companions of the prophet - long post

ABU HURAYRA


An Abi Hurayrata, radiyallahu anhu, qal.' qala rasul Allahi, sallallahu alayhi wa sailam..."

Through this phrase millions of Muslims from the early history of Islam to the present have come to be familiar with the name Abu Hurayrah. In speeches and lectures, in Friday khutbahs and seminars, in the books of hadith and sirah, fiqh and ibadah, the name Abu Hurayrah is mentioned in. this fashion: "On the authority of Abu Hurayrah, may God be pleased with him who said: The Messenger of God, may God bless him and grant him peace, said... ".

Through his Prodigious efforts, hundreds of ahadith or sayings of the Prophet were transmitted to later generations. His is the foremost name in the roll of hadith transmitters. Next to him come the names of such companions as Abdullah the son of Umar, Anas the son of Malik, Umm al-
Mumininin Aishah, Jabir ibn Abdullah and Abu Said al-Khudri all of whom transmitted over a thousand sayings of the Prophet.

Abu Hurayrah became a Muslim at the hands of at-Tufayl ibn
Amr the chieftain of the Daws tribe to which he belonged. The Daws lived in the region of Tihamah, which stretches along the coast of the Red Sea in southern Arabia. When at-Tufayl returned to his village after meeting the Prophet and becoming a Muslim in the early years of his mission, Abu Hurayrah was one of the first to respond to his call. He was unlike the majority of the Daws who remained stubborn in their old beliefs for a long time.

When at-Tufayl visited Makkah again, Abu Hurayrah accompanied him. There he had the honor and privilege of meeting the noble Prophet who asked him: "What is your name?" "Abdu Shams - Servant of a Sun," he replied.

"Instead, let it be Abdur-Rahman - the Servant of the Beneficent Lord," said the Prophet.

"Yes, Abdur-Rahman (it shall be) O Messenger of God," he replied. However, he continued to be known as Abu Hurayrah, "the kitten man", literally "the father of a kitten" because like the Prophet he was fond of cats and since his childhood often had a cat to play with.

Abu Hurayrah stayed in Tihamah for several years and it was only at the beginning of the seventh year of the Hijrah that he arrived in Madinah with others of his tribe. The Prophet had gone on a campaign to Khaybar. Being destitute, Abu Hurayrah took up his place in the Masjid with other of the Ahl as-Suffah. He was single, without wife or child.

With him however was his mother who was still a mushrik. He longed, and prayed, for her to become a Muslim but she adamantly refused. One day, he invited her to have faith in God alone and follow His Prophet but she uttered some words about the Prophet, which saddened him greatly.
With tears in his eyes, he went to the noble Prophet who said to him: "What makes you cry, O Abu Hurayrah?" "I have not let up in inviting my mother to Islam but she has always rebuffed me. Today, I invited her again and I heard words from her, which I do not like. Do make supplication to God Almighty to make the heart of Abu Hurayrah's mother incline to Islam."

The Prophet responded to Abu Hurayrah's request and prayed for his mother. Abu Hurayrah said: "I went home and found the door closed. I heard the splashing of water and when I tried to enter my mother said: "Stay where you are, O Abu Hurayrah." And after putting on her clothes, she said, "Enter!" I entered and she said: "I testify that there is no god but Allah and I testify that Muhammad is His Servant and His Messenger."

"I returned to the Prophet, peace be on him, weeping with joy just as an hour before I had gone weeping from sadness and said: "I have good news, O Messenger of Allah. God has responded to your prayer and guided the mother of Abu Hurayrah to Islam."

Abu Hurayrah loved the Prophet a great deal and found favor with him. He was never tired of looking at the Prophet whose face appeared to him as having all the radiance of the sun and he was never tired of listening to him. Often he would praise God for his good fortune and say: "Praise be to God Who has guided Abu Hurayrah to Islam." Praise be to God Who has taught Abu Hurayrah the Quran."

"Praise be to God who has bestowed on Abu Hurayrah the companionship of Muhammad, may God bless him and grant him peace." On reaching Madinah, Abu Hurayrah set his heart on attaining knowledge. Zayd ibn Thabit the notable companion of the Prophet reported: "While Abu Hurayrah and I and another friend of mine were in the Masjid praying to God Almighty and performing dhikr to Him, the Messenger of God appeared. He came towards us and sat among us. We became silent and he said: "Carry on with what you were doing."

"So my friend and I made a supplication to God before Abu Hurayrah did and the Prophet began to say Ameen to our dua. "Then Abu Hurayrah made a supplication saying: "O Lord, I ask You for what my two companions have asked and I ask You for knowledge which will not be forgotten."

"The Prophet, peace be on him, said: 'Ameen.' "We then said: 'And we ask Allah for knowledge which will not be forgotten, and the Prophet replied: 'The Dawsi youth has asked for this before you." "With his formidable memory, Abu Hurayrah set out to memorize in the four years that he spent with the Prophet, the gems of wisdom that emanated from his lips. He realized that he had a great gift and he set about to use it to the full in the service of Islam.

He had free time at his disposal. Unlike many of the Muhajirin he did not busy himself' in the market places, with buying and selling. Unlike many of the Ansar, he had no land to cultivate nor crops to tend. He stayed with the Prophet in Madinah and went with him on journeys and expeditions.

Many companions were amazed at the number of hadith he had memorized and often questioned him on when he had heard a certain hadith and under what circumstances.

Once Marwan ibn al-Hakam wanted to test Abu Hurayrah's power of memory. He sat with him in one room and behind a curtain he placed a scribe, unknown to Abu Hurayrah, and ordered him to write down whatever Abu Hurayrah said. A year later, Marwan called Abu Hurayrah again and asked him to recall the same ahadith, which the scribe had recorded. It was found that he had forgotten not a single word.

Abu Hurayrah was concerned to teach and transmit the ahadith he had memorized and knowledge of Islam in general. It is reported that one day he passed through the suq of Madinah and naturally saw people engrossed in the business of buying and selling.

"How feeble are you, O people of Madinah!" he said. "What do you see that is feeble in us, Abu Hurayrah?" they asked. "The inheritance of the Messenger of God, peace be on him, is being distributed and you remain here! Won't you go and take your portion?" "Where is this, O Abu
Hurayrah?" they asked. "In the Masjid," he replied.
Quickly they left. Abu Hurayrah waited until they returned. When they saw him, they said: "O Abu Hurayrah, we went to the Masjid and entered and we did not see anything being distributed." "Didn't you see anyone in the Masjid?" he asked. "O yes, we saw some people performing Salat, some people reading the Quran and some people discussing about what is halal and what is haram." "Woe unto you," replied Abu Hurayrah," that is the inheritance of Muhammad, may God bless him and grant him peace."

Abu Hurayrah underwent much hardship and difficulties as a result of his dedicated search for knowledge. He was often hungry and destitute. He said about himself:

"When I was afflicted with severe hunger, I would go to a companion' of the Prophet and asked him about an ayah of the Quran and (stay with him) learning it so that he would take me with him to his house and give food. "One day, my hunger became so severe that I placed a stone on my stomach. I then sat down in the path of the companions. Abu Bakr passed by and I asked him about an ayah of the Book of God. I only asked him so that he would invite me but he didn't.

"Then Umar ibn al-Khattab passed by me and I asked him about an ayah but he also did not invite me. Then the Messenger of God, peace be on him, passed by and realized that I was hungry and said: "Abu Hurayrah!" "At your command" I replied and followed him until we entered his house. He found a bowl of milk and asked his family: "From where did you get this?" "Someone sent it to you" they replied. He then said to me: "O Abu Hurayrah, go to the Ahl as-Suffah and invite them." Abu Hurayrah did as he was told and they all drank from the milk.

The time came of course when the Muslims were blessed with great wealth and material goodness of every descriiption. Abu Hurayrah eventually got his share of wealth. He had a comfortable home, a wife and child. But this turn of fortune did not change his personality. Neither did he forget his days of destitution. He would "I grew up as an orphan and I emigrated as a poor and indigent person. I used to take food for my stomach from Busrah bint Ghazwan. I served people when they returned from journeys and led their camels when they set out. Then God caused me to marry her (Busrah). So praise be to God who has strengthened his religion and made Abu Hurayrah an imam." (This last statement is a reference to the time when he became governor of Madinah.)
Much of Abu Hurayrah's time would be spent in spiritual exercises and devotion to God. Qiyam al-Layl staying up for the night in prayer and devotion - was a regular practice of his family including his wife and his daughter. He would stay up for a third of the night, his wife for another third and his daughter for a third. In this way, in the house of Abu Hurayrah no hour of the night would pass without ibadah, dhikr and Salat.

During the caliphate of Umar, Umar appointed him as governor of Bahrain. Umar was very scrupulous about the type of persons whom he appointed as governors. He was always concerned that his governors should live simply and frugally and not acquire much wealth even though this was through lawful means.

In Bahrain, Abu Hurayrah became quite rich. Umar heard of this and recalled him to Madinah. Umar thought he had acquired his wealth through unlawful means and questioned him about where and how he had acquired such a fortune. Abu Hurayrah replied: "From breeding horses and gifts which I received." "Hand it over to the treasury of the Muslims," ordered Umar.

Abu Hurayrah did as he was told and raised his hands to the heavens and prayed: "O Lord, forgive the Amir al-Muminin." Subsequently, Umar asked him to become governor once again but he declined. Umar asked him why he refused and he said: "So that my honor would not be besmirched, my wealth taken and my back beaten." And he added: "And I fear to judge without knowledge and speak without wisdom." Throughout his life Abu Hurayrah remained kind and courteous to his mother. Whenever he wanted to leave home, he would stand at the door of her room and say: As-
salaamu alaykum, yaa ummataah, wa rahrnatullahi wa barakatuhu, peace be on you, mother, and the mercy and blessings of God." She would reply: "Wa alayka-s salaam, yaa bunayya, wa rahmatullahi wa barakatuhu - And on you be peace, my son, and the mercy and blessings of God." Often, he would also say: "May God have mercy on you as you cared for me when I was small," and she would reply: "May God have mercy on you as you delivered me from error when I was old." Abu Hurayrah always encouraged other people to be kind and good to their parents. One day he saw two men walking together, one older than the other. He asked the younger one: "What is this man to you?" "My father," the person replied.
"Don't call him by his name. Don't walk in front of him and don't sit before him," advised Abu Hurayrah.

Muslims owe a debt of gratitude to Abu Hurayrah for helping to preserve and transmit the valuable legacy of the Prophet, may God bless him and grant him peace. He died in the year 59 AH when he was seventy-eight years old.



MUSAYB IBN UMAYR


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.

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.

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 undeterred by the knowledge 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.

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.

It was difficult during those days to keep anything secret in Makkah for long. The eyes and ears of the Quraysh were on every road. Behind every footstep imprinted in the soft and burning sand was a Quraysh informer. Before long, Musab was seen as he quietly entered the House of al-Arqam, by someone called Uthman ibn Talhah.

At another time, Uthman saw Musab praying in the same manner as Muhammad prayed. The conclusion was obvious.

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 and brought them back to the natural religion of God. 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 felt like silencing him with one terrible blow. But the hand, which shot out like an arrow, staggered and faltered before the light, which radiated from Musab's serene face. Perhaps, it was her mother's love which restrained her from actually beating him, but still she felt she had to do something to avenge the gods which her son had forsaken. The solution she decided upon was far worse for Musab than a few blows could ever have been. 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. He must have had news of how other Muslims were being harassed and tortured by the idolaters. 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 before long they 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 in fact 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. When Musab returned to Makkah again, his mother made a last attempt to gain control of him and threatened to have him tied up again and confined. Musab swore that if she were to do that, he would kill everyone who helped her. She knew very well that he would carry out this threat for she saw the iron determination he now had.

Separation was inevitable. When the moment came, it was sad for both mother and son but it revealed a strong Persistence in kufr on the part of the mother and an even greater persistence in iman on the part of the son. As 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.

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 coarsest of attire. He now had more important concerns. He was determined to use his talents and energies in acquiring knowledge and in 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 that they would 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."

On another occasion, the Prophet talked in a similar vein to his companions and asked them how they would be if they could have one suit of clothes in the morning and another in the evening and even have enough material to put curtains in their houses just as the Kabah was fully covered. The companions replied that they would then be in a better situation because they would then have sufficient sustenance and would be free for ibadah (worship). The Prophet however told them that they were indeed better off as they were.

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.

Once Musab and Sad were sitting near a well in an orchard of the Zafar clan. With them were a number of new Muslims and others who were interested in Islam. A powerful notable of the city, Usayd ibn Khudayr, came up brandishing a spear. He was livid with rage. Sad ibn Zararah saw him and told Musab:

"This is a chieftain of his people. May God place truth in his heart." "If he sits down, I will speak to him," replied Musab, displaying all the calm and tact of a great daiy.

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. If he was satisfied, well and good. If not, then Musab would leave his district and his clan without any fuss and go to another district.

Musab began telling him about Islam and recited the Quran to him. Even before Usayd spoke, it was clear from his face, now radiant and expectant, that faith had entered his heart. He 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 utter the testimony of Truth (Shahadah), and perform Salat. Usayd left the gathering and was absent for only a short while. He returned and testified that there is no god but Allah and that Muhammad is the Messenger of Allah. He then prayed two rakats and 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.

"If Usayd ibn Khudayr, Sad ibn Muadh and Sad ibn Ubadah have accepted the new religion, how can we not follow? Let's go to Musab and believe with him. They say that truth emanates from his lips."

The first ambassador of the Prophet, peace be on him, was thus supremely successful. The Prophet had chosen well. 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. This second bayah or pledge, which the Muslims of Yathrib made, came to be called the Pledge of War. 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. The first of the Prophet's companions to arrive in Madinah were Musab ibn Umayr and the blind Abdullah ibn Umm Maktum. Abdullah also recited the Quran beautifully and according to one of the Ansar, both Musab and Abdullah recited the Quran for the people of Yathrib.

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.

At the Battle of Uhud, the Prophet called upon Musab, now well-known as Musab al-Khayr (the Good), to carry the Muslim standard. 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 standard high and shouted the takbir. With the standard 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 severed also and as he held the standard between the stumps of his arms, to console himself he repeated: "Muhammad is only a Messenger of God. Messengers have passed away before him." Musab was then hit by a spear. He fell and the standard fell. The words he repeated, every time he was struck were later revealed to the Prophet and completed, and became part of the Quran.

After the battle, the Prophet and his companions went through the battlefield, bidding farewell to the martyrs. When they 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 pain and sorrow at the number of his companions who were killed at the Battle of Uhud. These included 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 cast his tender eyes over the battle field on which lay the dead companions of Musab and 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, 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.


UTBAH IBN AAMIR


After a long and exhausting journey, the Prophet, peace be on him, is at last on the outskirts of Yathrib. The good people of the city go out to meet him. Many crowd the narrow streets. Some stand on rooftops chanting La ilaha ilia Allah and Allahu Akbar in sheer joy at meeting the Prophet of Mercy and his loyal companion, Abu Bakr as-Siddiq. The small girls of the city come out gaily beating their daffs and singing the words of welcome:
Tala 'a-l badru alaynaa Min Thaniyaati-l Wadaa' Wajaba-sh shukru alaynaa Maa da'aa lillaahi daa' Ayyuha-l mab 'uthu finaa Ji'ta bi-l amri-l mutaa' Ji'ta sharrafta-l Madinah Marhaban yaa khayra-d daa'.

"The full moon has come upon us. From beyond the hills of Thaniyaati-l Wadaa Grateful we must be. For what to God he calls? O you who has been sent among us? You came with a mission to be obeyed. You came, you honored the city; Welcome, O best of those who call (to God).

As the procession of the blessed Prophet wended its way, all around there were joyful hearts, tears of ecstasy, smiles of sheer happiness.

Far away from these scenes of jubilation and delight was a young man named Uqbah ibn Aamir al-Juhani. He had gone out to the bawadi, the open expanses of desert, to graze his flocks of sheep and goats on the sparse vegetation. He had wandered far in search of fodder for his hungry flock. It was difficult to find suitable grazing grounds and he was constantly afraid that his flock would perish. They were all he possessed and he did not want to lose them.

The happiness, which engulfed Yathrib, henceforth to be known as the radiant city of the Prophet, soon spread to the near and distant bawadi and reached every nook and corner of the land. The good news of the Prophet's arrival finally reached Uqbah as he tended his flocks far away in the inhospitable desert. His response to the news was immediate as he himself relates: "The Prophet, may God bless him and grant him peace, came to Madinah while I was tending my sheep. When I heard the news of his coming, I set out to meet him without delay. When I met him I asked:

'Will you accept my pledge of allegiance, O Messenger of God?' 'And who are you?' asked the Prophet. 'Uqbah ibn Aamir al-Juhani,' I replied. 'Which do you prefer,' he asked, 'the pledge of a nomad or the pledge of someone who has migrated?' 'The pledge of someone who has migrated,' I said. So the Messenger of God took the same pledge from me as he did from the Muhajirin. I spent the night with him and then went back to my flock.

There were twelve of us who had accepted Islam but we lived far from the city tending our sheep and goats in the open country. We came to the conclusion that it would be good for us if we went to the Prophet daily, so that he could instruct us in our religion and recite for us whatever revelation he had received from on high. I told the others:

'Take turns to go to the Messenger of God, peace be on him. Anyone going may leave his sheep with me because I am too worried and concerned about my own flock to leave them in the care of someone else.'

Each day, one after another of my friends went to the Prophet, leaving his sheep for me to look after. When each returned, I learnt from him what he had heard and benefited from what he had understood. Before long, however, I returned to my senses and said to myself:

'Woe to you! Is it because of a flock of sheep that you remain thin and wretched and lose the opportunity to be in the company of the Prophet and to speak directly to him without an intermediary':' With this, I left my flock, went to Madinah and stayed in the masjid close to the Messenger of God, may God bless him and grant him peace."

Uqbah had no reason to regret having taken this fateful decision. Within a decade, he had become one of the outstanding scholars among the companions of the Prophet, a competent and beautiful reciter of the Quran, a military commander and later on one of the eminent Muslim governors as Islam spread east and west with astonishing rapidity. He could never have imagined as he left his flock to follow the teachings of the noble Prophet, that he would have been among the vanguard of the Muslim forces that liberated fertile Damascus - then known as the "mother of the universe" and that he would have a house for himself among its verdant gardens. He could never have imagined that he would be one of the commanders who liberated Egypt, then known as the "emerald of the world", and that he would be one of its governors.

The fateful decision however was taken. Alone, without possessions. or relatives, Uqbah came to Madinah from the hawadi. He stayed with others like him on the Suffah or elevated part of the Prophet's mosque, near his house. The Suffah was like a reception point where people like Uqbah would go because they wanted to be close to the Prophet. They were known as the "Ashab as-Suffah" and the Prophet once described them as the "guests of Islam".

Because they had no income, the Prophet always shared his food with them and encouraged others to be generous to these "guests". They spent much of their time studying the Quran and learning about Islam. What a marvelous opportunity they had! They were in close and regular contact with the Prophet. He had a special love and concern for them and took care to educate them and look after them in all respects. Uqbah gave an example of how the Prophet trained and taught them. He said:

"One day, the Prophet, may Allah bless him and grant him peace, came out to us while we were on the Suffah and asked:

'Which of you would like to go out to the open country or a valley every day and fetch for himself two beautiful, black camels?' (Such camels were considered prize possessions.)

'Everyone of us would like that, O Messenger of God,' we all replied.

'Now,' he said, 'each one of you should go to the mosque and learn two ayats (verses) of the Book of God. This is better for him than two camels; three verses are better than three camels; four verses are better than four camels (and son)."

In this way, the Prophet tried to bring about a change in attitudes among those who had accepted Islam, a change from obsession with acquiring worldly possessions to an attitude of devotion to knowledge. His simple example provided them with motivation and a powerful incentive to acquire knowledge.

On other occasions, the Ashab as-Suffah would ask questions of the Prophet in order to understand their religion better. Once, Uqbah said, he asked the Prophet, "What is salvation?" and he replied: "Control your tongue, make your house spacious for guests and spurn your mistakes."

Even outside the mosque, Uqbah tried to stay close to the Prophet. On journeys, he often took the reins of the Prophet's mule and went wherever the Prophet desired. Sometimes he followed directly behind the Prophet, peace be on him, and so came to be called the redif of the Prophet. On some occasions, the Prophet would descend from his mount and allow Uqbah to ride while he himself walked. Uqbah described one such occasion:

"I took hold of the reins of the Prophet's mule while passing through some palm groves of Madinah.

‘Uqbah,' the Prophet said to me, 'don't you want to ride.'?'

I thought of saying 'no' but I felt there might be an element of disobedience to the Prophet in such a reply so I said: 'Yes, O Prophet of God.'

The Prophet then got down from his mule and I mounted in obedience to his command. He began to walk. Shortly afterwards I dismounted. The Prophet mounted again and said to me:

'Uqbah, shall I not teach you two surahs the like of which has not been heard before.’’

'Certainly, O Messenger of God,' I replied. And so he recited to me "Qul a'udhu bi rabbi-l Falaq" and "Qul a'udhu bi rabbi-n nas" (the last two surahs of the Quran). I then said the Iqamah for Salat. The Prophet led the Salat and recited these two surahs. (Afterwards), he said: 'Read both these surahs when you go to sleep and whenever you wake up.'"

The above instances show "continuous education" at its best, at home, in the mosque, riding, walking in the open school of the Prophet, may Allah bless him and grant him peace.

Two objectives occupied Uqbah's attention throughout his life; the search for knowledge and jihad in the path of God. He applied his energies totally to these objectives. In the field of learning, he drank deeply from the fountain of knowledge that was the Messenger of God, peace be on him. Uqbah became a distinguished muqri (reciter of the Quran), a muhaddith (recorder and narrator of the sayings of the Prophet); a faqih (jurist); a faradi (expert on the Islamic laws of inheritance); an adib (litterateur); a fasih (orator) and a sha'ir (poet).

In reciting the Quran, he had a most pleasant and beautiful voice. In the stillness of the night, when the entire universe seems peaceful and tranquil, he would turn to the Book of God, and recite its overpowering verses. The hearts of the noble companions would be drawn to his recitation. Their whole being would be shaken and they would be moved to tears from the fear of God, which his recitation induced.

One day Umar ibn al-Khattab invited him and said:

"Recite for me something from the Book of God, O Uqbah." "At your command, O Amir al-Muminin," said Uqbah and began reciting. Umar wept till his beard was wet.

Uqbah left a copy of the Quran written in his own hand. It is said that this copy of the Quran existed until quite recently in Egypt in the well-known mosque named after Uqbah ibn Aamir himself. At the end of this text was written: "Uqbah ibn Aamir al-Juhani wrote it." This Mushaf of Uqbah was one of the earliest copies of the Quran in existence but it was lost in its entirety with other priceless documents due to the carelessness of Muslims.

In the field of Jihad, it is sufficient to know that Uqbah fought beside the Prophet, peace be on him, at the Battle of Uhud and in all the military engagements thereafter. He was also one of the valiant and daring group of shock troopers who were tested to their maximum during the battle for Damascus. In recognition for his outstanding services, the commander of the Muslim forces then, Abu Ubaydah ibn al-Jarrah, dispatched Uqbah to Madinah to convey the good news of the liberation of Damascus to Umar ibn al-Khattab. Uqbah spent eight days and seven nights, from Friday to Friday, in a continuous forced march to bring the news to Umar.

Uqbah was one of the commanders of the Muslim forces that liberated Egypt. For three years he was the Muslim governor of Egypt after which he received orders from the Caliph Muawiyah to mount a naval expedition to the island of Rhodes in the Mediterranean Sea.

An indication of Uqbah's enthusiasm for jihad is the fact that he committed to memory the sayings of the Prophet on this subject and became a specialist in narrating them to the Muslims. One of his favorite pastimes was to practice the skill of spear throwing.

Uqbah was in Egypt when he became fatally ill. He gathered his children together and gave them his final advise. He said: "My children, guard against three things: Don't accept; my saying attributed to the Prophet, peace be on him, except from a reliable authority. Do not incur debts or take up a loan even if you are in the position of an imam. Don't compose poetry for your hearts might be distracted thereby from the Quran."

Uqbah ibn Aamir al-Juhani, the qari, the alim, the ghazi, died in Cairo and was buried at the foot of the Muqattam hills. They well pleased with Him. They are the party of God. Is not the party of God the successful ones?" (Surah al-Mujactilah 58:22)

The response of Abu Ubaydah at Badr when confronted by his father was not unexpected. He had attained a strength Salaam,


TUFAYL IBN AMR AD DAWSI


At-Tufayl ibn Amr was the chief of the Daws tribe in preQuranic times and a distinguished Arab notable known for his manly virtues and good works.

He fed the hungry, comforted those in distress and granted asylum to refugees. He was also keenly interested in literature and was himself a sharp and sensitive poet capable of expressing the most delicate emotions.

Tufayl left the hearths of his village in Tihama in the south of the Arabian Peninsula and set out for Makkah. The struggle between the noble Prophet and the disbelieving Quraysh was already at its height. Each wanted to gain support for his cause and recruit helpers. The Prophet, peace and blessings of God be on him, sought help from his Lord. His weapons were faith and truth. The disbelieving Quraysh resisted his message with every weapon, and attempted to keep people away from it by all the means at their disposal.

Tufayl found himself entering this battle without any preparation or warning. He did not come to Makkah to get involved in it. Indeed he was not aware of the struggle that was taking place.

Let Tufayl himself take up the story from this point:

I approached Makkah. As soon as the Quraysh leaders saw me, they came up to me and gave me a most hearty welcome and accommodated me in a grand house. Their leaders and notables then gathered and said:

"O Tufayl, you have come to our town. This man who claims that he is a Prophet has ruined our authority and shattered our community. We are afraid that he would succeed in undermining you and your authority among your people just as he has done with us. Don't speak to the man. On no account listen to anything he has to say. He has the speech of a wizard, causing division between father and son, between brother and brother and between husband and wife."

They went on telling me the most fantastic stories and scared me by recounting tales of his incredible deeds. I made up my mind then not to approach this man, or speak to him or listen to anything he had to say.

The following morning I went to the Sacred Mosque to make tawaf around the Kabah as an act of worship to the idols that we made pilgrimage to and glorified. I inserted a piece of cotton in my ears out of fear that something of the speech of Muhammad would reach my hearing. As soon as
I entered the Mosque, I saw him standing near the Kabah. He was praying in a fashion, which was different from our prayer. His whole manner of worship was different. The scene captivated me. His worship made me tremble and I felt drawn to him, despite myself, until I was quite close to him.

Not withstanding the precaution I had taken, God willed that some of what he was saying should reach my hearing and I heard a speech that was so beautiful that I said to myself, "What are you doing, Tufayl? You are a perceptive poet. You can distinguish between the good and the bad in poetry. What prevents you from listening to what this man is saying? If what comes from him is good, accept it, and if it is bad, reject it."

I remained there until the Prophet left for his home. I followed him as he entered his house, and I entered also and said, "O Muhammad, your people have said certain things to me about you. By God, they kept on frightening me away from your message so that I even blocked my ears to keep out your words. Despite this, God caused me to hear something of it and I found it good. So tell me more about your mission."

The Prophet, peace be upon him, did and recited to me Surah Al-Iklaas and Surah Al-Falaq. I swear by God, I had never heard such beautiful words before. Neither was a more noble or just mission ever described to me.
Thereupon, I stretched out my hand to him in allegiance and testified that there is no god but Allah and that Muhammad is the messenger of Allah. This is how I entered Islam.

I stayed on for some time in Makkah learning the teachings of Islam memorizing parts of the Quran. When I decided to return to my people, I said, "O Rasulullah. I am a man who is obeyed in his tribe. I am going back to them and I shall invite them to Islam . . ."

When I returned to my people, my father, who was quite old then, came up to me and I said, 'O Father, let me relate my news to you. I am no longer from you and you are not of me.''

"Why so, my son?" he asked.

"I have accepted Islam and now follow the religion of Muhammad, peace and blessings of God be upon him," I replied. "My son," he said, "your religion is my religion."

''Go and wash your sell and cleanse your clothes," I said. "Then come that I may teach you what I have learnt."

This the old man did and I explained Islam to him and he became a Muslim.

"Then came my wife and I said, "Let me relate my news to you. I am no longer of you and you are not of me."

"Good heavens! Why so?" she exclaimed.

"Islam has separated us," I explained. "I have become a Muslim and follow the religion of Muhammad."

"Your religion is my religion," she replied.

'Then go and purify yourself, not with the water of Dhu Shara, the idol of the Daws, but with pure water from the mountain. "

"Good gracious! Do you fear anything from Dhu Shara?"

"Damn Dhu Shari. I told you, go and wash there, far away from people. I guarantee you that this dumb stone won't do a thing to you."

She went and washed and I explained Islam to her and she became a Muslim. I then invited the Daws as a whole to become Muslims. They were all slow in responding, except Abu Hurayrah. He was the quickest to respond to the invitation of Islam.

The next time I went to Makkah, Abu Hurayrah was with me. "What have you left behind?' the Prophet asked me.

"Hearts with veils over them obscuring the Truth, and firm disbelief. Sin and disobedience have won over the Daws."

The Prophet thereupon stood up, made wudu and prayed with his hands raised to the heavens. Abu Hurayrah remarked, "When I saw the Prophet like this, I was afraid that he was praying against my people and that they would be destroyed."

But the Prophet, upon whom be peace, prayed, "O Lord, guide the Daws, guide the Daws, guide the Daws." Then he turned to me and said:

"Go back to your people, befriend them, treat them gently and invite them to Islam."

I stayed in the land of the Daws inviting them to Islam until after the hijrah of the Prophet to Madinah and after the battle of Badr, Uhud and Khandaq had taken place. Then I went to the Prophet. With me were eighty families who had become Muslims and who were strong in their faith. The Prophet was pleased with us and he gave us a portion of the booty after the battle of Khaybar. We said to him, "O Rasulullah, make us the right wing of your army in every battle and make our efforts acceptable."

Tufayl stayed with the Prophet until the liberation of Makkah. After the destruction of the idols there, Tufayl asked the Prophet to send him to put an end to the worship of Dhu-l Kafayn, the chief idol of his people. The Prophet gave him permission.

Back in Tihama among the Daws, men, women and children of the tribe had gathered and were agitated that the idol was going to be burnt. They were waiting to see if any evil would befall Tufayl should he harm Dhu-l Kafayn. Tufayl approached the idols with the worshipers around it. As he set fire to it, he proclaimed:

"O Dhu-l Kafayn, of your worshipers I certainly am not. Ire have I inserted into your heart."

Whatever shirk remained in the Daws tribe went up in the flames that burnt the idol. The whole tribe became Muslims.

Tufayl remained a lieutenant of the Prophet until the noble messenger passed away. Tufayl then placed himself in the service of the Khalifah Abu Bakr, the successor of the Prophet. During the Riddah wars, he led a contingent of his people against the impostor Musaylamah.

In the battle of al-Yamamah that followed, the dear companion of the Prophet, Tufayl ibn Amr fought hard but eventually fell as a martyr on the battlefield.



IBN UMM MAKTOUM


Abdullah ibn Umm Maktum was a cousin of Khadijah bint Khuwaylid, Mother of the Believers, may God be pleased with her. His father was Qays ibn Said and his mother was Aatikah bint Abdullah. She was called Umm Maktum (Mother of the Concealed One) because she gave birth to a blind child.

Abdullah witnessed the rise of Islam in Makkah. He was amongst the first to accept Islam. He lived through the persecution of the Muslims and suffered what the other companions of the Prophet experienced. His attitude, like theirs, was one of firmness, staunch resistance and sacrifice. Neither his dedication nor his faith weakened against the violence of the Quraysh onslaught. In fact, all this only increased his determination to hold on to the religion of God and his devotion to His messenger.

Abdullah was devoted to the noble Prophet and he was so eager to memorize the Quran that he would not miss any opportunity to achieve his hearts desire. Indeed, his sense of urgency and his insistence could sometimes have been irritating as he, unintentionally, sought to monopolize the attention of the Prophet.

In this period, the Prophet, peace be upon him, was concentrating on the Quraysh notables and was eager that they should become Muslims. On one particular day, he met Utbah ibn Rabiah and his brother Shaybah, Amr ibn Hisham better known as Abu Jahl, Umayyah ibn Khalaf and Walid ibn Mughirah, the father of Khalid ibn Walid who was later to be known as Sayf Allah or 'the sword of God'. He had begun talking and negotiating with them and telling them about Islam. He so much wished that they would respond positively to him and accept Islam or at least call off their persecution of his companions.

While he was thus engaged, Abdullah ibn Umm Maktum came up and asked him to read a verse from the Quran. "O messenger of God," he said, "teach me from what God has taught you."

The Prophet frowned and turned away from him. He turned his attention instead to the prestigious group of Quraysh, hoping that they would become Muslims and that by their acceptance of Islam they would bring greatness to the religion of God and strengthen his mission. As soon as he had finished speaking to them and had left their company. he suddenly felt partially blinded and his head began to throb violently. At this point the following revelation came to him: "He frowned and turned away when the blind man approached him ! Yet for all you knew, (O Muhammad), he might perhaps have grown in purity or have been reminded of the Truth, and helped by this reminder. Now as for him who believes himself to be self-sufficient, to him you gave your whole attention, although you are not accountable for his failure to attain to purity. But as for him who came unto you full of eagerness and in awe of God, him did you disregard.

Nay, verily, this is but a reminder and so, whoever is willing may remember Him in the light of His revelations blest with dignity, lofty and pure, borne by the hands of messengers, noble and most virtuous.' (Surah Abasa 8O: 116).

These are the sixteen verses which were revealed to the noble Prophet about Abdullah ibn Umm Maktum, sixteen verses that have continued to be recited from that time till today and shall continue to be recited.

From that day the Prophet did not cease to be generous to Abdullah ibn Umm Maktum. To ask him about his affairs, to fulfill his needs and take him into his council whenever he approached. This is not strange. Was he not censured by God in a most severe manner on Abdullah's account? In fact, in later years, he often greeted Ibn Umm Maktum with these words of humility:

"Welcome unto him on whose account my Sustainer has rebuked me." When the Quraysh intensified their persecution of the Prophet and those who believed with him, God gave them permission to emigrate. Abdullah’s response was prompt. He and Musab ibn Umayr were the first of the Companions to reach Madinah.

As soon as they reached Yathrib, he and Musab began discussing with the people, reading the Quran to them and teaching them the religion of God. When the Prophet, upon whom be peace, arrived in Madinah, he appointed Abdullah and Bilal ibn Rabah to be muadh-dhins for the Muslims, proclaiming the Oneness of God five times a day, calling man to the best of actions and summoning them to success.

Bilal would call the adhan and Abdullah would pronounce the iqamah for the Prayer. Sometimes they would reverse the process. During Ramadan, they adopted a special routine. One of them would call the adhan to wake people up to eat before the fast began. The other would call the adhan to announce the beginning of dawn and the fast. It was Bilal who would awaken the people and Abdullah ibn Umm Maktum who would announce the beginning of dawn.

One of the responsibilities that the Prophet placed on Abdullah ibn Umm Maktum was to put him in charge of Madinah in his absence. This was done more than ten times, one of them being when he left for the liberation of Makkah.

Soon after the battle of Badr, the Prophet received a revelation from God raising the status of the mujahideen and preferring them over the qaideen (those who remain inactive at home). This was in order to encourage the mujahid even further and to spur the qaid to give up his inactivity. This revelation affected ibn Umm Maktum deeply. It pained him to be thus barred from the higher status and he said:

O messenger of God. If I could go on jihad, I would certainly do." He then earnestly asked God to send down a revelation about his particular case and those like him who were prevented because of their disabilities from going on military campaigns.

His prayer was answered. An additional phrase was revealed to the Prophet exempting those with disabilities from the import of the original verse. The full ayah became:

"Not equal are those who remain seated among the believers, except those who possess disabilities, and those who strive and fight in the way of God with their wealth and their persons . . ." (Surah an-Nisaa, 4: 95).

In spite of thus being excused from jihad, the soul of Abdullah ibn Umm Maktum refused to be content with staying among those who remained at home when an expedition was in progress. Great souls are not content with remaining detached from affairs of great moment. He determined that no campaign should by-pass him. He fixed a role for himself on the battle field. He would say: "Place me between two rows and give me the standard. I will carry it for you and protect it, for I am blind and cannot run away. "

In the fourteenth year after the hijrah, Umar resolved to mount a major assault against the Persians to bring down their State and open the way for the Muslim forces. So he wrote to his governors:

"Send anyone with a weapon or a horse or who can offer any form of help to me. And make haste." Crowds of Muslims from every direction responded to Umar's call and converged on Madinah. Among all these was the blind mujahid Abdullah ibn Umm Maktum. Umar appointed Saud ibn Abi Waqqas commander over the army, gave him instructions and bade him farewell. When the army reached Qadisiyyah, Abdullah ibn Umm Maktum was prominent, wearing a coat of armor and fully prepared. He had vowed to carry and protect the standard of the Muslims or be killed in the process.

The forces met and engaged in battle for three days. The fighting was among the most fierce and bitter in the history of the Muslim conquests. On the third day, the Muslims achieved a mighty victory as one of the greatest empires in the world collapsed and one of the most secure thrones fell. The standard of Tawhid was raised in an idolatrous land. The price of this clear victory was hundreds of martyrs. Among them was Abdullah ibn Umm Maktum. He was found dead on the battlefield clutching the flag of the Muslims.



ABU UBAYDAY IBN AL JARRAH


His 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.

He was described as the Amin or Custodian of Muhammad's community. His full name was Aamir ibn Abdullah ibn al-Jarrah. He was known as Abu Ubaydah. Of him Abdullah ibn Umar, one of the companions of the Prophet, 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."

Abu Ubaydah was one of the first persons to accept Islam. He became a Muslim one day after Abu Bakr. In fact, it was through Abu Bakr that he became a Muslim. Abu Bakr took him, Abdur Rahman ibn Aut, Uthman ibn Mazun and al-Arqam ibn Abu 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 great edifice of Islam was built.

Abu Ubaydah lived through the harsh experience, which the Muslims went through in Makkah, from beginning to end. With the early Muslims, he endured the insults and the violence, 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 and as someone 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 wherever he 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. I hey 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. Do not try to guess who this man was It was, as stated earlier, one of the most harrowing experiences that Abu Ubaydah had to go through, how harrowing, it is almost impossible to imagine. The man in Fact 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 God and polytheism, the choice open to him was profoundly disturbing but clear. In a way it could be said that he did not kill his father--he only killed the polytheism in the person of his father.

It is concerning this event that God revealed the following verses of the Quran:

"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 of faith in God, devotion to His religion and a level of concern for the ummah of Muhammad to which many aspired.

It is related by Muhammad ibn Jafar, 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 well pleased, 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 descriiption 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 ibn al-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 trust. This strength was shown on several occasions.

One day the Prophet dispatched a group of his Sahabah to meet a Quraysh caravan. He appointed Abu Ubaydah as amir (leader) of the group and gave them a bag of dates and nothing else as provisions. Abu Ubaydah 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 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. He bit 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 or meeting place of Banu Saaadah. 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 bayah (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 like 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-Mumineen 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-Mumineen?"

"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 state 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 he. Ask God to shower His mercy on him and God will be merciful to you. "



UMAYR IBN WAHB

Umayr ibn Wahb al-Jumahi returned safely from the Battle of Badr. His son, Wahb, was left behind, a prisoner in the hands of the Muslims. Umar feared that the Muslims would punish the youth severely because of the persecution he himself had meted out to the Prophet and the torture he had inflicted on his companions.

One morning Umayr went to the Sacred Mosque to make tawaf around the Kabah and worship his idols. He found Safwan ibn Umayyah sitting near the Kabah went up to him and said:

Im Sabahan (Good Morning), Quraysh chieftain."

"Im Sabahan, Ibn Wahb," replied Safwan. "Let us talk for some time. Time only goes by with conversation."

Umayr sat next to him. The two men began to recall Badr, the great defeat they had suffered and they counted the prisoners who had fallen into the hands of Muhammad and his companions. They became deeply distressed at the number of great Quraysh men who had been killed by the swords of the Muslims and who lay buried in the mass grave at al-Qalib in Badr.

Safwan ibn Umayyah shook his head and sighed, "By God, there can be no better after them."

"You are right," declared Umar. He remained silent for a while and then said, "By the God of the Kabah, if I had no debts and no family whose loss I fear after me, I would go to Muhammad and kill him, finish off his mission and check his evil." He went on in a faint, subdued voice, "And as my son Wahb is among them, my going to Yathrib would be beyond doubt."

Safwan ibn Umayyah listened intently to the words of Umayr and did not wish this opportunity to pass. He turned to him and said:

"Umar, place all your debt in my hands and I will discharge it for you whatever the amount. As for your family, I shall take them as my own family and give them whatever they need. I have enough wealth to guarantee them a comfortable living."

"Agreed," said Umar. "But keep this conversation of ours secret and do not divulge any of it to anyone."

"That shall be so," said Safwan.

Umar left the Masjid al-Haram with the fire of hatred against Muhammad blazing in his heart. He began to count what he needed for the task he had set himself. He knew that he had the full support and confidence of the Quraysh who had members of their families held prisoner in Madinah.

Umar had his sword sharpened and coated with poison. His camel was prepared and brought to him. He mounted the beast and rode in the direction of Madinah with evil in his heart.

Umar reached Madinah and went directly towards the mosque looking for the Prophet. Near the door of the mosque, he alighted and tethered his camel.

At that time, Umar was sitting with some of the Sahabah near the door of the Mosque, reminiscing about Badr, the number of prisoners that had been taken and the number of Quraysh killed. They also recalled the acts of heroism shown by the Muslims, both the Muhajirun and the Ansar and gave thanks to God for the great victory He had given them. At that very moment Umar turned around and saw Umayr ibn Wahb alighting from his camel and going towards the Mosque brandishing his sword. Alarmed, he jumped up and shouted. "This is the dog, the enemy of God, Umayr ibn
Wahb. By God, he has only come to do evil. He led the Mushrikeen against us in Makkah and he was a spy for them against us shortly before Badr. Go to the Messenger of God, stand around him and warn him that this dirty traitor is after him."

Umar himself hastened to the Prophet and said, "O Rasulullah, this enemy of God, Umayr ibn Wahb, has come brandishing his sword and I think that he could only be up to something evil." "Let him come in," said the Prophet.

Umar approached Umayr, took hold of him by the tails of his robes, pressed the back of his sword against his neck and took him to the Prophet.

When the Prophet saw Umayr in this condition he said to Umar: "Release him.' He then turned to Umayr and said: "Come closer." Umayr came closer and said, "Im Sabaha" (the Arab greeting in the days of Jahiliyyah)."

"God has granted us a greeting better than this, Umayr," said the Prophet. "God has granted us the greeting of Peace--it is the greeting of the people of Paradise." "What have you come for?" continued the Prophet.

"I came here hoping to have the prisoner in your hands released, so please oblige me." "And what is this sword around your neck for?" quizzed the Prophet. "Tell me the truth. What have you come for, Umayr?" prodded the Prophet. "I have only come to have the prisoner released," insisted Umar.

"No. You and Safwan ibn Umayyah sat near the Kabah recalling your companions who lie buried at al-Qalib and then you said, 'If I had no debt or no family to look after, I would certainly go out to kill Muhammad.' Safwan took over your debt and promised to look after your family in return for your agreeing to kill me. But God is a barrier between you and your achieving your aim."

Umar stood stupefied nor a moment, then said: "I bear witness that you are the messenger of God." "We used, O messenger of' God." he continued, "to reject whatever good you had brought and whatever revelation came to you. But my conversation with Safwan ibn Umayyah was not known to anyone else. By God, I am certain that only God could have made this known to you. Praise be to God Who has led me to you that He may guide me to Islam.' He then testified that there is no god but Allah and that Muhammad is the messenger of Allah and became a Muslim. Thereupon, the Prophet instructed his companions: "instruct your brother in his religion. Teach him the Quran and set free his prisoner."

The Muslims were extremely happy with Umayr's acceptance of Islam. Even Umar who once said of him, "A pig is certainly dearer to me than
Umayr ibn Wahb" came up to the Prophet and exclaimed "Today, he is dearer to me than some of my own children."

Thereafter Umayr spent much time increasing his knowledge of Islam and filling his heart with the light of the Quran. There, in Madinah, he spent the sweetest and richest days of his life away from what he had known in Makkah.

Back in Makkah, Safwan was filled with hope and would say to the Quraysh, "I will soon give you some great news that would make you forget the events of Badr." Safwan waited for a long time and then gradually became more and more anxious. Greatly agitated, he would go out and ask travelers what news they had of Umayr ibn Wahb but no one was able to give him a satisfactory reply. Eventually a rider came and said "Umar has become a Muslim." The news hit Safwan like a thunderbolt. He was certain that Umayr would never become a Muslim and if he ever did then everyone on the face of the earth would become Muslim also. "Never shall I speak to him and never shall I do anything for him," he said.

Umar meanwhile kept on striving to gain a good understanding of his religion and memorize whatever he could of the words of God. When he felt he had achieved a certain degree of confidence, he went to the Prophet and said:

"O Rasulullah, much time has passed since I used to try to put out the light of God and severely tortured whoever was on the path of Islam. Now, I desire that you should give me permission to go to Makkah and invite the Quraysh to God and His Messenger. If they accept it from me, that will be good. And if they oppose me, I shall harass them as I used to harass the companions of the Prophet."

The Prophet gave his consent and Umayr left for Makkah. He went straight to the house of Safwan ibn Umayyah and said: "Safwan, you are one of the chieftains of Makkah and one of the most intelligent of the Quraysh. Do you really think that these stones you are worship ping and making sacrifice to, deserve to be the basis of a religion? As for myself, I declare that there is no god but Allah and that Muhammad is the Messenger of Allah." At Umayr's hands, many Makkans became Muslims, but Safwan did not.

Later, during the liberation of Makkah, Safwan ibn Umayyah attempted to flee from the Muslim forces. Umar, however, obtained an amnesty from the Prophet for him and he too became a Muslim and distinguished himself in the service of Islam.


AL-BARRA IBN MALIK


His hair looked disheveled and his whole appearance was unkempt. He was thin and wiry with so little flesh on his bones that it was painful to look at him. Yet in single handed combat he defeated and killed many opponents and in the thick of battle he was an outstanding fighter against the mushrikeen. He was so courageous and daring that Umar once wrote to his governors throughout the Islamic state that they should not appoint him to lead any army out of fear that he would have them all killed by his daring exploits. This man was al-Baraa ibn Malik al Ansari, the brother of Anas ibn Malik, the personal aide of the Prophet.

If the tales of Baraa's heroism were to be told in detail pages and pages could be written. But let one example suffice.

This particular story begins only hours after the death of the noble Prophet when many Arabian tribes took to leaving the religion of God in large numbers, just as they had entered it in large numbers. Within a short space of time only the people of Makkah, Madinah and Taif and scattered communities here and there, whose commitment to Islam was unwavering, remained within the religion.

Abu Bakr as-Siddiq, the successor to the Prophet, stood firm against this blind and destructive movement. From the Muhajireen and Ansar, he mobilized eleven armies each under a separate commander and dispatched them to various parts of the Arabian peninsula. Their purpose was to make the apostates return to the path of guidance and truth and to confront the leaders of the rebellion.

The strongest group of apostates and the greatest in number were the Banu Hanifah among whom Musaylamah the Imposter arose, claiming that he was a prophet. Musaylamah managed to mobilize forty thousand of the best fighters among his people. Most of these however followed him for the sake of Allah or tribal loyalty and not because they believed in him. One of them in fact said, "I testify that Musaylamah is an impostor and that Muhammad is true but the impostor of Rabiah (Musaylamah) is dearer to us than the true man of Mudar (Muhammad ). "

Musaylamah routed the first army sent against him under the leadership of Ikrimah ibn Abi Jahl. Abu Bakr dispatched another army against
Musaylamah led by Khalid ibn al-Walid. This army included the cream of the Sahabah from both the Ansar and the Muhajireen. In the front ranks of this army was Baraa ibn Malik and a group of the most valiant Muslims.

The two armies met in the territory of the Banu Hanifah at Yamamah in Najd. Before long, the scale of battle tilted in favor of Musaylamah and his men. The Muslim armies began to retreat from their positions. Musaylamah's forces even stormed the tent of Khalid ibn Walid and drove him from his position. They would have killed his wife if one of them had not granted her protection.

At that point, the Muslims realized in what a perilous situation they were. They were also conscious of the fact that if they were annihilated by Musaylamah, Islam would not be able to stand as a religion and Allah--the One God with whom there is no partner--would not be worshipped in the Arabian peninsula after that.

Khalid mustered his forces once more and began reorganizing them. He separate (I the Muhajireen and the Ansar and kept men from different tribes apart. Each was put under the leadership of one of its own members so that the losses of each group in the battle might be known.

The battle raged. There was much destruction and death. The Muslims had not experienced anything like this in all the wars they had fought before. Musaylamah's men remained firm amidst the tumult, as firm as immovable mountains although many of them had fallen. The Muslims displayed tremendous feats of heroism. Thabit ibn Qays, the standard bearer of the Ansar, dug a pit and planted himself in it and fought until he was killed. The pit he dug turned out to be his grave. Zayd ibn al-Khattab, brother of Umar ibn al-Khattab, may God be pleased with them both, called out to the Muslims: "Men, bite with your jaw teeth, strike the enemy and press on. By God, I shall not speak to you after this until either Musaylamah is defeated or I meet God." He then charged against the enemy and continued fighting until he was killed. Salim, the mawla of Abu Hudhaifah, and standard-bearer of the Muhajireen displayed unexpected valor. His people feared that he would show weakness or be too terrified to fight. To them he said, "If you manage to overtake me, what a miserable bearer of the Quran I shall be." He then valiantly plunged into the enemy ranks and eventually fell as a martyr.

The bravery of all these, however, wanes in front of the heroism of al-Baraa ibn Malik, may God be pleased with him and with them all.

As the battle grew fiercer and fiercer, Khalid turned to al-Baraa and said, "Charge, young man of the Ansar." Al-Baraa turned to his men and said, "O Ansar, let not anyone of you think of returning to Madinah. There is no Madinah for you after this day. There is only Allah, then Paradise."

He and the Ansar then launched their attack against the mushrikeen, breaking their ranks and dealing telling blows against them until eventually they began to withdraw. They sought refuge in a garden, which later became known in history as The Garden of Death because of the many killed there on that day. The garden was surrounded by high walls. Musaylamah and thousands of his men entered and closed the gates behind them and fortified themselves.

From their new positions they began to rain down arrows on the Muslims.
The valiant Baraa went forward and addressed his company, "Put me on a shield. Raise the shield on spears and hurl me into the garden near the gate. Either I shall die a martyr or I shall open the gate for you."

The thin and wiry al-Baraa was soon sitting on a shield. A number of spears raised the shield and he was thrown into the Garden of Death amongst the multitude of Musaylamah's men. He descended on them like a thunderbolt and continued to fight them in front of the gate. Many fell to his sword and he himself sustained numerous wounds before he could open the gate.

The Muslims charged into the Garden of Death through the gates and over the walls. Fighting was bitter and at close quarters and hundreds were killed. Finally the Muslims came upon Musaylamah and he was killed.

Al Baraa was taken in a litter to Madinah. Khalid ibn al-Walid spent a month looking after him and tending his wounds. Eventually his condition improved. Through him the Muslims had gained victory over Musaylamah.

In spite of recovering from his wounds, al-Baraa continued to long for the martyrdom, which had eluded him at the Garden of Death. He went on fighting in battle after battle hoping to attain his aim. This came at the battle for Tustar in Persia.

At Tustar the Persians were besieged in one of their defiant fortresses. The siege was long and when its effects became quite unbearable, they adopted a new tactic. From the walls of the fortress, they began to throw down iron chains at the ends of which were fastened iron hooks, which were red hot. Muslims were caught by these hooks and were pulled up either dead or in the agony of death. One of these hooks got hold of Anas ibn Malik, the brother of al-Baraa. As soon as al-Baraa saw this, he leapt up the wall of the fortress and grabbed the chain, which bore his brother and began undoing the hook from his body. His hand began to burn but he did not let go before his brother was released.

Baraa himself died during this battle. He had prayed to God to grant him martyrdom.



ABDULLAH IBN HUDAHFA


History would have by-passed this man as it had bypassed thousands of Arabs before him. He, like them, would have had no claim to attention or fame. The greatness of Islam, however, gave to Abdullah ibn Hudhafah the opportunity to meet two world potentates of his time--Khusraw Parvez the King of Persia and Heraclius, the Byzantine emperor.

The story of his encounter with Khusraw Parvez began in the sixth year of the hijrah when the Prophet decided to send some of his Companions with letters to rulers outside the Arabian Peninsula inviting them to Islam.

The Prophet attached great importance to this initiative. These messengers were going to distant lands with whom there was no agreement or treaty. They did not know the languages of these lands nor anything about the ways and disposition of their rulers. They were to invite these rulers to give up their religion and forsake their power and glory and enter the religion of a people who shortly before were almost their subjects. The mission was undoubtedly hazardous.

To make known his plan, the Prophet called his companions together and addressed them. He started by praising God and thanking Him. He then recited the Shahadah and went on:

"I want to send some of you to the rulers of foreign lands but don't dispute with me as the Israelites disputed with Jesus, the son of Mary. "O Prophet of God, we shall carry out whatever you wish," they responded. "Send us wherever you desire."

The Prophet commissioned six of his Sahabah to carry his letters to Arab and foreign rulers. One of these was Abdullah ibn Hudhafah. He was chosen to take the Prophet's letter to Khusraw Parvez, the Persian king.

Abdullah got his camel ready and bade farewell to his wife and son. He set out, alone, and traversed mountains and valleys until he reached the land of the Persian.

He sought permission to enter into the king's presence informing the guards of the letter he was carrying. Khusraw Parvez thereupon ordered his audience chamber to be made ready and summoned his prominent aides. When they had assembled he gave permission for Abdullah to enter.

Abdullah entered and saw the Persian potentate dressed in delicate, flowing robes and wearing a great, neatly arranged turban. On Abdullah was the plain, coarse clothes of the Bedouin. His head though was held high and his feet were firm. The honor of Islam burned fiercely in his breast and the power of faith pulsated in his heart.

As soon as Khusraw Parvez saw him approaching he signal led to one of his men to take the letter from his hand.

"No," said Abdullah. 'The Prophet commanded me to hand over this letter to you directly and I shall not go against a command of the Messenger of God."

"Let him come near to me," Khusraw said to his guards and Abdullah went forward and handed over the letter. Khusraw then called an Arab clerk who originally came from Hira and ordered him to open the letter in his presence and read its contents. He began reading:

"In the name of Allah, the Beneficent the Merciful. From Muhammad, the Messenger of God, to Khusraw the ruler of Persia. Peace on whoever follows the guidance . . ."

Khusraw only heard this much of the letter when the fire of anger burst within him. His face became red and he began to perspire around the neck. He snatched the letter from the clerk's hand and began tearing it to pieces without knowing what else it contained and shouted, "Does he dare to write to me like this, he who is my slave". He was angry that the Prophet had not given him precedence in his letter. He then commanded Abdullah to be expelled from his assembly. Abdullah was taken away, not knowing what would happen to him. Would he be killed or would he be set free? But he did not want to wait to find out. He said, "By God, I don't care what happens to me after the letter of the Prophet has been so badly treated." He managed to get to his camel and rode off.

When Khusraw's anger had subsided he commanded that Abdullah be brought before him. But Abdullah was nowhere to be found. They searched for him all the way to the Arabian peninsula but found that he had gone ahead.

Back in Madinah, Abdullah told the Prophet how Khusraw had torn his letter to pieces and the Prophet's only reply was, "May God tear up his kingdom".

Meanwhile, Khusraw wrote to Badhan, his deputy in the Yemen, to send two strong men to "that man who has appeared in the Hijaz" with orders to bring him to Persia.

Badhan dispatched two of his strongest men to the Prophet and gave them a letter to him in which he was ordered to go with the two men to meet Khusraw without delay. Badhan also asked the two men to get whatever information they could on the Prophet and to study his message closely.

The men set out, moving very quickly. At Taif they met some Quraysh traders and asked them about Muhammad. "He is in Yathrib," they said and they went on to Makkah feeling extremely happy. This was good news for them and they went around telling other Quraysh, "You will be pleased. Khusraw is out to get Muhammad and you will be rid of his evil."

The two men meanwhile made straight for Madinah where they met the Prophet, handed him the letter of Badhan and said to him, "The king of kings, Khusraw, has written to our ruler Badhan to send his men to get you. We have come to take you with us. If you come willingly, Khusraw has said that it will be good for you and he will spare you any punishment. If you refuse, you will know the power of his punishment. He has power to destroy you and your people."

The Prophet smiled and said to them, "Go back to your mounts today and return tomorrow."

On the following day, they came to the Prophet and said to him, "Are you prepared to go with us to meet Khusraw?"

"You shall not meet Khusraw after today," replied the Prophet. "God has killed him and his son Shirwaih has taken his place on such a night and on such a month."

The two men stared in the face of the Prophet. They were completely dumbfounded.

"Do you know what you are saying?" they asked. "Shall we write about this to Badhan?"

"Yes," replied the Prophet, "and say to him that my religion has informed me about what has happened to the Kingdom of Khusraw and that if he should become Muslim, I would appoint him ruler over what he now controls".

The two men returned to the Yemen and told Badhan what had happened. Badhan said, "If what Muhammad has said is true, then he is a Prophet.
If not then we shall see what happens to him."

Not long afterwards a letter from Shirwaih came to Badhan in which he said, "I killed Khusraw because of his tyranny against our people. He regarded as lawful the killing of leaders, the capturing of their women and the expropriating of their wealth. When this my letter reaches you, take the allegiance of whoever is with you on my behalf." As soon as Badhan had read Shirwaih's letter, he threw it aside and announced his entry into Islam. The Persians with him in the Yemen also became Muslim.

That's the story of Abdullah ibn Hudhafah's meeting with the Persian king. His meeting with the Byzantine emperor took place during the caliphate of Umar ibn al-Khattab. It too is an astonishing story.

In the nineteenth year after the Hijrah, Umar dispatched an army to fight against the Byzantine. In it was Abdullah ibn Hudhafah. News of the Muslim force reached the Byzantine emperor. He had heard of their sincerity of faith, and their willingness to sacrifice their lives in the way of God and His Prophet. He gave orders to his men to bring to him any Muslim captive they might take alive.

God willed that Abdullah ibn Hudhafah should fall captive to the Byzantines and he was brought before the Emperor. The Emperor looked at Abdullah for a long time. Suddenly he said, "I shall make a proposal to you."

"What is it?" asked Abdullah. "I suggest that you become a Christian. If you do this, you will be set free and I shall grant you a safe refuge." The prisoner's reaction was furious: "Death is preferable to me a thousand times to what you ask me to do."

"I see that you are a bold man. However, if you respond positively to what I propose to you, I will give you a share in my authority and swear you in as my aide."

The prisoner, shackled in his chains, smiled and said, "By God, if you give me all that you possess and all that the Arabs have in exchange for giving up the religion of Muhammad, I shall not do so."

"Then I shall kill you." "Do what you want," answered Abdullah.

The emperor then had him put on a cross and ordered his soldiers to throw spears at him, first near his hands and then near his feet, all the while telling him to accept Christianity or at least give up his religion. This he refused over and over again to do.

The emperor then had him taken down from the wooden cross. He called for a great pot to be brought. This was filled with oil, which was then heated under a fierce fire. He then had two other Muslim prisoners brought and had one of them thrown into the boiling oil. The prisoner's flesh sizzled and soon his bones could be seen. The emperor turned to
Abdullah and invited him to Christianity.

This was the most terrible test that Abdullah had to face up till now. But he remained firm and the emperor gave up trying. He then ordered that Abdullah too be thrown into the pot. As he was being taken away he began to shed tears. The emperor thought that he had at last been broken and had him brought back to him. He once more suggested that Abdullah become a Christian but to his astonishment, Abdullah refused.

"Damn you! Why did you weep then?" shouted the emperor.

"I cried," said Abdullah, "because I said to myself 'You will now be thrown into this pot and your soul will depart'. What I really desired then was to have as many souls as the number of hairs on my body and to have all of them thrown into this pot for the sake of God."

The tyrant then said, "Will you kiss my head? I will then set you free?"

"And all the Muslim prisoners also?" asked Abdullah.

This, the emperor agreed to do and Abdullah said to himself, "One of the enemies of God! I shall kiss his head and he shall set me and all other Muslim prisoners free. There can be no blame on me for doing this." He then went up to the emperor and kissed his forehead. All the Muslim prisoners were released and handed over to Abdullah. Abdullah ibn Hudhafah eventually came to Umar ibn al-Khattab and told him what had happened. Umar was greatly pleased and when he looked at the prisoners he said, "Every Muslim has a duty to kiss the head of Abdullah ibn Khudhafah and I shall start." Umar then got up and kissed the head of Abdullah ibn Hudhafah.


ABU DHARR


In the Waddan valley, which connects Makkah with the outside world, lived the tribe of Ghifar. The Ghifar existed on the meager offerings of the trade caravans of the Quraysh, which plied between Syria and Makkah. It is likely that they also lived by raiding these caravans when they were not given enough to satisfy their needs. Jundub ibn Junadah, nicknamed Abu Dharr, was a member of this tribe.

He was known for his courage, his calmness and his far sightedness and also for the repugnance he felt against the idols, which his people worshipped. He rejected the silly religious beliefs and the religious corruption in which the Arabs were engaged.

While he was in the Waddan desert, news reached Abu Dharr that a new Prophet had appeared in Makkah. He really hoped that his appearance would help to change the hearts and minds of people and lead them away from the darkness of superstition. Without wasting much time, he called his brother, Anis, and said to him:

"Go to Makkah and get whatever news you can of this man who claims that he is a Prophet and that revelation comes to him from the heavens. Listen to some of his sayings and come back and recite them to me."

Anis went to Makkah and met the Prophet, peace and blessings of God be on him. He listened to what he had to say and returned to the Waddan desert. Abu Dharr met him and anxiously asked for news of the Prophet.

"I have seen a man," reported Anis, 'who calls people to noble qualities and there is no mere poetry in what he says."

"What do people say about him?" asked Abu Dharr.

"They say he is a magician, a soothsayer and a poet."

"My curiosity is not satisfied. I am not finished with this matter. Will you look after my family while I go out and examine this prophet's mission myself?"

"Yes. But beware of the Makkans." On his arrival at Makkah, Abu Dharr immediately felt very apprehensive and he decided to exercise great caution. The Quraysh were noticeably angry over the denunciation of their gods. Abu Dharr heard of the terrible violence they were meting out to the followers of the Prophet but this was what he expected. He therefore refrained from asking anyone about Muhammad not knowing whether that person might be a follower or an enemy.

At nightfall, he lay down in the Sacred Mosque. Ali ibn Abi Talib passed by him and, realizing that he was a stranger, asked him to come to his house. Abu Dharr spent the night with him and in the morning took his water pouch and his bag containing provisions and returned to the Mosque. He had asked no questions and no questions were asked of him.

Abu Dharr spent the following day without getting to know the Prophet. At evening he went to the Mosque to sleep and Ali again passed by him and said:

"Isn't it time that a man knows his house?"

Abu Dharr accompanied him and stayed at his house a second night. Again no one asked the other about anything.

On the third night, however, Ali asked him, "Aren't you going to tell me why you came to Makkah?"

"Only if you will give me an undertaking that you will guide me to what I seek." Ali agreed and Abu Dharr said: "I came to Makkah from a distant place seeking a meeting with the new Prophet and to listen to some of what he has to say."

Ali's face lit up with happiness as he said, "By God, he is really the Messenger of God," and he went on telling Abu Dharr more about the Prophet and his teaching. Finally, he said:

"When we get up in the morning, follow me wherever I go. If I see anything, which I am afraid of for your sake, I would stop as if to pass water. If I continue, follow me until you enter where I enter."

Abu Dharr did not sleep a wink the rest of that night because of his intense longing to see the Prophet and listen to the words of revelation. In the morning, he followed closely in Ali's footsteps until they were in the presence of the Prophet.

As-salaamu Alayka Yaa Rasulullah, (Peace be on you, O Messenger of God)," greeted Abu Dharr.

Wa Alayka salaamullahi wa rahmatuhu wa barakaatuhu (And on you be the peace of God, His mercy and His blessings)," replied the Prophet.

Abu Dharr was thus the first person to greet the Prophet with the greeting of Islam. After that, the greeting spread and came into general use.

The Prophet, peace be on him, welcomed Abu Dharr and invited him to Islam. He recited some of the Quran for him. Before long, Abu Dharr pronounced the Shahadah thus entering the new religion (without even leaving his place). He was among the first persons to accept Islam.

Let us leave Abu Dharr to continue his own story...

After that I stayed with the Prophet in Makkah and he taught me Islam and taught me to read the Quran. Then he said to me, 'don’t tell anyone in Makkah about your acceptance of Islam. I fear that they will kill you."

"By Him in whose hands is my soul, I shall not leave Makkah until I go to the Sacred Mosque and proclaim the call of Truth in the midst of the Quraysh," vowed Abu Dharr.

The Prophet remained silent. I went to the Mosque. The Quraysh were sitting and talking. I went in their midst and called out at the top of my voice, "O people of Quraysh, I testify that there is no God but Allah and that Muhammad is the messenger of Allah."

My words had an immediate effect on them. They jumped up and said, 'Get this one who has left his religion." They pounced on me and began to beat me mercilessly. They clearly meant to kill me. But Abbas ibn Abdulmuttalib, the uncle of the Prophet, recognized me. He bent over and protected me from them. He told them:

"Woe to you! Would you kill a man from the Ghifar tribe and your caravans must pass through their territory?" They then released me.

I went back to the Prophet, upon whom be peace, and when he saw my condition, he said, "Didn't I tell you not to announce your acceptance of Islam?" "O Messenger of God," I said, "It was a need I felt in my soul and I fulfilled it." "Go to your people," he commanded, "and tell them what you have seen and heard. Invite them to God. Maybe God will bring them good through you and reward you through them. And when you hear that I have come out in the open, then come to me."

I left and went back to my people. My brother came up to me and asked, "What have you done?" I told him that I had become a Muslim and that I believed in the truth of Muhammad's teachings.

"I am not averse to your religion. In fact, I am also now a Muslim and a believer," he said.

We both went to our mother then and invited her to Islam.

"I do not have any dislike from your religion. I accept Islam also," she said.

From that day this family of believers went out tirelessly inviting the Ghifar to God and did not flinch from their purpose. Eventually a large number became Muslims and the congregational Prayer was instituted among them.

Abu Dharr remained in his desert abode until after the Prophet had gone to Madinah and the battles of Badr, Uhud and Khandaq had been fought. At Madinah at last, he asked the Prophet to be in his personal service. The Prophet agreed and was pleased with his companionship and service. He sometimes showed preference to Abu Dharr above others and whenever he met him he would pat him and smile and show his happiness. After the death of the Prophet, Abu Dharr could not bear to stay in Madinah because of grief and the knowledge that there was to be no more of his guiding company. So he left for the Syrian desert and stayed there during the caliphate of Abu Bakr and Umar.

During the caliphate of Uthman, he stayed in Damascus and saw the Muslims concern for the world and their consuming desire for luxury. He was saddened and repelled by this. So Uthman asked him to come to Madinah. At Madinah he was also critical of the people's pursuit of worldly goods and pleasures and they were critical in turn of his reviling them. Uthman therefore ordered that he should go to Rubdhah, a small village near Madinah. There he stayed far away from people, renouncing their preoccupation with worldly goods and holding on to the legacy of the Prophet and his companions in seeking the everlasting abode of the Hereafter in preference to this transitory world.

Once a man visited him and began looking at the contents of his house but found it quite bare. He asked Abu Dharr: "Where are your possessions?" "We have a house yonder (meaning the Hereafter)," said Abu Dharr, "to which we send the best of our possessions." The man understood what he meant and said: "But you must have some possessions so long as you are in this abode." "The owner of this abode will not leave us in it," replied Abu Dharr.

Abu Dharr persisted in his simple and frugal life to the
Abu Dharr to meet his needs. He returned the money saying, "Does not the amir of Syria find a servant more deserving of it than I?"

In the year 32 AH. The self-denying Abu Dharr passed away. The Prophet, peace be upon him, had said of him: "The earth does not carry nor the heavens cover a man more true and faithful than Abu Dharr."



ABU AYYAUB AL ANSARI


Khalid ibn Zayd ibn Kulayb from the Banu Najjar was a great and close companion of the Prophet. He was known as Abu Ayyub (the father of Ayyub) and enjoyed a privilege which many of the Ansar in Madinah hoped they would have.

When the Prophet, peace and blessings of God be on him, reached Madinah after his hijrah from Makkah, he was greeted with great enthusiasm by the Ansar of Madinah. Their hearts went out to him and their eyes followed him with devotion and love. They wanted to give him the most generous reception anyone could be given.

The Prophet first stopped at Quba on the outskirts of Madinah and stayed there for some days. The first thing he did was to build a mosque, which is described in the Quran as the "mosque built on the foundation of piety (taqwa)". (Surah At-Tawhah 9: 1O8).

The Prophet entered Madinah on his camel. The chieftains of the city stood along his path, each one wishing to have the honor of the Prophet alighting and staying at his house. One after the other stood in the camel's way entreating, "Stay with us, O Rasulullah." "Leave the camel," the Prophet would say. "It is under command. "

The camel continued walking, closely followed by the eyes and hearts of the people of Yathrib. When it went past a house, its owner would feel sad and dejected and hope would rise in the hearts of others still on the route.

The camel continued in this fashion with the people following it until it hesitated at an open space in front of the house of Abu Ayyub al-Ansari. But the Prophet, upon whom be peace, did not get down. After only a short while, the camel set off again, the Prophet leaving its reins loose. Before long, however, it turned round, retraced its steps and stopped on the same spot as before. Abu Ayyub's heart was filled with happiness. He went out to the Prophet and greeted him with great enthusiasm. He took the Prophet's baggage in his arms and felt as if he was carrying the most precious treasure in the world.

Abu Ayyub's house had two stories. He emptied the upper floor of his and his family's possessions so that the Prophet could stay there. But the Prophet, peace be on him, preferred to stay on the lower floor.

Night came and the Prophet retired. Abu Ayyub went up to the upper floor. But when they had closed the door, Abu Ayyub turned to his wife and said: "Woe to us! What have we done? The messenger of God is below and we are higher than he! Can we walk on top of the messenger of God? Do we come between him and the Revelation (Wahy)? If so, we are doomed."

The couple became very worried not knowing what to do. They only got some peace of mind when they moved to the side of the building which did not fall directly above the Prophet. They were careful also only to walk on the outer parts of the floor and avoid the middle.

In the morning, Abu Ayyub said to the Prophet: "By God, we did not sleep a wink last night, neither myself nor Umm Ayyub." "Why not, Abu Ayyub?" asked the Prophet. Abu Ayyub explained how terrible they felt being above while the Prophet was below them and how they might have interrupted the Revelation. "Don't worry, Abu Ayyub," said the Prophet. "We prefer the lower floor because of the many people coming to visit us." "We submitted to the Prophet's wishes," Abu Ayyub related, "until one cold night a jar of ours broke and the water spilled on the upper floor. Umm Ayyub and I stared at the water We only had one piece of velvet which we used as a blanket. We used it to mop up the water out of fear that it would seep through to the Prophet. In the morning I went to him and said, 'I do not like to be above you,' and told him what had happened. He accepted my wish and we changed floors."

The Prophet stayed in Abu Ayyub's house for almost seven months until his mosque was completed on the open space where his camel had stopped. He moved to the roots, which were built around the mosque for himself and his family. He thus became a neighbor of Abu Ayyub. What noble neighbor to have had!

Abu Ayyub continued to love the Prophet with all his heart end the Prophet also loved him dearly. There was no formality between them. The Prophet continued to regard Abu Ayyub's house as his own. The following anecdote tells a great deal about the relationship between them.

Abu Bakr, may God be pleased with him, once left his house in the burning heat of the midday sun and went to the mosque. Umar saw him and asked, "Abu Bakr, what has brought you out at this hour? Abu Bakr said he had left his house because he was terribly hungry and Umar said that he had left his house for the same reason. The Prophet came up to them and asked, "What has brought the two of you out at this hour?" They told him and he said, "By Him in Whose hands is my soul, only hunger has caused me to come out also. But come with me." They went to the house of Abu Ayyub al-Ansari. His wife opened the door and said, "Welcome to the Prophet and whoever is with him."

"Where is Abu Ayyub?" asked the Prophet. Abu Ayyub, who was working in a nearby palm grove, heard the Prophet's voice and came hurriedly.

"Welcome to the Prophet and whoever is with him," he said and went on "O Prophet of God, this is not the time that you usually come." (Abu Ayyub used to keep some food for the Prophet every day. When the Prophet did not come for it by a certain time, Abu Ayyub would give it to his family.) "You are right," the Prophet agreed.

Abu Ayyub went out and cut a cluster of dates in which there were ripe and half ripe dates. "I did not want you to eat this," said the Prophet. "Could you not have brought only the ripe dates?" "O Rasulullah, please eat from both the ripe dates (rutb) and the half ripe (busr). I shall slaughter an animal for you also. " "If you are going to, then do not kill one that gives milk," cautioned the Prophet. Abu Ayyub killed a young goat, cooked half and grilled the other half. He also asked his wife to bake, because she baked better he said.

When the food was ready, it was placed before the Prophet and his two companions. The Prophet took a piece of meat and placed it in a loaf and said, "Abu Ayyub, take this to Fatima. She has not tasted the like of this for days.

When they had eaten and were satisfied, the Prophet said reflectively: "Bread and meat and busr and rutb!" Tears began to flow from his eyes as he continued:

"This is a bountiful blessing about which you will be asked on the Day of Judgment. If such comes your way, put your hands to it and say, Bismillah (In the name of God) and when you have finished say, Al hamdu lillah alladhee huwa ashbana wa anama alayna (Praise be to God Who has given us enough and Who has bestowed his bounty on us). This is best."

These are glimpses of Abu Ayyub's live during peacetime. He also had a distinguished military career. Much of his time was spent as a warrior until it was said of him, "He did not stay away from any battle the Muslims fought from the time of the Prophet to the time of Muawiyah unless he was engaged at the same time in another."

The last campaign he took part in was the one prepared by Muawiyah and led by his son Yazid against Constantinople. Abu Ayyub at that time was a very old man, almost eighty years old. But that did not prevent him from joining the army and crossing the seas as a ghazi in the path of God. After only a short time engaged in the battle, Abu Ayyub fell ill and had to withdraw from fighting. Yazid came to him and asked:

"Do you need anything, Abu Ayyub?" "Convey my salaams to the Muslim armies and say to them: "Abu Ayyub urges you to penetrate deeply into the territory of the enemy as far as you can go, that you should carry him with you and that you should bury him under your feet at the walls of Constantinople." Then he breathed his last.

The Muslim army fulfilled the desire of the companion of the Messenger of God. They pushed back the enemy's forces in attack after attack until they reached the walls of Constantinople. There they buried him.

(The Muslims besieged the city for four years but eventually had to withdraw after suffering heavy losses.)


IKRIMAH IBN ABI JAHL

He was at the end of the third decade of his life on the day the Prophet made public his call to guidance and truth. He was held in high regard by the Quraysh, being wealthy and of noble lineage. Some others like him, Saud ibn Abi Waqqas, Musab ibn Umayr and other sons of noble families in Makkah had become Muslims. He too might have followed their example were it not for his father. His father, Abu Jahl, was the foremost proponent of Shirk and one of the greatest tyrants of Makkah. Through torture, he sorely tested the faith of the early believers but they remained steadfast. He used every stratagem to make them waver but they continued to affirm the truth.

Ikrimah found himself defending the leadership and authority of his father as he pitted himself against the Prophet. His animosity towards the Prophet, his persecution of his followers and his attempts to block the progress of Islam and the Muslims won the admiration of his father.

At Badr, Abu Jahl led the Makkan polytheists in the battle against the Muslims. He swore by al-Laat and al-Uzza that he would not return to Makkah unless he crushed Muhammad. At Badr he sacrificed three camels to these goddesses. He drank wine and had the music of singing girls to spur the Quraysh on to fight.

Abu Jahl was among the first to fall in the battle. His son Ikrimah saw him as spears pierced his body and heard him let out his last cry of agony. Ikrimah returned to Makkah leaving behind the corpse of the Quraysh chieftain, his father. He wanted to bury him in Makkah but the crushing defeat they suffered made this impossible.

From that day, the fire of hatred burned even more fiercely in the heart of Ikrimah. Others, whose fathers were killed at Badr, also became more hostile to Muhammad and his followers. This eventually led to the Battle of Uhud.

At Uhud Ikrimah was accompanied by his wife, Umm Hakim. She and other women stood behind the battle lines beating their drums, urging the Quraysh on to battle and upbraiding any horseman who felt inclined to flee.

Leading the right flank of the Quraysh was Khalid ibn Walid. On the left was Ikrimah ibn Abu Jahl. The Quraysh inflicted heavy losses on the Muslims and felt that they had avenged themselves for the defeat at Badr. This was not, however, the end of the state of conflict. At the battle of the Ditch, the Quraysh mushrikun besieged Madinah. It was a long siege. The resources and the patience of the mushrikun were wearing out. Ikrimah, feeling the strain of the siege, saw a place where the ditch, dug by the Muslims, was relatively narrow. With a gigantic effort, he managed to cross. A small group of Quraysh followed him. It was a foolhardy undertaking. One of them was immediately killed and it was only by turning on his heels that Ikrimah managed to save himself.

Nine years after his hijrah, the Prophet returned with thousands of his companions to Makkah. The Quraysh saw them approaching and decided to leave the way open for them because they knew that the Prophet had given instructions to his commanders not to open hostilities. Ikrimah and some others however went against the consensus of the Quraysh and attempted to block the progress of the Muslim forces. Khalid ibn al-Walid, now a Muslim, met and defeated them in a small engagement during which some of Ikrimah's men were killed and others who could fled. Among those who escaped was Ikrimah himself.

Any standing or influence that Ikrimah may have had was now completely destroyed. The Prophet, peace be upon him, entered Makkah and gave a general pardon and amnesty to all Quraysh who entered the sacred mosque, or who stayed in their houses or who went to the house of Abu Sufyan, the paramount Quraysh leader. However he refused to grant amnesty to a few individuals whom he named. He gave orders that they should be killed even if they were found under the covering of the Kabah. At the top of this list was Ikrimah ibn Abu Jahl. When Ikrimah learnt of this, he slipped out of Makkah in disguise and headed for the Yemen.

Umm Hakim, Ikrimah's wife, then went to the camp of the Prophet. With her was Hind bint Utbah, the wife of Abu Sufyan and the mother of Muawiyah, and about ten other women who wanted to pledge allegiance to the Prophet. At the camp, were two of his wives, his daughter Fatimah and some women of the Abdulmuttalib clan. Hind was the one who spoke. She was veiled and ashamed of what she had done to Hamzah, the Prophet's uncle, at the battle of Uhud.

"O Messenger of God," she said, "Praise be to God Who has made manifest the religion He has chosen for Himself. I beseech you out of the bonds of kinship to treat me well. I am now a believing woman who affirms the Truth of your mission." She then unveiled herself and said: "I am Hind, the daughter of Utbah, O Messenger of God. "

"Welcome to you," replied the Prophet, peace be on him.

"By God, O Prophet" continued Hind, "there was not a house on earth that I wanted to destroy more than your house. Now, there is no house on earth that I so dearly wish to honor and raise in glory than yours."

Umm Hakim then got up and professed her faith in Islam and said: "O Messenger of God, Ikrimah has fled from you to the Yemen out of fear that you would kill him. Grant him security and God will grant you security."

"He is secure," promised the Prophet. Umm Hakim set out immediately in search of Ikrimah. Accompanying her was a Greek slave. When they had gone quite far on the way, he tried to seduce her but she managed to put him off until she came to a settlement of Arabs. She sought their help against him. They tied him up and kept him. Umm Hakim continued on her way until she finally found Ikrimah on the coast of the Red Sea in the region of Tihamah. He was negotiating transport with a Muslim seaman who was saying to him:

"Be pure and sincere and I will transport you."

"How can I be pure?" asked Ikrimah.

"Say, I testify that there is no god but Allah and that Muhammad is the Messenger of Allah."

"I have fled from this very thing," said Ikrimah.

At this point, Umm Haklm came up to Ikrimah and said:

"O cousin, I have come to you from the most generous of men, the most righteous of men, the best of men . . . from Muhammad ibn Abdullah. I have asked him for an amnesty for you. This he has granted. So do not destroy yourself. "

"Have you spoken to him?"

"Yes, I have spoken to him and he has granted you amnesty," she assured him and he returned with her. She told him about the attempt of their Greek slave to dishonor her and Ikrimah went directly to the Arab settlement where he lay bound and killed him.

At one of their resting places on their way back, Ikrimah wanted to sleep with his wife but she vehemently refused and said:

"I am a Muslimah and you are a Mushrik."

Ikrimah was totally taken aback and said, "Living without you and without your sleeping with me is an impossible situation." As Ikrimah approached Makkah, the Prophet, peace be upon him, told his companions: "Ikrimah ibn Abu Jahl shall come to you as a believer and a muhajir (a refugee). Do not insult his father. Insulting the dead causes grief to the living and does not reach the dead."

Ikrimah and his wife came up to where the Prophet was sitting. The Prophet got up and greeted him enthusiastically.

"Muhammad," said Ikrimah, "Umm Hakim has told me that you have granted me an amnesty."

"That's right," said the Prophet, "You are safe."

"To what do you invite?" asked Ikrimah.

"I invite you to testify that there is no god but Allah and that I am the servant of Allah and His messenger, to establish Prayer and pay the Zakat and carry out all the other obligations of Islam."

"By God," responded Ikrimah, "You have only called to what is true and you have only commanded that which is good. You lived among us before the start of your mission and then you were the most trustworthy of us in speech and the most righteous of us." Stretching forth his hands he said, "I testify that there is no god but Allah and that Muhammad is His servant and His messenger." The Prophet then instructed him to say, "I call on God and those present here to witness that I am a Muslim who is a Mujahid and a Muhajir". This Ikrimah repeated and then said: "I ask you to ask God for forgiveness for me for all the hostility I directed against you and for whatever insults I expressed in your presence or absence." The Prophet replied with the prayer:

"O Lord, forgive him for all the hostility he directed against me and from all the expeditions he mounted wishing to put out your light. Forgive him for whatever he has said or done in my presence or absence to dishonor me."

Ikrimahs face beamed with happiness.

"By God, O messenger of Allah, I promise that whatever I have spent obstructing the way of God, I shall spend twice as much in His path and whatever battles I have fought against God's way I shall fight twice as much in His way."

From that day on, Ikrimah was committed to the mission of Islam as brave horseman in the field of battle and as a steadfast worship per who would spend much time in mosques rending the book of God. Often he would place the mushaf on his face and say, "The Book of my Lord, the words of my Lord" and he would cry from the fear of God.

Ikrimah remained true to his pledge to the Prophet. Whatever battles the Muslims engaged in thereafter, he participated in them and he was always in the vanguard of the army. At the battle of Yarmuk he plunged into the attack as a thirsty person after cold water on a blistering hot day. In one encounter in which the Muslims were under heavy attack, Ikrimah penetrated deep into the ranks of the Byzantine. Khalid ibn al-Walid rushed up to him and said, "Don't, Ikrimah. Your death will be a severe blow to the Muslims."

"Let us carry on, Khalid," said Ikrimah, now at the peak of motivation. "You had the privilege of being with the Messenger of God before this. As for my father, and myself we were among his bitterest enemies. Leave me now to atone for what I have done in the past. I fought the Prophet on many occasions. Shall I now flee from the Byzantines? This shall never be." Then calling out to the Muslims, he shouted, "Who shall pledge to fight until death?"

Four hundred Muslims including al-Harith ibn Hisham and Ayyash ibn Abi Rabiah responded to his call. They plunged into the battle and fought heroically without the leadership of Khalid ibn al-Walid. Their daring attack paved the way for a decisive Muslim victory. When the battle was over, the bodies of three wounded mujahideen lay sprawled on the battleground, among them Al-Harith ibn Hisham, Ayyash ibn Abi Rabiah and Ikrimah ibn Abu Jahl. Al-Harith called for water to drink. As it was brought to him, Ayyash looked at him and Harith said:

"Give it to Ayyash." By the time they got to Ayyash, he had just breathed his last. When they returned to al-Harith and Ikrimaha, they found that they too had passed away.

The companions prayed that God may be pleased with them all and grant them refreshment from the spring of Kawthar in Paradise, a refreshment after which there is thirst no more.

Bilal
The other day, when he came back from the desert, the signs of tiredness were seen in his face. The black man put his knapsack down and wiped the beads of perspiration from his forehead. The air was filled with dust churned up by the baaing sheep running towards the fold. The black man said to himself, "Now, perhaps I can take a rest for a while."
Since morning he had grazed the sheep under the hot sunshine of the desert, and in the afternoon had decided to rest a few minutes, but he could not. The heat of the desert sand and sun would not permit sleep.
He placed the sheep in the fold, and went to the water well. Just as he was about to wash his face with the cool water, he heard loud shouts, shouts of his Master and other people talking. Surely, something important has happened which caused Master to shout that way!
The man's name was Bilal. Although he was from Abyssinia land, he lived in Mecca. When he was sold to Master, he was only a small boy. Master always reminded him, "I am your owner, and you are my slave, you must obey me because your god has been made from wood and mine is from gold. This is the god's will." The shouting, cursing voice always made unpleasant noise in his ears.
Bilal washed his face, took his knapsack, and started to his room. His room was dark, four walls in the basement of the big, aristocratic house.
Bilal had not reached his room yet when he heard the shouts of his Master raised again.
The shouts continued. The black man wanted to know what was going on, but he was afraid of getting close enough to the Master's room to hear what Master was saying and why he was so angry. Yet, he was irresistibly drawn toward the room. Quietly, he stood at the door. Carefully, he listened to the talk, which continued, with only occasional shouts from his Master Omayyad. He recognized the voices as those of the aristocrats of Mecca. The voice of Omayyad, son of Khalaf, who was more nervous than the others, was raised again.
He spoke with indignation, "We must not let Mohammad freely disturb the city. He treated our idols with disrespect."
He says, 'There is only one God and everybody must worship him.'
"Do you know what this means? It means that I, Omayyad, the noble person of Mecca and Bilal, the ignorant black slave must have the same God... Is that possible?"
At the same time, another aristocrat interrupted Omayyad's speech and said "Our misfortune is too great because everybody knows him. He is well-known for truthfulness, innocence and trustworthiness."
Omayyad paused a moment and then said, "so we are compelled to say to people Mohammad has become mad."
The others admired the thing, which Omayyad suggested. All Masters accepted this suggestion, and the meeting ended. They all got up to go to their homes, but before they came out of the room, Bilal had gone to his room.
Bilal's room seemed to him darker and smaller than ever. Omayyad's words did not bring tranquility to him for a moment. He thought of the prophet of God and... "Do people believe the aristocrat's words?" he asked himself. No.... No. They would never accept that. Mohammad is the most innocent and most truthful man in Mecca. Everybody knows him. When he says there is only one God and these idols are not God, he certainly tells the truth. But why were only the aristocrats and Masters afraid of Mohammad's religion (peace be upon him) and his God?
That night Bilal thought much and he found out so many mysteries and could not sleep until late.
The following day, Bilal heard that people were talking about the madness of Mohammad (peace be upon him). He dared to speak several times to give the people understanding of who had scattered falsehood among them, but nobody believed him.
The days passed one after another. Every day there was news that another one added to God's Messenger's followers. And also every day Bilal heard about them that they were hurt or injured or killed.
Bilal became heavy - hearted. He was not able to do anything about it, and sadness turned to anger. Many times he told himself, "I will revenge these cruelties." Then it was reported that Ammar's father and mother had been martyred on the rack.
Bilal knew Ammar. He was one of the innocent and honest youth in Mecca. Bilal also knew Abu Jahl, the Master of Ammar very well.
Abu Jahl was one of the aristocrats of Mecca who was famous for cruelty and meanness. But in spite of this, he could not force Ammar to quit God's Messenger and his religion.
In spite of this despairing news, one day Bilal, coming back from the desert, reached his decision. Instead of going to Master's house, he went directly to a house where God's Messenger dwelled.
Mohammad (peace be upon him) was a tall man, with a face shining with faith. When Bilal saw him, his heart became quiet. He felt that he had found his loss.
Mohammad's words (peace be upon him) were so hope giving for him that he did not want to leave. He concluded a promise with Mohammad, God's prophet (peace be upon him) and converted to Islam.
These comings and goings continued, the words of Mohammad (peace be upon him) had changed Bilal. He did not have endurance to see the idols anymore because he had heard the truth from Mohammad (peace be upon him) and now he realized real God.
One morning, when Bilal left the house of God's Messenger, he went to kaaba. Nobody was there. He looked at the idols-the golden idols, the small wooden idols and the stone idols.
"Oh! You unable idols!" he shouted. "How can you defend yourselves? Woe is me that I worshipped these idols and fell crying at their feet."
Later he moved forward and spat at the face of one big idol and shouted, "oh, you unable gods! You do not deserve worship! You become extinct some day. You do not deserve for me to spend my time with you in this manner!"
Bilal left Kaaba and returned to his master's house. When Bilal entered the house, he heard the shouts of Omayyad and his friends, but heedless of them, he went to his own room. For him nothing was more pleasurable than to bill and coo his newfound God, the One Who had given him power to curse the idols and spit on the big idol.
But in the room where Omayyad and his friends were sitting the door burst open and a man rushed into the room, went directly to Omayyad and whispered something into his ear. Omayyad's face flushed red with anger.
"Are you sure you have seen it exactly?" Omayyad asked the man.
"Yes, I am sure," was his reply.
"Have you seen him with Mohammad?" shouted Omayyad.
In a weak voice with head bowed, the man answered "yes, my master." Then pausing some moments, "And it is worse than that. I saw him spit on the big idol."
"His mouth will soon be a place for the snakes." Omayyad shouted, unable to control his rage.
Omayyad's friends were soon aware of the meaning of these words as his shouts continued into the night.
Next day Mecca's people saw Omayyad and his friends drag the bound Bilal to the city square.
Bilal remained quiet with shining black eyes looking to the sky.
All the people - young and old - followed them, anxious to know what destiny was waiting for Bilal.
The sun had reached the middle of the sky creating beads of perspiration on the black, naked body of Bilal. The white of Bilal's eyes had become red from the heat. He looked around at the people who stared wide - eyed back at him. He fell on the hot sands. Omayyad pushed aside the people and with a fiery torch stood over his head. Bilal closed his eyes, which only served to further infuriate Omayyad.
"Bilal," came the shout of Omayyad, "O' you unlucky slave, are you willing to repent, or do I burn your body by the fire?"
Bilal did not answer. He did not open his eyes. Omayyad's anger increased. He brought the torch forward to Bilal's body. The stench of burning flesh permeated gradually to everybody's nostrils. Omayyad was shocked as he heard Bilal's resonant voice split the silence
"Absolute Oneness... Absolute Oneness..."
Omayyad anger flared. "Shut your mouth, you impudent slave!
"Absolute Oneness... Absolute Oneness..."
Bilal had learned these words from the prophet (peace be upon him) and Ammar. The shouts of Bilal caused tumult among the people. Omayyad, while giving Bilal lashed, shouted, "I will not let him disobey my order! You must respect our idols!"
But Bilal's voice continued:
"Absolute Oneness... Absolute Oneness..."
One from among the crowd asked, "What does Absolute Oneness mean?"
A man answered, "He means unique God."
Bilal opened his eyes. He saw Ammar. He smiled. He remembered Ammar's father and mother. He shouted with a loud voice, "Absolute Oneness... Absolute Oneness..."
Omayyad's anger increased. But no matter how much he tortured Bilal, he heard nothing except "Absolute Oneness."
That day passed. The torture continued for days. But now Bilal went without any fear to the house of honorable Messenger freely and listened to his words.
One day Omayyad, with the assistance of Oghbeh, one of the masters and aristocrats of Mecca, fell upon Bilal's unclothed body and pushed him into the hot sands again. Then Omayyad ordered a container to be prepared full of boiling water and sank Bilal into the boiling water. This time he suffered pain more that in the past, but again only the voice of "Absolute Oneness" was raised.
It was ordered that a big stone be brought. They tied Bilal's hands and feet and put the stone, which took four men to lift, on his chest. Then some of people told him, "If you want to be free, just show respect to the idols as we do now."
Bilal ridiculed them, "My tongue does not know your words."
Bilal's arms were only "Absolute Oneness... Absolute Oneness..."
Whenever Bilal said these words, Omayyad became intensely angry. He tied Bilal's neck with a rope and made children and ignorant people drag him naked on the hot sands of the city.
Bilal resisted Omayyad so much, until he was bought and freed finally by Abu Bakr.
The days in Mecca came to an end. Bilal and the other followers went to Medina by order of the prophet, who joined them there.
Bilal's patience, forbearance, and faith in God and creed to the prophet caused him to be chosen by the Messenger of God (peace be upon him) to call to prayer the people in Medina.
When Bilal went to the housetop and said the prayer call, all the Moslems of Medina went to the mosque and prayed with the Messenger of God (peace be upon him).
One day, the people of Medina heard the prayer call, while there was much time left to pray. The people ran, confused toward the mosque. Everybody was waiting to know what had happened. When all were gathered, they realized that the enemy had set out of Mecca and were near Medina.
By order of the Messenger of God (peace be upon him) each person immediately made ready to defend himself. Everyone took up his arms and when the Islam corps was ready, they set out of Medina to the place where the enemy was. The corns of blasphemy approached them, and from the opposite side, the prophet and his followers with the motto of "Absolute Oneness... Absolute Oneness... God is the greatest" came toward the enemy. Bilal's black face shown in the midst of them.
The fight began.
When the corns of blasphemy beard the shouts of "Absolute Oneness... Absolute Oneness...", a fear came upon them. The voices of Ammar and Bilal rang in their ears. Color drained from the face of Omayyad.
Bilal looked at every side to find Omayyad in the battlefield. Suddenly they stood face to face. Omayyad had lost himself. Bilal shouted, "I will not be quiet until colored my sword with your dirty blood!"
Moments later, when the enemy was defeated, Omayyad's body was among those of the enemy. Bilal's shout was as thunder as he moved away from the body of Omayyad and went to be at the side of the others to kill God's enemies with each stroke of his sword.
Absolute Oneness... Absolute Oneness... Absolute Oneness


UMAYR IBN SAAD


Umayr ibn Sad became an orphan at an early age. His father died leaving him and his mother poor and destitute. His mother eventually married again, to one of the richest men in Madinah. His name was Julas ibn Suwayd who was from the powerful tribe of al-Aws.

Umayr was well looked after by Julas and loved him as a son would love a father. Indeed he began to forget that he was an orphan. As Umayr grew older, Julas fondness and love for him grew. Julas would marvel at the intelligence he displayed in everything he did and at the honesty and trustworthiness which characterized his behavior.

When he was barely ten years old, Umayr became a Muslim. Faith found in his tender heart a secure niche and penetrated deeply into his being. In spite of youthfulness, he would never delay in the performance of salat behind the noble Prophet. Often he would be found in the first row of worshippers, hoping for the thawab promised those who attend mosques early and sit in the foremost rows. His mother was particularly pleased whenever she saw him going to and coming from the mosque, sometimes with her husband and sometimes alone.

Umayr's days passed in this fashion with no major disturbance to upset his calm and contentment. This idyllic state, however, could not last forever. Umayr was soon to face a most difficult test for a boy of his age, a test which shook the peaceful and loving atmosphere of his home and challenged the steadfastness of his faith.

In the ninth year after the Hijrah, the Prophet, peace and blessings of God be on him, announced his intention to lead an expedition to Tabuk against the Byzantine forces. He ordered the Muslims to get themselves ready and make the necessary preparations.

Usually when the Prophet wanted to go on a military campaign he would not give precise details of his objective or he would set off in a direction opposite to his intended destination. This was for security purposes and to confound the enemy's intelligence service. This he did not do in announcing the expedition to Tabuk. This was perhaps because of the great distance of Tabuk from Madinah, the enormous difficulties expected and the overwhelming strength of the enemy.

The preparations needed for this expedition had to be extensive. In spite of the fact that summer had set in and the intense heat produced languor and listlessness, and in spite of the fact that the date crops needed harvesting, the Muslims responded enthusiastically to the call of the Prophet and busied themselves in preparing for the arduous campaign ahead.

There was however a group of munafiqun or hypocrites who outwardly had declared their acceptance of Islam but inwardly did not believe in it. They were critical of the expedition and tried to weaken the resolve of the Muslims. They even ridiculed the Prophet in their private gatherings. Disbelief and hatred remained in their hearts.

One day, shortly before the army was due to set out, the young Umayr ibn Sad returned home after performing Salat in the mosque. He was all agog with excitement. He had just witnessed the great generosity and the spontaneous spirit of sacrifice, which the Muslims displayed in preparing for the expedition. He had seen women of the Muhajirin and the Ansar donating their jewellery and their ornaments to buy provisions and equipment for the army. He had seen Uthman ibn Affan handing over a purse containing a thousand gold dinars to the Prophet and Abdur Rahman ibn Awl carrying on his shoulders two hundred awqiyyah of gold and placing it before the noble Prophet. Indeed he had even seen a man trying to sell his bed in order to purchase a sword for himself.

At home, he recalled these moving and inspiring scenes. He was surprised however that Julas was so slow in preparing for the expedition with the Prophet and at his delay in contributing especially since he was quite rich and could afford to give generously. Umayr felt that he had to arouse his ardor or stir his sense of generosity and manliness. So with great enthusiasm he related what he had seen and heard at the mosque particularly the case of those believers who, with great fervor, had come to enlist themselves in the army and were turned away by the Prophet because there was not sufficient means of transport. He related how sad and disappointed these people were at not realizing their desire to go on the path of Jihad and sacrifice for the sake of Islam. Julas' response was sharp and shocking.

"If Muhammad is true in claiming that he is a Prophet," he shouted angrily, "then we are all worse than donkeys."

Umayr was flabbergasted. He could not believe what he had heard. He did not think that a man as intelligent as Julas could have uttered such words, words which put him instantly outside the pale of faith.

A host of questions paced through his mind and he immediately began to consider what action he should take. He saw in Julas' silence and his tardiness to respond to the Prophet's call, clear signs of a traitor to God and His Prophet, who wanted to bring harm to Islam in just the same way as the munafiqun who were plotting and conspiring against the Prophet. At the same time he saw a man who had treated him as a father and who was kind and generous to him, who had taken him as an orphan and had saved him from poverty.

Umayr had to choose between preserving this close relationship with Julas on the one hand and dealing with his treachery and hypocrisy on the other. The choice was painful but his decision was swift. He turned to Julas and said:

"By God, O Julas, there is no one on the face of the earth, after Muhammad ibn Abdullah, dearer to me than you. You are the closest of men to me and you have been most generous to me. But you have uttered words, which, if I should mention them will expose and humiliate you. If I conceal them, however, I will be a traitor to my trust and destroy myself and my religion. I will, therefore, go to the Messenger of God, peace be upon him, and tell him what you have said. It is up to you to clarify your position."

The young Umayr went to the mosque and told the Prophet what he had heard from Julas. The Prophet asked him to stay with him and sent one of his companions to summon Julas.

Julas came, greeted the Prophet and sat in front of him. The Prophet, peace be upon him straightaway asked him: "What did you say that Umayr ibn Sad heard?" and he mentioned what Umayr had reported to him.

"He has lied against me, O Messenger of God, and has fabricated this. I have not uttered anything of the sort" asserted Julas.

The companions of the Prophet looked alternately at Julas and Umayr hoping to detect on their faces what their hearts concealed. They began to mutter among themselves. One of those in whose hearts was the disease of hypocrisy asserted:

"The youth is a nuisance. He is bent on defaming someone who has been good to him." Others replied: "Not at all. He is a youth who grew up in obedience to God. The expressions on his face attest to his truthfulness."

The Prophet, peace be on him, turned to Umayr and saw his flushed face and the tears streaming down his cheeks. Umayr prayed:

"O Lord, send down a revelation on Your Prophet to verify what I have told him." Julas meanwhile continued to defend what he had said: "What I have told you, O Messenger of God, is certainly the truth. If you wish, make us swear an oath in your presence. I swear by God that I did not say anything of the sort that Umayr reported to you."

As the companions turned to Umayr to hear what he had to say, they saw the Prophet come under a special mood of serenity and they realized that he was being inspired. Immediately there was complete silence as they gazed intently at the Prophet in anticipation.

At this point, fear and terror gripped Julas and he began to look tremulously at Umayr. The Prophet, having received the revelation, recited the words of God:

"(The hypocrites) swear by God that they have said (nothing wrong); yet most certainly they have uttered a saying which is a denial of the truth, and have thus denied the truth after having professed their self-surrender to God; for they were aiming at something which was beyond their reach. And they could find no fault (with the Faith) save that God had enriched them and (caused) His Apostle to enrich them out of His bounty. Hence, if they repent, it will be for their own good; but if they turn away, God will cause them to suffer a grievous suffering in this world and in the life to come and they will find no helper on earth, and none to give them succour." (The Quran, Surah at-Tawbah, 9:74).

Julas trembled with fear at what he heard and in his anguish, could hardly speak. Finally, he turned to the Prophet and said: "I do repent, O Messenger of God. I do repent. Umayr told the truth and I lied. I beseech God to accept my repentance..."

The Prophet turned to the young Umayr. Tears of joy moistened his youthful face, radiant with the light of faith. With his noble hand, the Prophet tenderly took his ear and said:

"Young man, your ear has been true in what it heard and your Lord has confirmed the truth of what you said." Julas returned to the fold of Islam and was a good and faithful Muslim thereafter. The companions realized that by his generosity and good treatment of Umayr, he had reformed. Whenever Umayr was mentioned, Julas would say:

"My God reward Umayr with goodness on my behalf. He certainly saved me from kufr and preserved my neck from the fire of hell."

Umayr grew up and distinguished himself in later years with the same devotion and firmness which he had shown in early life.

During the caliphate of Umar ibn al-Khattab, the people of Hims in Syria complained much and bitterly of the governors appointed to the city even though Umar in particular used to pay special attention to the type of men he chose as his provincial governors. In selecting a governor, Umar would say: "I want a man who when he is among the people and is not their amir, should not behave as their amir, and when he is among them as an amir, he should behave as one of them.

"I want a governor who will not distinguish himself from the people by the clothes he wears, or the food he eats or the house he lives in."

"I want a governor who would establish Salat among the people, treat them equitably and with justice and does not close his door when they come to him in need."

In the light of the complaints of the people of Hims and going by his own criteria for a good governor, Umar ibn al-Khattab decided to appoint Umayr ibn Sad as governor of the region. This was despite the fact that Umayr at that time was at the head of a Muslim army traversing the Arabian peninsula and the region of great Syria, liberating towns, destroying enemy fortifications, pacifying the tribes and establishing masjids wherever he went. Umayr accepted the appointment as governor of Hims reluctantly because he preferred nothing better than Jihad in the path of God. He was still quite young, in his early twenties.

When Umayr reached Hims he called the inhabitants to a vast congregational prayer. When the prayer was over he addressed them. He began by praising and giving thanks to God and sending peace and blessings on His Prophet Muhammad. Then he said:

"O people! Islam is a mighty fortress and a sturdy gate. The fortress of Islam is justice and its gate is truth. If you destroy the fortress and demolish the gate you would undermine the defences of this religion.

"Islam will remain strong so long as the Sultan or central authority is strong. The strength of the Sultan neither comes from flogging with the whip, nor killing with the sword but from ruling with justice and holding fast to truth." Umayr spent a full year in Hims during which, it is said, he did not write a single letter to the Amir al-Muminin. Nor did he send any taxes to the central treasury in Madinah, neither a dirham nor a dinar.

Umar was always concerned about the performance of his governors and was afraid that positions of authority would corrupt them. As far as he was concerned, there was no one who was free from sin and corrupting influences apart from the noble Prophet, peace be upon him. He summoned his secretary and said:

"Write to Umayr ibn Sad and say to him: "When the letter of the Amir al-Muminin reaches you, leave Hims and come to him and bring with you whatever taxes you have collected from the Muslims."

Umayr received the letter. He took his food pouch and hung his eating, drinking and washing utensils over his shoulder. He took his spear and left Hims and the governorship behind him. He set off for Madinah on foot.

As Umayr approached Madinah, he was badly sunburnt, his body was gaunt and his hair had grown long. His appearance showed all the signs of the long and arduous journey. Umar, on seeing him, was astonished. What's wrong with you, Umayr?" he asked with deep concern.

"Nothing is wrong with me, O Amir al-Muminin," replied Umayr. "I am fine and healthy, praise be to God, and I carry with me all (my) worldly possessions."

"And what worldly possessions have you got?" asked Umar thinking that he was carrying money for the Bayt al-mal or treasury of the Muslims." "I have my pouch in which I put my food provisions. I have this vessel from which I eat and which I use for washing my hair and clothes. And I have this cup for making wudu and drinking..." "Did you come on foot?" asked Umar. "Yes, O Amir al-Muminin." "Weren't you given from your amirship an animal to ride on?" "They did not give me one and I did not ask them."

"And where is the amount you brought for the Baytalmal?"
"I didn't bring anything."
"And why not?"
"When I arrived at Hims," said Umayr, "I called the righteous persons of the town to a meeting and gave them the responsibility of collecting the taxes. Whenever they collected any amounts of money I would seek their advice and spent it (all) on those who were deserving among them."

At this point, Umar turned to his secretary and said: "Renew the appointment of Umayr to the governorship of Hims." "Oh, come now," protested Umayr. "That is something which I do not desire. I shall not be a governor for you nor for anyone after you, O Amir al-Muminin."

With that Umayr asked the Khalifah's permission to go to his village on the outskirts of Madinah to live there with his family. This Umar granted.

A long time passed since Umayr had gone to his village and Umar decided to put him through a test to make sure of his circumstances. He said to one of his trusted aides called al-Harith:

"Harith, go to Umayr ibn Sad and stay with him as though you were a guest. If you see on him any signs of luxury or good living, return quietly as you went. If, however, you find him in straitened circumstances give him these dinars." Umar handed Harith a bag with a hundred dinars.

Al-Harith set our for Umayr's village and found his home after making enquiries. "As-salamu alaykum wa rahmatullah," he greeted Umayr. "Wa alaykum as-salam wa rahmatullahi wa barakatuhu," replied Umayr and asked, "From where have you come?"
"From al-Madinah."
"How are the Muslims there?"
"Fine."
"How is the Amir al-Muminin?"
"He is fine and doing well."
"Has he applied the hudud laws?"
"Yes. He carried out the sentence of punishment on his own son for committing the crime of adultery. His son died as a result of the punishment." Al-Harith continued: "O Allah, help Umar. I only know that he has a great love for you."

Al-Harith stayed as Umayr's guest for three nights. On each night he was given only a small flat piece of barley bread. On the third day a local man said to Harith:

"Umayr and his family are suffering great hardship. They only have these loaves which they have given you in preference to themselves. They are hungry and in great distress. Harith went to Umayr and gave him the bag of money. "What is this?" asked Umayr. "The Amir al-Muminin sent it to you." "Return it to him. Give him my greetings of peace and tell him that Umayr has no need of it."

"Take it, O Umayr," shouted his wife who was listening to the conversation between her husband and his guest. "If you need it, you can spend it. If not, you can spend it in other appropriate ways, for those in need here are many."

When al-Harith heard what she had said, he placed the dinars in front of Umayr and left. Umayr took the money and placed it in a small bag. He only went to sleep that night after he had distributed the money to those in need and especially to the children of those who had been martyred.

Al-Harith returned to Madinah and was questioned by Umar al-Faruq.
"What have you seen, Harith?"
"A very distressing situation, O Amir al-Muminin."
"Did you give him the dinars?"
"Yes, O Amir al-Muminin."
"What did he do with them?"
"I don't know. But I think that he did not keep a single dirham of it for himself."

Al-Faruq wrote to Umayr: "When you receive this letter, I do not put it down until you come to me."

Umayr proceeded straightaway to Madinah. Umar greeted and welcomed him and proceeded to question him. "What did you do with the dinars, Umayr?" "You have no responsibility for the money after you have donated it to me."
"I adjure you to tell me what you did with it."
"I stored it away for myself so that I could benefit from it a day when neither wealth nor children will be of any avail." Tears came to Umar's eyes as he said:

"I swear that you are one of those who are hard against themselves even when they are in dire need." And he ordered a camel load of food and two garments to be given to Umayr who protested:

"About the food, we do not need it, O Amir al-Mumineen. I left two saas of barley with my family and when we have finished that, Allah- Great and Exalted is He - will provide. As for the two garments, I will take them for (my wife). Her dress is now in tatters and she is almost naked."

Not long after that meeting with Umar al-Faruq, Umayr ibn Sad passed away to his Lord. He was not weighted down with the cares and burdens of the world and he was concerned to provide plenty of provisions for the hereafter. Umar received the news of his death with a heavy heart and said in deep sorrow: "I have wished to have men like Umayr ibn Sad whose help I could seek in dealing with the affairs of Muslims."


HAKIM IBN HAZM


History has recorded that he is the only person who was born inside the Kabah itself.

Together with a group of friends, his mother had gone inside this ancient House of God to inspect it. On that particular day it was open because of a festive occasion. She was pregnant and labor pains suddenly gripped her. She was unable to leave the Kabah. A leather mat was brought to her and she gave birth on it. The child was named Hakim. His father was Hazm who was the son of Khuwaylid. Hakim was therefore the nephew of the Lady Khadijah, the daughter of Khuwaylid. May Allah be pleased with her.

Hakim grew up in a wealthy and noble family, which enjoyed a high status in Makkan society. He was also an intelligent and well-mannered person who was well respected by his people. He was held in such esteem that he was given the responsibility of the rifadah, which involved giving assistance to the needy and those who had lost their property during the season of pilgrimage. He took this responsibility seriously and would even help needy pilgrims from his own resources.

Hakim was a very close friend of the Prophet, peace be on him, before the latter's call to prophet hood. Even though he was five years older than the Prophet, he used to spend much time talking to him and enjoying hours of pleasant companionship. Muhammad in his turn felt great affection for Hakim.

Their relationship was further strengthened when the Prophet married his aunt, Khadijah bint Khuwaylid.

What is truly amazing is that in spite of the close friendship between Hakim and the Prophet, Hakim did not become a Muslim until the conquest of Makkah, more than twenty years after the start of the Prophet's mission. One would have thought that someone like
Hakim whom God had blessed with a sound intellect and who was so well disposed to the Prophet would have been among the first to believe in him and follow the guidance he brought. But that was not to be. Just as we are astonished at the late acceptance of Islam on the part of Hakim, he himself later in life was also amazed. In fact, as soon as he accepted Islam and tasted the sweetness of iman (faith), he began to feel deep regret for every moment of his life as a mushrik and a denier of God's religion and of His Prophet.

His son once saw him weeping after his acceptance of Islam and asked: "Why are you weeping, my father'?" "Many things cause me to weep, my dear son. The most grievous is the length of time it took for me to become a Muslim. Acceptance of Islam would have given me so many opportunities to do good which I missed even if I were to have spent the earth in gold. My life was spared at the battle of Badr and also at the battle of Uhud. After Uhud, I said to myself, I would not help any Quraysh against Muhammad, may the peace and blessings of God be upon him, and I would not leave Makkah. Then, whenever I felt like accepting Islam I would look at other men among the Quraysh. men of power and maturity who remained firmly attached to the ideas and practices of Jahiliyyah and I would fall in line with them and their neighbors... Oh, how I wish I had not done so. Nothing has destroyed us except the blind following of our forefathers and elders. Why should I not weep, my son?"

The Prophet himself was puzzled. A man of sagacity and understanding like Hakim ibn Hazm, how could Islam remain "hidden" from him?. For a long time, the Prophet had dearly hoped that he and a group of persons like him would take the initiative and become Muslims. On the night before the liberation of Makkah, he, may God bless him and grant him peace, said to his companions:

"There are four persons in Makkah whom I consider to be above having any dealing with shirk and I would dearly like them to accept Islam." "Who are they, O Messenger of God?" asked the companions. "Attab ibn Usayd, Jubayr ibn Mutim, Hakim ibn Hazm and Suhayl ibn Amr," replied the Prophet. By the grace of God, they all became Muslims. When the Prophet, peace be on him, entered Makkah to liberate the city from polytheism and the ways of ignorance and immorality, he ordered his herald to proclaim: "Whoever declares that there is no god but Allah alone, that He has no partner and that Muhammad is His servant and His Messenger, he is safe...

Whoever sits at the Kabah and lays down his weapons, he is safe. Whoever enters the house of Abu Sufyan, he is safe.

Whoever enters the house of Hakim ibn Hazm, he is safe..." The house of Abu Sufyan was in the higher part of Makkah and that of Hakim was in the lower part of the city. By proclaiming these houses as places of sanctuary, the Prophet wisely accorded recognition to both Abu Sufyan and Hakim, weakening any thought they might have of resisting and making it easier for them to be more favorably disposed to him and his mission.

Hakim embraced Islam wholeheartedly. He vowed to himself that he would atone for whatever he had done during his Jahili days and that whatever amounts he had spent in opposing the Prophet, he would spend the same amounts in the cause of Islam.

He owned the Dar an-Nadwah, an important and historic building in Makkah, where the Quraysh held their conferences during the days of Jahiliyyah. In this building the Quraysh leaders and chieftains would gather to plot against the Prophet.

Hakim decided to get rid of it and cut himself off from its past associations which were now so painful to him. He sold the building for one hundred thousand dirhams. A Quraysh youth exclaimed to him: "You have sold something of great historical value and pride to the Quraysh, uncle."

"Come now, my son," replied Hakim. "All vain pride and glory has now gone and all that remains of value is taqwa - consciousness of God. I have only sold the building in order to acquire a house in Paradise. I swear to you that I have given the proceeds from it to be spent in the path of God Almighty." Hakim ibn Hazm performed the Hajj after becoming a Muslim. He took with him one hundred fine camels and sacrificed them all in order to achieve nearness to God. In the following Hajj, he stood on Arafat. With him were one hundred slaves. To each he gave a pendant of silver on which was engraved: "Free for the sake of God Almighty from Hakim ibn Hazm." On a third Hajj, he took with him a thousand sheep - yes a thousand sheep and sacrificed them all at Mina to feed the poor Muslims in order to attain nearness to God.

While Hakim was generous in his spending for the sake of God, he also still liked to have much. After the battle of Hunayn, he asked the Prophet for some of the booty which the Prophet gave. He then asked for more and the Prophet gave him more. Hakim was still a newcomer to Islam and the Prophet was more generous to newcomers so as to reconcile their hearts to Islam. Hakim ended up with a large share of the booty. But the Prophet peace be upon him, told him:

"O Hakim! This wealth is indeed sweet and attractive. Whoever takes it and is satisfied will be blessed by it and whoever takes out of greed will not be blessed. He would be like someone who eats and is not satisfied. The upper hand is better than the lower hand (it is better to give than to receive)."

The kind words of advice had a deep and immediate effect on Hakim. He was mortified and said to the Prophet: "O Messenger of God! By Him who has sent you with the truth, I shall not ask anyone after you for anything."

During the caliphate of Abu Bakr, Hakim was called several times to collect his stipend from the Bayt al-mal but he refused to take any money. He did the same during the caliphate of Umar ibn al-Khattab whereupon Umar addressed the Muslims: "I testify to you, O Muslims, that I have called Hakim to collect his stipend but he refuses."

Hakim remained faithful to his word. He did not take anything from anyone until he passed away. From the Prophet, he had learnt the great truth that contentment is riches beyond compare.



SUHALY IBN AMR

At the Battle of Badr, when Suhayl fell into the hands of the Muslims as a prisoner, Umar ibn al-Khattab came up 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 stand up and be able to speak out against you after this day."

"Certainly not, Umar," cautioned the Prophet. "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."

Suhayl ibn Amr was a prominent person among the Quraysh. He was clever and articulate and his opinion carried weight among his people. He was known as the khatib or spokesman and orator of the Quraysh. He was to play a major role in concluding the famous truce of Hudaybiyyah.

Towards the end of the sixth year after the Hijrah, the Prophet and about fifteen hundred of his Sahabah left 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 travellers swords. They also took with them animals for sacrifice to let it be known that they were really coming on pilgrimage.

The Quraysh learnt of their approach and immediately prepared to do battle with them. They vowed to themselves that they would never allow the Muslims to enter Makkah. Khalid ibn al-Walid was despatched at the head of a Quraysh cavalry force to cut off the approaching Muslims. Khalids army stood waiting for them at a place called Kara al-Ghamim.

The Prophet learnt in advance of Khalid's position. Although committed to the struggle against them, he was keen not to have any encounter then with the Quraysh forces. He asked: "Is there any man who could take us (to Makkah) 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 fairly easy marches, finally approaching Makkah from the south. Khalid realized what the Muslims had done and returned frustrated to Makkah.

The Prophet camped near Hudaybiyyah and indicated that if the Quraysh would give any hint of a truce out of veneration for the sacred time and place, he would respond. The Quraysh sent Badil ibn Warqa with a group of men from the Khuzaah tribe to find out why the Muslims had come. Badil met the 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 him because they said 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 white 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 the Prophet, peace be on him, saw Halis he said, "This man is from a people who think greatly of animal sacrifice. Drive the sacrificial animals in full view of him so that he can see them. This was done and Halis was greeted by the Muslims chanting the talbiyyah: "Labbayk Allahumma Labbayk." On his return, Halis exclaimed: "Subhana Allah - Glory be to God. These people should not be prevented from entering Makkah. Can lepers and donkeys perform the Hajj while the son of alMuttaIib (Muhammad) be prevented from (visiting) the House of God? By the Lord of the Kabah, may the Quraysh be destroyed. These people have come to perform Umrah." When the Quraysh heard these words, they scoffed at him: "Sit down! You are only a nomad Arab. You have no knowledge of plots and intrigues."

Urwah ibn Masud, the Thaqafi chieftain from Tail, was then sent out to assess the situation. He said to the Prophet: "O Muhammad! You have gathered all these people and have come back to your birthplace. The Quraysh have come out and pledged to God that you would not enter Makkah against them by force. By God, all these people might well desert you." At that Abu Bakr went up to Urwah and said with disdain: "We desert him (Muhammad)? Woe to you."

As Urwah was speaking, he touched the Prophet's beard and Mughirah ibn Shubah rapped his hand saying, "Take away your hand," and Urwah retorted: "Woe to you! How crude and coarse you are." The Prophet smiled. "Who is this man, O Muhammad?" asked Urwah. "This is your cousin, Al-Mughirah ibn Shubah." "What perfidy!" Urwah hissed at Al-Mughirah and continued to insult him.

Urwah then surveyed the companions of the Prophet. He saw that whenever he gave them an order, they hastened to carry it out. When he made ablutions they vied with one another to help him. When they spoke in his presence, they lowered their voices, and they did not look him in the eye out of respect for him.

Back with the Quraysh, Urwah showed that he was obviously impressed: "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 Allan and sent him to the Quraysh leaders to 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 Mustadafin among 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 not to 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, his attitude changed.

"We shall not depart," he said, "until we fight." He summoned the Muslims to take bayah, an oath of allegiance, to fight. The herald cried out: "O people, al-bayah, al-bayah." They flocked to the Prophet as he sat under a tree and swore allegiance to him that they would fight. Soon after however, the Prophet ascertained that the rumor was false.

It was at this point that the Quraysh sent Suhayl ibn Amr to the Messenger of God with
the brief to negotiate and persuade the Prophet to return to Madinah without entering
Makkah. Suhayl was chosen no doubt because of his persuasiveness, his toughness and his alertness major qualities of a good negotiator. When the Prophet saw Suhayl approaching, he immediately guessed the change in the position of the Quraysh. "The people want reconciliation. That's why they have sent this man." The talks between the Prophet and Suhayl continued for long until finally agreement was reached 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: "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 has been agreed between Muhammad the Messenger of God and Suhayl ibn Amr..." Suhayl objected: "If I had testified that you were indeed the Messenger of God, I would not be fighting you. Write instead you 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 would enjoy security and would 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 had managed to save the Makkans face. He had attempted to and got as much as possible for the Quraysh in the negotiations. Of course he was assisted in this by the noble tolerance of the Prophet.

Two years of the Hudaybiyyah treaty elapsed during which 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 who had chosen to be allies of the Prophet. 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 of defeating the Muslim forces. They were completely at the mercy of the Prophet. What was to be their fate, they who had harried and persecuted the Muslims, tortured and boycotted them, driven them out of their hearths and homes, stirred up others against them, made war on them?

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 of yesterday, 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: "Idhhabu... wa antum at-tulaqaa. Go, for you are free."

At this moment of unsurpassed compassion, nobility and greatness, all the emotions of Suhayl ibn Amr were shaken and he announced his Islam or submission to Allah, the Lord of all the worlds. His acceptance of Islam at that particular time was not the Islam of a defeated man passively giving himself up to his fate. It was instead, as his later life was to demonstrate, the Islam of a man whom the greatness of Muhammad and the greatness of the religion he proclaimed had captivated.

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.

Islam moulded him anew. Ali his earlier talents were now burnished to a fine excellence. To these he added new talents and placed them all in the service of truth, goodness and faith. The qualities and practices for which he became known can be described in a few words: kindness, generosity, frequent Salat, fasting, recitation of the Quran, weeping for the fear of God. This was the greatness of Suhayl. In spite of his late acceptance of Islam, he was transformed into a selfless worshipper and a fighting fidai in the path of God.

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 dispelling the vain ideas some Muslims may have had and directing them to the eternal truths of Islam. He called the Muslims together and in his brilliant and salutary 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 and that it was the duty of all believers after his death to apply themselves assiduously 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 when the latter sought permission to pull out Suhayls teeth at Badr: "Leave them, for one day perhaps they would bring you joy"?

When the news of Suhayl's stand in Makkah reached the Muslims of Madinah and they heard of his persuasive speech strengthening the faith in the hearts of the believers, Umar ibn al-Khattab remembered the words of the Prophet. The day had come when Islam benefitted from the two middle incisors of Suhayl which Umar had wanted to pull out.

When Suhayl became a Muslim he made a vow to himself which could be summarized in these words: to exert himself and spend in the cause of Islam at least in the same measure as he had done for the mushrikin. With the mushrikin, he had spent long hours before their idols. Now he stood for long periods with the believers in the presence of the one and only God, praying and fasting.

Before he had stood by the mushrikin and participated in many acts of aggression and war against Islam. Now he took his place in the ranks of the Muslim army, fighting courageously, pitting himself against the fire of Persia and the injustice and oppression of the Byzantine empire.

In this spirit he left for Syria with the Muslim armies and participated in the Battle of Yarmuk against the Byzantines, a battle that was singularly ferocious in its intensity.

Suhayl was someone who loved his birthplace dearly. In spite of that, he refused to return to Makkah after the victory of the MusIims in Syria. He said: "I heard the Messenger of God, peace be on him, say: 'The going forth of anyone of you in the path of God for an hour is better for him than his life's works in his household.' "He vowed: "I shall be a murabit in the path of God till I die and I shall not return to Makkah."

For the rest of his life, Suhayl remained true to his pledge. He died in Palestine in the small village of 'Amawas near Jerusalem.


ABDULLAH IBN SALAIM

Al-Husayn ibn Sailam was a Jewish rabbi in Yathrib who was widely respected and honoured by the people of the city even by those who were not Jewish. He was known for his piety and goodness, his upright conduct and his truthfulness.

Al-Husayn lived a peaceful and gentle life but he was serious, purposeful and organized in the way he spent his time. For a fixed period each day, he would worship, teach and preach in the temple. Then he would spend some time in his orchard, looking after date palms, pruning and pollinating. Thereafter, to increase his understanding and knowledge of his religion, he would devote himself to the study of the Torah.

In this study, it is said. he was particularly struck by some verses of the Torah which dealt with the coming of a Prophet who would complete the message of previous Prophets. Al-Husayn therefore took an immediate and keen interest when he heard reports of the appearance of a Prophet in Makkah. He said:

"When I heard of the appearance of the Messenger of God, peace be on him, I began to make enquiries about his name, his genealogy, his characteristics, his time and place and I began to compare this information with what is contained in our books. From these enquiries, I became convinced about the authenticity of his prophethood and I affirmed the truth of his mission. However, I concealed my conclusions from the Jews. I held my tongue...

Then came the day when the Prophet, peace be on him, left Makkah and headed for Yathrib. When he reached Yathrib and stopped at Quba, a man came rushing into the city, calling out to people and announcing the arrival of the Prophet. At that moment, I was at the top of a palm tree doing some work. My aunt, Khalidah bint al-Harith, was sitting under the tree. On hearing the news, I shouted:

'Allahu Akbar! Allahu Akbar! (God is Great! God is Great!' When my aunt heard my takbir, she remonstrated with me: 'May God frustrate you...By God, if you had heard that Moses was coming you would not have been more enthusiastic.'

'Auntie, he is really, by God, the 'brother' of Moses and follows his religion. He was sent with the same mission as Moses.' She was silent for a while and then said: 'Is he the Prophet about whom you spoke to us who would be sent to confirm the truth preached by previous (Prophets) and complete the message of his Lord?' 'Yes,' I replied.

Without any delay or hesitation, I went out to meet the Prophet. I saw crowds of people at his door. I moved about in the crowds until I reached close to him. The first words I heard him say were:

'O people! Spread peace...Share food...Pray during the night while people (normally) sleep... and you will enter Paradise in peace...'

I looked at him closely. I scrutinized him and was convinced that his face was not that of an imposter. I went closer to him and made the declaration of faith that there is no god but Allah and that Muhammad is the Messenger of Allah.

The Prophet turned to me and asked: 'What is your name?' 'Al-Husayn ibn Sailam,' I replied.

'Instead, it is (now) Abdullah ibn Sallam,' he said (giving me a new name). 'Yes,' I agreed. 'Abdullah ibn Sailam (it shall be). By Him who has sent you with the Truth, I do not wish to have another name after this day.'

I returned home and introduced Islam to my wife, my children and the rest of my household. They all accepted Islam including my aunt KhaIidah who was then an old lady. However, I advised them then to conceal our acceptance of Islam from the Jews until I gave them permission. They agreed.

Subsequently, I went back to the Prophet, peace be on him, and said: 'O Messenger of God! The Jews are a people (inclined to) slander and falsehood. I want you to invite their most prominent men to meet you. (During the meeting however), you should keep me concealed from them in one of your rooms. Ask them then about my status among them before they find out of my acceptance of Islam. Then invite them to Islam. If they were to know that I have become a Muslim, they would denounce me and accuse me of everything base and slander me.'

The Prophet kept me in one of his rooms and invited the prominent Jewish personalities to visit him. He introduced Islam to them and urged them to have faith in God...They began to dispute and argue with him about the Truth. When he realized that they were not inclined to accept Islam, he put the question to them: 'What is the status of Al-Husayn ibn Sailam among you?'
'He is our sayyid (leader) and the son of our sayyid. He is our rabbi and our alim (scholar), the son of our rabbi and alim.'
'If you come to know that he has accepted Islam, would you accept Islam also?' asked the Prophet.
'God forbid! He would not accept Islam. May God protect him from accepting Islam,' they said (horrified).

At this point I came out in full view of them and announced: 'O assembly of Jews! Be conscious of God and accept what Muhammad has brought. By God, you certainly know that he is the Messenger of God and you can find prophecies about him and mention of his name and characteristics in your Torah. I for my part declare that he is the Messenger of God. I have faith in him and believe that he is true. I know him.'

'You are a liar,' they shouted. 'By God, you are evil and ignorant, the son of an evil and ignorant person.' And they continued to heap every conceivable abuse on me..."
Abdullah ibn Sailam approached Islam with a soul thirsty for knowledge. He was passionately devoted to the Quran and spent much time reciting and studying its beautiful and sublime verses. He was deeply attached to the noble Prophet and was constantly in his company.

Much of his time he spent in the masjid, engaged in worship, in learning and in teaching.
He was known for his sweet, moving and effective way of teaching study circles of Sahabah who assembled regularly in the Prophet's mosque.

Abdullah ibn Sallam was known among the Sahabah as a man from ahl-al-Jannah "- the people of Paradise. This was because of his determination on the advice of the Prophet to hold steadfastly to the "most trustworthy handhold" that is belief in and total submission to God.



MUHAMMAD IBN MUSLAMAH


Black, tall and sturdy, Muhammad ibn Maslamah towered above his contemporaries. He was a giant among the companions of the Prophet, a giant in body and a giant in deeds.

Significantly he was called Muhammad even before he became a Muslim. It would seem that his name was itself a pointer to the fact that he was among the first of the Yathribites to become a Muslim and to follow the teachings of the great Prophet. (The name Muhammad was practically unknown at the time but since the Prophet encouraged
Muslims to name themselves after him, it has become one of the most widely used names in the world.)

Muhammad ibn Maslamah was a halif or an ally of the Aws tribe in Madinah indicating that he himself was not an Arab. He became a Muslim at the hands of Musab ibn Umayr, the first missionary sent out by the Prophet from Makkah to Madinah. He accepted Islam even before men like Usayd ibn Hudayr and Sad ibn Muadh who were influential men in the city.

When the Prophet, peace be on him, came to Madinah, he adopted the unique method of strengthening the bonds of brotherhood between the Muhajirin and the Ansar. He paired off each Muhajir with one of the Ansar. This arrangement also helped to relieve the immediate needs of the Muhajirin for shelter and food and created an integrated community of believers.

The Prophet was a keen observer of character and temperament and was concerned to join in brotherhood persons of similar attitudes and tastes. He joined in brotherhood Muhammad ibn Maslamah and Abu Ubaydah ibn al-Jarrah. Like Abu Ubaydah, Muhammad ibn Maslamah was quiet and pensive and had a strong sense of trust and devotion. He was also brave and resolute in action. He was a distinguished horseman who performed feats of heroism and sacrifice in the service of Islam. Muhammad ibn Maslamah took part in all the military engagements of the Prophet except the expedition to Tabuk. On that occasion, he and Ali were put in charge of an army, which was left behind to protect Madinah. Later in life, he would often relate scenes of these battles to his ten children.

There are many instances in the life of Muhammad ibn Maslamah which showed what a dependable and trustworthy person he was. Before the start of hostilities at the Battle of Uhud, the Prophet and the Muslim force numbering some seven hundred persons spent a night in an open camp. He put fifty men under the command of Muhammad ibn Maslamah and entrusted him with the task of patrolling the camp the whole night. During the battle itself, after the disastrous rout of the Muslims by the Quraysh during which about seventy Muslims lost their lives and many fled in every possible direction, a small band of the faithful bravely defended the Prophet till the tide of battle turned. Muhammad ibn Maslamah was among them.

Muhammad ibn Maslamah was quick to respond to the call of action. He once stood listening to the Prophet as he spoke to the Muslims about the designs of some of the Jewish leaders in the region.

At the beginning of his stay in Madinah, the Prophet had concluded an agreement with the Jews of the city, which said in part: "The Jews who attach themselves to our commonwealth shall be protected from all insults and harassment. They shall have equal rights as our own people to our assistance...They shall join the Muslims in defending Madinah against all enemies...They shall not declare war nor enter in treaty or agreement against the Muslims."

Jewish leaders had violated this agreement by encouraging the Quraysh and tribes around Madinah in their designs against the state. They were also bent on creating. discord among the people of Madinah in order to weaken the influence of Islam. After the resounding victory of the Muslims over the Quraysh at the Battle of Badr, one of the three main Jewish groups in Madinah, the Banu Qaynuqa was especially furious and issued a petulant challenge to the Prophet. They said:

"O Muhammad! You really think that we are like your people (the Quraysh)? Don't be deceived. You confronted a people who have no knowledge of war and you took the chance to rout them. If you were to fight against us you would indeed know that we arc men."

They thus spurned their agreement with the Prophet and issued an open challenge to fight. The Qaynuqa however were goldsmiths who dominated the market in Madinah. They were depending on their allies, the Khazraj, to help them in their declared war. The Khazraj refused. The Prophet placed the Banu Qaynuqa's quarters under a siege which lasted for fifteen nights. The fainthearted Qaynuqa finally decided to surrender and ask the Prophet for a free passage out of Madinah.

The Prophet allowed them to leave and the tribe - men, women and children - left unharmed. They had to leave behind them their arms and their goldsmith's equipment. They settled down at Adhraat in Syria.

The departure of the Qaynuqa did not end Jewish feelings of animosity towards the
Prophet although the nonaggression agreement was still in force. One of those who was consumed with hatred against the Prophet and the Muslims and who openly gave vent to his rage was Kab ibn al-Ashraf.

Kab's father was in fact an Arab who had fled to Madinah after committing a crime. He became an ally of the Banu Nadir, another important Jewish group, and married a Jewish lady name Aqilah bint Abu-l Haqiq. She was Kab's mother. Kab was a tall and impressive looking person. He was a well-known poet and was one of the richest men among the Jews. He lived in a castle on the outskirts of Madinah where he had extensive palm groves. He was regarded as a Jewish leader of importance throughout the Hijaz. He provided means of support and sponsorship to many Jewish rabbis.

Kab was openly hostile to Islam. He lampooned the Prophet, besmirched in verse the reputation of Muslim women, and incited the tribes in and around Madinah against the Prophet and Islam. He was particularly distressed when he heard the news of the Muslim victory at Badr. When he saw the returning army with the Quraysh prisoners of war, he was bitter and furious. He took it upon himself then to make the long journey to Makkah to express his grief and to incite the Quraysh to take further revenge. He also went to other areas, from tribe to tribe, urging people to take up arms against the Prophet. News of his activities reached the Prophet, peace be on him, who prayed: "O Lord, rid me of the son of Ashfar, however You wish."

Kab had become a real danger to the state of peace and mutual trust which the Prophet was struggling to achieve in Madinah.

Kab returned to Madinah and continued his verbal attacks on the Prophet and his abuse of Muslim women. He refused, after warnings from the Prophet, to stop his dirty campaign and sinister intrigues. He was bent on fomenting a revolt against the Prophet and the Muslims in Madinah. By all these actions, Kab had openly declared war against the Prophet. He was dangerous and a public enemy to the nascent Muslim state. The Prophet was quite exasperated with him and said to the Muslims: "Who will deal with Kab ibn al-Ashraf? He has offended God and His Apostle." "I shall deal with him for you, O Messenger of God," volunteered Muhammad ibn Maslamah. This, however, was no easy undertaking. Muhammad ibn Maslamah, according to one report, went home and stayed for three days without either eating or drinking, just thinking about what he had to do. The Prophet heard of this, called him and asked him why he had not been eating or drinking. He replied: "O Messenger of God, I gave an undertaking to you but I do not know whether I can accomplish it or not." "Your duty is only to try your utmost," replied the Prophet.

Muhammad ibn Maslamah then went to some other companions of the Prophet and told them what he had undertaken to do. They included Abu Nailah, a foster brother of Kab ibn al-Ahsraf. They agreed to help him and he devised a plan to accomplish the mission. They went back to the Prophet to seek his approval since the plan involved enticing Kab from his fortress residence through some deception. The Prophet gave his consent on the principle that war involved deceit.

Both Muhammad ibn Maslamah who was in fact a nephew of Kab by fosterage and Abu Nailah then went to Kab's residence. Muhammad ibn Maslamah was the first to speak:
"This man (meaning the Prophet, peace be on him) has asked us for sadaqah (charitable tax) and we cannot even find food to eat. He is oppressing us with his laws and prohibitions and I thought I could come to you to ask for a loan."

"By God, I am much more dissatisfied with him," confessed Kab. "We have followed him but we do not want to leave him until we see how this whole business will end. We would like you to lend us a wasaq or two of gold," continued Muhammad ibn Maslamah.

"Isn't it about time that you realize what falsehood you are tolerating from him? asked Kab as he promised to give them the loan. "However," he said, "you must provide security (for the loan)."

"What security do you want?" they asked. "Give me your wives as security," he suggested. "How can we give you our wives as security ," they protested, "when you are the most handsome of Arabs?" "Then give me your children as security," Kab suggested. "How can we give you our children as security when any one of them would thereafter be ridiculed by being called a hostage for one or two wasaqs of gold. This would be a disgrace to us. But we could give you our (means of) protection (meaning weapons) since you know that we need them."

Kab agreed to this suggestion which they had made to disabuse his mind of any notion that they had come armed. They promised to come back to him again to bring the weapons.

Meanwhile, Abu Nailah also came up to Kab and said: "Woe to you, Ibn Ashraf. I have come to you intending to mention something to you and you do not encourage me." Kab asked him to go on and Abu Nailah said: "The coming of this man to us has been a source of affliction to our Arab customs. With one shot he has severed our ways and left families hungry and in difficulties. We and our families are struggling." Kab replied: "I, Ibn al-Ashraf, by God, I had told you, son of Salamah, that the matter would end up as I predicted." Abu Nailah replied: "I wish you could sell us some food and we would give you whatever form of security and trust required. Be good to us. I have friends who share my views on this and I want to bring them to you so that you could sell them some food and deal well towards them. We will come to you and pledge our shields and weapons to you as security." "There is loyalty and good faith in weapons," agreed Kab.

With this they left promising to return and bring the required security for the loan. They went back to the Prophet and reported to him what had happened. That night, Muhammad ibn Maslamah, Abu Nailah, Abbad ibn Bisnr, Al-Harith ibn Aws and Abu Abasah ibn Jabr all set off for Kabs house. The Prophet went with them for a short distance and parted with the words:

"Go forth in the name of God." And he prayed: "O Lord, help them." The Prophet returned home. It was a moonlit night in the month of Rabi al-Awwal in the third year of the hijrah. Muhammad ibn Maslamah and the four with him reached Kab's house. They called out to him. As he got out of bed, his wife held him and warned: "You are a man at war. People at war do not go down at such an hour." "It is only my nephew Muhammad ibn Maslamah and my foster brother, Abu Nailah..." Kab came down with his sword drawn. He was heavily scented with the perfume of musk.

"I have not smelt such a pleasant scent as today," greeted Muhammad ibn Maslamah.
"Let me smell your head." Kab agreed and as Muhammad bent over, he grasped Kab's head firmly and called on the others to strike down the enemy of God.

(Details of this incident vary somewhat. Some reports state that it was Abu Nailah who gave the command to strike down Kab and this was done after Kab had emerged from his house and walked with them for some time. )

The elimination of Kab ibn al-Ashraf struck terror into the hearts of those, and there were many of them in Madinah, who plotted and intrigued against the Prophet. Such open hostility as Kab's diminished for a time but certainly did not cease.

At the beginning of the fourth year of the hijrah, the Prophet went to the Jewish tribe of Banu Nadir on the outskirts of Madinah to seek their help on a certain matter. While among them, he found out that they were planning to kill him then and there. He had to take decisive action. The Banu Nadir had gone too far. Straight away, the Prophet went back to the center of the city. He summoned Muhammad ibn Maslamah and sent him to inform the Banu Nadir that they had to leave Madinah within ten days because of their treacherous behavior and that any one of them seen after that in the city would forfeit his life.

One can just imagine Muhammad ibn Maslamah addressing the Banu Nadir. His towering stature and his loud and clear voice combined to let the Banu Nadir know that the Prophet meant every word he said and that they had to stand the consequences of their treacherous acts. The fact that the Prophet chose Muhammad ibn Maslamah for the task is a tribute to his loyalty, courage and firmness.

Further details of the expulsion of the Banu Nadir from Madinah do not concern us here: their plan to resist the Prophet with outside help; the Prophet's siege of their district and their eventual surrender and evacuation mainly to Khaybar in the north. Two of the Banu Nadir though became MusIims - Yamin ibn Umayr and Abu Sad ibn Wahb. Ali this happened exactly one year after the elimination of Kab ibn al-Ashraf.

Both during the time of the Prophet and after, Muhammad ibn Maslamah was known for carrying out any assignment he accepted exactly as he was ordered, neither doing more nor less than he was asked to do. It was these qualities which made Umar choose him as one of his ministers and as a trusted friend and guide.

When Amr ibn al-Aas requested reinforcements during his expedition to Egypt, Umar sent him four detachments of one thousand men each. Leading these detachments were Muhammad ibn Maslamah, az-Zubayr ibn aI-Awwam, Ubadah ibn as-Samit and al-Miqdad ibn al-Aswad. To Amr, Umar sent a message saying, "Let me remind you that I am sending Muhammad ibn Maslamah to you to help you distribute your wealth. Accommodate him and forgive any harshness of his towards you."

Ibn Maslamah went to Amr in Fustat (near present-day Cairo).. He sat at his table but did not touch the food. Amr asked him: "Did Umar prevent you from tasting my food?" "No," replied ibn Maslamah, "he did not prevent me from having your food but neither did he command me to eat of it." He then placed a flat loaf of bread on the table and ate it with salt. Amr became upset and said: "May God bring to an end the time in which we work for Umar ibn al-Khattab! I have witnessed a time when al-Khattab and his son Umar were wandering around wearing clothes which could not even cover them properly while Al-Aas ibn Wail (Amr's father) sported brocade lined with gold..."

"As for your father and the father of Umar, they are in hell," retorted Muhammad ibn Maslamah, because they did not accept Islam. "As for you, if Umar did not give you an appointment, you would have been pleased with what you got from their udders," continued Ibn Maslamah obviously disabusing Amr's mind of any ideas he might have of appearing superior because he was the governor of Egypt.

"Assemblies must be conducted as a form of trust," said Amr in an attempt to diffuse the situation and Muhammad ibn Maslamah replied: "Oh yes, so long as Umar is alive." He wanted to impress upon people the justice of Umar and the egalitarian teachings of
Islam. Muhammad ibn Maslamah was a veritable scourge against all arrogant and haughty behavior.

On another occasion and at another end of the Muslim state under his caliphate, Umar heard that the famous Sad ibn Abi Waqqas was building a palace at Kufa. Umar sent Muhammad ibn Maslamah to deal with the situation. On reaching Kufa, Muhammad promptly burnt the palace down. One does not know whether people were more surprised by the instructions of Umar or by the humiliation of Sad ibn Abi Waqqas, the famed fighter, conqueror at Qadisiyyah, and the one praised by the Prophet himself for his sacrifices at Uhud.

Sad did not say a word. This was all part of the great process of self-criticism and rectification which helped to make Islam spread and establish it on foundations of justice and piety.

Muhammad ibn Maslamah served Umar's successor, Uthman ibn Allan, faithfully. When, however, the latter was killed and civil war broke out among the Muslims, Muhammad ibn Maslamah did not participate. The sword which he always used and which was given to him by the Prophet himself he deliberately broke. During the time of the Prophet, he was known as the "Knight of the Prophet". By refusing to use the sword against Muslims he preserved this reputation undiminished.

Subsequently, he made a sword from wood and fashioned it well. He placed it in a scabbard and hung it inside his house. When he was asked about it he said: "I simply hang it there to terrify people." Muhammad ibn Maslamah died in Madinah in the month of Safar in the year 46 AH. He was seventy seven years old.


Tweet