepared to be a mother to you.” Musab went up close to her and said: “Mother, I advise you sincerely. I am concerned about you. Do testify that there is no god but Allah and that Muhammad is His servant and His Messenger.”

    “I swear by the shooting stars, I shall not enter your religion even if my opinion is ridiculed and my mind becomes impotent,” she insisted.

    Luxuries of life

    Musab thus left her home and the luxury and comforts he used to enjoy. The elegant, well-dressed youth would henceforth be seen only in the coursest of attire. He now had more important concerns. He was determined to use his talents and energies in acquiring knowledge and serving God and His Prophet.

    One day, several years later, Musab came upon a gathering of Muslims sitting around the Prophet, may God bless him and grant him peace. They bowed their heads and lowered their gaze when they saw Musab, and some were even moved to tears. This was because his jalbab was old and in tatters and they were immediately taken back to the days before his acceptance of Islam when he was a model of sartorial elegance. The Prophet looked at Musab, smiled gracefully and said: “I have seen this Musab with his parents in Makkah. They lavished care and attention on him and gave him all comforts. There was no Quraysh youth like him. Then he left all that seeking the pleasure of God and devoting himself to the service of His Prophet.” The Prophet then went on to say: “There will come a time when God will grant you victory over Persia and Byzantium. You would have one dress in the morning and another in the evening and you would eat out of one dish in the morning and another in the evening.”

    In other words, the Prophet predicted that the Muslims would become rich and powerful and will have material goods in plenty. The companions sitting around asked the Prophet: “O Messenger of Allah, are we in a better situation in these times or would we be better off then?” He replied: “You are rather better off now than you would be then. If you knew of the world what I know you would certainly not be so much concerned with it.”

    Teacher of Madinah

    After about ten years of inviting people to Islam, most of Makkah still remained hostile. The noble Prophet then went to Taif seeking new adherents to the faith. He was repulsed and chased out of the city. The future of Islam looked bleak. It was just after this that the Prophet chose Musab to be his “ambassador” to Yathrib to teach a small group of believers who had come to pledge allegiance to Islam and prepare Madinah for the day of the great Hijrah.

    Musab was chosen above companions who were older than he or were more closely related to the Prophet or who appeared to possess greater prestige. No doubt Musab was chosen for this task because of his noble character, his fine manners and his sharp intellect. His knowledge of the Quran and his ability to recite it beautifully and movingly was also an important consideration.

    Musab understood his mission well. He knew that he was on a sacred mission. to invite people to God and the straight path of Islam and to prepare what was to be the territorial base for the young and struggling Muslim community.

    He entered Madinah as a guest of Sad ibn Zurarah of the Khazraj tribe. Together they went to people, to their homes and their gatherings, telling them about the Prophet, explaining Islam to them and reciting the Quran. Through the grace of God, many accepted Islam. This was especially pleasing to Musab but profoundly alarming to many leaders of Yathribite society.

    Calm and Confident

    Once Musab and Sad were sitting with a number of new Muslims and others who were interested in Islam. A powerful notable of the city, Usayd ibn Khudayr, came up waving a spear. The angry Usayd shouted abuse and threatened Musab and his host. “Why have you both come to us to corrupt the weak among us? Keep away from us if you want to stay alive.” Musab smiled a warm and friendly smile and said to Usayd: “Won’t you sit down and listen? If you are pleased and satisfied with our mission, accept it and if you dislike it we would stop telling you what you dislike and leave.”

    “That’s reasonable,” said Usayd and, sticking his spear in the ground, sat down. Musab was not compelling him to do anything. He was not denouncing him. He was merely inviting him to listen. Musab began telling him about Islam and recited the Quran to him. Usayd said: “How beautiful are these words and how true! What does a person do if he wants to enter this religion?”

    “Have a bath, purify yourself and your clothes. Then say the testimony of Truth (Shahadah), and perform Salat.” Usayd left the gathering and was absent for only a short while. He returned and took shahadah. After praying two rakats, he said: “After me, there is a man who if he follows you, everyone of his people will follow him. I shall send him to you now. He is ‘Sad ibn Muadh.”

    Sad ibn Muadh came and listened to Musab. He was convinced and satisfied and declared his submission to God. He was followed by another important Yathribite, Sad ibn Ubadah. Before long, the people of Yathrib were all in a flurry, asking one another.

    In Just One Year…

    The teacher chosen by the Prophet, peace be on him, was very successful. Men and women, the young and the old, the powerful and the weak accepted Islam at his hands. The course of Yathribite history had been changed forever. The way was being prepared for the great Hijrah. Yathrib was soon to become the center and the base for the Islamic state.

    Less than a year after his arrival in Yathrib, Musab returned to Makkah. It was again in the season of pilgrimage. With him was a group of seventy-five Muslims from Madinah. Again at Aqabah, near Mina, they met the Prophet. There they solemnly undertook to defend the Prophet at all cost. Should they remain firm in their faith, their reward, said the Prophet, would be nothing less than Paradise.

    From then on events moved swiftly. Shortly after the Pledge, the Prophet directed his persecuted followers to migrate to Yathrib where the new Muslims or Ansar (Helpers) had shown their willingness to give asylum and extend their protection to the afflicted Muslims.

    Always Faith over Kufr

    Musab continued to play a major role in the building of the new community. The next momentous situation in which we meet him was during the great Battle of Badr. After the battle was over, the Quraysh prisoners of war were brought to the Prophet who assigned them to the custody of individual Muslims. “Treat them well,” he instructed.

    Among the prisoners was Abu Aziz ibn Umayr, the brother of Musab. Abu Aziz related what happened: “I was among a group of Ansar… Whenever they had lunch or dinner they would give me bread and dates to eat in obedience to the Prophet’s instructions to them to treat us well. My brother, Musab ibn Umayr, passed by me and said to the man from the Ansar who was holding me prisoner: ‘Tie him firmly… His mother is a woman of great wealth and maybe she would ransom him for you.’” Abu Aziz could not believe his ears. Astonished, he turned to Musab and asked: “My brother, is this your instruction concerning me?” “He is my brother, not you,” replied Musab thus affirming that in the battle between iman and kufr, the bonds of faith were stronger than the ties of kinship.

    Death in Uhud Battle

    At the Battle of Uhud, the Prophet called upon Musab, now well-known as Musab al-Khayr (the Good), to carry the Muslim flag. At the beginning of the battle, the Muslims seemed to be gaining the upper hand. A group of Muslims then went against the orders of the Prophet and deserted their positions. The mushrikin forces rallied again and launched a counterattack. Their main objective, as they cut through the Muslim forces, was to get to the noble Prophet.

    Musab realized the great danger facing the Prophet. He raised the flag high and shouted the takbir. With the flag in one hand and his sword in the other, he plunged into the Quraysh forces. The odds were against him. A Quraysh horseman moved in close and severed his right hand. Musab was heard to repeat the words: “Muhammad is only a Messenger. Messengers have passed away before him,” showing that however great his attachment was to the Prophet himself, his struggle above all was for the sake of God and for making His Word supreme. His left hand was then injured also and as he held the flag between the stumps of his arms. Musab was then hit by a spear. He fell and the flag fell. The words he repeated, every time he was struck were later revealed to the Prophet and completed, and became part of the Quran.

    His Burial

    After the battle, the Prophet and his companions came to Musab’s body, tears flowed. Khabbah related that they could not find any cloth with which to shroud Musab’s body, except his own garment. When they covered his head with it, his legs showed and when his legs were covered, his head was exposed and the Prophet instructed: “Place the garment over his head and cover his feet and legs with the leaves of the idhkhir (rue) plant.”

    The Prophet felt deep sorrow for all killed in the Battle of Uhud including his uncle Hamzah whose body was horribly mutilated. But it was over the body of Musab that the Prophet stood, with great emotion. He remembered Musab as he first saw him in Makkah, stylish and elegant, and then looked at the short burdah which was now the only garment he possessed and he recited the verse of the Quran: “Among the believers are men who have been true to what they have pledged to God.” The Prophet then said: “The Messenger of God testifies that you are martyrs in the sight of God on the day of Qiyamah.”

    Then turning to the living companions around him he said: “O People! Visit them (the shuhadah), send peace on them for, by Him in whose hand is my soul, any Muslim who sends peace on them until the day of Qiyamah, they would return the salutation of peace.”

    As-salaamu alayka yaa Musab..

    As-salaamu alaykum, ma’shar

    ash-shudhadaa. As-salaamu alaykum

    wa rahmatullah wa barakatuhu.

    Peace be on you, O Musab…

    Peace be on you all, O martyrs.

    Peace be on you and the mercy and blessings of God.