In the name of Allah, the Most Compassionate, the Most Merciful

Introduction

The Companions —Who Are They??

The word ‘Sahabi’ is a form of the Arabic word ‘suhbah.’ In the singular, ‘sahib’ and ‘Sahabi’ are used, while ‘Sahabah’ is used in the plural. Lexically, it means companion, associate, fellow, one who lives together with another, or one who remains in companionship. In Islamic terminology, the word ‘Sahabah’ refers to the noble companions of the Messenger of Allah (peace and blessings of Allah be upon him). The word ‘sahib’ has several other plural forms as well. However, to refer to the companions of the Messenger of Allah (peace and blessings of Allah be upon him), the plural forms ‘Ashab’ and ‘Sahb’ are also used alongside ‘Sahabah.’

Allamah Ibn Hajar, may Allah have mercy on him, ‘Al-–Isabah fi Tamyiz al-Sahabah’ states in his book while defining a Sahabi: ‘Indeed, a Sahabi is one who met the Prophet, peace and blessings of Allah be upon him, believing in him, and died upon Islam’—that is, a Sahabi is one who met the Messenger of Allah, peace and blessings of Allah be upon him, while believing in him and died upon Islam.

The above definition imposes three conditions for a person to be a Sahabi: 1. Belief in the Messenger of Allah, peace and blessings of Allah be upon him. 2. Meeting him while in a state of faith (al-liqa). 3. Dying upon Islam (mawt ‘ala al-Islam).

The first condition excludes from the category of Sahabah those who met the Messenger of Allah, peace and blessings of Allah be upon him, but did not believe. Examples include Abu Jahl, Abu Lahab, and the other disbelievers of Makkah. The second condition of meeting includes even a person who met the Prophet, peace and blessings of Allah be upon him, but was deprived of the privilege of seeing him because of blindness or a similar incapacity. An example is the blind Companion Abdullah ibn Umm Maktum, may Allah be pleased with him.

The third condition, namely mawt ‘ala al-Islam, includes among the Companions those who were blessed with meeting the Messenger of Allah, peace and blessings of Allah be upon him, while in a state of faith, then became apostates, and thereafter embraced Islam again and died as Muslims. Even if they did not meet the Messenger of Allah, peace and blessings of Allah be upon him, again after re-embracing Islam, they would still be considered Companions. This is the most correct view. Examples include Ash‘ath ibn Qays, may Allah be pleased with him, and others. Hadith scholars counted Ash‘ath ibn Qays among the Companions and compiled his narrated hadiths in authentic and musnad collections. Yet after accepting Islam, he became an apostate and returned to Islam during the caliphate of Abu Bakr, may Allah be pleased with him.

On the basis of the last-mentioned condition, a person who met the Messenger of Allah, peace and blessings of Allah be upon him, while he was a Muslim but later died as an apostate is not considered a Companion. An example is Abdullah ibn Jahsh al-Asadi. After migrating to Abyssinia as a Muslim, he became a Christian and died there as an apostate. Other examples include Abdullah ibn Khatal and Rabi‘ah ibn Umayyah, among other apostates. The condition of dying upon Islam, required for being a Companion, was absent in the case of these individuals.

According to the above definition, everyone who met the Messenger of Allah, peace and blessings of Allah be upon him, with faith and then died in a state of faith is included among the Companions, regardless of whether his companionship lasted many days or only a short time, whether or not he narrated any hadith from the Messenger of Allah, peace and blessings of Allah be upon him, and whether or not he participated in any battle with him—even a person who met him for only a moment in his lifetime.

Those who did not believe in the Messenger of Allah, peace and blessings of Allah be upon him, but met him while believing in an earlier prophet are not Companions. As for people like the monk Buhaira, who met the Messenger of Allah, peace and blessings of Allah be upon him, before he received prophethood, while believing in an earlier prophet, and believed that he would become a prophet in the future, there is disagreement as to whether they were Companions. Muslim scholars have been unable to express a definitive judgment regarding them.

The conditions mentioned in the definition also apply to the jinn. The jinn too were among the Companions. The Noble Qur’an mentions certain jinn who heard the Messenger of Allah, peace and blessings of Allah be upon him, reciting the Qur’an and believed. Without doubt, they were highly honored Companions.

The definition of a Sahabi given above is regarded as the most correct by the majority of scholars, including Imam al-Bukhari and Imam Ahmad ibn Hanbal. Of course, there are also several less-known opinions concerning the definition of a Sahabi. For example, some have stipulated seeing the Prophet with one’s eyes (ru’yah) instead of meeting him (al-liqa). But this would exclude people who, despite being believers, were deprived of the privilege of seeing the Messenger of Allah, peace and blessings of Allah be upon him, because of blindness. An example is Abdullah ibn Umm Maktum, may Allah be pleased with him. Yet he was a highly honored Companion.

Hazrat Sa‘id ibn al-Musayyib said: The condition for being a Companion is one or two years of companionship with the Messenger of Allah, peace and blessings of Allah be upon him, or participation with him in one or two campaigns or battles. According to some scholars of jurisprudence and theology, the condition for being a Companion is extended companionship of the Messenger of Allah, peace and blessings of Allah be upon him, together with recognition and renown for following the Prophetic Sunnah. Some have also stipulated reaching adulthood. According to one group of scholars, whoever saw the Messenger of Allah, peace and blessings of Allah be upon him, even once after reaching adulthood is a Companion. One who saw him before reaching adulthood is also a Companion, but on the basis that the Messenger saw him, not on the basis that he himself saw the Messenger. However, in terms of narrating hadith, such a person is not a Companion; rather, he attains the rank of a Tabi‘i. One may ask: if someone saw the Messenger of Allah, peace and blessings of Allah be upon him, after his death but before his burial, as happened in the case of the famous Arab poet Abu Juwayrib al-Hudhali, what ruling applies to him? There is disagreement among scholars on this matter. The accepted view, however, is that such a person is not included among the Companions.

Islamic experts unanimously agree that the companionship, or ‘suhbah,’ of the Messenger of Allah, peace and blessings of Allah be upon him, is a rank for which Muslims have no equal. In addition to the rank of suhbah, the Companions hold a sacred and exalted status in the eyes of every Muslim because of their efforts and sacrifices in strengthening the foundations of the faith, propagating Islam, and serving the Shariah. For this reason, some scholars have regarded a person who disparages the Companions as a ‘zindiq.’ Others consider it a punishable offense.

The Companions’ Status

There may be differences in rank among the Companions themselves, but no Muslim of a later generation, no matter how knowledgeable, virtuous, or devout he may be, can attain even the rank of an ordinary Companion. The Qur’an, Sunnah, and consensus are in agreement on this matter.

These Companions were the first link between the Messenger of Allah, peace and blessings of Allah be upon him, and his Ummah. Through them and exclusively through their transmission, later generations came to know the word of Allah, the Noble Qur’an, the interpretation of the Qur’an, the identity of the Messenger of Allah, his teachings and example—in short, everything related to the faith. Therefore, if this first link is ignored, rejected, or becomes the object of disbelief, the very foundation of the faith collapses. Disbelief in the Qur’an and Hadith begins to take root.

Hafiz Ibn Abd al-Barr said while describing the status of the Companions: Allah Most High had destined for these great men the rare honor of the companionship of the Messenger of Allah, peace and blessings of Allah be upon him, and of preserving and disseminating his Sunnah. For this reason, they attained the status of ‘khayr al-qurun’ and ‘khayr ummatin’—that is, their generation was the best generation and they were the best Ummah.

Hafiz Abu Bakr ibn al-Khatib al-Baghdadi said: “There are many hadiths and reports conveying the meanings and themes mentioned above, all of which accord with the meaning of the explicit text of the Qur’an. That is, they express the Companions’ sublime status, uprightness, purity, and other such qualities. After Allah and His Messenger declared their uprightness, they had no need of the endorsement of any other person on earth. Even had Allah and His Messenger, peace and blessings of Allah be upon him, made no declaration concerning them, their migration, jihad, assistance, spending wealth in the cause of Allah, killing fathers and sons, offering counsel regarding the faith, and firmness of faith and conviction would have proved that, in uprightness, belief, purity, and other such qualities, no matter how many righteous and pure people were born on earth until the Day of Resurrection, they were superior to them all.”

During the lifetimes of some Companions, the Messenger, peace and blessings of Allah be upon him, gave them the glad tidings of Paradise. However, many Muslim scholars have expressed the view that all the Companions are people of Paradise. Ibn Hajar quoted the statement of the Spanish Imam Ibn Hazm in his book ‘Al-–Isabah’: He said: ‘All the Companions are certainly among the people of Paradise.’

The Messenger, peace and blessings of Allah be upon him, forbade insulting or criticizing his Companions with the intention of belittling them. He said: “Allah, Allah! Do not make them targets of criticism after me. Those who love them love them for my love, and those who hate them do so because of their hatred for me.”

The Companions —How to Identify Them

One may ask: How is it to be determined who is a Companion and who is not? Scholars specializing in the sciences of ‘rijal and hadith’ have followed certain principles in this matter. First: ‘khabar al-tawatur,’ meaning that countless people in every generation narrate or testify concerning a person that he was a Companion. Second: ‘khabar al-mashhur,’ meaning that a large number of people in every generation testify that a certain person was a Companion. Third: on the basis of the narration or testimony of a Companion. Fourth: on the basis of the narration or testimony of a prominent Tabi‘i. Fifth: if someone himself claims, ‘I am a Companion.’ In that case, it must be seen whether he possesses two qualities: 1. ‘Adalah,’ or uprightness. This is a special quality of the Companions and must certainly be present in anyone claiming to be a Companion. 2. ‘Mu‘asirah,’ or contemporaneity. The era of the Companions ended in the year 110 AH, because the Messenger, peace and blessings of Allah be upon him, said one month before his death: Those who are alive on earth today will not remain alive after one hundred years from today. Therefore, if someone was alive after 110 AH and claimed to be a Companion, scholars of rijal did not accept him as such. Many made such claims, but those claims were proven false. Their biographies are also recorded in the science of rijal. In addition, hadith scholars followed several other rules and principles for determining who was a Companion.

The Number of the Companions’ Number

The exact number of the Companions cannot be determined. Imam Abu Zur‘ah al-Razi said that when the Messenger, peace and blessings of Allah be upon him, died, the number of men and women who had seen him and heard him was more than one hundred thousand. Every one of them narrated hadiths from the Messenger of Allah, peace and blessings of Allah be upon him. It can therefore easily be understood how immense the number was of those Companions who narrated no hadiths. Abu Zur‘ah’s statement is supported by a saying of Ka‘b ibn Malik, reported in al-Bukhari and Muslim. While describing the expedition to Tabuk, he said: “There were many people. No register or official record could count them.”

It is in no way possible to make an exact count of the Companions. Toward the end of the life of the Messenger of Allah, peace and blessings of Allah be upon him, people embraced Islam in groups and pledged allegiance to him. Some have said that in the tenth year after the Hijrah, there was not a single non-Muslim in Makkah or Ta’if. Everyone embraced Islam and participated in the Farewell Hajj. Likewise, many Arab tribes became entirely Muslim. Most of them were desert dwellers, and it was impossible to preserve a record of their numbers. Moreover, during the caliphate of Abu Bakr, may Allah be pleased with him, countless Companions attained martyrdom in the campaigns against false prophets and apostates. It was not possible to preserve the identities of many of them.

The status and virtues of the Companions are mentioned in numerous verses of the Noble Qur’an and countless hadiths. Below are the meanings of several verses:

“Muhammad is the Messenger of Allah; those with him are harsh toward the disbelievers and compassionate among themselves. You will see them bowing and prostrating, seeking the grace and pleasure of Allah. Their marks of prostration are on their faces. Such is their description in the Torah and their description in the Gospel as well.” (Surah Al-–Fath: 29)

“As for the first forerunners among the Muhajirun and the Ansar, and those who followed them with excellence, Allah is pleased with them and they are pleased with Him. He has prepared for them Gardens beneath which rivers flow, where they will remain forever. That is the supreme success.” (Surah At-–Tawbah: 100)

“This wealth is for the poor emigrants who have been expelled from their homes and properties. They seek Allah’s grace and pleasure and help Allah and His Messenger. They are the truthful. And those who had settled in this city (Madinah) and embraced faith before the emigrants arrived love those who emigrated to them and do not find in their hearts any desire for what has been given to the emigrants; rather, they give them preference over themselves, even though they themselves are in need.” (Surah al–-Hashr: 8––9)In this verse, the first emigrants and then the Ansar have been praised.

Likewise, in various verses—including Surah al -Fat‌h: 18,, Surah al -Waqi‘ah: 10,, and Surah al -Anfal 64, verse —the Companions have been praised, sometimes explicitly and sometimes implicitly.

Similarly, the Messenger of Allah himself also spoke in praise of his Companions. He praised them highly, establishing their honor, rank, and position. For example, it is narrated from Abdullah ibn Mas‘ud (may Allah be pleased with him) that the Messenger of Allah said:

“The best people among my community are those of my generation, then those who follow them, then those who follow them. Then there will appear a group of people whose oaths will precede their testimony; they will testify before being asked to testify.”

“Do not insult my Companions. By Him in Whose hand is my life, even if one of you were to spend gold equal in quantity to Mount Uhud, it would not equal a mudd—or half a mudd—of barley spent by any one of them.”

Ibn Abbas (may Allah be pleased with him) narrated from the Messenger of Allah: “You must act upon whatever you have been given from the Book of Allah. No excuse or objection from any of you regarding abandoning it will be accepted. If no ruling is found in the Book of Allah, then seek it in my Sunnah. If it is not found there either, then look for it in the words of my Companions. My Companions are like the stars in the sky. Whichever one of them you follow, you will find the right path. The differences of opinion among my Companions are a mercy for you.”

Sa‘id ibn al-Musayyib narrated from Umar ibn al-Khattab (may Allah be pleased with him) that the Messenger of Allah said:

“I asked my Lord about the differences of opinion among my Companions after me. Allah revealed to me: ‘O Muhammad, your Companions are like the stars in the sky to Me. Just as some stars are brighter than others, so are they. Whoever holds fast to any one of their disputed positions will, in My sight, be upon guidance.’”

Imam al-Shafi‘i narrated a hadith through the chain of Anas ibn Malik. The Messenger of Allah said: “Allah chose me and my Companions, established marital relationships between me and them, and made them my helpers. At the end of time, a group of people will arise who will disparage them. Beware: do not marry your sons or daughters to them, nor give your sons or daughters in marriage to them. Beware: do not pray with them, and do not offer funeral prayers for them. Allah’s curse is upon them.”

A hadith has been narrated in Mishkat Sharif. The Messenger of Allah said: “One sect among my community will certainly enter Paradise.” He was asked, “Who are they?” He replied: “Those who remain firmly established upon the way of me and my Companions.”

In another hadith, the Messenger of Allah said: “The position of the Companions among my community is like the position of salt in food.”

The society of the Companions was an ideal human society. Their conduct was an outstanding model for humanity. In every sphere of life, their honesty, trustworthiness, courtesy, self-sacrifice, and good conduct were unparalleled. They respected and showed compassion toward one another. They always gave priority to the needs and demands of the poor and needy. In courage and bravery, they were without equal. Following the Messenger of Allah was the central objective of their lives. Both their lives and deaths were devoted to Islam.

The noble Companions were the first model of the finest society whose foundation the Noble Messenger had laid. Through the blessing of the Prophet’s companionship, they embodied the living reality of great humanity. They were radiant symbols of justice, piety, integrity, excellence, and fear of God. They were always conscious that their coming into this world was for raising the banner of Islam and establishing equality and justice among humanity. Here, as trustworthy custodians of the Divine Caliphate, they had to fulfill Allah’s purpose.

Their purity and innocence had created in them such clean hearts and such love for justice that, regarding truth and fairness, they considered not only themselves but also others responsible. Even though they held high positions, they neither could nor tried to save their children and relatives from the punishments prescribed by Islamic law.

In short, faith and belief illuminated their overall abilities. In a very short time, they influenced most of the world. The pages of history contain countless examples of their military and organizational abilities.

If we wish to build a society today like the ideal society of the noble Companions, we must learn about them. We must acquire character traits and abilities like theirs. To guide the current aspiration within the Muslim ummah to build a Qur’anic society toward its proper goal, the lives of the Companions must be studied extensively. We must take guidance from their lives. Yet, sadly, it is true that the lives of the Companions are studied very little in Bengali Muslim society. Here, fictional tales about the lives of pirs and saints are discussed to such an extent that even a fraction of that attention is not given to the biographies of the Companions.

Many substantial books have been written about the lives of the Companions in Arabic, Urdu, and other languages of the world. As in other branches of Islamic literature, no similarly significant book has been written in Bengali on this subject. Professor Nazir Ahmad, executive editor of the monthly journal Prithibi and director of the Bangladesh Islamic Center, expressed his desire to present some accounts of the Companions’ lives to readers through his journal. It was essentially through his encouragement that I began writing serially in the pages of Prithibi. The writings from the pages of Prithibi are now being published in book form under the title The Lives of the Companions of the Messenger. Without Professor Nazir Ahmad’s encouragement and role in the serial publication and book publication, I might never have written it, nor would it have been published as a book. Therefore, I pray that Allah Almighty grant him the best reward.

The first volume of The Lives of the Companions of the Messenger discusses the lives of thirty Companions in total. All of them belong to the Muhajirin class. Among them are also included the ten illustrious Companions of the Ashara Mubashshara. Although the writings are brief, the information has been taken from the original Arabic and Urdu sources. I have tried to avoid controversial matters as far as possible.

Finally, if readers derive even the slightest benefit from this writing, I will consider my effort worthwhile. If any error or shortcoming is noticed anywhere, I request readers to bring it to my attention.

I express my gratitude to everyone involved in the publication, including Brother Kamrul Islam. May Allah accept this modest effort of mine. Ameen.

27-2-1989 CE

Muhammad Abdul Ma’’bud

Department of Arabic, University of Dhaka,

Dhaka

Khadijah bint Khuwaylid ((may Allah be pleased with her))

Her name was Khadijah. Her kunya was ‘Umm Hind,’ and her title was ‘Tahirah.’ Her father was Khuwaylid and her mother was Fatimah bint Zayd. She was born in Makkah fifteen years before the Year of the Elephant. Through her paternal ancestor Qusayy, her lineage converged with that of the Messenger of Allah. Even in the Age of Ignorance, she earned the title ‘Tahirah’ for her pure and chaste character. (Al–-Isabah) There was a distant aunt-nephew relationship between the Messenger of Allah and Khadijah. For this reason, after receiving prophethood, Khadijah took the Messenger of Allah to her paternal cousin Waraqah ibn Nawfal and said, ‘Listen to what your nephew has to say.’ She probably said this on the basis of their genealogical relationship.

Khuwaylid, her father, had chosen Waraqah ibn Nawfal, a prominent specialist in the Torah and Gospel in Arab society at that time, as Khadijah’s prospective husband, but historians are silent about why this did not come to fruition. Eventually, she first married Abu Halah ibn Zurarah al-Tamimi. He died during the Age of Ignorance. After Abu Halah’s death, she married ‘Atiq ibn ‘Abid al-Makhzumi. (Sharh al-Mawahib, and–al-Isti‘ab) However, according to Qatadah, her first husband was ‘Atiq, followed by Abu Halah. Yunus ibn Bukayr narrated that Ibn Ishaq also supported this view. (Al -Isabah: 4/281) However, Ibn Hajar states that the first-mentioned view was the opinion of the majority, including Ibn Abd al-Barr.

Khadijah’s father, Khuwaylid ibn Asad, was the commander of his tribe in the Fijar War. He had many children. His first son was Hizam. Hizam’s son, the renowned Companion Hakim, was entrusted with the administration of Makkah’s Dar al-Nadwah during the Age of Ignorance. The second child was Khadijah. The third child, ‘Awwam, was the father of the renowned Companion al-Zubayr (may Allah be pleased with him). Safiyyah (may Allah be pleased with her), the paternal aunt of the Messenger of Allah and the full sister of Hamzah, was ‘Awwam’s wife and the mother of al-Zubayr. Safiyyah was Khadijah’s younger brother’s wife. The fourth child was Halah. She was the mother of Abu al-‘As ibn al-Rabi‘, the husband of the Messenger of Allah’s daughter Zaynab (may Allah be pleased with her). Abu al-‘As was the Messenger of Allah’s eldest son-in-law. The fifth child was Ruqayyah. Of the five siblings, Hizam, ‘Awwam, and Ruqayyah died before the advent of Islam. Khadijah and Halah were blessed with the good fortune of embracing Islam.

There is disagreement about when Khadijah’s father died. Some say that he was killed in the Fijar War. According to Imam Suhayli, he died before the Fijar War. Khadijah was then thirty-five years old. Some say that he died after the marriage of the Messenger of Allah (peace be upon him). (Hayatus Sahabah– 2/652)।

Whether because of the death of her father or husband, or for whatever reason, Khadijah, like many others of the Quraysh, was a prominent businesswoman. Ibn Sa‘d says about her business: “Khadijah was a highly respected and wealthy businesswoman. Her merchandise was taken to Syria, and the goods she alone possessed were equal to those of all the Quraysh.” Ibn Sa‘d’s comment gives an idea of the extent of Khadijah’s business. By employing capable people on a partnership or wage basis, she bought and sold goods both within the country and abroad.

The Messenger of Allah (peace be upon him) was then a twenty-five-year-old young man. By making several trading journeys with his uncle Abu Talib or alone, he had already gained considerable experience in business. News of his honesty and trustworthiness in business had also spread by word of mouth among the people of Makkah. To everyone, he was then known as al-Amin. News of his good reputation also reached Khadijah. In particular, she must have heard much about al-Amin Muhammad (peace be upon him) from her younger brother’s wife, Safiyyah.

Once, Khadijah thought of sending merchandise to Syria for trade. She was looking for a capable person. In this connection, al-Waqidi’s account is narrated by Zurqani: “Abu Talib called Muhammad (peace be upon him) and said: Nephew! I am a poor man, and the situation is also very difficult. We are afflicted by a severe famine. We have neither any business nor any other means or resources. A trade caravan of your clan is going to Syria. Khadijah is looking for someone to send with her merchandise. If you went to her, perhaps she would choose you. She knows of your impeccable character. Although I do not like your going to Syria and fear for your life from the Jews, there is no alternative.” In reply, the Messenger (peace be upon him) said that perhaps she herself would send someone. Abu Talib said: Perhaps she has already hired someone else. News of this conversation between uncle and nephew reached Khadijah. “She sent someone to the Messenger of Allah (peace be upon him).” (Note, Sirat Ibn Hisham– 1/188)It should be noted that, once during his adolescence, the Messenger (peace be upon him) went to Syria with his uncle. At that time, the priest Buhayra warned Abu Talib about the Messenger of Allah (peace be upon him). In the account above, Abu Talib was alluding to that incident.

Khadijah sent a proposal to Muhammad (peace be upon him) through an intermediary: if he went to Syria in charge of the business, Khadijah would give him twice the profit given to others. Muhammad (peace be upon him) agreed.

Muhammad (peace be upon him) set out for Syria with Khadijah’s merchandise, accompanied by her trusted servant Maysarah. On the way, he sat in the shade of a tree beside a church. The priest of the church approached Maysarah and asked: “Who is the man resting beneath the tree?” Maysarah replied: “A man from the Quraysh, the tribe that inhabits the sanctuary of Makkah.” The priest said: “The one resting beneath this tree now is none other than a prophet.” Historians have mentioned the name of this priest as Nastura. (Note, Sirat Ibn Hisham– 1/188)However, Ibn Hajar al-Asqalani said that the name of this priest was Buhayra. (Al-–Isabah: 4/281)He further said that the Messenger (peace be upon him) went with this merchandise to the market of Busra. al-Tabari narrated from Ibn Shihab al-Zuhri that the Messenger of Allah (peace be upon him) went with Khadijah’s merchandise not to Syria, but to an Abyssinian market in Yemen. However, the account of his going to Syria is the most widely known. (Tarikhul Ummah al- Islamiyyah, Muhammad al-–Khidri Bey: 1/64)

The Messenger of Allah (peace be upon him) sold the merchandise in the Syrian market and purchased whatever needed to be bought. Then he set out for Makkah accompanied by Maysarah. On the way, Maysarah noticed that the Messenger (peace be upon him) was riding on his camel, while two angels were spreading shade over him from the intense midday sun. Thus, he returned to Makkah and sold Khadijah’s merchandise. This time, the business yielded double, or nearly double, the profit. After returning home, the trusted servant Maysarah gave his mistress Khadijah a detailed account of the priest’s remarks and the miraculous events of the journey. (Sirat Ibn Hisham– 1/189)

Hazrat Khadijah (RA) was a discerning, intelligent and refined woman. People from every level of Makkan society were impressed by her wealth, courtesy and gracious manners. Many noble Quraysh youths hoped to marry her. She rejected them all. After hearing everything from Maysarah, Khadijah herself sent a marriage proposal to the Messenger of Allah (SA). (Sirat Ibn Hisham– 1/189)

There are various accounts of how and in what manner the marriage proposal was made. However, all the accounts agree that Khadijah was the first to present the proposal to the Messenger of Allah (SA).

According to one account, Khadijah (RA) herself spoke with the Messenger of Allah (SA) and asked him to present the proposal to her father. But he refused, saying that perhaps Khadijah’s father would reject him because of his poverty. Finally, when Khadijah’s father was drunk from excessive drinking, Khadijah herself raised the matter with him and obtained his consent. But after regaining consciousness, he again changed his mind. Khadijah, however, obtained his consent once more. (Hayatus Sahabah– 2/652) Another account states that Nafisah bint Maniyyah, the wife of Hazrat Ya’la and Khadijah’s friend, took the entire initiative in this matter. She was the first to make the proposal on Khadijah’s behalf to the Messenger of Allah (SA), saying: “If you were invited to wealth, beauty and assurance of livelihood, would you accept? ….These words referred to Hazrat Khadijah.

The matter was settled. On the appointed date, Abu Talib, Hamzah and several other members of the Messenger of Allah’s (SA) family came to Khadijah’s house. Khadijah had also invited the prominent members of her family. In the presence of everyone, Abu Talib delivered the marriage sermon. In terms of literary excellence, this sermon holds a special place in the Arabic prose literature of the Age of Ignorance. The dowry was fixed at five hundred gold coins. Khadijah herself bore all the expenses of both parties. She sent two uqiyyahs of gold and silver to the Messenger of Allah (SA), instructing him to arrange clothing for both of them and the wedding feast with it. (Hayatus Sahabah– 2/652)Thus, Hazrat Khadijah became the “Mother of the Believers.” This occurred fifteen years before the proclamation of prophethood. Although biographers differ regarding their respective ages at that time, according to the most accurate view, the Messenger of Allah (SA) was twenty-five and Khadijah was forty.

Fifteen years after the marriage, Hazrat Nabi Karim (SA) received prophethood. He informed Khadijah (RA) about it first. Khadijah had already been firmly convinced that the Messenger of Allah (SA) would become a prophet. A hadith discussing this matter in detail appears in Sahih Bukhari’s chapter “The Beginning of Revelation.” Hazrat Aishah (RA) said: The beginning of the first revelation to the Messenger of Allah (SA) came through true dreams during sleep. Whatever he saw in his dreams became clear like the light of the morning sun. Then he came to love solitude. Taking provisions with him, he would go to the Cave of Hira. There he would remain engaged in worship for several consecutive days. When his provisions ran out, he would return to Khadijah. He would take provisions and return to the cave. One day, while he was in this state, the Truth came to him. An angel came to him and said: “Read.” He replied: “I am not a reader.” The angel seized him and squeezed him so forcefully that he felt pain. Then he released him and again said: “Read.” He again replied: “I am not a reader.” The angel treated him in the same manner a second and a third time. Finally, he said: “Read in the name of your Lord who created—who created man from a clinging clot….” The Messenger (SA) returned home trembling with fear. He called Khadijah and said: “Cover me with a blanket, cover me with a blanket.” She covered him, and his fear subsided. He told Khadijah the entire incident and expressed his fear for his life. Khadijah said: “No, this can never happen. By Allah, He will never disgrace you. You maintain the ties of kinship, help the poor and distressed, honor guests, and assist people in times of calamity.”

Then Khadijah (RA) took the Messenger of Allah (SA) to his paternal cousin, Waraqah ibn Nawfal. During that Age of Ignorance, he had adopted Christianity. He used to write the Gospel in Hebrew. He was old and blind. Khadijah (RA) said: “Listen to what your nephew is saying.” He asked: “Nephew, what has happened to you?” The Messenger of Allah (SA) related the entire incident. After hearing it, Waraqah said: “This is the same Namus—the one whom Allah sent to Musa (AS). Alas! If only I were alive and healthy on the day when your people drive you out of your homeland.” The Messenger of Allah (SA) asked: “Will they drive me out of my homeland?” He replied: “Yes. Whenever anyone has brought what you have brought, the whole world has opposed him. If I remain alive until then, I will give you every kind of support. (Bukhari, Vol. 1)Waraqah died shortly after this incident.

After accepting Islam, Hazrat Khadijah endowed all her wealth for the purpose of propagating the faith. The Messenger (SA) abandoned trade and devoted himself to worshipping Allah and preaching Islam. All household income came to an end. At the same time, Khadijah’s worries increased. She faced every adverse circumstance with patience and forbearance. Al-–Istia’bIt is related in the book: “The pain that the Messenger (SA) felt because of the rejection and disbelief of the polytheists would disappear when he came to Khadijah. This was because she comforted the Messenger (SA), giving him courage and encouragement. She believed all his words without hesitation. She presented all the uncivilized behavior of the polytheists to the Messenger of Allah (SA) as extremely insignificant and trivial.” (Tabaqat– 3/740)

In Muharram of the seventh year of prophethood, the Quraysh boycotted the Muslims. They took refuge in Shi’b Abi Talib. Khadijah also remained confined there with the Messenger of Allah (SA). Banu Hashim spent nearly three years amid terrible famine. They had no means of sustaining life except tree leaves. Khadijah endured this hardship cheerfully alongside her husband. During those difficult days, Hazrat Khadijah (RA), using her influence, would occasionally arrange some food through various means. Her three nephews—Hakim ibn Hizam, Abu al-Bukhtari and Zum’ah ibn al-Aswad—were all among the leaders of the Quraysh. Although they were non-Muslims, they played a significant role in sending food grains to the Muslims in various ways. One day, Hakim ibn Hizam was sending some wheat to his paternal aunt Khadijah (RA) through his servant. Abu Jahl obstructed him on the way. Suddenly, Abu al-Bukhtari arrived there. He said to Abu Jahl: “A man is sending a little food to his paternal aunt, and you are stopping him?” (Sirat Ibn Hisham– 1/192)

The command making prayer obligatory had not yet been revealed, but from the very beginning Hazrat Khadijah (RA) would perform prayer with the Messenger of Allah (SA) at home. (Tabaqat– 8/10)Ibn Ishaq has mentioned that one day Ali (RA) saw the two of them—that is, the Prophet (SA) and Khadijah (RA)—performing prayer. Ali (RA) asked: “Muhammad, what is this?” The Messenger (SA) then presented the invitation to the new faith to Ali and forbade him to tell anyone about it. (Hayatus Sahabah– 1/70) This account shows that, among the Ummah of Muhammad (SA), Hazrat Khadijah (RA) was the first to attain the honor of performing prayer with the Messenger of Allah (SA).

A man named Afik al-Kindi had come to Mecca to purchase some things. He was staying at the house of Hazrat Abbas (may Allah be pleased with him). One morning, he noticed a young man come near the Kaaba and look toward the sky. Then he stood facing the qiblah. A boy came and stood beside him. Then a woman arrived and stood behind the two of them. They completed the prayer and left. Afik al-Kindi witnessed the scene. He said to Abbas, “Something very significant is about to happen.” Abbas said, “Yes.” He further said, “This young man is my nephew, Muhammad.” The boy is my other nephew, Ali, and the woman is Muhammad’s wife. …As far as I know, these three alone in the world are followers of this new religion.”(Tabaqat: 8/10–11)

Ibn al-Athir says that there is consensus among the Muslim ummah on this matter that Hazrat Khadijah (may Allah be pleased with her) was the first to believe in the Messenger of Allah (peace and blessings be upon him). She was fifty years old when she accepted Islam. Her acceptance of Islam also influenced the people of her paternal family. At the advent of Islam, fifteen prominent men of her paternal family, Banu Asad ibn Abd al-Uzza, were alive. Ten of them accepted Islam. The other five were killed as unbelievers in the Battle of Badr.

After spending twenty-five years of married life with the Messenger of Allah (peace and blessings be upon him), Hazrat Khadijah (may Allah be pleased with her) passed away in Mecca on the tenth of Ramadan, in the tenth year of prophethood, at the age of sixty-five. The injunction concerning the funeral prayer had not yet been established. Therefore, she was buried without a funeral prayer in Mecca’s cemetery, Jannat al-Mualla. The Noble Prophet (peace and blessings be upon him) himself lowered her body into the grave.(Al–Isabah: 4/283)

A short while after Hazrat Khadijah (may Allah be pleased with her) passed away, the Messenger of Allah’s (peace and blessings be upon him) especially devoted uncle, Abu Talib, died. However, one account in al-Isti’ab states that Khadijah passed away three days after Abu Talib’s death. In times of hardship and difficulty, this uncle used to help the Messenger of Allah (peace and blessings be upon him) in various ways. Because of the deaths of two close relatives of the Messenger of Allah (peace and blessings be upon him), this year came to be known among the Muslim ummah as ‘Am al-Huzn,’ or the Year of Grief.

Hazrat Khadijah (may Allah be pleased with her) was the mother of many children. Through her first husband, Abu Halah, two sons were born to her, named Halah and Hind. Both accepted Islam and attained the honor of becoming Companions of the Messenger of Allah (peace and blessings be upon him). Hind participated alongside the Messenger of Allah (peace and blessings be upon him) in the Battle of Badr—or, according to another opinion, the Battle of Uhud. He was an eloquent and articulate orator. He attained martyrdom fighting on Ali’s (may Allah be pleased with him) side in the Battle of the Camel. Through her second husband, Atiq, a daughter named Hindah was born to her. She too accepted Islam and attained the honor of becoming a Companion.(Sharhul Mawaqib, al-–Istiab, Hashiyah, Sirat Ibn Hisham– 1/187) However, according to another account, she had three children from her first husband: two sons, Hind and Harith. A disbeliever killed Harith near the Yemeni Corner of the Kaaba. There was one daughter, Zaynab. The daughter from her second husband had the kunya Umm Muhammad.(Daira–i-–Ma’rif–i-–Islamia)

Six children were born to the Noble Messenger (peace and blessings be upon him) through his blessed wife. The first was Hazrat Qasim. He passed away at a young age in Mecca. After his name, the Messenger of Allah (peace and blessings be upon him) received the kunya Abu al-Qasim. Before his death, he had learned to walk, taking faltering little steps. The second child was Hazrat Zaynab. The third was Hazrat Abdullah. He was born after the commencement of prophethood, and therefore received the titles Tayyib and Tahir. He passed away at a young age. The fourth child was Hazrat Ruqayyah. The fifth was Hazrat Umm Kulthum. The sixth was Hazrat Fatimah (may Allah be pleased with her). It should be noted that Ibrahim was the child born to Hazrat Mariyah.

Hazrat Khadijah (may Allah be pleased with her) was very affectionate toward her children. She was also financially well-off. She employed Salamah, a female slave belonging to Uqbah, to look after the children in return for wages.

Among the blessed wives of the Noble Prophet (peace and blessings be upon him), Hazrat Khadijah holds the highest rank. She was his first wife, and he married her when she was forty years old. During her lifetime, the Noble Prophet (peace and blessings be upon him) did not marry anyone else. Except for Hazrat Ibrahim, all the children of the Messenger of Allah (peace and blessings be upon him) were born from her womb.

The virtues and honor of the Mother of the Believers, Hazrat Khadijah, cannot be fully described. We observe with astonishment how, in those intensely dark days of Arabia, a woman placed her faith in the prophethood of the Messenger of Allah (peace and blessings be upon him) without the slightest hesitation. There was not the least doubt or uncertainty in her heart. The first day of the revelation, her going to Waraqah, and her firm declaration of conviction regarding the Messenger of Allah’s (peace and blessings be upon him) becoming a prophet—all these matters deserve deep reflection. Even before the Messenger of Allah (peace and blessings be upon him) received prophethood, Khadijah seemed firmly convinced that he would become a prophet. Thus, after the arrival of Jibril, not even for a moment did any hesitation arise in her heart. This clearly reveals her profound insight and keen powers of observation. Both before and after the commencement of prophethood, she always respected the Messenger of Allah (peace and blessings be upon him) and believed every word he said. In their twenty-five years of married life, not even for a moment could any kind of doubt take root in her heart. Even in that Age of Ignorance, she was pure and chaste. She never worshiped idols. One day the Noble Prophet (peace and blessings be upon him) said to her, “I will never worship Lat and Uzza.” Khadijah said, “Leave Lat and Uzza alone. Do not even mention them.”(Musnad of Ahmad– 4/222)

She was not only the first to believe in the prophethood of Muhammad (peace and blessings be upon him) and the first to perform salat with him. The strength she provided to Islam during those extremely difficult days will remain undiminished forever. In those early days of Islam, she was, in reality, the adviser of the Messenger of Allah (peace and blessings be upon him). After marrying the Messenger of Allah (peace and blessings be upon him), she placed all her wealth in her husband’s hands. Zayd ibn Harithah was her beloved slave. She also handed him over to her husband. The Messenger of Allah (peace and blessings be upon him) loved Zayd greatly, so he set him free to please her.

Although she was one of the wealthy women of Mecca, she served her husband with her own hands. Once, she was bringing something for the Messenger of Allah (peace and blessings be upon him) in a vessel. Hazrat Jibril (peace be upon him) said to the Messenger, “Convey Allah the Exalted’s greetings and my greetings to her.”(Bukhari)

The Noble Messenger (peace and blessings be upon him) never forgot the memory of his beloved wife, Khadijah (may Allah be pleased with her), even after her death. Whenever an animal was slaughtered at home after her death, he would search out her female friends and send meat to each of their homes. Hazrat Aishah said, “Although I never saw Khadijah (may Allah be pleased with her), I would still feel jealous of her. This never happened with anyone else. The reason was that the Noble Prophet (peace and blessings be upon him) would always remember her.” At times, Hazrat Aishah (may Allah be pleased with her) would make the Messenger of Allah (peace and blessings be upon him) angry. The Messenger (peace and blessings be upon him) would say, “Allah has created her love in my heart.”

After Hazrat Khadijah (may Allah be pleased with her) passed away, her sister Halah once came to meet the Noble Messenger (peace and blessings be upon him). As soon as the Messenger of Allah (peace and blessings be upon him) heard her voice, he exclaimed, “Halah, have you come?” The memory of Khadijah had risen before the Messenger of Allah’s (peace and blessings be upon him) mind. Aishah said impulsively, “You are remembering an old woman who has died. Allah has given you a wife far better than her.” In reply, the Noble Prophet (peace and blessings be upon him) said, “Never! When people wanted to reject me as a liar, she accepted me as truthful. When everyone was an unbeliever, she was a Muslim. When no one came forward to help me, she helped me. My children were born from her womb.” We believe that Hazrat Khadijah (may Allah be pleased with her) cannot be honored in any way greater than this.

Many hadiths have been narrated concerning the virtues of Hazrat Khadijah (RA). Sahih al-Bukhari and Muslim report: “The finest women upon the earth are Maryam bint Imran and Khadijah bint Khuwaylid.” Hazrat Jibril (AS) was sitting with the Messenger of Allah (SAW). At that moment, Khadijah (RA) came. Jibril (AS) said to the Messenger of Allah (SAW), “Give her the glad tidings of a heavenly palace made of pearls and jewels.” (Bukhari)

Abu Bakr Siddiq ((RA))

His name was Abdullah, his titles were Siddiq and Atiq, and his kunya was Abu Bakr. His father’s name was Uthman, and his kunya was Abu Quhafa. His mother’s name was Salma, and her kunya was Umm al-Khayr. Their lineages meet at Murrah, the sixth ancestor upward in the Quraysh lineage. He was born a little more than two years after the birth of the Messenger of Allah (SAW), and they both passed away after a similar interval. Thus, at the time of his death, his age was equal to that of the Messenger of Allah (SAW).

He was fair-complexioned, slender and lean, with a broad forehead. His hair had turned white in old age. He used henna to dye it. He was extremely kind and forbearing.

He was one of the most respected men of the Quraysh. Because of his knowledge, intelligence, experience, wisdom, discernment and excellent character, he was respected by the people of Makkah at large. During the Age of Ignorance, all the money collected from the people of Makkah as blood compensation was entrusted to him. He was the greatest expert in the Arab knowledge of lineage and ancestry. He also possessed poetic talent. His speech was exceptionally pure, eloquent and lucid. He had been endowed by God with the ability to deliver speeches and express himself eloquently.

He was an extremely popular, friendly and amiable man among his people. He was a merchant, charitable and of noble character. Even during the Age of Ignorance, he never drank wine. Because of his affable manner, learning and business acumen, many people formed friendships and close associations with him. Every day, the prominent people of Makkah held their regular gathering at his house.

Hazrat Abu Bakr’s father, Abu Quhafa, was a highly respected man among the Quraysh. He was elderly and prosperous. His house was known not only for trade and commerce; his opinions were also received with great respect in social affairs. Although he did not become attracted to Islam until the conquest of Makkah, there is no evidence in history that he ever tried to turn his son Abu Bakr away from Islam. However, when he occasionally saw Hazrat Ali (RA), he would say, “These youngsters have led my son astray.” On the day of the conquest of Makkah, he presented himself before the Messenger of Allah (SAW) and declared his acceptance of Islam. He died in 14 AH at nearly one hundred years of age. He had lost his eyesight in old age.

Abu Bakr’s mother, Umm al-Khayr, accepted Islam in Makkah during the earliest period of Islam, long before her husband. She was among those who accepted Islam at Makkah’s Dar al-Arqam. Like her husband, she also lived a long life. At nearly ninety years of age, she departed this world while her son was serving as caliph.

Abu Bakr was his father’s only son. He was raised with great affection, care and luxury. From childhood until the beginning of youth, he was dependent upon his father. At the age of twenty, he took upon his own shoulders the responsibility for his father’s business and trade.

Abu Bakr had been friends with the Messenger of Allah (SAW) since childhood. He accompanied him on most of his trading journeys. Once, he went with the Messenger of Allah (SAW) to Syria for business. At that time, he was about eighteen and the Messenger of Allah (SAW) was twenty. When they reached the Syrian border, the Messenger (SAW) sat beneath a tree to rest. Abu Bakr went a little ahead and began looking around. He met a Christian priest, and they spoke about religion. In the course of their conversation, the priest asked, “Who is that beneath the tree?” Abu Bakr replied, “A Quraysh youth named Muhammad ibn Abdullah.” The priest exclaimed, “This man will be the prophet of the Arabs.” These words became deeply embedded in Abu Bakr’s heart. From then on, his conviction that the Messenger of Allah (SAW) was truly a prophet grew stronger. History mentions the name of this priest as Buhayra or Nastura.

When the Messenger of Allah (SAW) announced that he had received prophethood, an uproar broke out in Makkah. The influential, wealthy leaders of Makkah girded themselves to oppose him. Some called him insane, while others said he was possessed by a jinn. At the leaders’ prompting and following their example, ordinary people also kept away from Islam. Among the wealthy and respected men of the Quraysh, Abu Bakr alone supported the Messenger of Allah (SAW), gave him courage and believed in his prophethood without hesitation. In this connection, the Messenger (SAW) said, “Whenever I invited anyone to Islam, I observed some hesitation or another in everyone except Abu Bakr.” Thus, Abu Bakr became the first Muslim among the free adult men.

After becoming a Muslim, he devoted himself to preaching with the Messenger of Allah (SAW) in order to strengthen the foundations of Islam. He invited the tribes around Makkah to Islam. During the Hajj season, he went to various tents and invited people to the faith. He introduced Islam and the Messenger (SAW) to those who came from outside. In this way, the Arabs became aware of the religion preached by the Messenger of Allah (SAW) and believed in him. Through his personal influence and efforts, many prominent young men of the Quraysh, including Uthman, Zubayr, Abd al-Rahman, Sa‘d and Talhah, accepted Islam.

When the Messenger of Allah (SAW) publicly announced his prophethood, Abu Bakr possessed forty thousand dirhams. He devoted all his wealth to Islam. With this money, he purchased and emancipated the male and female slaves of the Quraysh who were being persecuted and tortured for accepting Islam. Thirteen years later, when he migrated with the Messenger of Allah (SAW) to Madinah, only two and a half thousand dirhams remained with him. Within a short time, the remaining dirhams too were spent for Islam. Bilal, Khabbab, Ammar, Ammar’s mother Sumayyah, Suhayb, Abu Fukayhah and other male and female slaves were freed from the chains of slavery with his money. Therefore, the Messenger of Allah (SAW) later said, “I have repaid the favor of every person. But the favors of Abu Bakr are such that I am unable to repay them. Allah will reward him. No one’s wealth benefited me as much as his did.”

When many people, after hearing of the Mi‘raj from the lips of the Messenger of Allah (SAW), wavered between belief and disbelief, he believed without the slightest hesitation. Hazrat Hasan (RA) said, “After hearing about the Mi‘raj, a large number of Muslims abandoned Islam. People went to Abu Bakr and said, ‘Abu Bakr, do you believe your friend? He says that he went to Bayt al-Maqdis last night, prayed there, and then returned to Makkah.’”

Abu Bakr said, “Do you disbelieve him?” They replied, “Yes, there he is sitting in the mosque and saying this to the people.” Abu Bakr said, “By Allah, if he has said this, then he has spoken the truth. What is there to be amazed about? He tells me that revelation comes to him from Allah. Revelation comes from the heavens in only a moment. I believe that statement of his as well. What you are expressing amazement at is even more astonishing than that.” Then he went to the Messenger of Allah (SAW). He asked, “O Prophet of Allah, are you telling the people that you traveled to Bayt al-Maqdis last night?” He replied, “Yes.” Abu Bakr said, “You have spoken the truth. I testify that you are undoubtedly the Messenger of Allah.” The Messenger of Allah (SAW) said, “O Abu Bakr, you are the Siddiq.” Thus Abu Bakr was given the title “Siddiq.”

In Makkah, it was the habit of the Messenger of Allah (SAW) to visit Abu Bakr’s house every morning and evening. Whenever he needed advice on any matter, he consulted him. Whenever the Messenger (SAW) went somewhere to preach and convey the message, Abu Bakr generally accompanied him.

When the persecution of the polytheists against the Muslims reached its extreme, he once intended to migrate to Abyssinia, but a tribal chief named Ibn al-Dughunnah prevented him from doing so. He guaranteed Abu Bakr’s protection from the Quraysh on the condition that Abu Bakr would not perform prayer publicly. But it became impossible for him to observe this condition for long. He returned Ibn al-Dughunnah’s protection and became prepared to accept with contentment the same condition that had befallen his other Muslim brothers.

The sacrifice, wisdom, patience and friendship of Abu Bakr during that difficult moment of the Messenger of Allah’s (SAW) migration will remain forever bright in history. His companionship has been clearly declared in the Holy Qur’an. Ibn Ishaq says: “When Abu Bakr asked the Messenger of Allah (SAW) for permission to migrate, the Messenger (SAW) would tell him, ‘Do not be hasty. Allah may provide you with a companion.’ Hearing this, Abu Bakr thought that the Messenger of Allah (SAW) might be referring to himself. Therefore, from that time onward he bought two camels and tended them with great care, hoping that they might be useful at the time of the migration.”

The Mother of the Believers, Hazrat Aishah (RA), narrated: The Messenger of Allah (SAW) would come to Abu Bakr’s house at least once every day. On the day he received permission to migrate, he came to our house at midday, a time at which he had never come before. As soon as Abu Bakr saw him, he said, “Something must have happened. Otherwise, the Messenger of Allah (SAW) would not have come at this time.” When he entered the house, Abu Bakr moved to one side of his bed. At that time, no one was present in Abu Bakr’s house except my sister Asma and me. The Messenger of Allah (SAW) said, “Send away those who are here with you.” Abu Bakr said, “O Messenger of Allah, there is no one here except my two daughters. What has happened to you?” The Messenger of Allah (SAW) said, “Allah has given me permission to migrate.” Abu Bakr asked, “May I accompany you?” The Messenger of Allah (SAW) said, “Yes, you may.” Aishah said, “Before that day, I did not know that a person could weep from overwhelming joy. I saw Abu Bakr (RA) weeping that day.” Then Abu Bakr (RA) said, “O Messenger of Allah, here are the two camels I have prepared precisely for this journey.”

They hired Abdullah ibn Urayqit to guide them and took him along. He was a polytheist, but trustworthy. Under cover of night, they left through the rear door of Abu Bakr’s house and took refuge in a cave on Mount Thawr, in the lower part of Makkah. Ibn Hisham narrates from Hasan al-Basri (RA): They reached the cave of Mount Thawr at night. Before the Messenger of Allah (SAW) entered, Abu Bakr (RA) entered the cave. He checked whether there were any wild animals, snakes or scorpions inside. He took this risk solely to keep the Messenger of Allah (SAW) safe from harm.

After the death of the Mother of the Believers, Hazrat Khadijah, in Makkah, Abu Bakr (RA), seeing that the Messenger (SAW) was distressed, married his young daughter Aishah to the Messenger of Allah (SAW) with great devotion and propriety. He also paid the dower himself.

After the migration, he took part in every expedition with the Messenger of Allah (SAW). He was not deprived of participation in even a single expedition.

During the Tabuk expedition, he carried the flag of the Muslim army. During this expedition, responding to the request of the Messenger of Allah (SAW), he handed over to the Messenger (SAW) everything he had in his house in the way of money and possessions. The Messenger of Allah (SAW) asked, “Have you left anything at home for your sons and daughters?” He replied, “Allah and the Messenger of Allah are sufficient for them.”

After the conquest of Makkah, in the ninth year after the Hijrah, on the occasion of the first performance of the Islamic Hajj, the Messenger of Allah (SAW) appointed Abu Bakr (RA) as the “Amir al-Hajj.” During the Messenger of Allah’s (SAW) final illness, he performed the duty of leading the prayer in the Prophet’s Mosque at the Messenger’s own instruction. In short, during the lifetime of the Messenger of Allah (SAW), Abu Bakr (RA) served as his minister and adviser.

After the death of the Messenger of Allah (SAW), Abu Bakr (RA) succeeded him. The title “Khalifat Rasulillah” was given exclusively to him. The later caliphs were given the title “Amir al-Mu’minin.”

His profession was trade. Before Islam, he was one of the wealthy merchants of the Quraysh. Even after accepting Islam, he continued this profession to earn a livelihood. However, after becoming caliph, the heavy responsibility of the caliphate fell upon his shoulders, so he was compelled to give up his business. At the insistence of Hazrat Umar and Abu Ubaydah, and in accordance with the decision of the council of consultation, he agreed to receive a minimum allowance from the Bayt al-Mal according to his needs. Its amount was two thousand five hundred dirhams annually. Before his death, however, he instructed that his movable and immovable property be sold and that all the money taken from the Bayt al-Mal be repaid.

When the Companions were completely stunned at the news of the Messenger of Allah’s (SAW) death, unable even to imagine that the Messenger could have died, and when Hazrat Umar (RA), with his unsheathed sword in hand, declared, “I will kill anyone who says that the Messenger has died,” Abu Bakr (RA) remained extremely firm and steadfast even in such an emotionally overwhelming atmosphere. Addressing the assembled people, he declared: “Those who worshipped Muhammad should know that Muhammad has died. But those who worship Allah should know that Allah is Ever-Living—He does not die.” Then he recited this verse: “Muhammad is only a Messenger of Allah. Many messengers passed away before him. If he dies or is killed, will you turn back on your heels? Whoever turns back can do no harm to Allah. Allah will soon reward those who are grateful.”(Surah Aal Imran–144)As soon as the people heard this verse from Abu Bakr, it was as though they regained their senses. It seemed to them that they were hearing this verse for the first time. Thus, immediately after the death of the Messenger of Allah (SAW), the first grave problem that arose came to an end through Abu Bakr’s (RA) firm intervention.

The shrouding and burial of the Messenger of Allah (SAW) had not yet been completed when the matter of his succession became complicated. The people of Madinah, particularly the Ansar, gathered at a place called Saqifah Bani Sa’idah. The Ansar claimed, “Since we gave shelter to the Messenger of Allah (SAW), and strengthened and fortified weak Islam at the cost of our lives and wealth, someone from among us must succeed the Messenger of Allah (SAW).” The Muhajirun did not accept this claim. They said, “We sowed the seeds of Islam, and we watered them. Therefore, we have a greater right to the caliphate.” The situation took a different turn. Abu Bakr (RA) was summoned. He was then near the sacred body of the Messenger of Allah (SAW). He came and spoke calmly and steadily. Before his arguments and proofs, the Ansar yielded. Thus, the second problem that arose after the death of the Messenger of Allah (SAW) was also beautifully resolved through Abu Bakr’s (RA) intelligence and discernment.

Abu Bakr was elected caliph. After becoming caliph, he delivered a brief address to the assembled Muhajirun and Ansar: “I have been made caliph against my will. By Allah, I wished that someone else among you would undertake this responsibility. I wish to remind you that if you expect my conduct to be like that of the Messenger of Allah (SAW), then consider me incapable of reaching that level. He was a prophet, purified of mistakes. I possess no special status like his. I am an ordinary man. I cannot claim to be better than any ordinary person among you. …If you see me doing what is right, support me. If you see me going astray, warn me.” That brief inaugural address, which established principles of governance, will remain an example for all the statesmen of the world forever.

Another manifestation of the limitless firmness of his character was his dispatch of Usamah ibn Zayd’s army immediately after the death of the Messenger of Allah (SAW). A short time before the Messenger’s (SAW) death, he prepared an army to avenge the blood of Zayd ibn Harithah, Ja‘far ibn Abi Talib and Abdullah ibn Rawahah (RA), who had been martyred in the expedition of Mu’tah. He appointed the young Usamah ibn Zayd as commander of this army. At the instruction of the Messenger of Allah (SAW), Usamah set out toward Syria with his army. As soon as they left Madinah, the Messenger of Allah (SAW) fell ill. They set up camp on the outskirts of Madinah and began awaiting the Messenger’s recovery. But the Messenger (SAW) died of this illness. Abu Bakr (RA) became caliph. Meanwhile, after news of the Messenger of Allah’s (SAW) death spread, various evil forces began rising in different parts of the Arabian Peninsula. Some abandoned Islam, some refused to pay zakat, and others claimed prophethood. In such an extreme situation, many advised postponing the dispatch of Usamah’s army. But Abu Bakr (RA) rejected this advice very firmly. If he had hesitated or delayed sending this army, it would have been his first disobedience to the Messenger of Allah’s (SAW) command after assuming the caliphate. For during his final illness, he had ordered Usamah’s army to set out.

Abu Bakr (RA) remained firm in his decision to dispatch Usamah’s army. Then a group of the Ansar demanded that, at the very least, Usamah be removed from the position of commander and an older Companion be appointed in his place. It should be noted that Usamah was only twenty years old at the time. Hazrat Umar presented the proposal on behalf of everyone. Hearing it, Abu Bakr (RA) burst into anger. Grasping Umar’s (RA) beard, he said, “Will Abu Bakr remove the person whom the Messenger of Allah (SAW) appointed?” Thus, he rejected the proposal.

Hazrat Umar was also one of the soldiers in Usamah’s army. Yet at that time, it was extremely necessary for the new caliph to have him remain in Madinah. If he wished, the caliph could himself have ordered Umar to stay in Madinah. But instead of interfering with Usamah’s authority, he requested Usamah to allow Umar to remain in Madinah. Usamah granted the caliph’s request. Abu Bakr understood that Usamah’s appointing authority was none other than the Messenger of Allah (SAW). Therefore, in this matter, Usamah’s authority stood above his own. Thus Abu Bakr (RA) implemented the Messenger of Allah’s command exactly and refrained from even the slightest disobedience to it.

After the death of the Messenger of Allah (SAW), the two tribes of Abas and Zubyan refused to pay zakat. The matter was discussed in the caliph’s court. Many of the Companions advised against launching a military campaign against them. But Abu Bakr (RA) remained resolute. He said, “By Allah, if anyone refuses to give even the young camel that was given as zakat during the time of the Messenger of Allah (SAW), I will declare war against him.”

Some people falsely claimed prophethood. With boundless courage and firmness, Abu Bakr (RA) led campaigns against these false prophets and thwarted every conspiracy against Islam. Therefore, historians have remarked: If, after Allah’s help and support, Abu Bakr had not shown this firmness, the history of the Muslim nation might have been written differently.

This was possible because two seemingly contradictory qualities were united in the nature of Abu Bakr (RA): boundless firmness and gentleness. As a result, his character always maintained a balance. If a person possesses only one of these two qualities and lacks the other, there is a strong possibility that his character will lose its balance. By Allah’s grace, however, both qualities were equally present in his character. Although Abu Bakr (RA) was the leader and caliph of the Muslims, his life was very simple and unostentatious. Despite being caliph, he would roam the streets and lanes of Madinah to learn about the people’s condition, and from time to time he would personally attend to their private affairs. Umar (RA) said: “Every morning I would do the household chores for an old woman. One day, when I arrived at her house as usual, the old woman said, ‘There is no work today. A righteous man has already completed the tasks before you.’ Umar later learned that the righteous man was Abu Bakr (RA). Despite being caliph, he would thus continue to perform the chores of an orphaned old woman. Abu Bakr (RA) administered the caliphate for only about two and a half years. Yet this brief period is regarded as extremely important in the history of Islam. After the death of the Messenger of Allah (SAW), his most significant contribution was preserving the unity and solidarity of the Muslim ummah and eliminating the rebellions in Arabia. He established the state and government on such a firm foundation that the Muslims became bold enough to declare war against the two superpowers, Iran and Rome, and within a short time conquered many of their territories.

Another contribution of Abu Bakr (RA) was the compilation and preservation of the Holy Qur’an. During the first phase of his caliphate, rebellions broke out in various parts of Arabia. In suppressing those rebellions, several hundred memorizers of the Qur’an attained martyrdom. In the battle fought against Musaylimah the Liar alone, seven hundred memorizers of the Qur’an were martyred. Thereafter, on Umar’s advice, Abu Bakr (RA) compiled the entire Qur’an in book form in one place and kept the copy in his own possession. In history, this original copy of the Qur’an is known as the “Mus’haf al-Siddiqi.” The copies of the Qur’an produced later during the era of Uthman (RA) were essentially only reproductions of the “Mus’haf al-Siddiqi.”

The limitless honor and esteem of Abu Bakr have been proclaimed repeatedly and in many places in the Holy Qur’an and in the words of the Messenger.

Abu Bakr (RA) narrated hadiths from the Messenger of Allah (SAW). Allama al-Dhahabi ‘Tadhkirat al- Huffaz’ states in his work that he was extremely cautious when narrating hadiths. Because of his extreme caution, the number of hadiths he narrated is very small compared with that of others. Umar, Uthman, Abd al-Rahman ibn Awf, Ibn Masud, Ibn Umar, Ibn Amr, Ibn Abbas, Hudhayfah, Zayd ibn Thabit, Uqbah, Maaqil, Anas, Abu Hurayrah, Abu Umamah, Abu Barzah, Abu Musa, and, among others, his two daughters Aishah and Asma narrated hadiths from him. Prominent Tabi‘un also narrated from him.

On 7 Jumada al-Akhirah, 13 AH, Abu Bakr (RA) was afflicted with a fever. After remaining ill for fifteen days, he passed away in August 634 CE, corresponding to 21 Jumada al-Akhirah, 13 AH. He was buried in the chamber of Aishah (RA), slightly to the east beside the Messenger of Allah (SAW). He served as caliph for two years, three months, and ten days.

’Umar ibn al- Khattab ((RA))

His name was Umar, his laqab was al-Faruq, and his kunyah was Abu Hafs. His father was Khattab and his mother was Hantamah. He belonged to the Adi clan of the Quraysh. Through a man named Ka‘b, Umar’s eighth-generation ancestor, his lineage joined that of the Messenger of Allah (SAW). His father, Khattab, was a prominent member of the Quraysh. His mother, Hantamah, was the daughter of the famous Quraysh commander Hisham ibn al-Mughirah. Khalid ibn al-Walid, one of Islam’s greatest commanders, was this al-Mughirah’s grandson. At the foot of Mecca’s Jabal Aqib stood the settlement of Banu Adi ibn Ka‘b in the Age of Ignorance. Umar’s residence was here. In the Islamic era, the mountain was named Jabal Umar—Umar’s Mountain—after Umar. (Tabaqat of Ibn Sa‘’d 3//66) Umar’s cousin was Zayd ibn Nufayl. Before the advent of the Noble Messenger, Zayd was one of those in pagan Arabia who, through their own reason and judgment, abandoned idol worship and became monotheists.

He was born thirteen years after the birth of the Messenger of Allah (SAW). At the time of his death, he too was sixty-three years old, the same age as the Messenger of Allah (SAW). However, historians differ regarding the year of his birth and the year he accepted Islam.

He had a bright, fair complexion, a bald head, lean cheeks, a thick beard, a long and heavy moustache on both sides, and a tall build. Even among a thousand people, he appeared taller than everyone else.

Not much is known about his birth and childhood. Ibn Asakir quotes in his Tarikh a report from Amr ibn al-As (RA). It says that one day, while Amr ibn al-As was sitting with several friends, he heard a commotion. Upon inquiring, he learned that Khattab had been blessed with a son. On the basis of this report, it seems that a considerable celebration was held at the time of Umar’s birth.

Very little is known about his youth as well. Who could have known that this ordinary, somewhat stubborn young man would one day become the Faruq al-Azam? During Umar’s adolescence, his father put him to work tending camels. He would graze camels at a place called Dajnan, near Mecca. Once, while passing through this field during his caliphate, he recalled his childhood to his companions in these words: “There was a time when I wore a woolen garment and grazed Khattab’s camels in this field under the scorching sun. Khattab was an extremely strict and humorless man. If I became tired and rested for a while, I would be brutally beaten by my father. But today I have reached a day when no one has authority over me except Allah alone.” (Tabaqat: 3//266––67)

At the very beginning of his youth, he mastered the subjects that the noble Arabs of that time were required to learn: the art of warfare, wrestling, public speaking, and genealogy, among others. He acquired the science of genealogy through inheritance. Both his father and grandfather were particularly skilled in it. He was one of the finest wrestlers of his era. He wrestled at the Ukaz fair. Allama Yaqzani said: “Umar was a tremendous champion.” He was a renowned horseman of pagan Arabia. Allama al-Jahiz said: “When Umar mounted a horse, it seemed that his body had merged with the horse’s hide.” (Al-–Bayan wa al- Tabyin) He also possessed a talent for poetry. He had memorized nearly all the poems of the renowned poets of that time. In reality, he himself founded the scientific approach to the criticism of Arabic poetry. Reading his opinions on language and literature makes one realize how profound his command of these subjects was. Eloquence was an innate quality of his. In his youth, he learned some reading and writing. Baladhuri wrote: “At the time the Noble Messenger (SAW) received prophethood, only seventeen people in the entire Quraysh tribe could read and write. Umar was one of them.”

Trade and commerce were respected occupations among the Arabs in the Age of Ignorance. Umar also began trading and achieved considerable success in it. In connection with business, he traveled to distant lands and gained opportunities to mix with many learned and distinguished societies. Masudi says: “During the Age of Ignorance, Umar (RA) traveled to Syria and Iraq for business. As a result, he had opportunities to associate with many kings and rulers of the Arabs and non-Arabs.” Shibli Numani says: “Even in the Age of Ignorance, Umar’s reputation had spread throughout Arabia. For this reason, the Quraysh always appointed him to diplomatic missions. Whenever a dispute arose with another tribe, he was sent as their envoy to resolve it.” (Al-–Faruq: 14)

Umar’s conversion to Islam is a fascinating event. Thanks to his cousin Zayd, the message of monotheism was not entirely unfamiliar in his family. The first among them to accept Islam was Zayd’s son, Sa‘id. Sa‘id in turn married Umar’s sister, Fatimah. Fatimah accepted Islam along with her husband. Another prominent member of Umar’s family, Nuaim ibn Abdullah, also accepted Islam. Yet until then Umar knew nothing at all about Islam. When he first heard of Islam, he burned with rage. He became the bitterest enemy of those in his family who had accepted Islam. In the meantime, he learned that one of his female slaves, named Labinah, had also accepted Islam. He subjected those over whom he had power to brutal persecution. At one point, he decided that Muhammad (SAW), the chief propagator of Islam, must be removed from the world. No sooner had he decided than he acted.

Anas ibn Malik reports: “With his sword hanging from his shoulder, Umar set out. On the way, he met a man from Banu Zuhrah (according to another report, Nuaim ibn Abdullah). The man asked, ‘Where are you headed, Umar?’ He replied, ‘To deal with Muhammad.’ The man said, ‘How will you be able to deal with Muhammad (SAW) and escape the hands of Banu Hashim and Banu Zuhrah?’ Hearing this, Umar exclaimed, ‘It seems that you too have abandoned your ancestral religion and become an unbeliever.’ The man said, ‘Umar, listen to astonishing news: your sister and brother-in-law have become unbelievers. They have abandoned your religion.’ (In reality, the man intended to divert Umar from his objective.) Hearing this, Umar, frenzied with anger, rushed toward his sister and brother-in-law’s house. Umar (RA) knocked at the door. The two of them were then learning the Qur’an from Khabbab ibn al-Aratt. Sensing Umar’s presence, Khabbab hid in another room of the house. Umar first asked his sister and brother-in-law, ‘What was that murmuring sound I heard here?’ They had been reciting Surah Ta-Ha of the Qur’an. They replied, ‘We were talking among ourselves.’ Umar said, ‘Perhaps the two of you have apostatized.’ His brother-in-law said, ‘Umar, what would you do if truth existed somewhere other than in your religion?’ Umar sprang upon his brother-in-law and began stamping on him violently with both feet. When his sister came to save her husband, Umar seized her and beat her so severely that her face became bloodied. His sister, enraged, declared, ‘If truth exists somewhere outside your religion, then I testify that there is no god but Allah, and I also testify that Muhammad is the Messenger of Allah.’

Some days before this incident, a change had begun to take place in Umar. The Quraysh had subjected the Muslims in Mecca to merciless torture and persecution, yet had been unable to turn even one of them back. The Muslims had silently endured everything. When necessary, they left their homes, but they did not abandon Islam. This had shaken Umar. He was wavering in a whirlpool of doubt and conflict. That day, the blood on the eyes and face of his beloved sister, and her testimony to the truth, dealt him such a shock that all his doubts and conflicts flew away like camphor. In an instant, his heart was illuminated by the light of truth. He purified himself, took the portion of Surah Ta-Ha from his sister, and began to read it. When he finished reading, he said, “Take me to Muhammad (SAW).” Hearing this, Khabbab finally emerged from his hiding place in the house. He said, “Good news, Umar! On Thursday night, the Messenger of Allah (SAW) prayed for you. I hope it has been accepted. He said: ‘O Allah, strengthen Islam through Umar ibn al-Khattab or Amr ibn Hisham.’” Khabbab further said, “The Messenger (SAW) is now at Dar al-Arqam, at the foot of Safa.”

Umar proceeded toward Dar al-Arqam. Hamza and Talha, along with several other Companions, were standing guard at the door of al-Arqam’s house. They became alarmed upon seeing Umar. Hamza, however, reassured them, saying, “If Allah wills good for Umar, he will accept Islam and become a follower of the Messenger. Otherwise, it will be very easy for us to kill him.” The Messenger was inside the house, and revelation was descending upon him. A little later, he came out and approached Umar. Grasping the front of Umar’s garment and the hilt of his sword tightly, he said, “Umar, will you not desist?” Then he supplicated, “O Allah, Umar is before me; O Allah, strengthen the religion through Umar.” Umar exclaimed, “I bear witness that you are the Messenger of Allah.” Immediately after accepting Islam, he called out, “O Messenger of Allah, come out of the house.”(Tabaqat al-Kubra/Ibn Sa’‘d 3/267–69)This occurred in the sixth year of the Prophethood.

Imam al-Zuhri relates: Umar accepted Islam after the Messenger of Allah entered Dar al-Arqam. Before him, a total of forty—or slightly more than forty—men and women had accepted Islam. After Umar accepted Islam, Jibril came and said, “O Muhammad, the inhabitants of the heavens have rejoiced at Umar’s acceptance of Islam.”(Tabaqat: 3/269)

Umar’s acceptance of Islam marked the beginning of a new chapter in Islamic history. Although forty or fifty people had accepted Islam by then, including Hamza, it was still unsafe for the Muslims even to declare themselves Muslims, let alone go to the Kaaba and pray. This situation changed as soon as Umar accepted Islam. He openly proclaimed Islam and began praying in the Kaaba together with the others.

Umar said: The very night I accepted Islam, I thought about who among the people of Makkah was the most vehement enemy of the Messenger of Allah. I would go to him myself and inform him that I had accepted Islam. I thought that Abu Jahl was the greatest enemy. At dawn, I knocked on his door. Abu Jahl came out and asked, “What brings you here?” I said, “I have come to inform you that I have believed in Allah and His Messenger Muhammad and accepted the laws and teachings he brought.” No sooner did he hear this than he shut the door in my face and said, “May Allah disgrace you, and disgrace the news you have brought.”(Sirah Ibn Hisham)

Thus, for the first time, the polytheistic forces of Makkah faced an open challenge. Sa’id ibn al-Musayyib said, “After he accepted Islam, Islam became manifest in Makkah.” Abdullah ibn Masud said: As soon as Umar accepted Islam, he began disputing with the Quraysh. At last, he insisted on praying in the Kaaba, and we all prayed with him. Suhayb ibn Sinan said: After he accepted Islam, we would sit in groups beside the Kaaba, perform tawaf around it, retaliate when anyone treated us harshly, and repel any attack against us.(Tabaqat: 3/269)Therefore, the Messenger bestowed upon him the title al-Faruq, because through him an open distinction arose between Islam and kufr. The Messenger said, “Allah has established the truth upon Umar’s tongue and in his heart. Therefore, he is al-Faruq. Through him, Allah has distinguished between truth and falsehood.(Tabaqat: 3/270)

The Messenger instructed those in Makkah who had been worn down by the persecution of the polytheists to migrate to Madinah. After Abu Salamah, Abdullah ibn Ashhal, Bilal, and Ammar ibn Yasir migrated to Madinah, Umar set out toward Madinah with twenty relatives and friends. Among these twenty were his brother Zayd, his nephew Sa’id, and his son-in-law Khunays. On the outskirts of Madinah, in the settlement of Quba, he took refuge in the home of Rifa’ah ibn Abd al-Mundhir.

There was a special difference between Umar’s migration and the migration of the others. The others migrated secretly, without anyone’s knowledge. Umar’s migration, however, was public. It contained a challenge and an act of rebellion against the Quraysh. Before departing from Makkah for Madinah, he first performed tawaf around the Kaaba. Then he went to the gathering place of the Quraysh and announced, “I am going to Madinah. Whoever wishes to make his mother mourn the loss of her son should meet me on the other side of this valley.” After throwing down such a challenge, he set out directly along the road to Madinah. Yet no one dared accept the challenge.(Tarikhul Ummah al–Islamiyyah: Khidri Bek, 1/198)

It is known from various narrations that, at different times, the Messenger of Allah established bonds of religious brotherhood between Umar and several different people. Abu Bakr al-Siddiq, Uways ibn Sayidah, Itban ibn Malik, and Muadh ibn Afra were Umar’s brothers in faith. However, it is certain that after the migration to Madinah, his bond of religious brotherhood was established with Itban ibn Malik, the chief of Banu Salim.(Tabaqat: 3/272)

From the first year after the Hijrah until the passing of the Noble Messenger, Umar’s public life was, in reality, a part of the active life of the Noble Messenger. There is no event in any of the battles the Messenger had to fight, the treaties he had to conclude, the laws and regulations he introduced from time to time, or the methods he adopted to spread Islam that was carried out without Umar’s active participation. For this reason, a detailed account of these events becomes not a biography of Umar but a biography of the Noble Messenger. His eventful life was inseparably bound to that of the Noble Messenger.

Umar participated with the Messenger of Allah in every battle, including Badr, Uhud, and Khandaq. In addition, he led several expeditions known as saraya—small campaigns in which the Messenger of Allah himself did not participate. From advising and directing the troops in the Battle of Badr onward, he worked steadfastly alongside the Noble Messenger in every sphere. It was Umar’s advice concerning the prisoners of Badr that Allah approved. His special role in this battle was as follows:

1. People from every branch of the Quraysh took part in this battle, but not a single person from Banu Adi, that is, Umar’s clan, participated. This happened because of Umar’s influence.

2. In this battle, twelve people from Umar’s tribe and their allies joined the ranks opposing Islam.

3. In this battle, Umar personally killed his maternal uncle, Asi ibn Hisham. Through this killing, he was the first to prove that, on the path of truth, the influence of relatives and loved ones cannot take precedence.

Umar was also a frontline soldier in the Battle of Uhud. At one stage of the battle, when the Muslim forces faced disaster and the Messenger, wounded, took refuge with a small number of companions in a safe place on the mountain, the Quraysh leader Abu Sufyan approached and called out loudly by the names of Muhammad, Abu Bakr, Umar, and others, asking, “Are you still alive?” At the Messenger’s signal, no one answered Abu Sufyan. Receiving no response, Abu Sufyan proclaimed, “Surely they have all been killed.” This wounded Umar’s manly pride. He could not remain still and cried out, “O enemy of Allah! We are all alive.” Abu Sufyan said, “U’lu Hubal—may Hubal triumph.” At the Messenger’s signal, Umar replied, “Allah is Supreme and Most Exalted—Allah is Great and Honorable.”

Umar also played an active role in the Battle of Khandaq. He was assigned responsibility for guarding a particular location in the trench. Even today, a mosque bearing his name remains there, commemorating him. One day during this battle, he became so occupied with the defense that his Asr prayer was nearly missed. The Messenger consoled him, saying, “Because of the demands of the battle, I too have not yet been able to perform the prayer.”(Al–Faruq: Shibli Nu’mani: 25)

Even before the pledge at Hudaybiyyah, Umar began preparing for battle. He sent his son Abdullah to bring a horse from one of the Ansar. Abdullah returned and announced, “The people are pledging allegiance at the hands of the Messenger of Allah.” Umar was then fully armed for battle. In that state, he ran to the Messenger of Allah and pledged allegiance to him.

The terms of the treaty of Hudaybiyyah appeared, outwardly, to be humiliating for the Muslims. Umar became agitated. First he protested against the treaty to Abu Bakr, and then to the Messenger of Allah himself. The Messenger of Allah said, “I am the Messenger of Allah. I do not do anything without Allah’s command.” Umar calmed down and became remorseful. By observing voluntary fasts, offering prayers, freeing slaves, and giving charity, he atoned for his insolence.

There were many well-fortified Jewish strongholds in Khaybar. Several were conquered with ease, but two could not be captured despite every effort. On the first day, the Messenger of Allah (peace and blessings of Allah be upon him) sent Abu Bakr, and on the second day he sent Umar, to conquer the two fortresses. Both returned unsuccessful. On the third day, the Messenger of Allah (peace and blessings of Allah be upon him) announced: “Tomorrow I shall give the standard to a man through whose hands Allah will grant victory.” The next day, the Companions came to the presence of the Messenger of Allah (peace and blessings of Allah be upon him), fully armed. Each of them yearned to attain this honor. Umar said: “Apart from this incident at Khaybar, I never desired command or leadership on any occasion.” The honor of that day was seized by Ali, the Lion of God, may Allah be pleased with him.

The conquered land of Khaybar was distributed among the mujahids. Umar, may Allah be pleased with him, dedicated his share as a waqf in the way of Allah. This was the first waqf in Islamic history. ((Al–-Farooq: 30))

During the conquest of Makkah, Umar, may Allah be pleased with him, accompanied the Messenger like a shadow. When Abu Sufyan, the great enemy of Islam, came to surrender, Umar requested the Messenger of Allah (peace and blessings of Allah be upon him): “Give me permission to finish him off right now.” On that day, the men of Makkah pledged allegiance at the hand of the Messenger of Allah (peace and blessings of Allah be upon him), while the women pledged allegiance to Umar on the Messenger of Allah’s (peace and blessings of Allah be upon him) instructions.

Umar, may Allah be pleased with him, also took part in the expedition of Hunayn and fought bravely. In this battle, the intense attack of the unbelievers caused the twelve-thousand-strong Muslim army to scatter. Ibn Ishaq says: Only a few brave men from among the Muhajirun and Ansar stood firm with the Messenger of Allah (peace and blessings of Allah be upon him) in that perilous hour. Abu Bakr, Umar, and Abbas, may Allah be pleased with them, are especially worthy of mention among them.

In response to the appeal of the Messenger of Allah (peace and blessings of Allah be upon him) during the expedition of Tabuk, Umar, may Allah be pleased with him, placed half of his total wealth in the hands of the Messenger of Allah (peace and blessings of Allah be upon him).

When Umar, may Allah be pleased with him, heard the news of the death of the Messenger of Allah (peace and blessings of Allah be upon him), he sat stunned for some time. Then he went before the Prophet’s Mosque, drew his sword, and declared: “Whoever says that the Messenger of Allah (peace and blessings of Allah be upon him) has died, I shall cut his head in two.” From this incident, one can easily estimate the extent of his devotion and love for the Messenger of Allah (peace and blessings of Allah be upon him).

After the death of the Messenger of Allah (peace and blessings of Allah be upon him), following lengthy discussions at the Saqifah of Banu Sa’idah, Umar made a very swift decision and pledged allegiance to Abu Bakr as caliph. Thus, the great crisis over the selection of a caliph was easily resolved.

When Caliph Abu Bakr realized that his final hour was approaching, he considered it beneficial to designate the next caliph before his death. In his view, Umar, may Allah be pleased with him, was the most qualified person for the caliphate. Nevertheless, he thought it appropriate to consult the senior Companions on the matter. He summoned Abd al-Rahman ibn Awf, may Allah be pleased with him, and said, “Tell me your opinion of Umar.” He replied: “He is better than any other man, but there is some harshness in his character.” Abu Bakr said: “That is because he has seen me as gentle; when the responsibility of the caliphate falls upon his shoulders, this harshness will lessen considerably.” Abu Bakr then requested him not to disclose to anyone what they had discussed. Thereafter, he summoned Uthman ibn Affan and said, “Abu Abdillah, tell me your opinion of Umar.” Uthman said: “You know him better than I do.” Abu Bakr said: “Even so, tell me your opinion.” Uthman said: “As far as I know him, his inner self is better than his outward appearance. There is no one among us like him.” Abu Bakr, requesting him to keep secret what they had discussed, then dismissed him.

After he had finished obtaining the opinions of various people, he summoned Uthman ibn Affan and dictated: “In the name of Allah, the Most Compassionate, the Most Merciful. This is a pledge from Abu Bakr ibn Abi Quhafa to the Muslims. To proceed”—after saying this much, he lost consciousness. Uthman ibn Affan then added on his own: “I have appointed Umar ibn al-Khattab as caliph over you, and I have spared no effort in seeking your welfare in this matter.” Thereafter, Abu Bakr regained consciousness. The written portion was read aloud to him. After hearing it all, he exclaimed, “Allah is the Greatest!” and said: “I feared that if I died while unconscious, the people would fall into disagreement.” Addressing Uthman, he further said: “May Allah Almighty reward you with goodness on behalf of Islam and the Muslims.”

Al-Tabari says: Abu Bakr then looked toward the people. His wife, Asma bint Umais, was holding him up at the time. He said to the assembled people: “Are you satisfied with the man I am appointing over you? By Allah, I have spared no effort in seeking the people’s opinion. I have not appointed any close relative to this position. I have appointed Umar ibn al-Khattab as your caliph. Listen to him and obey him.” Thus Umar’s caliphate began on 22 Jumada al-Thani of the year 13 AH, corresponding to 13 August 634 CE.

It is not possible to discuss Umar’s system of governance even briefly. Within the short span of ten years, he brought about the downfall of the entire Byzantine Roman and Persian empires. During his era, a total of 1,036 cities, along with various regions, were conquered. The systematic establishment of Islamic rule essentially took place during his era. All branches of government or the state emerged during his era. Accounts of his rule and justice have spread throughout the world like legends.

Umar, may Allah be pleased with him, was the first caliph to receive the title Amir al-Mu’minin. He was the first to introduce the Hijri calendar, arrange for Tarawih prayers to be performed in congregation, use the durra, or whip, for public administration, prescribe eighty lashes for drinking wine, conquer numerous kingdoms, establish cities, specify the ranks and various battalions of the army, prepare a national register or census, appoint judges, and divide the state into various provinces.

Umar, may Allah be pleased with him, was one of the scribes of the Messenger of Allah. He married his daughter Hafsa, may Allah be pleased with her, to the Messenger of Allah (peace and blessings of Allah be upon him). He served as a minister and adviser to the Messenger of Allah (peace and blessings of Allah be upon him) and Abu Bakr, may Allah be pleased with him. Before and after accepting Islam, trade was his means of livelihood. Even after the heavy responsibility of the caliphate fell upon his shoulders, he continued trading for several years. But when this later became impossible, senior Companions, including Ali, may Allah be pleased with him, consulted together and fixed an annual allowance of only eight hundred dirhams for him from the Bayt al-Mal. In the fifteenth year after the Hijrah, when allowances for other people were fixed from the Bayt al-Mal, his allowance was set at five thousand dirhams, equal to that of the prominent Companions.

Regarding the funds of the Bayt al-Mal, Umar’s, may Allah be pleased with him, view was that they were like the property of an orphan. Just as an orphan’s guardian safeguards the orphan’s property, he may spend what is necessary for the orphan and himself, but he may not waste it. When there is no need, he withdraws his hand from the orphan’s property and merely protects it; when the orphan grows up, he returns the property to him. This view of Umar, may Allah be pleased with him, toward the Bayt al-Mal was always reflected in his actions and conduct.

Umar, may Allah be pleased with him, always walked carrying a durra, or whip. Even Satan would flee at the sight of him. ((Tadhkirat al- Huffaz)) That did not mean that he was oppressive. He was a strict dispenser of justice. He loved people with all his heart, and the people loved him as well. History contains many accounts of his care for his subjects.

There are so many indications and explicit statements in the Qur’an and Hadith concerning the virtues and eminence of Umar al-Faruq al-A’zam that they cannot be presented in any brief article. His position with Allah and His Messenger (peace and blessings of Allah be upon him) was exceedingly high. For this reason, it has been said that Qur’anic verses were always revealed in support of Umar’s opinions. Ali, may Allah be pleased with him, remarked: “Khayrul ummati ba’da nabiyyiha Abu Bakr summa Umar—the best person among the Ummah after its Prophet is Abu Bakr, then Umar.” Abdullah ibn Masud, may Allah be pleased with him, said: “Umar’s acceptance of Islam was the victory of Islam. His Hijrah was Allah’s help, and his caliphate was Allah’s mercy.” Observing all of Umar’s qualities, the Noble Messenger (peace and blessings of Allah be upon him) said: “Law kana ba’di nabiyyun lakana Umar—if there were to be a prophet after me, it would be Umar.” This was because he possessed the disposition and characteristics of the prophets.

Umar made a considerable contribution to the pursuit and spread of knowledge and the sciences. He placed importance on the study, teaching, and preservation of Arabic poetry. He was extremely vigilant in preserving the purity of the Arabic language; if anyone made a linguistic error in his presence, he would reprimand him. He believed that learning Arabic correctly was part of the religion. The scholar al-Dhahabi has mentioned in his book ‘Tadhkirat al- Huff‌az’ that Umar was extremely strict regarding the narration of Hadith and insisted that the same Hadith be narrated through different chains of transmission.

The renowned Companion al-Mughira ibn Shu’ba’s, may Allah be pleased with him, fire-worshipping slave Abu Lu’lu’a Firoz stabbed this great caliph while he was standing for the Fajr prayer. On the third day after being wounded, Wednesday, 27 Dhu al-Hijjah of the year 23 AH, he passed away. Before his death, he entrusted the responsibility of selecting one caliph from among themselves to six distinguished Companions: Ali, Uthman, Abd al-Rahman ibn Awf, Sa’d, al-Zubayr, and Talhah, may Allah be pleased with them. Suhayb, may Allah be pleased with him, led his funeral prayer. He was buried beside Siddiq al-Akbar, may Allah be pleased with him, within the Prophet’s Rawdah. He was sixty-three years old at the time of his death. His caliphate lasted ten years, six months, and four days.

’Uthman ibn ’ Af‌fan ( (may Allah be pleased with him))

His name was Uthman; his kunyas were Abu Amr, Abu Abdillah, and Abu Layla, and his laqab was Dhu al-Nurayn. ((Tabaqat 3//53, , Tahdhib al- Tahdhib)) His father was Affan and his mother was Arwa bint Qurayz. He was a descendant of the Umayyah branch of the Quraysh. His lineage joins that of the Messenger of Allah (peace and blessings of Allah be upon him) at Abd Manaf, one of his forefathers. He was the third caliph of the Rightly Guided Caliphs. His maternal grandmother, Bayda bint Abd al-Muttalib, was the paternal aunt of the Messenger of Allah (peace and blessings of Allah be upon him). He was born in 576 CE, six years after the Year of the Elephant. (Al-–Isti’ab)) By this reckoning, he was six years younger than the Noble Messenger (peace and blessings of Allah be upon him). However, there is considerable disagreement regarding his year of birth. Consequently, there is similar disagreement concerning his exact age at the time of his martyrdom. According to some accounts, he was born in Ta’if. ((Fit‌nat al- Kubra, , Dr. Taha Husayn))

Uthman, may Allah be pleased with him, was of medium height and had a strong, well-built physique. He had lean cheeks, a thick beard, a bright fair complexion, thick hair, a broad chest and waist, sidelocks hanging to his ears, thick shins, long arms covered with hair, pockmarks on his face, a henna-colored beard, and gold-capped teeth.

The early period of Uthman’s life, like that of the other Companions, remains shrouded in the darkness of the Age of Ignorance. His pre-Islamic life has vanished so completely that it seems as though he was born with Islam itself. Historians have been unable to convey to us any particular information about his pre-Islamic life.

Uthman was one of the foremost experts in genealogy among the Quraysh. He also possessed profound knowledge of the ancient history of the Quraysh. Because of his wisdom, experience, courtesy, and social refinement, people were always gathered around him. No wrongdoing of the Age of Ignorance could touch him. Modesty and a keen sense of self-respect were the principal features of his noble character. In his youth, he began trading like the other aristocratic Quraysh. Through his boundless honesty and trustworthiness, he achieved extraordinary success in business. In Makkan society, he earned the title Ghani as a prominent wealthy merchant.

Hazrat Uthman is counted among the “As-Sabiqunal Awwalun” (those who accepted Islam in the earliest period), the “Ashara-e Mubashshara,” and the six greatest Companions with whom the Noble Messenger, peace and blessings be upon him, remained pleased throughout his life. He had a deep relationship with Abu Bakr Siddiq. It was through Abu Bakr’s preaching and encouragement that he accepted Islam. (Sirat-i Ibn Hisham) Unlike the conduct of many other leaders of Makkah, Hazrat Uthman responded to the call of the Messenger of Allah, peace and blessings be upon him, at the very beginning of his prophethood and remained devoted throughout his life to the welfare of Muslims with his life, wealth, and supporting possessions. Hazrat Uthman said: “I was the fourth among those who accepted Islam.” (Usudul Ghaba) According to Ibn Ishaq, after Abu Bakr, Ali, and Zayd ibn Harithah, Hazrat Uthman was the first person to accept Islam.

The substance of the accounts given by biographers and hadith scholars concerning the circumstances surrounding Hazrat Uthman’s acceptance of Islam is as follows:

Some say that his maternal aunt Su’da was a prominent “kahin,” or soothsayer, of that era. She told Uthman certain things about the Noble Prophet, peace and blessings be upon him, and encouraged him to believe in him. It was through her encouragement that he accepted Islam. (Al Fit‌natul Kubra) On the other hand, Ibn Sa’d and many others relate that Hazrat Uthman was traveling in Syria. When he was resting at a place between Mu’an and Zarqa, he heard a caller say while he was drowsy: “O sleepers, hurry! A Messenger named Ahmad has appeared in Makkah.” When he returned to Makkah, he learned that the matter was true. Thereafter, he accepted Islam at Abu Bakr’s invitation. (Tabaqat: 3/55)

When Hazrat Uthman accepted Islam, he was over thirty years old. Even in the pre-Islamic period, he had a close relationship with Abu Bakr. He visited Abu Bakr’s house almost every day. One day, Hazrat Abu Bakr, may Allah be pleased with him, presented Islam to him. As it happened, the Messenger, peace and blessings be upon him, was also passing that way. He said: “Uthman, accept the entrance into Paradise. I have come to you and all of Allah’s creation as His Messenger.” As soon as he heard these words, he accepted Islam. After Hazrat Uthman accepted Islam, his maternal aunt Su’da composed a qasida congratulating him.

Hazrat Uthman’s full sister Aminah and his half-siblings Walid, Khalid, Ammarah, and Umm Kulthum all became Muslims. Their father was Uqbah ibn Abi Mu’ayt. Daruqutni narrated that Umm Kulthum was one of the early female emigrants. It is said that she was the first Quraysh bride to pledge allegiance at the hands of the Messenger of Allah, peace and blessings be upon him. Hazrat Uthman’s other brothers and sisters accepted Islam at the conquest of Makkah.

Although he was a respected member of the Quraysh after accepting Islam, he had to suffer humiliation at the hands of the enemies of Islam. His uncle, Hakam ibn Abil-‘As, would tie him with a rope and beat him mercilessly. He would say, “By adopting a new religion, you have blackened the faces of our forefathers. We will not release you until you abandon this religion.” Yet Hazrat Uthman’s faith did not waver in the slightest. He would say: “Do whatever you wish to me; I can never abandon this religion.” (Tabaqat: 3/55)

After Hazrat Uthman accepted Islam, the Messenger of Allah, peace and blessings be upon him, married his daughter Ruqayyah to him. When Ruqayyah passed away in Madinah in the second year after the Hijrah, the Messenger of Allah, peace and blessings be upon him, married his second daughter, Umm Kulthum, to him. For this reason, he received the title “Dhun-Nurayn”—the possessor of two lights.

Ruqayyah was the daughter of Hazrat Khadijah, may Allah be pleased with her. She was first married to Utbah ibn Abi Lahab, while Umm Kulthum was married to Abu Lahab’s second son, Utaybah. Abu Lahab was a staunch enemy of the Prophet of Allah. After Surah Lahab of the Noble Qur’an was revealed, Abu Lahab and his wife Umm Jamil (Hamma Lat al Hatab) ordered their two sons to divorce Muhammad’s two daughters. They did so. Imam Suyuti, however, believed that Uthman married Ruqayyah before accepting Islam. In light of the above incident, Suyuti’s opinion does not appear acceptable.

In the fifth year of the Prophethood, Uthman and his wife Ruqayyah were among the first group to migrate to Abyssinia, distressed by the persecution of the polytheists of Makkah. Hazrat Anas, may Allah be pleased with him, said: “The first to migrate on the soil of Abyssinia were Uthman and the Prophet’s daughter Ruqayyah, his wife.” The Messenger, peace and blessings be upon him, became extremely anxious after receiving no news of them for a long time. At that time, a Quraysh woman came to Makkah from Abyssinia. The Messenger, peace and blessings be upon him, asked her about their welfare. She reported, “I saw Ruqayyah riding a donkey, while Uthman was driving it.” The Messenger, peace and blessings be upon him, prayed for him: “May Allah support him.” After Lot, peace be upon him, Uthman was the first to migrate with his family in the path of Allah. (Al–Isabah) While they were in Abyssinia, their son Abdullah was born, and after this son he received the kunya Abu Abdullah. Abdullah died in the fourth year after the Hijrah. His married life with Ruqayyah was very happy. People used to say that anyone wishing to see the finest couple should look at Uthman and Ruqayyah.

Hazrat Uthman remained in Abyssinia for some time. Then he returned to Makkah after hearing the rumor that the leaders of Makkah had accepted Islam. After the Messenger of Allah, peace and blessings be upon him, migrated to Madinah, he migrated to Madinah as well. Thus, he became the possessor of “Dhul-Hijratayn”—the one who made two migrations.

He participated with the Messenger of Allah, peace and blessings be upon him, in every battle except Badr. When the Messenger, peace and blessings be upon him, departed for the Battle of Badr, Hazrat Ruqayyah was ill. At the Messenger’s instruction, Hazrat Uthman remained in Madinah to care for his sick wife. Hazrat Ruqayyah passed away on the very day news of the victory at Badr reached Madinah. The Messenger, peace and blessings be upon him, declared for Uthman a reward and share of the spoils equal to those of the warriors of Badr. (Tabaqat: 3/56) Thus, indirectly, he too was a Companion of Badr.

After Ruqayyah’s death, the Messenger, peace and blessings be upon him, married her younger sister Umm Kulthum to Uthman in the third year after the Hijrah. According to one account, the Messenger, peace and blessings be upon him, married Umm Kulthum to Uthman at Allah’s command. Umm Kulthum also died childless in the ninth year after the Hijrah. After Umm Kulthum’s death, the Messenger, peace and blessings be upon him, said: “If I had a third daughter, I would have married her to Uthman as well.” (Hayatu ’Uthman: Riza Misri)

Hazrat Uthman also participated in the Battle of Uhud. However, like that small group of warriors, he was unable to remain steadfast with the Messenger of Allah. He too left the battlefield along with most of the mujahidin. Allah Most High, however, declared them forgiven. He participated in all the subsequent battles like the other distinguished Companions.

The Messenger, peace and blessings be upon him, announced preparations for the Tabuk expedition. He also announced throughout Makkah and among the other Arab tribes that they should participate in the expedition. He appealed for assistance in organizing and financing the Islamic army. The Companions extended their hands generously in aid. Abu Bakr placed all his wealth in the Messenger’s hands. Umar appeared with half of his total wealth. Uthman, meanwhile, took upon himself the entire expenses of one-third of the army in this battle. He supplied nine hundred and fifty camels and fifty horses. Ibn Ishaq says that Hazrat Uthman spent so vast a sum on the Tabuk army that no one else could spend an equal amount. Some accounts state that, for the preparations for battle at Tabuk, Uthman brought one thousand dinars in a purse and poured them into the lap of the Messenger of Allah. The Messenger, peace and blessings be upon him, happily turned the dinars over and over and said: “From today onward, whatever Uthman does, nothing will harm him.” Thus, he gave generously during the preparations for most battles. According to one account, pleased with his contribution at the Battle of Tabuk, the Messenger, peace and blessings be upon him, prayed for all his past and future sins to be forgiven and promised him Paradise. (Al–Fitnatul Kubra)

The incident of Hudaybiyyah. The Messenger, peace and blessings be upon him, called Umar and said: “Go to Makkah. Inform the leaders of Makkah of the purpose of our arrival.” Umar humbly said: “O Messenger of Allah! I fear for my life from the Quraysh. You know how intense my hostility toward them is. I think Uthman is the right person for this task.” The Messenger, peace and blessings be upon him, called Uthman and sent him to Abu Sufyan and the other Quraysh leaders with the message that they had come not to fight, but rather to visit the “House of Allah.”

Uthman reached Makkah bearing the message of the Messenger of Allah, peace and blessings be upon him. He first met Aban ibn Sa’id ibn al-‘As. Aban granted him protection. Accompanied by Aban, he met the Quraysh leaders and delivered the Messenger’s message. They told Uthman, “You may perform tawaf if you wish.” But Uthman rejected their offer and said, “As long as the Messenger of Allah, peace and blessings be upon him, has not performed tawaf, I cannot perform tawaf.” Angered by these words, the Quraysh detained him.

Some accounts state that they detained Uthman for three days. Meanwhile, a rumor spread through the Muslim camp at Hudaybiyyah that Uthman had been martyred. The Messenger, peace and blessings be upon him, declared, “We will not return without avenging Uthman’s blood.” Placing his right hand over his left, the Messenger, peace and blessings be upon him, said: “O Allah, this pledge is on behalf of Uthman. He has gone to Makkah for Your work and the work of Your Messenger.” When Hazrat Uthman returned from Makkah, he learned of the pledge. He too pledged allegiance at the hand of the Messenger of Allah. In history, this event became known by such names as Bay’at al-Ridwan and Bay’at ash-Shajarah. The Noble Qur’an praised this pledge.

After the death of the Messenger of Allah, when allegiance was being pledged to Abu Bakr, Uthman received the news, went there quickly, and pledged allegiance to Abu Bakr. The pledge document that Abu Bakr wrote at the time of his death, appointing Umar, may Allah be pleased with him, as caliph, was written by Uthman. He was the first to pledge allegiance to Caliph Umar, may Allah be pleased with him.

When Hazrat Umar, may Allah be pleased with him, was on his deathbed after being stabbed, he was asked to appoint the next caliph. But he hesitated and said: “If I appoint a caliph, there is certainly a precedent for it, as done by someone better than me—namely, Abu Bakr, may Allah be pleased with him. And if I do not appoint one, there is also a precedent for that, as done by someone better than me—namely, the Messenger of Allah, peace and blessings be upon him.” He further said: “If Abu Ubaydah were alive, I would appoint him caliph. If my Lord questioned me, I would say, ‘I heard Your Prophet say that he is the trustworthy guardian, or most trustworthy person, of this ummah.’ If Salim, the freed slave of Abu Hudhayfah, were still alive today, I could appoint him caliph as well. If my Lord questioned me, I would say, ‘I heard Your Prophet say that Salim greatly loved Allah.’” A man then said, “Abdullah ibn Umar is here.” He exclaimed, “May Allah bring you harm! By Allah, I do not desire such a thing from Allah.” … “If there is anything good in this responsibility of the caliphate, I have gained it from my lineage. And if it is evil, we have also received it. The reckoning of one man from Umar’s lineage is sufficient for this. I have struggled against my own self and deprived my family. If I somehow escape without either reward or reproach, I will consider myself fortunate.”

When the same matter was mentioned to him again, he pointed toward Ali (RA) and said, “He is the most qualified to guide you upon the truth. However, I am unwilling to bear this responsibility, whether alive or dead. Before you is this group concerning whom the Messenger (PBUH) said that they are inhabitants of Paradise. They are Ali and Uthman, the two sons of Abd Manaf; Abd al-Rahman and Sa’d, the Messenger’s two maternal uncles; al-Zubayr ibn al-Awwam, the Messenger’s disciple and cousin; and Talhah. Elect any one of them as caliph. When any one of them is elected caliph, support him and treat him well. If he assigns any responsibility to any of you, discharge it properly.”

Hazrat Umar called the members of the aforementioned group and said, “I have considered your matter. You are the leaders and directors of the people. The responsibility of the caliphate should remain among you. The Messenger (PBUH) passed away pleased with you. As long as you remain upright, I have no fear concerning the people. However, I fear disagreement among you. The people will thereby become divided into opposing groups.”

Then he set the time for the election as three days and three nights after his death. He told al-Miqdad ibn al-Aswad, “After laying me in the grave, gather this group together, and let them choose one from among themselves.” He told Suhayb, “For three days, lead the congregational prayers. Go to Ali, Uthman, Sa’d, Abd al-Rahman, al-Zubayr, and Talhah, if Talhah is in Madinah” (Talhah was then outside Madinah). “Gather them in one place. Also bring Abdullah ibn Umar, though he has no right to the caliphate. Keep a close watch over them. If five of them agree upon one person and one dissents, cut off the dissenter’s head with the sword. If four agree and two reject, cut off the heads of those two. If they split into two groups of three, then the group supported by Abdullah ibn Umar shall choose one from among themselves. If the other group does not accept Abdullah ibn Umar’s decision, then follow the side on which Abd al-Rahman ibn Awf stands. If the dissenters do not accept the people’s decision, compel them to comply.”

After Hazrat Umar was buried, al-Miqdad ibn Aswad gathered the members of the shura at the house of al-Miswar ibn al-Makhramah—or, according to another account, in Hazrat Aishah’s chamber. There were five of them. Talhah was still outside Madinah. Abdullah ibn Umar joined them. Abu Talhah was appointed as guard at the door of the house. There was prolonged discussion and heated debate over the matter. At one point, Abd al-Rahman said, “Who among you is willing to relinquish his claim and entrust me with the task of choosing the best of you?” I relinquish my claim to the caliphate. Hazrat Uthman was the first to agree to this proposal and entrusted his authority to Abd al-Rahman. Then all the others followed him. Thus, the entire responsibility for selecting the caliph fell upon Abd al-Rahman.

Hazrat Abd al-Rahman consulted day and night with the other Companions of the Messenger of Allah (PBUH), all the military officers stationed in Madinah, the distinguished people, and representatives of the people from every level—sometimes individually and sometimes collectively. Almost everyone expressed their opinion in favor of Hazrat Uthman.

On the night before the time limit set by Umar was to end the following morning, Abd al-Rahman came to al-Makhramah’s house. First, he summoned al-Zubayr and Sa’d and sat with them one after the other in the Suffah of the Prophet’s Mosque, speaking with each of them. In the same way, he spoke privately with Uthman and Ali until dawn.

Meanwhile, the Prophet’s Mosque was filled with people. Everyone was eager to hear the final decision. After a brief address to the assembled people of Madinah following the dawn prayer, Abd al-Rahman announced Hazrat Uthman’s name as caliph and gave him the oath of allegiance. Hazrat Ali then gave his oath of allegiance. Thereafter, the assembled people gave their oath of allegiance to Hazrat Uthman. On Monday morning, the first of Muharram in the year 24 AH, he assumed the responsibility of the caliphate. (Tarikhul Ummah Al–Islamiyyah, Khidri Bak)

Hazrat Uthman continued to discharge the responsibilities of the caliphate with great skill. During the early period of his caliphate, hardly any complaints were heard against him. Toward the end, however, discontent against him began to grow in regions such as Basra, Kufa, and Egypt. The defeated Jewish forces played a particularly significant role in creating this discontent. Gradually, they organized themselves, rose in rebellion, and surrounded the caliph’s residence in Madinah. There was no notable person among these rebels. They threatened to kill the caliph and demanded his resignation. They cut off the supply of food and water to the caliph’s house and obstructed the performance of prayers in the mosque. At one point, they entered the caliph’s house and killed the elderly caliph while he was reciting the Qur’an in a state of fasting. (Inna lillahi wa inna ilayhi raji’un) This incident took place on Friday, after the Asr prayer, on 18 Dhu al-Hijjah in the year 35 AH. Twenty-five years separated the death of the Messenger (PBUH) from the martyrdom of Hazrat Uthman. He served as caliph for twelve years less twelve days.

He was buried in the section of Jannat al-Baqi called Hashr-e-Kawkab. His burial was completed between the Maghrib and Isha prayers. al-Zubayr ibn Mut’im (RA) led his funeral prayer. Only seventy people attended the funeral of the head of the vast caliphate extending from Kabul to Morocco. There is disagreement concerning his age at the time of his death. However, it was between eighty-two and ninety years.(Al–Fit‌natul Kubra)

After the caliph Uthman was surrounded by the rebels, he could have annihilated them if he had wished. The other Companions were also prepared to do so. But Hazrat Uthman did not want any Muslim’s blood to be shed for his sake. He did not want to become the one who initiated bloodshed among the Muslims. In reality, the course of action Hazrat Uthman (RA) adopted at such a delicate moment makes clear the difference between a caliph and a king. If a king had been in his place, he would not have hesitated to employ any strategy to preserve his power, regardless of the damage or destruction it caused. But he was a rightly guided caliph. He considered giving his own life insignificant. Yet he did not want that honor to be destroyed which ought to be dearer to a Muslim than everything else.”(Khilafat and Mulukiyyat: Abul A’la Maududi)

The Muslim nation can never forget Hazrat Uthman’s contributions to Islam. The way he spent in the path of Allah during that critical period of Islam has no parallel among any other wealthy Muslim. He purchased the well of Bir Ruma, owned by a Jew, at a great cost and dedicated it as a waqf for the Muslims of Madinah. In return, the Messenger of Allah (PBUH) promised him Paradise. What a cruel irony of fate: the man who had once dedicated Bir Ruma as a waqf and relieved the people of Madinah of their water shortage had the water from that very well cut off from his own house. During the siege, one day he put his head out of the window and reminded the people of Madinah, saying, “At the instruction of the Messenger of Allah (PBUH), I myself purchased Bir Ruma and dedicated it as a waqf for the general public. Today you are depriving me of the water from that very well. Today, for lack of water, I am breaking my fast with dirty water.”

The substance of all the hadiths narrated from the Messenger of Allah (PBUH) concerning Hazrat Uthman’s virtues and rank is this: He was extremely beloved to the Messenger of Allah (PBUH). He held a special place among the Messenger of Allah’s closest companions. The Messenger of Allah (PBUH) repeatedly gave him the glad tidings of Paradise. The Prophet (PBUH) said: “Every prophet has a friend, and my friend in Paradise will be Uthman.” ((Tirmidhi)) Hazrat Abdullah ibn Umar said: During the time of the Prophet (PBUH), the Muslims regarded Abu Bakr, Umar, and Uthman as more honored than everyone else. Apart from them, no other Companion was given any special distinction.

Hazrat Uthman (RA) was a katib al-wahy—a scribe who wrote down the revelation—during the time of the Messenger of Allah (PBUH). During the caliphates of al-Siddiq and al-Faruq, he served as an adviser. He performed Hajj every year. However, in the year he was martyred, he could not perform Hajj because he was under siege. He fasted throughout the year. He spent the entire night in worship. He would complete the recitation of the Noble Qur’an once in a single rak‘ah. At night, he would not disturb anyone’s sleep. He would not accept the service of servants at night. He was extremely modest. The Messenger of Allah (PBUH) said: “Among my Ummah, Uthman is the most modest.” He also said: “Even the angels feel shy in Uthman’s presence.” He was extremely kind toward his relatives and friends. His virtues and rank cannot be expressed in a brief essay.

’Ali ibn Abi Talib ((RA))

His name was Ali; his titles were Asadullah, Haydar, and Murtada; and his kunyahs were Abu al-Hasan and Abu Turab. His father was Abu Talib Abd Manaf, and his mother was Fatimah. Both his parents were descendants of the Hashimi branch of the Quraysh tribe. Ali was the Messenger of Allah’s (PBUH) own paternal cousin.

He was born ten years before the Messenger of Allah (PBUH) received prophethood. Abu Talib was an ordinary man. In order to help his uncle somewhat, the Messenger (PBUH) took Ali under his own care. Thus, he grew up as a member of the Prophet’s household. When the Messenger (PBUH) received prophethood, Ali was between nine and eleven years old. One day, he saw inside the house that the Noble Messenger (PBUH) and the Mother of the Believers, Hazrat Khadijah (RA), were prostrating. Astonished, he asked, “What is this?” He received the answer, “We are worshipping the One Allah. We invite you also to it.” Ali accepted his elder’s invitation without hesitation and became a Muslim. No wrongdoing of disbelief, polytheism, or ignorance could ever touch him.

Hazrat Khadijat al-Kubra (RA) was the very first to perform prayer with the Messenger of Allah (PBUH). There is no difference of opinion on this matter. However, there is disagreement as to which of the three—Abu Bakr, Ali, and Zayd ibn Harithah—was the first to accept Islam. ((Tabaqat: 3/21)) According to narrations from Ibn Abbas and Salman al-Farisi (RA), after the Mother of the Believers, Hazrat Khadijah (RA), Ali (RA) was the first to accept Islam. However, everyone agrees that among women, Hazrat Khadijah; among free adult men, Abu Bakr; among slaves, Zayd ibn Harithah; and among youths, Ali (RA) were the first Muslims.

In the third year of prophethood, the Noble Messenger (PBUH) ordered Ali to arrange hospitality for some people. All the members of the family of Abd al-Muttalib were present. When the meal was over, the Messenger (PBUH) addressed them, saying: “I have brought something that is beneficial for both religion and worldly life. Who among you will be my companion?” Everyone remained silent. Suddenly, Ali (RA) spoke up: “Although I am young, afflicted with an eye disease, and weak in body, I will help you.”

The time for migration arrived. Most of the Muslims had left Makkah and gone to Madinah. The Noble Messenger (PBUH) was awaiting Allah’s command. Meanwhile, the anti-Islamic forces of Makkah had decided to remove the Noble Messenger (PBUH) from the world forever. Allah informed His Messenger (PBUH) of this news. He received permission to migrate to Madinah. So that the disbelievers would not suspect anything, the Messenger (PBUH) instructed Ali to sleep in his own bed, while he set out for Madinah under cover of night with al-Siddiq al-Akbar. Ali (RA) wrapped himself in the Noble Messenger’s (PBUH) cloak and slept peacefully and with great joy. He knew that his life might be lost in this situation. But he was convinced that if his life were lost in this way, there could be no greater good fortune. At daybreak, the heartless men of Makkah entered with their evil intention and found that, in the Noble Messenger’s (PBUH) place, one of his devoted followers lay prepared to sacrifice his life. They failed, and Allah Most High protected Ali (RA).

Regarding this Hijrah, Hazrat Ali (may Allah be pleased with him) said: “Before the Messenger of Allah (peace and blessings of Allah be upon him) departed for Madinah, he instructed me to remain in Makkah and return to the people the trusts they had entrusted to him. This was why he was called ‘Al-Amin.’ I remained in Makkah for three days. Then I set out for Madinah, following the route taken by the Messenger of Allah (peace and blessings of Allah be upon him). At last, I reached Banu Amr ibn Awf—where the Messenger of Allah (peace and blessings of Allah be upon him) was staying. I found shelter in the house of Kulthum ibn Hidm.” According to another narration, Ali (may Allah be pleased with him) arrived at Quba in the middle of Rabi al-Awwal. The Messenger of Allah (peace and blessings of Allah be upon him) was still in Quba then. (Tabaqat: 3/22)

At the beginning of the Madinan period, when the Messenger of Allah (peace and blessings of Allah be upon him) was establishing ‘Mu’akhah,’ or the bond of religious brotherhood, among the Muslims, he placed one of his hands on Ali’s (may Allah be pleased with him) shoulder and said, ‘Ali, you are my brother. You will be my heir, and I will be your heir.’ (Tabaqat: 3/22) Later, the Messenger of Allah (peace and blessings of Allah be upon him) established a bond of brotherhood between Ali and Sahl ibn Hunayf. (Tabaqat: 3/23)

In the second year after the Hijrah, Hazrat Ali (may Allah be pleased with him) attained the honor of becoming the son-in-law of the Noble Messenger (peace and blessings of Allah be upon him). He married Hazrat Fatimah (may Allah be pleased with her), the beloved daughter of the Messenger of Allah (peace and blessings of Allah be upon him), the Lady of Paradise.

Hazrat Ali’s (may Allah be pleased with him) contribution to Islam is unforgettable. In every battle during the era of the Noble Messenger (peace and blessings of Allah be upon him), he displayed the greatest courage and bravery. For this reason, the Prophet (peace and blessings of Allah be upon him) gave him a sword called Zul-Fiqar, along with the title ‘Haydar.’

He took part in every battle except the expedition to Tabuk. At Badr, he was identified by his white woolen scarf. It is narrated from Qatadah that in every battle, including Badr, Ali was the standard-bearer of the Messenger of Allah (peace and blessings of Allah be upon him). (Tabaqat: 3/23) At Uhud, when all the other mujahidin had been defeated and were fleeing, Ali (may Allah be pleased with him) was one of the handful of soldiers who formed a defensive formation around the Messenger of Allah (peace and blessings of Allah be upon him). Of course, Allah’s forgiveness was declared for those who fled.

It is narrated from Ibn Ishaq that on the day of the Trench, Amr ibn Abd Wudd came out wearing armor. He shouted, “Who will engage in single combat with Amr?” Ali stood up and said, “O Prophet of Allah, I am ready.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “This is Amr. Sit down.” Amr again called out, “Is there no one to fight me? Where is that Paradise of yours now, into which you believe your slain will enter? Is none of you brave enough to fight me now?” Ali (may Allah be pleased with him) stood up and said, “O Messenger of Allah, I am ready.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “Sit down.” Calling out for the third time, Amr began reciting a poem he had composed. Ali (may Allah be pleased with him) stood up again and submitted, “O Messenger of Allah, I am ready.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “But he is Amr.” Ali (may Allah be pleased with him) said, “Even so.” This time Ali (may Allah be pleased with him) received permission. Reciting a poem of his own composition, Ali (may Allah be pleased with him) advanced toward Amr. Amr asked, “Who are you?” He replied, “Ali.” He asked, “The son of Abd Manaf?” Ali said, “I am Ali, the son of Abu Talib.” He said, “Nephew, I do not wish to shed your blood.” Ali said, “By Allah, I do not dislike shedding your blood.” Hearing this, Amr became enraged. He came down, drew his sword, and pulled it out. That sword was like a tongue of flame. He advanced and struck Ali’s shield, splitting it. Ali felled him with a counterblow. Seeing this, the Messenger of Allah (peace and blessings of Allah be upon him) raised the takbir. Then Ali returned to the Messenger of Allah (peace and blessings of Allah be upon him), reciting one of his own poems. (Al–Bidaya wa al-Nihaya, Ibn Kathir 4/106)

The Khaybar expedition took place in the seventh year after the Hijrah. There were several strongly fortified Jewish fortresses there. First, Siddiq-e-Akbar and later, Faruq-e-Azam were assigned the task of subduing the fortresses. But neither of them was successful. The Prophet (peace and blessings of Allah be upon him) announced, “Tomorrow I will hand the banner to a warrior who is beloved of Allah and His Messenger. The fortresses will fall at his hands.” The next morning, all the Companions hoped to attain this honor. Suddenly, Ali was summoned. It was at his hands that the impregnable fortresses of Khaybar fell.

When the Messenger (peace and blessings be upon him) set out for the expedition to Tabuk, he left Ali (may Allah be pleased with him) as his deputy in Madinah. Ali (may Allah be pleased with him) said, “O Messenger of Allah, you are leaving, while I am being left behind among women and children?” The Messenger (peace and blessings be upon him) replied, “You are to me as Harun was to Musa, except that there is no prophet after me.” (Tabaqat: 3/24)

In the ninth year of the Hijrah, the first Islamic Hajj under Muslim control was performed. That year, Hazrat Siddiq Akbar (may Allah be pleased with him) was the Commander of the Hajj. However, the Messenger (peace and blessings be upon him) sent Ali (may Allah be pleased with him) as a special envoy to announce the cancellation of all treaties concluded with the disbelievers.

In the tenth year of the Hijrah, Hazrat Khalid, the Sword of Allah, was sent to Yemen to preach Islam. Even after six months of effort, he could not achieve success, so he returned. The Noble Messenger (peace and blessings be upon him) announced that he would send Ali (may Allah be pleased with him). Ali (may Allah be pleased with him) appeared before the Messenger of Allah (peace and blessings be upon him) and said, “You are sending me to people among whom new situations will arise, yet I have no experience in matters of judgment.” The Messenger (peace and blessings be upon him) replied, “Allah will grant you the correct judgment and strengthen your heart.” He placed his hand on Ali’s face. Ali said, “Thereafter, I was never hesitant in any judgment.” Before his departure, the Messenger (peace and blessings be upon him) personally placed a turban on Ali’s head and prayed for him. Ali reached Yemen and began preaching. Within a short time, all the people of Yemen were drawn toward Islam, and all the members of the Hamadan tribe became Muslims. The Messenger (peace and blessings be upon him) became eager to see Ali (may Allah be pleased with him). He prayed, “O Allah, do not let me die before seeing Ali.” Hazrat Ali came from Yemen during the Farewell Hajj.

After the death of the Messenger of Allah (peace and blessings be upon him), his close relatives took responsibility for his shrouding and burial. Hazrat Ali (may Allah be pleased with him) had the honor of washing his body. The Muhajirun and the Ansar were waiting outside the door at that time.

He accepted the caliphates of Hazrat Abu Bakr, Hazrat Umar, and Hazrat Uthman (may Allah be pleased with them) and pledged allegiance to them, participating in all the important decisions of their eras. He advised Hazrat Uthman even in extremely delicate circumstances. Just as Abu Bakr was called “Siddiq,” Umar “Farooq,” and Uthman “Ghani,” he too was called “Ali al-Murtada.” During the eras of Hazrat Abu Bakr and Umar, he served as a minister and adviser. Hazrat Uthman also always consulted him.(Maruj al- Dhahab: 2/2)

When Hazrat Uthman was surrounded by the rebels, Ali (may Allah be pleased with him) played the greatest role in ensuring his safety. During that siege, he appointed his two sons, Hasan and Husayn (may Allah be pleased with them), to guard Hazrat Uthman’s house.। (Al-–Fit-‌nat al- Kubra: Dr.. Taha Husayn)

Before his death, Hazrat Umar (may Allah be pleased with him) named six distinguished Companions and instructed that the next caliph be chosen from among them. Ali was one of them. Before his death, he remarked about Ali (may Allah be pleased with him), “If the people make Ali caliph, he will be able to guide them along the straight path.” (Al-–Fit-‌nat al- Kubra) During Hazrat Umar’s visit to Bayt al-Maqdis, he left Ali (may Allah be pleased with him) as his deputy in Madinah.

After the martyrdom of Hazrat Uthman (RA), the rebels pressured Hazrat Talha, Zubayr, and Ali (RA) to assume the responsibility of the caliphate. Each of them firmly refused. It is known through various reports that Hazrat Ali (RA) repeatedly rejected this proposal. Finally, the people of Medina went to Hazrat Ali (RA) and said, “The office of the caliphate cannot remain vacant in this way. At present, there is no one more qualified than you for this position. You are its rightful claimant.” At the insistence of the people, he ultimately agreed to assume the caliphate, but imposed the condition that his pledge of allegiance could not be taken secretly. The consent of Muslims from every class was necessary for this. A general assembly was held in the Prophet’s Mosque. All the Muhajirun and Ansar, except sixteen or seventeen Companions, pledged allegiance to Ali (RA).

Hazrat Ali’s (RA) caliphate began amid an extremely complex situation. After becoming caliph, his first task was to punish the killers of Hazrat Uthman (RA). But this was not easy. First, no one could identify the killers. Hazrat Uthman’s wife, Hazrat Na’ila, had seen the killers, but she could not recognize any of them. Muhammad ibn Abi Bakr had gone with the intention of killing him, but he withdrew in the face of one of Hazrat Uthman’s angry remarks. Muhammad ibn Abi Bakr also could not identify the killers. Second, Medina was then under the control of thousands of rebels. They had infiltrated Hazrat Ali’s (RA) army. However, many Muslims of that time did not understand his helpless situation. They immediately demanded that Hazrat Ali (RA) carry out qisas for Hazrat Uthman (RA). Among those who raised this demand were distinguished Companions, including the Mother of the Believers, Hazrat A’ishah (RA), and Talha and Zubayr (RA). Under Hazrat A’ishah’s (RA) leadership, they marched from Mecca toward Basra with an army. Their supporters were more numerous there. Ali (RA) also arrived there with his army. The two opposing forces confronted each other on the outskirts of Basra. Hazrat A’ishah (RA) presented her demand to Ali (RA), and Ali (RA) explained his difficulties. Since both sides were sincere and earnest, a settlement was reached. Hazrat Talha and Zubayr turned back, and A’ishah also began preparing to return. But troublemakers and those who created unrest were present in both armies. Therefore, they became afraid of the reconciliation. In a carefully planned move, they attacked one another’s camps under cover of darkness. As a result, each side came to believe that the opposing side had deceived them in the name of reconciliation and attacked them. A full-scale war began. Ali (RA) was victorious. He succeeded in explaining the matter to Hazrat A’ishah (RA). A’ishah (RA) returned from Basra to Medina.

A’ishah was riding a camel during the battle. Therefore, this battle became known in history as the Battle of the Camel. It took place in Jumada al-Thani of 36 AH. A total of thirteen thousand Muslims were martyred on both sides, including Hazrat Talha and Zubayr, members of the Ashara Mubashshara. There is, however, disagreement regarding this matter. After staying in Basra for fifteen days, Hazrat Ali (RA) went to Kufa. The capital was transferred from Medina to Kufa.

This Battle of the Camel was the first fratricidal conflict among Muslims. Many Companions did not join either side in this battle. They were also grieved by this fratricidal conflict. When Ali’s (RA) army departed from Medina, the people of Medina broke down in tears.

A compromise could be reached with Hazrat A’ishah (RA), but no settlement could be reached with Hazrat Mu’awiyah (RA), the governor of Syria. Hazrat Ali (RA) dismissed him from the post of governor of Syria. Hazrat Mu’awiyah (RA) became defiant and refused to obey Ali’s (RA) order. The essence of his position was: “Until qisas is carried out for the killing of Uthman (RA), he will not recognize Ali (RA) as caliph.”

In the month of Safar of 37 AH, a clash took place between the forces of Hazrat Ali and Hazrat Mu’awiyah (RA) at a place called Siffin. This clash was even more terrible than the Battle of the Camel. A total of 90,000 (ninety thousand) Muslims were martyred on both sides. Among them were the renowned Companions Hazrat ‘Ammar ibn Yasir, Khuzaymah ibn Thabit, and Abu ‘Ammarah al-Mazini. They were all martyred at the hands of Mu’awiyah’s (RA) forces while fighting on Ali’s (RA) side. It should be noted that regarding ‘Ammar ibn Yasir, the Messenger (SA) said: “Alas, a rebellious group will kill ‘Ammar.” (Sahih al- Bukhari) Twenty-seven renowned Companions narrated this hadith. Hazrat Mu’awiyah was also one of the narrators of this hadith. However, Hazrat Mu’awiyah (RA) gave a different interpretation of the hadith. Even after all this, the matter was not resolved.

In the final clash at Siffin, known as Laylat al-Har, Hazrat Ali (RA) was on the verge of victory. Realizing that defeat was imminent, Hazrat Mu’awiyah (RA) called for a settlement through the Holy Qur’an. His soldiers hung copies of the Qur’an from the tips of their spears, raised them high, and kept saying, “This Qur’an will decide this dispute between us.” A ceasefire was declared. Abu Musa al-Ash’ari (RA) was appointed as arbitrator on behalf of Hazrat Ali (RA), and Hazrat ‘Amr ibn al-‘As was appointed as arbitrator on behalf of Hazrat Mu’awiyah (RA). It was decided that both opposing sides would accept the joint ruling of these two men. A large gathering of Muslims was held at a place called Dumat al-Jandal. However, an analysis of all the historical facts yields the conclusion that this arbitration council failed to establish peace because Hazrat ‘Amr ibn al-‘As (RA) withdrew at the last moment from the decision he had reached with Hazrat Abu Musa al-Ash’ari (RA). Disappointed, the Muslims returned from Dumat al-Jandal. Subsequently, Ali (RA) and Mu’awiyah (RA) concluded a truce to stop the needless bloodshed. From that day onward, the Muslim caliphate was essentially divided into two parts.

At this time, a new group called the Kharijites emerged. At first, they supported Ali. But later they began propagating the belief that appointing any human being as a hakam, or arbitrator, in matters of religion was an act of kufr. By accepting Abu Musa al-Ash’ari (RA) as a hakam, Ali (RA) had acted against the Qur’an. Therefore, Hazrat Ali had lost the legitimacy to demand their allegiance. They separated themselves from Hazrat Ali. They were extremely radical. A battle took place between them and Ali (RA), in which many people were killed or wounded.

Three members of this Kharijite sect—Abd al-Rahman ibn Muljam, al-Baraq ibn Abdillah, and ‘Amir ibn Bakr al-Tamimi—met in a secret gathering after the Battle of Nahrawan. After lengthy discussion, they concluded that Ali, Mu’awiyah, and ‘Amr ibn al-‘As (RA) were principally responsible for the internal strife of the Muslim ummah. Therefore, these three men had to be removed from the world. In accordance with the decision, Muljam took responsibility for Ali (RA), while al-Baraq and ‘Amr respectively took responsibility for Mu’awiyah and ‘Amr ibn al-‘As (RA). They pledged either to kill or to die. The time of the Fajr prayer on 17 Ramadan of 40 AH was set for this task. Ibn Muljam then went to Kufa, al-Baraq to Damascus, and ‘Amr to Egypt.

On the night of Friday, 16 Ramadan of 40 AH, the assassins lay in wait at their respective locations. At the time of Fajr, Hazrat Ali (RA), as was his habit, was going toward the mosque calling people to prayer by saying “as-salat.” The wretched Ibn Muljam sprang upon him with a sharpened sword and wounded him. While wounded, he ordered that the assassin be seized. He called his sons and gave them his final instructions. After administering the caliphate for four years and nine months, he was martyred in Kufa on Saturday, 17 Ramadan, 40 AH.

On the same day and at the same time, when Hazrat Mu’awiyah was going to the mosque, an attack was also made on him. But it failed, and he was slightly injured. On the other hand, ‘Amr ibn al-‘As did not go to the mosque that day because of illness. In his place, Kharijah ibn Hudhafah, the chief of the police force, was going to the mosque to lead the prayer. He was mistaken for ‘Amr ibn al-‘As and killed. Thus, Mu’awiyah and ‘Amr ibn al-‘As (RA) escaped with their lives. (Tarikh al- Ummah al-–Islamiyyah: Khidri Bek)

Hazrat Hasan ibn Ali (RA) led the funeral prayer of Hazrat Ali (RA). He was buried beside the Kufa Jami‘ Mosque. However, according to another narration, he was buried in Najaf al-Ashraf. At the time of his death, he was 63 years old.

When Ibn Muljam, the assassin, was brought in, Ali (RA) ordered: ‘He is a prisoner. Make proper arrangements for his lodging and food. If I survive, I may either kill him or forgive him. If I die, strike him only as much as he struck me. Do not exceed the limits. Surely, Allah does not love those who exceed the limits.’ (Tabaqat: 3/35)

Hazrat Ali (RA) administered the caliphate for five years. Except for Syria and Egypt, all regions, including Makkah and Madinah, were under his authority. Since his period was spent in civil war, no new territories were conquered.

Hazrat Ali (RA) did not appoint anyone else as his successor. When people asked him about electing his son, Hazrat Hasan (RA), as caliph, he said, ‘I am neither instructing you nor forbidding you regarding this matter.’ When another person asked, ‘Why are you not appointing your representative?’ he replied, ‘I wish to leave the Muslim ummah as the Messenger of Allah (SA) left it.’

After the death of Hazrat Ali (RA), the people of Kufa—the capital, or Dar al-Khilafah—elected Hazrat Hasan (RA) as caliph. He did not like internal discord and bloodshed within the Muslim ummah. Therefore, when Hazrat Mu’awiyah (RA) attacked Iraq, he considered it more appropriate to relinquish the authority of the caliphate to Mu’awiyah (RA) instead of fighting. In this way, Hazrat Hasan’s unprecedented sacrifice freed the Muslim nation from the grip of civil war. The year in which he abdicated the caliphate is called in Islamic history ‘Amul Jama‘ah’—the year of unity and solidarity. After his abdication, Hazrat Hasan left Kufa for Madinah and passed away nine years later, in the fiftieth year after Hijrah. He had the opportunity to administer the caliphate for only six months.

Hazrat Umar (RA) said about Ali (RA), ‘Ali is the best judge among us.’ The Messenger (SA) also said, ‘Aqḍāhum Ali’—Ali is the greatest judge among them. Observing his sound decisions, Hazrat Umar (RA) said several times, ‘Lawla Ali lahalaka Umar’—had it not been for Ali, Umar would have perished.’

Ali (RA) considered himself equal to an ordinary Muslim and was always ready to answer for any mistake. Once, a Jew stole his armor. Ali recognized it when he saw the Jew selling the armor in the marketplace. Had he wished, he could have taken it by force, but he did not. In accordance with the law, he filed a case against the Jew in the qadi’s court. The qadi was also a strict and just judge. He asked Ali (RA) to provide evidence in support of his claim. Ali (RA) was unable to do so. The qadi ruled in favor of the Jew. This judgment affected the Jew so deeply that he became a Muslim. He remarked, ‘This is justice like that of the prophets. Ali (RA), though Amir al-Mu’minin, brought me before the qadi, and the qadi he himself appointed ruled against him.’ Until his marriage to Fatimah (RA), he lived with the family of the Noble Messenger (SA). After his marriage, he began living in a separate house. The need to earn a livelihood arose. But where were the capital and resources? He earned his livelihood through physical labor and from his share of the spoils. When stipends were introduced during the time of Hazrat Umar (RA), his stipend was fixed at five thousand dirhams a year. Hazrat Hasan said that at the time of his death, he left only seven hundred dirhams saved to purchase a slave. (Tabaqat: 3/39)

The hardship of earning a livelihood never left Ali’s (RA) lot. Once, recalling the past, he said, ‘During the time of the Messenger of Allah (SA), I endured the pangs of hunger with stones tied around my stomach. (Hayatus- Sahabah: 3/312) Even after becoming caliph, he had to struggle with hunger and poverty. Yet his heart was exceptionally generous. He never turned away anyone in need. For this reason, he often had to remain hungry along with his entire family. He was extremely humble. He personally performed all the household chores. He always wore coarse clothing—clothing that was torn and patched. He was the gateway to knowledge. People would come to him from distant places to learn, only to find him tending camels or digging the earth to prepare fields. He was so unpretentious that at times he would simply lie down on the ground. Once, the Messenger (SA) saw him in this condition and addressed him, ‘Ya Aba Turab’—O unsophisticated man of the earth. Thus, he received the epithet ‘Abu Turab.’ Even after becoming caliph, this simple life of his continued. Like Hazrat Umar (RA), he would always walk carrying a durra, or staff, and advise the people. (Al-–Fitnatul- Kubra)

Hazrat Ali (RA) was a member of the Prophet’s family and received his education under the Prophet’s (SAW) direct supervision. The Messenger (SAW) said: ‘I am the city of knowledge and Ali is its gateway’—I am the city of knowledge, and Ali is the gateway to that city. (Tirmidhi)He was a Hafiz of the Qur’an and an eminent Mufassir. He also collected some Hadiths. However, he was extremely cautious about accepting Hadith. If anyone narrated a Hadith to him, he would take an oath from the narrator. (Tazkiratul Huff‌az: 1/10)He narrated many Hadiths from the Messenger of Allah (SAW), and many renowned Companions and Tabi‘is narrated Hadiths from him. During the eras of the previous Caliphs, three Muhajirs and three Ansars issued fatwas. They were: ‘Umar, ‘Uthman, Ali, Ubayy ibn Ka‘b, Mu‘adh ibn Jabal, and Zayd ibn Thabit. According to another narration from Masruq, those among the Companions of the Messenger of Allah (SAW) who issued fatwas were: Ali, Ibn Mas‘ud, Zayd, Ubayy ibn Ka‘b, and Abu Musa al-Ash‘ari. (Tabaqat: 4/167, 175)

Ali was an eloquent speaker and a good poet. (Kitab al- ‘Umda: Ibn Rashiq: 1/21)We possess a Diwan of his poetry. It contains a total of 1,400 verses in many poems. Researchers believe that many poems circulating under his name were interpolated. However, scholars have no doubt that he was a distinguished leader in the Arabic poetic world of his time. There is a compilation of his sermons called Nahj al-Balagha, which continues to bear the testimony of his unparalleled eloquence. (Tarikh al- Adab al-–‘Arabi: Dr. ‘Umar Farrukh, 1/309)

His first marriage was to Hazrat Fatimah (RA), the Prophet’s daughter and the Lady of Paradise. He did not marry again as long as Fatimah was alive. After Fatimah’s death, he married several times. According to al-Tabari’s account, he had fourteen sons and seventeen daughters. Three sons—Hasan, Husayn, and Muhsin—and two daughters, Zaynab and Umm Kulthum, were born to Hazrat Fatimah. Muhsin died in childhood. According to al-Waqidi’s account, his lineage continued through only five sons: Hasan, Husayn, Muhammad (Ibn al-Hanafiyyah), ‘Abbas, and ‘Umar.

Imam Ahmad said that no other Companion had as many statements narrated from the Messenger of Allah (SAW) concerning merit and excellence as Ali (RA) did. (Al-–Isabah: 2/508) It is impossible to present even a fraction of the virtues attributed to him in history in this brief essay. The Messenger (SAW) prayed for him and his children countless times. The Messenger (SAW) said: No one will love you except believers, and no one will hate you except hypocrites.

One day, a companion of Hazrat Ali, Hazrat Durar ibn Damrah al-Kinani, came to Hazrat Mu‘awiyah. Mu‘awiyah asked him to describe the virtues of Ali (RA). At first he refused. But when Mu‘awiyah insisted, he gave a lengthy account. Ali’s virtues were wonderfully brought out in it. Historians say that on hearing this account, everyone present at the gathering, including Mu‘awiyah, broke down in tears. Thereafter, Mu‘awiyah (RA) remarked: ‘By Allah, Abu al-Hasan (the father of Hasan) was exactly like that.’ (Al-–Isti‘ab: 3/44)

Zubayr ibn al- ‘Awwam ((RA))

His name was Zubayr, his kunya was Abu ‘Abdullah, and his title was ‘Hawari of the Messenger of Allah.’ His father’s name was ‘Awwam and his mother was Safiyyah bint ‘Abd al-Muttalib. His mother, Hazrat Safiyyah, was the paternal aunt of the Messenger of Allah (SAW). Thus, Zubayr was a maternal cousin of the Messenger of Allah (SAW). The Mother of the Believers, Hazrat Khadijah al-Kubra, was his paternal aunt. On the other hand, because he married Hazrat Asma, the daughter of Hazrat Siddiq-e-Akbar, the Messenger of Allah (SAW) was his brother-in-law. Hazrat Asma (RA) was the sister of the Mother of the Believers, Hazrat ‘A’ishah (RA). Thus, he had several familial relationships with the Messenger of Allah (SAW).

Hazrat Zubayr (RA) was born twenty-eight years before the Hijrah. Not much is known about his childhood. However, it is certain that from the very beginning his mother raised him in such a way that, when he grew up, he would become a daring, resolute, and self-confident man. For this reason, his mother often beat him and accustomed him to hardship. One day, his uncle Nawfal ibn Khuwaylid became extremely angry with his mother, Hazrat Safiyyah, and said, ‘By beating the boy like this, you will kill him.’ He also called the men of Banu Hashim and said, ‘Why do you not reason with Safiyyah?’ Safiyyah replied, ‘Those who say that I cannot bear to look at him are lying. I beat him so that he may become intelligent and, in later life, be capable of defeating enemy troops and obtaining spoils of war.

Such upbringing naturally left its mark on him. From an early age, he wrestled with great wrestlers and strong men. Once in Makkah, he grappled with a robust young man. He beat him so severely that the man’s arm was broken. The people brought him to Hazrat Safiyyah and complained. Instead of regretting her son’s deed or asking for forgiveness, she first asked them, ‘How did you find Zubayr—brave or cowardly?’

Zubayr (RA) accepted Islam at the age of only sixteen. Among those who accepted Islam in the earliest period, he held a unique and distinguished status.

Although he was young, he was second to none in steadfastness and willingness to stake his life. After he accepted Islam, someone once spread the rumor that the polytheists had captured or killed the Messenger of Allah (SAW). On hearing this, he became so overwhelmed with emotion and agitation that he immediately drew his sword with one pull, pushed through the crowd, and appeared before the Messenger of Allah (SAW). Seeing him, the Messenger of Allah (SAW) asked, ‘What is the matter, Zubayr?’ He replied, ‘I heard that you had been captured or killed.’ The Noble Messenger (SAW) was extremely pleased and prayed for him. According to the writers of Sirah, this was the first sword drawn by a boy for the purpose of self-sacrifice.

In the early period, like the other Muslims of Makkah, he too suffered persecution and oppression. His uncle left no stone unturned in trying to turn him away from Islam. But can the imprint of Tawhid, once made upon a person’s heart, ever be erased? In anger, his uncle began treating him even more harshly. He would lay him flat on heated stones and beat him so severely that he was at the point of death. Even then he would say, ‘No matter what you do, I can never become a disbeliever again.’ Finally, having no alternative, he left his homeland, Makkah, and migrated to Abyssinia. After staying in Abyssinia for some time, he returned to Makkah. Meanwhile, the Messenger (SAW) also migrated from Makkah to Madinah. He too went to Madinah.

In Makkah, the Messenger (SAW) established a bond of Islamic brotherhood between Talhah and Zubayr. After coming to Madinah, however, a new bond of brotherhood was established between him and Hazrat Salamah ibn Salamah al-Ansari. Salamah was a prominent person of Madinah and one of those who pledged allegiance at ‘Aqabah.

He was unparalleled in participating in battles. He displayed tremendous courage and skill in the Battle of Badr. He shattered and dispersed the defensive ranks of the polytheists. A polytheist soldier climbed onto a hill. When he challenged him to single combat, Zubayr seized him so forcefully that both of them began rolling down the slope. Seeing this, the Messenger (SAW) said, ‘The one among them who first falls to the ground will be killed.’ It happened exactly so. The polytheist fell to the ground first, and Zubayr (RA) killed him with a single stroke of his sword. In the same way, he came face to face with ‘Ubaydah ibn Sa‘id. He was covered in armor from head to toe, so that only his two eyes were visible. Taking careful aim, Zubayr shot an arrow at his eye. His aim was true. The arrowhead pierced right through. With great difficulty, he managed to extract the arrowhead while sitting on the man’s corpse. It had become somewhat bent. The Messenger (SAW) took the arrow himself as a keepsake, and after his death it remained preserved with various Caliphs until the third Caliph, Hazrat ‘Uthman. After Hazrat ‘Uthman’s martyrdom, Hazrat ‘Abdullah ibn Zubayr took possession of the arrow, and it remained with him until his martyrdom.

He fought so fiercely at Badr that his sword became blunt, and his entire body was covered with wounds from repeated blows. One wound from that day was so deep that it remained permanently like a hollow. His son, Hazrat ‘Urwah, said, ‘We used to put our fingers into that hollow and play.’ He wore a yellow turban in this battle. Seeing it, the Messenger (SAW) said, ‘Today the angels too have come dressed in this manner.’

When the battle between truth and falsehood reached its climax on the field of Uhud, the Messenger (PBUH) unsheathed his sword and said, “Who will fulfill its right today?” All the Companions eagerly extended their hands. al-Zubayr (RA) also extended his hand three times; but in the end, Abu Dujana al-Ansari (RA) attained the honor of receiving it. When the tide of the Battle of Uhud turned because of the archers’ negligence, and the Muslims’ certain victory became defeat, al-Zubayr (RA) was one of the fourteen Companions who formed a defensive shield around the Pure Messenger, offering their lives in his defense.

During the Battle of the Trench, al-Zubayr (RA) was entrusted with defending the side where the Muslim women were stationed. During this battle, the Jewish tribe of Banu Qurayzah of Medina broke its treaty of alliance with the Muslims. The Messenger (PBUH) wished to send someone to learn of their situation. Three times he asked, “Who among you can bring news of them?” Each time, al-Zubayr (RA) said, “I can.” Pleased with his eagerness, the Messenger (PBUH) said, “Every prophet has a disciple; my disciple is al-Zubayr.” “Hawari” means companion, associate, and follower.

After the Battle of the Trench, he also took part in the campaign against Banu Qurayzah and in the Pledge of Ridwan. He displayed boundless courage and bravery in the Battle of Khaybar. When the Jewish leader of Khaybar, Marhab, was killed, his brother Yasir, a man of enormous stature and great strength, entered the field, roaring and challenging someone to single combat. al-Zubayr (RA) leapt forward. His mother, Safiyyah (RA), then said, “O Messenger of Allah, surely my beloved son will be martyred today.” The Messenger (PBUH) said, “No. al-Zubayr will kill him.” Indeed, al-Zubayr killed him a short while later.

After the conquest of Khaybar, preparations were under way for the conquest of Mecca. Because of a human weakness, the renowned Companion Hatib ibn Abi Balta’ah (RA) wrote a letter to the Quraysh of Mecca informing them of all the news. He secretly sent a woman to Mecca with the letter. Meanwhile, the Messenger (PBUH) learned everything through revelation. Among the group he sent to arrest the woman with the letter was al-Zubayr (RA). The woman was arrested with the letter and brought to Medina. Ashamed, Hatib ibn Abi Balta’ah repented, and the Messenger (PBUH) forgave him.

On the day of the conquest of Mecca, the Messenger (PBUH) divided the Muslim army into several groups. He himself was in the last and smallest group, whose standard-bearer was al-Zubayr (RA). The Messenger (PBUH) entered Mecca. When peace and order had been restored everywhere, Miqdad (RA) and al-Zubayr (RA) came before the Pure Messenger, mounted on their respective horses. The Messenger (PBUH) stood up and brushed the dust from both their faces with his own hands.

During the Battle of Hunayn, when al-Zubayr (RA) approached a secret stronghold of the unbelievers, they launched a surprise attack on him. With extraordinary courage, he cleared the stronghold in a short time. He also took part in the campaigns of Ta’if and Tabuk. In the tenth year after the Hijrah, he accompanied the Messenger of Allah (PBUH) on the Farewell Pilgrimage.

During the caliphate of the second Caliph, Umar (RA), a terrible battle took place between the Muslim army and the huge Roman army on the plain of Yarmuk in Syria. This was the decisive battle for Syria’s destiny. al-Zubayr (RA) also took part in it. At a critical stage of the battle, a group of Muslim soldiers decided that al-Zubayr would launch a fierce attack into the center of the Roman army while the others would remain beside him in support. Accordingly, al-Zubayr (RA) attacked with great speed and force, broke through the Roman formation, and reached the other side, but the others were unable to follow him. As he returned alone by breaking through the Roman army again, he was fiercely attacked and badly wounded in the neck. Urwah (RA) said that after Badr, this was the second wound into which we used to put our fingers as children and play. His audacious attack caused the Roman army to scatter.

Amr ibn al-As (RA) had invaded Egypt and was besieging the fortress of Fustat. The Commander of the Believers, Umar (RA), sent ten thousand soldiers and four thousand officers to assist him. He wrote in the letter that each of those officers was equal to one thousand cavalrymen. al-Zubayr (RA) was one of those four thousand officers. The Muslim soldiers had been besieging the fortress for seven months, with no prospect of victory or defeat in sight. Frustrated, al-Zubayr said one day, “Today I shall sacrifice my life for the Muslims.” Saying this, he placed a ladder against the wall and climbed to its top with his unsheathed sword in hand. Some other Companions joined him. Suddenly, they began proclaiming “Allahu Akbar” from atop the wall. Below, all the Muslim soldiers simultaneously filled the air with cries of “Allahu Akbar.” The Christian soldiers thought that the Muslims had entered the fortress and became terrified and bewildered. At one point, al-Zubayr entered the fortress with great speed and opened the gate, whereupon the Muslim army entered. Seeing no alternative, the ruler of Egypt, Muqawqis, proposed a treaty, which was accepted. Everyone was granted aman, or security.

In 23 AH, the second Caliph, Umar (RA), was fatally wounded by the dagger of a fire worshipper and attained martyrdom. Before his death, he formed a board of six eminent Companions and entrusted them with selecting the next Caliph. He said, “The Messenger (PBUH) remained pleased with these men until the last day of his life.” al-Zubayr (RA) was one of the members of this board.

During the caliphate of the third Caliph, Uthman (RA), al-Zubayr (RA) lived a quiet life and accepted no governmental responsibility. In fact, he had grown old. When Uthman (RA) was besieged by rebels in 35 AH, al-Zubayr appointed his son, Abdullah, to protect him. When Uthman (RA) was martyred, he secretly performed his funeral prayer and buried him under cover of night.

During the rule of Ali (RA), he and Talha (RA) went to Mecca and met Aishah (RA). There they discussed the prevailing situation of the Muslim ummah in depth and decided to go toward Basra rather than Medina. A large number of people joined them. Meanwhile, Ali (RA) advanced with an army to oppose them, and on 10 Jumada al-Thani of 36 AH, the two Muslim armies confronted each other at a place called Dhi Qar, not far from Basra. In history, this is known as the Battle of the Camel.

Analysis of this tragic episode in Islamic history is not the principal subject of our essay. Yet those who had once been brothers were now thirsting for one another’s blood. Whatever the matter may have been, we can say with certainty that this was not due to personal quarrels or rancor. They acted out of enthusiasm and zeal for truth and honesty. Thus we find that members of the same tribe were divided into two sides. Moreover, the chief aim of the leaders of both sides was to reach an agreement. For this reason, discussions took place through the exchange of envoys. For the same reason, we find Ali (RA) riding alone into the middle of the battlefield and calling al-Zubayr (RA): “Abu Abdullah! Do you remember the day when the two of us were walking hand in hand before the Messenger of Allah (PBUH)? The Messenger (PBUH) asked you, ‘Do you love Ali?’ You replied, ‘Yes, O Messenger of Allah!’ Remember, the Messenger (PBUH) then said, ‘One day you will fight him unjustly.’” al-Zubayr replied, “Yes, I remember now.”

Just one statement. After saying it, Ali (RA) returned to his tent. Meanwhile, a revolution took place in al-Zubayr’s heart. All his resolve and determination were shattered. He came to the Mother of the Believers, Aishah (RA), and said, “I was completely mistaken. Ali has reminded me of a statement of the Messenger of Allah (PBUH).” Aishah (RA) asked, “What do you intend to do now?” He replied, “I am withdrawing from this dispute.” His son Abdullah said, “Father, are you abandoning us in a pit and now fleeing out of fear of Ali?” He said, “I have sworn that I will not fight Ali again.” Abdullah said, “There is an expiation for an oath.” Saying this, he called his slave Mak’hul and set him free. But the Messenger of Allah’s (PBUH) disciple, al-Zubayr, said, “My son, Ali has reminded me of something that has extinguished all my energy and enthusiasm. I am certain that we are not on the side of truth. Come, you too follow me.” Abdullah refused. al-Zubayr set out alone toward Basra.

Seeing al-Zubayr depart, Ahnaf ibn Qays said, “Let someone find out why he is leaving.” Amr ibn Jarmuz said, “I will go.” Saying this, he armed himself, spurred his horse, and caught up with al-Zubayr. By then, al-Zubayr had gone some distance beyond Basra. Coming near him, Ibn Jarmuz said:

– Abu Abdullah, in what condition have you left the people?

– They are all cutting one another’s throats.

– Where are you going now?

– I have realized my mistake. Therefore, I want to go somewhere else to remain away from this dispute.

Ibn Jarmuz said, “Come, I also have to go some distance in that direction.” The two proceeded together. At the time of the noon prayer, al-Zubayr stopped. Ibn Jarmuz said, “I will also pray with you.” The two stood for prayer. As soon as al-Zubayr prostrated before his Lord, the treacherous Ibn Jarmuz suddenly severed the head from the body of the Messenger of Allah’s (PBUH) disciple with a single stroke of his sword. Indeed, we belong to Allah, and indeed to Him we shall return.

Ibn Jarmuz appeared before Ali (RA) with al-Zubayr’s sword, armor, and other belongings, and proudly recounted his achievement. Ali (RA) looked at the sword with regret and said, “He removed the clouds of calamity from before the Messenger of Allah (PBUH) countless times. O killer of Ibn Safiyyah, know that Hell awaits you.” Thus al-Zubayr (RA) attained martyrdom in 36 AH and was buried in the valley of al-Siba. He lived for sixty-four years.

al-Zubayr (RA) possessed an exceptionally noble character. Godfearingness, love of truth, generosity, magnanimity, and fearlessness were the distinguishing features of his character. His heart was tender like that of a child. He would melt like wax at the slightest matter. When this verse was revealed:

“Indeed, you will die, and indeed, they will die. Then, on the Day of Resurrection, you will dispute with one another before your Lord.” (al-Zumar/31)He asked, “O Messenger of Allah! Will our dispute be repeated on the Day of Resurrection?” The Messenger (PBUH) said, “Yes. After accounting for every atom, each rightful claimant will be given his due.” Hearing this, his heart trembled. He exclaimed, “Allahu Akbar. What a severe reckoning it will be.”

Once, he went to Umm Ata, the grandmother of his slave Ibrahim, and saw that they still had sacrificial meat remaining even after the Days of Tashriq. He said, “Umm Ata! The Messenger (PBUH) forbade Muslims to eat sacrificial meat for more than three days.” Umm Ata said, “What can I do? People send so many gifts that we cannot finish them.” (Musnad of Imam Ahmad 1/166)

Although al-Zubayr (RA) was the Messenger of Allah’s (PBUH) disciple and constant companion, he narrated very few hadiths out of fear of Allah and caution. One day his son Abdullah asked, “Father, why do you not narrate many hadiths like the others?” He replied, “My son, my companionship and friendship with the Messenger (PBUH) were in no way less than those of others. From the day I accepted Islam, I never separated from the companionship of the Messenger of Allah (PBUH). But this warning of his made me extremely cautious: ‘Whoever deliberately attributes a lie to me should prepare his abode in Hell.’”

He was so careful about Islamic equality that he did not consider it permissible to give even slight preference to one of two deceased Muslims. In the Battle of Uhud, his maternal uncle, Hamzah (RA), attained martyrdom. His mother, Safiyyah (RA), brought two pieces of cloth to shroud her brother. But beside her uncle’s body lay the body of an Ansari man. He could not accept that one body should have two pieces of cloth while the other remained without a shroud. He measured the two pieces to divide them between the two. As it happened, one piece was larger than the other. To ensure that neither received preferential treatment, he settled the matter by drawing lots.

al-Zubayr (RA) regarded every kind of danger and hardship as insignificant. Fear of death never caused the slightest crack in his firm resolve. During the siege of Alexandria, he wanted to place a ladder against the fortress and enter it. His companions said, “There is a deadly plague inside.” He replied, “We have come precisely for wounds and plague. So why fear death?” That day, he entered the fortress with tremendous courage by means of a ladder.

al-Zubayr’s honesty, trustworthiness, administrative ability, and organizational skill were extraordinary. At the time of their deaths, people would express the desire to appoint him guardian of their children and wealth. When Mut’i ibn al-Aswad wanted to appoint him executor, he refused. Then Mut’i began pleading, “I adjure you by Allah, the Messenger, and our close kinship. I heard Umar, al-Faruq al-A’zam, say that al-Zubayr is a pillar of the faith.” Companions such as Uthman, Miqdad, Abdullah ibn Masud, and Abd al-Rahman ibn Awf appointed him executor at their deaths. With great honesty, he preserved their wealth and spent it on their children and families.

al-Zubayr (RA) deeply loved his wife and children. He especially loved his son Abdullah and Abdullah’s children. Before his death, he was extremely mindful of his children’s education and upbringing. He took his son Abdullah with him to the Battle of Yarmuk. He was then only ten years old. al-Zubayr seated him on a horse and placed him under the supervision of a soldier so that, by showing him the terrible scenes of battle, he would teach him bravery and courage.

He never lagged behind anyone in generosity, charity, or spending in the path of Allah. He had one thousand slaves. Every day he hired them out and earned a substantial amount of money. But he did not consider it proper to spend even a penny of it on himself or his family. He gave it all away. In short, al-Zubayr possessed every quality that could possibly be found in a disciple of the Prophet.

Trade and commerce were al-Zubayr’s principal occupation. Amazingly, no business venture he undertook ever suffered a loss.

He suffered countless wounds from the arrows and spears of enemies while striving in the path of Allah. Ali ibn Khalid said, “A man came to us from Mosul. He narrated: ‘I was one of the traveling companions of al-Zubayr ibn al-Awwam. At one point during the journey, I saw such marks of injury on his body as I had never seen on anyone else. When I asked him, he said, “All of these occurred alongside the Messenger of Allah (PBUH) and in the path of Allah.”’”

Ali ibn Zayd said, “A man who had seen al-Zubayr told me, ‘His chest bore countless marks from arrows and spears, resembling fountains.’”

He was extremely simple in his dress and clothing. His sword, however, was very ornate. Its hilt was engraved with exquisite designs.

Muawiyah (RA) asked Abdullah ibn Abbas (RA), “What is your opinion of Talha and al-Zubayr?” He replied, “May Allah shower His mercy upon both of them. By Allah, both were exceptionally temperate, righteous, virtuous, surrendered, pure, purified, and martyred.”

al-Zubayr (RA) said, “The Messenger of Allah (PBUH) prayed for me, my children, and my grandchildren.”

al-Zubayr’s greatest distinction and good fortune is that he was one of the Asharah Mubashsharah—that is, one of the ten Companions who received the glad tidings of Paradise in this world.

Tal‌ha ibn Ubaydullah ((RA))

His name was Abu Muhammad Talha. His father was Ubaydullah and his mother was Sa’bah. He was a descendant of the Taym branch of the Quraysh tribe. Abu Bakr (RA) also belonged to this Taym clan. His mother, Sa’bah, was the sister of the renowned martyred Companion al-Ala ibn al-Hadrami (RA).

Talha (RA) accepted Islam at the very beginning of Islam, at the age of only fifteen. He accepted Islam through the invitation of Abu Bakr al-Siddiq (RA). During the Age of Ignorance, he was a regular member of the meetings held at Abu Bakr’s house.

The story of his conversion to Islam is truly remarkable. He had gone to Syria with a Quraysh merchant caravan. When they reached the city of Busra, the other Quraysh merchants in the group separated from him and became busy buying and selling at various places in the market. He was walking around the marketplace when an incident occurred that changed the course of Talha’s life. He said:

“I was in the market of Busra. I heard a Christian priest proclaiming, ‘O company of merchants! Ask the people who have come to this market whether there is anyone among them from Mecca.’ I was nearby. I quickly went to him and said, ‘Yes, I am from Mecca.’ He asked, ‘Has Ahmad appeared among you?’ I said, ‘Which Ahmad?’ He said, ‘The son of Abdullah ibn Abd al-Muttalib. This is the month in which he will appear. He will be the final prophet. He will appear in Mecca and migrate to a land of black stones and date gardens. Young man, you should go to him very soon.’ Talha said, ‘His words had a profound effect on my heart. I left my caravan behind and mounted my conveyance. As soon as I reached home, I asked my family, “Has anything new happened in Mecca since I left?” They replied, “Yes, Muhammad ibn Abdullah has claimed to be a prophet, and Abu Bakr, the son of Abu Quhafah, has become his follower.”’”

Talhah said, “I went to Abu Bakr and asked him, ‘Is it true that Muhammad has claimed prophethood and that you have become his follower?’ He replied, ‘Yes.’ Then he invited me as well to embrace Islam. I then told him the whole story of the Christian priest. Thereafter, he took me with him to the Messenger of Allah. There I recited the declaration of faith and embraced Islam, and I described the priest’s words in detail to the Messenger of Allah. Hearing this, he was immensely pleased. Thus, I became the fourth person to embrace Islam at the hands of Abu Bakr.”

When Talhah embraced Islam, his mother created a great uproar. Her desire was that her son would become the leader of the tribe. The tribesmen tried to pressure him into turning away from Islam, but they found him firm as a mountain. Thinking that persuasion would not work, they resorted to torture. Mas‘ud ibn Kharash said: “One day I was running between Safa and Marwah when I saw a group of people dragging along a young man whose hands were tied. Then they made him lie face down and began beating him mercilessly on his back and head. Behind them, an elderly woman was shouting at the top of her voice and abusing him. I asked, ‘Why is this happening to the young man?’ They replied, ‘This is Talhah ibn Ubaydullah. He has abandoned his ancestral religion and become a follower of that man from Banu Hashim.’ ‘Who is this woman?’ I asked. They replied, ‘Saba bint al-Hadrami—the young man’s mother.’”

Nawfal ibn Khuwaylid, known as the lion of Quraysh, came to Talhah. He tied him with a rope and used the same rope to tie Abu Bakr as well. Then he handed the two of them over to the obstinate people of Makkah to torture them. Since they had been tied with the same rope, they were called “Qarinan.”

After embracing Islam, he thus became a victim of the persecution and oppression of his relatives and the Quraysh. For thirteen long years, he endured everything with immense patience and continued devotedly to call people to Islam and propagate it. He would search for foreign visitors in the valleys surrounding Makkah, quietly visit the tents of Bedouins and the homes of familiar polytheists in the city, and convey to them the invitation to the faith. Like the others, he regularly went to the Dar al-Arqam in Makkah. During this difficult period for Islam and the Muslims, he made every possible effort and exertion for the sake of Allah’s religion.

In October 622, the Messenger of Allah migrated from Makkah to Madinah with Abu Bakr. Their guide on this arduous journey was Abdullah ibn Urayqit. After bringing them to Madinah, he returned to Makkah and related the details of their journey to Abu Bakr’s son, Abdullah. While Abu Bakr’s family was preparing to migrate to Madinah, Talhah and Suhayb ibn Sinan joined them. Talhah was the commander of that caravan. After arriving in Madinah, Talhah and Suhayb stayed at the house of As‘ad ibn Zurarah. Ibn Hajar says that before the Migration, in Makkah, the Messenger of Allah established a bond of brotherhood between Talhah and al-Zubayr; after the Migration, a bond of brotherhood was established between him and the renowned Ansari Companion Abu Ayyub al-Ansari. However, another narration states that the Messenger of Allah established a bond of brotherhood between him and Ka‘b ibn Malik, and that their relationship remained unbroken throughout their lives, like that between true brothers.

Although he did not participate directly in the Battle of Badr, he did so indirectly. For this reason, the Messenger of Allah gave him a share of the spoils. During the battle, a group of unbelievers plotted to attack the Muslim settlement in Madinah. The Messenger sent Talhah to gather information about them. Besides Talhah, he sent seven other men to different places with various assignments. For this reason, they were unable to participate directly in the battle. Nevertheless, they were counted among the people of Badr.

In the third year after the Hijrah, the Battle of Uhud took place against the polytheists of Makkah. In this battle, Talhah set an unparalleled example of bravery and courage. In fact, he was the hero of the Battle of Uhud. When the Muslim army faced a terrible disaster because of the archers’ mistake, Talhah was one of the handful of soldiers who formed a defensive ring around the Messenger of Allah. At that time, Ammar ibn Yazid was martyred. When a disbeliever’s arrow struck Qatadah ibn al-Nu‘man in the eye, the eyeball came out of its socket and hung over his cheek. Abu Dujanah stood facing the Messenger of Allah and made his entire body into a shield for him. At that time, Sa‘d ibn Abi Waqqas was shooting arrows with extraordinary courage, while Talhah launched a fierce attack on the unbelievers with a sword in one hand and a spear in the other.

At one point in the battle, all but twelve Ansar and one Muhajir—Talhah—had become separated from the Messenger of Allah. The Messenger climbed to a summit of the mountain, whereupon a group of enemy soldiers surrounded him. The Messenger of Allah said to those accompanying him, “Whoever can drive them back will be my companion in Paradise.” Talhah said, “I will go, O Messenger of Allah.” The Messenger said, “No, you stay.” An Ansari said, “I will go.” He said, “Yes, go.” The Ansari went and was martyred fighting the polytheists. The Messenger of Allah called out again and again, and each time Talhah expressed his desire to go, but the Messenger restrained him and sent an Ansari instead. When, one by one, all the Ansar had attained martyrdom, the Messenger of Allah said to Talhah, “Now it is your turn. Go.”

Talhah launched the attack. The Messenger of Allah was wounded, his blessed teeth were martyred, and he became covered in blood. In this condition, Talhah attacked the polytheists alone and drove them some distance away. Then he rushed back to the Messenger, carried him on his shoulder, and began taking him up the mountain. After leaving the Messenger at one place, he launched another attack. In this way, he repelled the polytheists that day. Abu Bakr said: “At that time, Abu Ubaydah and I had moved away from the Messenger of Allah. After a while, we returned to him and went forward to tend to him, but he said, ‘Leave me and look at your companion Talhah.’ We looked and saw him lying unconscious in a pit, covered in blood. One of his hands was almost severed from his body, and there were more than seventy wounds from swords, arrows, and spears all over his body.” Hence, the Messenger of Allah later remarked about him: “If anyone wishes to take delight in seeing a dead person walking upon the earth, let him look at Talhah ibn Ubaydullah.” For this reason, he was called a living martyr. Whenever Abu Bakr al-Siddiq mentioned the Battle of Uhud, he would say, “That entire day belonged to Talhah.” In this battle, the Messenger of Allah was so pleased with Talhah that he gave him the glad tidings of Jannat al-Firdaws.

In the month of Dhu al-Qa‘dah of the fifth year after the Hijrah, the combined forces of various Arab tribes and the Jews began preparations to attack Madinah. To repel them, the Muslim army, under the leadership of the Messenger of Allah, decided to dig a trench five cubits deep from east to west beside Mount Sala on the outskirts of Madinah. Talhah was seen busy working on the excavation of this trench. No sooner had the digging been completed than the combined forces of the Quraysh of Makkah and other Arab tribes laid siege to Madinah. Meanwhile, within Madinah, the Jewish tribes, particularly Banu Qurayzah, violated the treaty and began conspiring against the Muslims. At that time, the Muslims were surrounded by enemies both inside and outside. In such a critical situation, some Muslims naturally became somewhat anxious, concerned for the safety of their wives, children, and families. But most Muslims remained firm in their resolve and faith in Allah. They were fully prepared to sacrifice everything they possessed, their lives and wealth, in the path of Allah. Talhah belonged to the latter group. Allah the Exalted has beautifully depicted the Muslims’ state of mind at that time in the second and third sections ofSurah al-Ahzab the second and third rukus ofthe Qur’an.

Several Muslims were standing beside the trench engaged in discussion. Talhah was passing by. He heard one of them say, “We should make arrangements for the safety of our wives and families.” Talhah stopped for a moment and said, “Allahu khayrun hafizan”—Allah is the best of protectors. Those who relied on their own strength and might have failed. The people said, “You are right.” They abandoned their intention.

He participated in all the expeditions, including the Pledge of Ridwan, Khaybar, and Mu’tah, and played a notable role in them. On the day of the Conquest of Makkah, Talhah was among the small group of Muhajirs with whom the Messenger of Allah entered Makkah, and he entered the Sacred Ka‘bah together with the Messenger of Allah.

On the twenty-fifth of Dhu al-Qa‘dah in the tenth year after the Hijrah, the Messenger of Allah set out from Madinah for the Hajj. This was the historic Farewell Hajj. Talhah also accompanied the Messenger of Allah on the journey. He reached Dhu al-Hulayfah with the Messenger of Allah and assumed ihram. On this journey, no one besides the Messenger of Allah and Talhah had sacrificial animals with them. (Sahih al-Bukhari: The Book of Hajj)

Talhah was deeply grieved by the death of the Beloved Prophet. He became overwhelmed with sorrow at the loss of the Messenger of Allah. He would sometimes say, “Allah the Exalted has commanded patience in every calamity. Therefore, I try to observe sabr jamil—beautiful patience—at his separation, while at the same time I beseech Allah for the ability to do so.”

During the caliphate of Abu Bakr, he was his special adviser. Through his thoughts, counsel, and deeds, he assisted him in every matter. During the Ridda Wars, many eminent Companions initially advised the Caliph to deal somewhat leniently with the Bedouins who refused to pay zakat and not to declare jihad against them. But Talhah stated clearly, “A religion that does not include zakat cannot be true and sound.”

In Jumada al-Thani of the thirteenth year after the Hijrah, Abu Bakr fell ill. His condition began to deteriorate rapidly. One day, Talhah went to visit him. After he arrived, they remained silent for a while, and then the following conversation took place between them:

“Should I appoint Umar as my successor? Abu Muhammad (Talhah), what is your opinion?”

“Among the Companions, Umar possesses the finest qualities. He is the one who distinguishes truth from falsehood.”

“I have sought your advice about appointing him as my successor.”

“There is some sternness in his nature, and he tends to impose rather strict measures.”

– What shortcomings does he have?

– If he is so strict during your lifetime, who knows how much stricter he may become after you, out of a sense of responsibility.

– When the heavy responsibility of the caliphate falls upon him, he will become gentle.

Finally, Talhah said: I have no disagreement that his virtues and qualifications exceed those of everyone else. I did not hold back from expressing my reaction concerning one aspect of his disposition.

In 13 AH, Umar became caliph. He too accorded Talhah the respect he deserved and consequently benefited from always taking his counsel.

After the conquest of Iraq, a disagreement arose among the Companions over whether the agricultural lands there should be distributed among the mujahidin like the spoils of war. One group said that they should be divided. But the caliph and another group opposed the division. Thereafter, following a lengthy discussion at a meeting of the shura council, the caliph’s view was unanimously accepted. On this matter, Talhah unequivocally supported the caliph’s view at the shura meeting and delivered a forceful statement.

Before the death of Amir al-Mu’minin Umar, Talhah was among the six eminent Companions whom he entrusted with selecting a caliph from among themselves. But, displaying the utmost self-sacrifice, he withdrew his own claim to the caliphate and cast his vote in support of Uthman.

Uthman was placed under house arrest by the rebels. One day, he leaned his head out of a window and addressed the rebel group and the people gathered in Madinah. At one point he asked, “Is Talhah among you?” No one answered. When he asked for the third time, Talhah stood up. Addressing him, Uthman said, “I did not expect you to be present among this crowd and to respond only after being asked three times. I ask you in the name of Allah: One day, at such-and-such a place, when no one besides you and me was with the Messenger of Allah, did the Messenger say to you, ‘Talhah, every prophet will have a companion from among his community in Paradise. Uthman ibn Affan will be my companion in Paradise’? Do you remember that?” Talhah affirmed, “Yes.” Then he rose and left the crowd.

Uthman was martyred. A section of the Muslim ummah loudly protested Uthman’s murder and demanded legal retribution. Talhah and al-Zubayr went from Madinah to Makkah and joined Aishah. At the outskirts of Basra, they came face-to-face with Ali’s army. Through the mediation of Qa’qa ibn Amr, discussions began between the two sides. Ali, the Mother of the Believers Aishah, Talhah, and al-Zubayr reached an agreement on a peaceful solution to the problem. Both sides breathed a sigh of relief. But the conspirators, the followers of the Jewish conspirator Ibn Saba, became alarmed. In fact, they were the ones who had murdered Uthman. They had concealed themselves within Ali’s army. Under cover of darkness, they began shooting arrows at Aishah’s forces on one side and Ali’s army on the other. The soldiers of both sides had gone to sleep peacefully after agreeing to a peace treaty. Awakened by this surprise attack, they thought that the opposing side had begun the assault. The Jewish Ibn Saba’s conspiracy succeeded. Before morning, a fierce battle broke out, and in history this battle became known as the Battle of the Camel. Approximately ten thousand—some say thirteen thousand—people from both sides were killed in this battle. At the very beginning of the battle, an arrow shot by the Sabaeans pierced Talhah’s foot. Seeing that the bleeding from the wound would not stop, Qa’qa ibn Amr asked him to go to Basra’s Dar al-Ilaj (hospital). At his urging, he went to Dar al-Ilaj accompanied by a servant. In the meantime, however, his body became drained of blood. He died shortly after reaching the hospital. He was buried in Basra.

Ibn Asakir has mentioned in various sources that Talhah was wounded by an arrow shot by Marwan ibn al-Hakam on the day of the Battle of the Camel. He died at the age of sixty-four in 36 AH, in Jumada al-Awwal—or, according to another report, on the tenth of Jumada al-Thani.

Talhah was a wealthy businessman. But he had no greed for accumulating wealth. Many accounts of his generosity are found in history. History refers to him as “Generous Talhah.” Once, seventy thousand dirhams came into his possession from Hadramawt. At night, he became distressed and anxious. Seeing her husband’s condition, his wife Umm Kulthum, the daughter of Abu Bakr, asked him:

– Abu Muhammad, what is wrong with you? It seems that I have upset you by something I did.

– No, as the wife of a Muslim man, you are wonderful. But since this evening I have been thinking: if a person goes to sleep with so much money kept in the house, what opinion will his Lord have of him?

– Why should this make you sad and worried? Where will you find the poor and needy and your relatives at this late hour? Distribute it as soon as morning comes.

– May Allah have mercy on you! That is what one calls a daughter worthy of her father.

The next morning, he divided all the dirhams into separate bags and containers and distributed them among the poor and needy of the Muhajirun and Ansar. Another incident concerning his generosity has also been reported. A man came to Talhah and, mentioning their family relationship, asked him for some assistance. Talhah said, “I have a piece of land at such-and-such a place. Uthman ibn Affan wishes to give me three hundred thousand dirhams in exchange for that land. If you wish, you may take the land, or I can sell it and give you the three hundred thousand dirhams.” The man wanted the money itself. He gave him all the proceeds from the sale.

Abd al- Rahman ibn ’Awf ((may Allah be pleased with him))

According to Imam al-Bukhari, during the Age of Ignorance Abd al-Rahman ibn Awf was named Abd Amr. Ibn Sa’d mentioned in his ‘Tabaqat’, that during the Age of Ignorance his name was Abd Ka’bah. After he accepted Islam, the Messenger named him Abd al-Rahman. Both his parents belonged to the Zuhrah clan. His mother’s name was Shifa bint Awf. His paternal and maternal grandfathers were both named Awf.

Ibn Sa’d has reported on the authority of al-Waqidi that he was born ten years after the Year of the Elephant. On the basis of this account, he was ten years younger than the Messenger of Allah. The Messenger was born fifty days after the incident of the Elephant. But Ibn Hajar has stated that he was thirteen years younger than the Messenger of Allah.

He was among those who accepted Islam in the earliest period after the Messenger of Allah received prophethood. The prominent people of Makkah would meet almost every day at Abu Bakr’s house. Abd al-Rahman was also a regular member of these gatherings. He had a deep friendship with Abu Bakr. He accepted Islam through Abu Bakr’s invitation to the faith. History records the names of five regular members of these gatherings at Abu Bakr’s house: Uthman, Sa’d, Talhah, al-Zubayr, and Abd al-Rahman. All of them accepted Islam in the earliest period through Abu Bakr’s invitation to the faith and, in return for their immense sacrifices for Islam, received the glad tidings of Paradise while still in this world.

Abdur-Rahman was among the first caravan of eleven men and four women who migrated from Makkah to Abyssinia in Rajab of the fifth year of Prophethood. Later, after the Messenger’s migration to Madinah, he too migrated there. Those who migrated to both Abyssinia and Madinah are called “Sahib al-Hijratayn” (the one who made two migrations). In Madinah, he took shelter in the home of Sa‘d ibn Rabi‘ al-Khazraji, and the Messenger established a bond of brotherhood between them. Imam Bukhari has narrated numerous hadiths on this subject through several chains of transmission. Anas (may Allah be pleased with him) said: “When ‘Abdur-Rahman ibn ‘Awf migrated to Madinah, the Messenger established a bond of brotherhood between him and Sa‘d ibn Rabi‘. Sa‘d was a leader of Madinah’s Khazraj tribe and a wealthy man. He said to ‘Abdur-Rahman, ‘All the Ansar know that I am wealthy. I wish to divide all my wealth equally between us. I have two wives. Look at them and choose one whom you prefer. I shall divorce her, and then you may marry her.’ ‘Abdur-Rahman replied, ‘May Allah bless your family and grant them goodness! Brother, I have no need of any of this. Just show me the way to the marketplace.’”

Such firm faith in Islamic brotherhood and such unparalleled generosity on Sa‘d’s part are rare in the history of the Islamic ummah and of humanity. On the other hand, the nobility, self-reliance, and firm determination of ‘Abdur-Rahman to stand on his own feet are also especially noteworthy.

On the second day of his stay in Madinah, ‘Abdur-Rahman asked his Ansari brother Sa‘d, “Is there any marketplace here where buying and selling take place?” He replied, “Yes, there is the Qaynuqa‘ marketplace in Yathrib (Madinah).” ‘Abdur-Rahman bought some ghee and cheese from one place and went to the market. He did the same on the second day as well. Thus he continued trading. When he had accumulated some money, he married an Ansari woman.

One day after his marriage, he came to serve the Messenger of Allah. Seeing a yellow stain on his clothing, the Messenger asked, “Have you married?” He replied, “Yes.” He asked, “Whom?” He replied, “An Ansari woman.” The Messenger asked, “How much mahr have you fixed?” He replied, “Some gold.” Thereupon the Messenger of Allah said, “Hold a wedding feast, even if only with a goat.”

He continued his business. After some days, when he had accumulated more money, he held the wedding feast as the Messenger of Allah had instructed. Gradually, his business expanded further. He also entered into a business agreement with Umayyah ibn Khalaf of Makkah.

‘Abdur-Rahman ibn ‘Awf participated in every battle, including Badr, Uhud, and Khandaq, and displayed extraordinary courage and steadfastness. Imam Bukhari narrated the following incident from the Battle of Badr in his own words in Kitab al-Maghazi: “At the Battle of Badr, I was standing in the ranks. Fierce fighting was underway. Looking to my right and left, I saw two young men standing beside me. I did not have much confidence in them. One of them quietly asked me, ‘Uncle, tell me, which way is Abu Jahl?’ I said, ‘Nephew, what will you do with him?’ He said, ‘I have pledged to Allah that either I will kill him or sacrifice my own life for this purpose.’ The other one whispered the same thing to me. ‘Abdur-Rahman said, ‘After hearing them, I was delighted to think that I was standing between two such great men. I pointed out Abu Jahl to them. Suddenly, the two of them pounced upon Abu Jahl together like two falcons and killed him in an instant. These two young men were Mu‘adh and Mu‘awwidh, the sons of ‘Afra’. ‘Abdur-Rahman was wounded in the foot at the Battle of Badr.”

He also participated in the Battle of Uhud, where he displayed exceptional courage. The Messenger had taken shelter at one side of Mount Uhud when Ubayy ibn Khalaf advanced with the intention of killing Allah’s Messenger. When ‘Abdur-Rahman moved forward intending to send him to Hell, the Messenger stopped him. Then the Messenger himself took a spear from al-Harith ibn Sammah and hurled it at Ubayy ibn Khalaf’s neck. Slightly wounded, he fled screaming and met his journey to Hell at a place called Sarf on the road to Makkah.

Ibn Sa‘d‘Tabaqat al-Kubra’ has mentioned that ‘Abdur-Rahman displayed boundless courage and bravery at the Battle of Uhud. Al-Baladhuri in his Futuh al-Buldan,Futuh al-Buldan, Ibn Hajar in his al-–Isabah, and Ibn Khaldun in his Tarikh have reported that he sustained a total of thirty-one wounds over his body in this battle.

In Sha‘ban of the sixth year after the Hijrah, the Messenger decided to dispatch an expedition to Dumat al-Jandal, nearly three hundred miles north of Madinah. He entrusted command of this army to ‘Abdur-Rahman. Before his departure, he came to the Messenger of Allah. The Messenger removed the turban from ‘Abdur-Rahman’s head with his own hands and tied another black turban around it. Then, after giving him some instructions concerning military policy, he sent ‘Abdur-Rahman off.

At the conquest of Makkah, ‘Abdur-Rahman was among the small group of Muhajirs accompanying the Messenger of Allah.

After the conquest of Makkah, the Messenger sent several preaching groups in different directions to undertake missionary work throughout the Arabian Peninsula. The Arab tribes were still deeply immersed in ignorance and tribal fanaticism. For this reason, the Messenger sent the preaching groups armed, so that they could defend themselves if necessary. A thirty-member group of this kind was sent under the leadership of Khalid ibn al-Walid to the people of Banu Khuzaymah. However, a misunderstanding arose between Khalid and Banu Khuzaymah. At one point, Khalid attacked Banu Khuzaymah, killing and wounding many of them. When the Messenger learned of this, he summoned Khalid, questioned him, and sought Allah’s forgiveness for his mistake. The Messenger paid blood money for those who had been killed. Indeed, compensation was even paid if anyone’s dog had been killed.

An argument and dispute arose between Khalid and ‘Abdur-Rahman over this incident involving Banu Khuzaymah. When the Messenger learned of it, he summoned Khalid and rebuked him. He said, “You have quarrelled and argued with a Companion who was among the Sabiqun al-Awwabin” (those who embraced Islam in the earliest period). “Such conduct was unbecoming of you. By Allah, even if you possessed gold equal in amount to Mount Uhud and spent all of it in Allah’s path, you could not equal even one of my senior Companions.” It should be noted that Khalid embraced Islam in the sixth year after the Hijrah, after the Battle of Ahzab.

During the expedition to Tabuk in the ninth year after the Hijrah, he also succeeded in the test of faith faced by the Muslims. Responding to the Messenger of Allah’s appeal, Abu Bakr, ‘Uthman, and ‘Abdur-Rahman contributed unprecedented sums for this expedition. When ‘Abdur-Rahman placed eight thousand dinars in the Messenger’s hands, the hypocrites began whispering. They said, “He is a show-off; his intention is merely to be seen.” In reply to them, Allah said, “This is the person upon whom Allah’s mercy will continue to descend.” (Surah al-Tawbah: 71) Another narration states that when ‘Umar saw this donation, he said, “I think ‘Abdur-Rahman is becoming sinful, because he has kept nothing for his family.” Hearing this, the Messenger asked, “‘Abdur-Rahman, have you kept anything for your family?” He replied, “Yes. I have kept for them something greater and better than what I have donated.” The Messenger asked, “How much?” He replied, “The provision, goodness, and reward that Allah and His Messenger have promised.”

One day during the expedition to Tabuk, at the time of the dawn prayer, the Messenger went outside to answer the call of nature. He was somewhat delayed in returning, and the prayer time arrived. At the request of the assembled worshippers, ‘Abdur-Rahman stood to lead the prayer. The Messenger returned when one rak‘ah had already been completed. Sensing the Messenger’s presence, ‘Abdur-Rahman tried to move back, but the Messenger gestured to him to remain in his place. He then completed the remaining second rak‘ah, and the Messenger followed him in prayer. Imam Muslim and Abu Dawud have narrated this hadith in their respective Sahih collections.

The first Caliph, Abu Bakr, was on his deathbed. There was no longer any hope of recovery. He summoned prominent, thoughtful Companions and consulted them about who should become Caliph after him. He also consulted ‘Abdur-Rahman and, mentioning some of ‘Umar’s qualities, proposed him as the next Caliph. After listening patiently to the Caliph, ‘Abdur-Rahman said, “You are right. There is no doubt about his competence. However, he is somewhat strict by nature.”

During the caliphate of Abu Bakr, eight distinguished Companions were entrusted with issuing fatwas and judging cases, while all others were instructed to refrain from issuing fatwas. ‘Abdur-Rahman was one of these eight.

During his caliphate, ‘Umar also prevented everyone except Companions possessing knowledge and discernment from undertaking judicial work. Even ‘Abdullah ibn Mas‘ud, whom he called “Khazinat al-‘Ilm” (the treasury of knowledge), was ordered to refrain when he began issuing fatwas without prior permission. ‘Umar permitted each specialist to express an opinion only in the branch of knowledge in which he was an expert. During a sermon at a place called Jabiyah on his journey to Syria, he said, “Those who wish to understand the Qur’an should turn to Ubayy ibn Ka‘b; those who wish to learn about inheritance laws should turn to Zayd ibn Thabit; and those who wish to learn matters of fiqh should establish ties with Mu‘adh ibn Jabal and ‘Abdur-Rahman ibn ‘Awf.”

Caliph ‘Umar granted ‘Abdur-Rahman the status of a special adviser. When he went around at night checking on the condition of the people of the city, he often took ‘Abdur-Rahman with him and consulted him on various matters.

One night, Caliph ‘Umar went out to tour the city with ‘Abdur-Rahman. From a distance they noticed a light in a house. When they approached, they saw that all the doors and windows were closed, but loud voices could be heard from inside. Caliph ‘Umar asked ‘Abdur-Rahman, “Can you hear the voices coming from inside?”

—“Yes, I can hear them.”

—“Can you understand what they are saying?”

—“The voices of a group of people. Only a commotion can be heard; it is not possible to understand what they are saying.”

—“Do you know whose house it is?”

—“The house belongs to Rabi‘ah ibn Umayyah.”

‘Umar said, “Perhaps they are drinking wine and becoming intoxicated. What do you think?”

—“Allah has forbidden us to spy. He has said: ‘Wa la tajassasu’ (do not spy) and ‘wa la taqfu ma laysa laka bihi ‘ilmun’ (do not pursue that of which you have no knowledge).”

Hearing this, ‘Umar said, “You are right, and you have reminded me at the proper time.” Saying this, he moved forward with ‘Abdur-Rahman. The two verses that ‘Abdur-Rahman reminded the Commander of the Believers of on this occasion are the very essence of an individual’s fundamental rights in Muslim social life.

In the sixteenth year after the Hijrah, the conquest of Iraq brought down the Persian imperial monarchy there, and after the Battle of Yarmuk, the Roman Caesar’s empire fell in Syria. The Caliph began taking steps to determine the jizyah and kharaj. However, he faced strong opposition on this matter from the commanders Khalid ibn al-Walid, Bilal, and ‘Abdur-Rahman. Finally, after lengthy discussions in successive meetings of the Shura Council, the Caliph’s opinion was accepted.

Caliph ‘Umar wished to establish stipends for the Companions of the Messenger of Allah. He expressed this intention to ‘Abdur-Rahman. ‘Abdur-Rahman advised entrusting the preparation of a register to three men skilled in genealogy: Makhzamah ibn Nawfal, Khaybar ibn Mut‘am, and ‘Aqil ibn Abi Talib. Acting on his advice, the Caliph appointed them. After they prepared the register and presented it to the Caliph, the Commander of the Believers and ‘Abdur-Rahman examined it together. After looking at the register, ‘Umar said, “Reorder the present list and write my name and the names of my fellow tribesmen according to when they occur in genealogical relation to the Messenger.” ‘Ali and ‘Abdur-Rahman objected, saying, “You are the Commander of the Believers. The list should begin with your name.” He said, “No. Begin with the name of the Messenger’s uncle, ‘Abbas, and then write ‘Ali’s name.” He determined the amount of the stipends only after consulting ‘Abdur-Rahman, and then presented it to the Shura Council.

The Mothers of the Believers had expressed their desire to perform Hajj long beforehand. In the twenty-third year after the Hijrah, Caliph ‘Umar finalized arrangements for them to perform Hajj. He accompanied them on the journey himself. He entrusted all responsibility for managing their journey to ‘Abdur-Rahman and ‘Uthman. During the journey, ‘Abdur-Rahman guarded the caravan from the front and ‘Uthman from the rear, both armed. They did not allow anyone to approach their camels. Whenever they stopped somewhere, the two men guarded the tents.

In the first year of his caliphate, ‘Umar appointed ‘Abdur-Rahman as the Amir of Hajj and sent him to Makkah. He also sent with him an animal for sacrifice on his own behalf. That year, the entire Muslim world performed Hajj under his leadership.

Caliph ‘Umar was leading the dawn congregational prayer. Firuz, the Persian slave of al-Mughirah ibn Shu‘bah, stabbed him. While wounded, he immediately took the hand of ‘Abdur-Rahman, who was standing behind him, placed him in his own position, and collapsed to the ground. ‘Abdur-Rahman then quickly completed the remaining prayer.

Ten hours after ‘Umar was wounded, he said to the assembled people, “As you used to say, I too wished to appoint as Amir someone capable of bearing the burden of this ummah. Then I thought that if I did so, responsibility for it would remain upon me even after my death. For this reason, I did not dare. These six are ‘Ali, ‘Uthman, ‘Abdur-Rahman, Sa‘d, al-Zubayr, and Talhah. The Messenger of Allah gave them the glad tidings of Paradise. You should choose one of them as your Amir. Besides these six, my son ‘Abdullah is also present, but he will have no connection with the caliphate. If the six mentioned above divide into two equal groups of three regarding the selection of the Caliph, then the Caliph shall be chosen from the group supported by ‘Abdullah. But if ‘Abdullah’s opinion is not accepted by the general public, then the opinion of the group in which ‘Abdur-Rahman stands shall be accepted.” ‘Umar’s advice clearly reveals his opinion of ‘Abdur-Rahman.

‘Umar passed away. ‘Abdur-Rahman was unwilling to become Caliph. Meanwhile, Talhah was not in Madinah. The remaining four men entrusted ‘Abdur-Rahman with full responsibility for selecting the Caliph.

‘Abdur-Rahman discharged this responsibility with the utmost devotion and trustworthiness. For three consecutive days and nights, he consulted people from various levels of society. The majority expressed their preference for ‘Uthman. Finally, before the three-day and three-night period fixed by ‘Umar had ended, he called upon the people to attend the dawn congregational prayer. After the prayer, he announced the name of ‘Uthman as Caliph before the assembled people. From the time ‘Umar was stabbed until ‘Uthman’s name was announced as the third Caliph, he led the congregational prayers and handled all administrative responsibilities at ‘Umar’s instruction.

‘Uthman was elected Caliph in Muharram of the twenty-fourth year after the Hijrah. That same year, he appointed ‘Abdur-Rahman as the Amir of Hajj. The Muslim ummah performed that year’s Hajj under his leadership.

Throughout his life, ‘Abdur-Rahman rendered distinguished service to the Muslim ummah by remaining a member of Caliph ‘Uthman’s Shura Council and offering advice on various important matters. He was highly trusted and relied upon by each of the three Caliphs—Abu Bakr, ‘Umar, and ‘Uthman.

According to Ibn Sa‘d, ‘Abdur-Rahman passed away in the thirty-second year after the Hijrah at the age of seventy-five. According to Ibn Hajar, however, he lived for seventy-two years. Ibn Hajar also stated that ‘Uthman or al-Zubayr ibn al-‘Awwam led his funeral prayer, and that he was buried in Madinah’s Baqi‘ cemetery. The distinguished Companion Sa‘d ibn Abi Waqqas was among those who carried his body to the cemetery.

We have already seen that ‘Abdur-Rahman arrived in Madinah empty-handed. He began his business by buying and selling small quantities of ghee and cheese. In time, he became one of the finest businessmen and wealthiest men of the Muslim ummah of that era. The Messenger had prayed for an increase in his wealth, and that prayer was accepted by Allah. Yet he developed not the slightest greed or attachment to that wealth. During the Messenger’s lifetime and after his death, until the end of his life, he spent that wealth generously in Allah’s path and for the welfare of humanity.

Once, the Messenger decided to send an expedition. He said, “I intend to send troops on an expedition; help them.” ‘Abdur-Rahman came, ran home, returned, and said, “O Messenger of Allah, I have these four thousand. I give two thousand as a benevolent loan to my Lord and keep the remaining two thousand for my family.” The Messenger of Allah said, “May Allah bless everything in what you have given and what you have kept.”

Once, Madinah was thrown into commotion when a trading caravan arrived from Syria carrying an enormous quantity of grain. Camels upon camels—nothing but camels. The Mother of the Believers, ‘A’ishah, asked, “Whose trading caravan is this?” The people replied, “‘Abdur-Rahman ibn ‘Awf’s.” She said, “I heard the Messenger say, ‘I saw ‘Abdur-Rahman tilt once upon the Sirat and then rise upright again.’” Another narration states that ‘A’ishah said, “May Allah bless him with whatever He has given him in this world, and may his reward in the Hereafter be even greater than this. I heard the Messenger of Allah say: ‘‘Abdur-Rahman will enter Paradise crawling.’”

These words of ‘A’ishah reached ‘Abdur-Rahman. He said, “If Allah wills, I must enter Paradise upright.” Thereafter, he gave all his merchandise in charity. The goods had been loaded onto five hundred—according to another opinion, seven hundred—camels. Some have said that he also gave the camels themselves in charity along with the merchandise. ‘Abdur-Rahman was devoted heart and soul to the Mothers of the Believers. Throughout his life, he spent freely for their comfort and well-being. To them, he was a trustworthy and reliable person. Once, he sold some land for forty thousand dinars and distributed the entire proceeds among Banu Zuhrah (the paternal clan of Aminah, the mother of the Messenger of Allah), Muslims, the poor and needy, the Muhajirs, and the Mothers of the Believers. When her share reached ‘A’ishah, she asked, “Who sent it?” She was told, “‘Abdur-Rahman ibn ‘Awf.” She said, “The Messenger of Allah said: ‘After me, only the patient ones will show compassion toward you.’”

Ibn Hajar ‘al-–Isabah’ mentions in the book, on the authority of Ja’far ibn Barqan, that Abd al-Rahman freed a total of thirty thousand slaves. Even in the Age of Ignorance, he considered drinking alcohol unlawful.

Hazrat Abd al-Rahman was a living example of taqwa and fear of Allah. When he went to Makkah, he would not even turn to look at his former homes. People asked, “Why are you so displeased with your homes?” He replied, “I left them for the sake of my Lord.”

Once he invited his friends to a meal. Excellent food was brought. Seeing the food, he began to weep. People asked, “What has happened?” He said, “The Messenger, peace and blessings of Allah be upon him, has departed. He could not even eat his fill of barley bread in his own home.”

One day he was observing a fast. After iftar, he looked at the food brought before him and said, “Mus’ab ibn Umayr was a better man than I. When he was martyred, only a small piece of shroud cloth could be found for him. If his head was covered with it, his feet were exposed, and if his feet were covered, his head was exposed. Then Allah the Exalted granted us this abundance of the world. I fear that our reward may have been given to us in this world itself.” Then he began to sob uncontrollably.

Hazrat Umar remarked about him, “Abd al-Rahman is one of the leaders of the Muslims.” In narrating an incident, Hazrat Ali reported from the Messenger of Allah, peace and blessings of Allah be upon him, “Abd al-Rahman is a trusted man of heaven and earth.”

Hazrat Abd al-Rahman narrated hadith directly from the Messenger of Allah, peace and blessings of Allah be upon him, and from Umar, may Allah be pleased with him. His sons—including Ibrahim, Humayd, Umar, Mus’ab, and Abu Salamah—his grandson al-Miswar, his nephew al-Miswar ibn Makhramah, and such Companions as Ibn Abbas, Ibn Umar, al-Zubayr, Jabir, Anas, and Malik ibn Aws, may Allah be pleased with them, narrated hadith from him. His principal distinction is that he was one of the Ashara Mubashshara.

Sa’‘d ibn Abi Wa‌qqas ( (RA))

His name was Abu Ishaq Sa’d, and his father was Abu Waqqas Malik. In history he is known as Sa’d ibn Abi Waqqas. He was a descendant of the Banu Zuhrah branch of Quraysh. His mother’s name was Hamnah. Both his father and mother belonged to Quraysh. Sa’d’s father, Abu Waqqas, embraced Islam and earned the honor of becoming a Companion of the Messenger of Allah, peace and blessings of Allah be upon him. The Messenger visited him during his final illness. His mother, Hamnah, also embraced Islam. However, when she first heard that her son Sa’d had accepted Islam, she began making a commotion and lamenting, gathering people around her. Stunned with anger and grief at his mother’s behavior, Sa’d went and sat silently in a corner of the house. After lamenting and making a commotion for some time, his mother declared plainly: “Until Sa’d announces his rejection of Muhammad’s prophethood, I will neither eat nor drink anything, nor will I come into the shade to escape the sun. Allah has also commanded obedience to one’s mother. If you do not obey me, you will be considered disobedient, and you will have no relationship with your mother.”

Hazrat Sa’d became extremely distressed. He appeared before the Messenger, peace and blessings of Allah be upon him, and related the entire incident. Before he received a reply from the Messenger, peace and blessings of Allah be upon him, the eighth verse of Surah al-Ankabut was revealed:

“We have instructed man to treat his parents well. But if they force you to associate with Me something of which you have no knowledge, do not obey them.”

This verse of the Qur’an relieved Hazrat Sa’d’s mental distress. His mother put nothing in her mouth for three days, spoke to no one, and did not come into the shade from the sun. Her condition became extremely pitiable. He repeatedly came to his mother and tried to reason with her, but she kept saying the same thing: he had to abandon Islam. At last he was compelled to say to her face: “Mother, even if a thousand mothers like you were to insist that I abandon Islam, give up food and drink, and sacrifice their lives, it would still be impossible for me to abandon the true religion.” This profoundly truthful statement by Hazrat Sa’d touched his mother’s heart. At last, she too embraced Islam. Imam Muslim narrated the related hadith in his Sahih, in the chapter “Al-Fada’il.”

Hazrat Sa’d’s brother Umayr, may Allah be pleased with him, embraced Islam soon after the Messenger of Allah, peace and blessings of Allah be upon him, received prophethood. He was one of those who accepted Islam in the earliest period. Ibn Khaldun, in his ‘Tarikh,’ mentioned the acceptance of Islam by Abdullah ibn Mas’ud after Umayr.

Hazrat Abu Bakr, may Allah be pleased with him, was Sa’d’s intimate friend. He accepted Islam through Abu Bakr’s invitation. Imam Bukhari narrated hadith concerning Sa’d’s acceptance of Islam in the chapter “Al-Manaqib” of his Sahih. Sa’d, may Allah be pleased with him, said: “After accepting Islam, I found myself to be the third Muslim.” In fact, he accepted Islam as soon as the Messenger of Allah, peace and blessings of Allah be upon him, received prophethood; but, like many others, he did not announce it at that time. This is supported by the incident involving his mother and the revelation of the verse of Surah al-Ankabut. For this verse was revealed in the fourth year of prophethood. It is likely that he disclosed his acceptance of Islam to his mother at that time.

In the third year of prophethood, Amr ibn Abasah of the Sulaym tribe secretly came to the Messenger of Allah, peace and blessings of Allah be upon him, and embraced Islam. Permission for public preaching had not yet come from Allah. After accepting Islam, Amr was praying in a corner of Shi’b Abi Talib. The Quraysh began throwing stones. Seeing this, Sa’d advanced with two or three Muslims, and they began arguing and scuffling with those Quraysh disbelievers. Hazrat Sa’d severely beat one of the disbelievers with his whip. The man’s body became stained with blood. This was the first incident in Islamic history in which the blood of a polytheist was shed by the hand of a Muslim.

Sa’d ibn Abi Waqqas was one of the four persons who migrated to Madinah after the migration of Hazrat Mus’ab ibn Umayr and Ibn Umm Maktum from Makkah to Madinah. A hadith has been narrated from Bara ibn Azib in Sahih Bukhari. He said: “The first to come to us were Mus’ab ibn Umayr and Ibn Umm Maktum. These two taught the people of Madinah the Qur’an. Then Bilal, Sa’d, and Ammar ibn Yasir arrived.” Ibn Sa’d, in the book ‘Tabaqat al- Kubra,’ stated on the authority of al-Waqidi that Sa’d and his brother Umayr migrated from Makkah to Madinah and stayed with their other brother, Utbah ibn Abi Waqqas. Several years earlier, Utbah had killed a man, fled Makkah, and taken refuge in Madinah.

Hazrat Sa’d’s role in jihad in the path of Allah was extremely important. His bravery and courage drove the enemies of Islam toward a very grave fate. He was the first Muslim to shoot an arrow in the path of Allah. He himself used to say,

— “I was the first Arab to shoot an arrow for Allah.”

For quite some time after the migration from Makkah to Madinah, the financial condition of the Muhajir Muslims was extremely miserable. They had neither provisions of food, nor clothing to wear, nor any definite means of livelihood. The foundation of Madinah’s limited economy had been shaken under the pressure of the Muhajirs arriving from Makkah. The entire Muslim society of Madinah, Ansar and Muhajir alike, fell into severe financial hardship. Amid such extreme poverty, they continued the work of propagating Islam and fought one battle after another against the disbelievers. Regarding this extreme poverty, Hazrat Sa’d, may Allah be pleased with him, said: “We would participate in battles with the Messenger of Allah, peace and blessings of Allah be upon him, yet at that time we had nothing to eat except leaves of trees. (We survived by eating them.) And our excrement was like the excrement of camels and goats.”— (Bukhari and Muslim: Manaqib of Sa’‘d, may Allah be pleased with him.)

One year after the Hijrah, in the month of Safar, the Messenger, peace and blessings of Allah be upon him, sent a patrol of sixty mounted men to observe the movements of the Quraysh. Hazrat Sa’d, may Allah be pleased with him, was also in this group. At one point they saw a large Quraysh force led by Ikrimah ibn Abi Jahl. However, both sides avoided a confrontation. But when someone from the Quraysh suddenly shouted loudly, Hazrat Sa’d immediately shot an arrow. This was the first arrow shot at the disbelievers in Islamic history.

In Rabi al-Thani of the second Hijri year, the Messenger, peace and blessings of Allah be upon him, set out from Madinah with two hundred Companions. The purpose was to observe the enemy’s movements around Madinah and let the enemy know that the Muslims were not asleep. Hazrat Sa’d, may Allah be pleased with him, carried the banner of this force. At a place called Buwat, a minor clash with the Quraysh also took place. Six months later, the Battle of Badr occurred.

A few days before the Battle of Badr, Sa’d, may Allah be pleased with him, was one of the three men whom the Messenger, peace and blessings of Allah be upon him, sent to gather information about the Quraysh caravan. Lying in wait near the wells of Badr, they captured two men from the opposing side and brought them to the Messenger of Allah, peace and blessings of Allah be upon him. The Messenger learned much information about the enemy from them.

At Badr, Sa’d, may Allah be pleased with him, and his brother Umayr, may Allah be pleased with him, fought with great courage. Each killed several disbelievers and sent them to Hell. Hazrat Umayr was martyred in this battle. Sa’d, may Allah be pleased with him, killed Sa’id ibn al-As, took his sword, and presented it to the Messenger of Allah, peace and blessings of Allah be upon him. He expressed his desire to receive the sword from the Messenger. He replied, “This sword belongs neither to you nor to me.” No sooner had Sa’d risen from the Messenger and gone some distance than Surah al-Anfal was revealed. Then the Messenger, peace and blessings of Allah be upon him, called him and said: “Take your sword.”

The Battle of Uhud took place one year after Badr. Hazrat Sa’d, may Allah be pleased with him, also participated in this battle. When certain Muslim soldiers’ mistake turned certain victory into defeat, Sa’d, may Allah be pleased with him, was among the few soldiers who, risking their lives, formed a defensive shield around the Messenger, peace and blessings of Allah be upon him. Imam Bukhari narrated this incident in Sa’d’s own words:

“On the day of Uhud, the Messenger, peace and blessings of Allah be upon him, spread his quiver before me and said:

Shoot arrows! May my father and mother be sacrificed for you.” Ibn Sa’d further said: “As it happened, one quiver had no arrowheads. Sa’d, may Allah be pleased with him, said, ‘O Messenger of Allah, this one is empty.’ He said, ‘Throw that one too.’”

Hazrat Sa’d’s brother Umayr, may Allah be pleased with him, was martyred in the Battle of Badr. In the Battle of Uhud, while Sa’d, may Allah be pleased with him, was fighting at the risk of his life to protect the Messenger, peace and blessings of Allah be upon him, from the fierce attack of the disbelievers, his other brother, the wicked Utbah, struck the beloved Prophet’s face with a stone, injuring it and breaking one of his teeth. Sa’d, may Allah be pleased with him, would often say: “I had never felt such a strong desire to kill any other disbeliever as I did regarding Utbah. But when I heard the Messenger, peace and blessings of Allah be upon him, say that Allah’s wrath would descend upon the one who had bloodied the face of Allah’s Messenger, my desire to kill him subsided and tranquility descended upon my heart.”

During the Battle of Uhud, he witnessed an extraordinary scene. He said: “On the day of Uhud, I saw two dazzlingly white men to the right and left of the Messenger of Allah, peace and blessings of Allah be upon him. They were fighting the disbelievers fiercely. I never saw them before or after that.”

The Battle of the Trench took place two years after Uhud. He also participated in this battle and shot an arrow at a crafty disbelieving horseman, piercing his eye so completely that the Messenger, peace and blessings of Allah be upon him, suddenly laughed upon seeing it. During the Battle of the Trench, a tent was built for the Messenger, peace and blessings of Allah be upon him, in a valley of Mount Sala. On a cold night, the Messenger, wrapped in a cloak, was lying alone. Suddenly he heard the clanking of weapons inside the tent. He asked, “Who is it?” The reply came, “Sa’d, son of Abu Waqqas.” “Why have you come?” He said, “The Messenger of Allah is dearer to me than a thousand lives of Sa’d. I feared for you on this dark, cold night, so I have come to stand guard.” The Prophet of Allah said, “Sa’d! My eyes were open. I was hoping that some righteous servant would protect me tonight!”

Sa’d was also a companion of the Messenger of Allah, peace and blessings of Allah be upon him, during the Farewell Pilgrimage in the tenth Hijri year. But before the pilgrimage, he became gravely ill in Makkah. He virtually gave up hope of living. At that time, the Messenger, peace and blessings of Allah be upon him, would come from time to time to inquire about him. Hazrat Sa’d said: One day, after speaking with me, he placed his hand on my forehead. Then he moved his hand over my face down to my stomach and prayed: “O Allah, grant Sa’d healing and complete his Hijrah”—that is, grant him death in Madinah, the place of his migration. Hazrat Sa’d used to say, “I still feel in my heart that cool touch and tranquility of the Messenger of Allah’s hand.” He recovered and lived for another forty-five years.

The Muslim army, under the leadership of Hazrat Abu Ubaydah and al-Muthanna, defeated the Persian Kisra’s army and conquered Iraq. Iraq was now under Muslim military control. The Kisra’s relatives, setting aside all their differences, placed Yazdegerd on the throne and raised a vast army under the command of the general Rustam to attack the Muslim army anew. Hazrat Umar learned of these preparations. He expressed his own desire to lead an army to assist al-Muthanna. But, having failed to obtain the approval of the Majlis al-Shura, he sent Sa’d in accordance with the decision of the Shura and appointed him supreme commander of the combined forces on the Iranian front. Hazrat Sa’d, may Allah be pleased with him, reached Qadisiyyah from Madinah with his army. Al-Muthanna died before his arrival. A decisive and bloody battle between the Muslim and Persian armies took place on the field of Qadisiyyah under the command of General Sa’d. In this battle, the defensive lines of the vast Persian army were shattered, and they suffered defeat in battle one after another.

On the road to Madayin, the capital of the Sasanian Empire, the Muslim army held Bahrasir. The turbulent, wave-tossed Tigris River flowed between Bahrasir and Madayin. Hazrat Sa’d learned that the Shahanshah Yazdegerd was removing all valuable possessions from the capital, Madayin. Hazrat Sa’d quickly advanced toward Madayin with his army. When he reached the bank of the Tigris, he saw that the Iranians had already destroyed the river bridge. On the bank of the Tigris, he delivered a historic speech to the Muslim mujahids. Its gist was as follows:

“O servants of Allah, soldiers of the faith! The Sasanian rulers bound the servants of Allah in chains of slavery, deceived them with false and fabricated claims, and forced them to worship fire and the sun. They accumulated for themselves the wealth earned through the toil and sweat of the people. When you came as their saviors, they took to flight and loaded the wealth of the poor people onto the backs of horses and donkeys. We will never give them such an opportunity. They have broken the bridge so that we cannot seize the treasures loaded onto their mounts. But the Iranians are ignorant of us. They do not know that those who rely on Allah and serve humanity do not rely on bridges or boats. In the name of Allah, the Most Merciful and Most Generous, I am driving my horse into the river. Follow me. Cross the Tigris in orderly rows, one behind another and one beside another. May Allah help and protect you.”

After finishing the speech, Hazrat Sa’d said Bismillah and drove his horse into the river. The other mujahids also followed their commander. The river was turbulent, but not the slightest disorder appeared in the ranks of Allah’s soldiers. They crossed the river in orderly formation and reached the opposite bank. The Iranian soldiers watched the scene from a somewhat safe distance. They were stunned with amazement. They began shouting without restraint, “A demon is coming! A monster is coming! Run, run!”

In this sudden attack by the Muslim mujahideen, King Yazdegerd abandoned Madā’in, leaving behind countless treasures, and set out toward Hulwan. Hazrat Sa’d (RA) entered the deserted White Palace. The atmosphere was terrifying. Each room of the palace seemed like a reminder of instruction and admonition. From Hazrat Sa’d’s (RA) lips cameSurah Ad-Dukhan’sfollowing verses:

—“How many gardens and springs they left behind, and fields of crops and splendid palaces, and luxuries in which they took delight! Such was the outcome, and We made another people inherit all these things.” (Surah Ad-Dukhan: 25––28)

After entering the White Palace, Hazrat Sa’d (RA) offered eight rak‘ahs of Salat al-Fath. Then he announced that the Friday congregational prayer would be held in this royal palace that day. Subsequently, a pulpit was constructed and the Friday prayer was performed. This was the first Friday prayer in Persia.

After the conquest of Madā’in, Caliph Umar (RA) instructed the commander Sa’d not to pursue the Iranians himself, but to select someone else and entrust him with this task. Thereafter, by the Caliph’s order, he devoted himself to restoring internal peace and order, reorganizing the administration, spreading Islam, and teaching and nurturing the new Muslims. In Madā’in, which had been the center of fire worshippers for hundreds of years and where the name of the One God had never been heard, Hazrat Sa’d built a congregational mosque for the first time. He also built mosques in other cities of Iran. He expanded the city of Kufa for Arab Muslims to live in. He was also the architect of Basra in Iraq.

Caliph Umar appointed Hazrat Sa’d governor of Kufa. A few days later, following complaints against him by some people of Kufa, he dismissed him from that post. The palace Sa’d had built for himself in Kufa was set on fire and burned down by Muhammad ibn Maslamah, who traveled from Madinah to Kufa on Umar’s (RA) orders. (Majmu‘’ Fatawa–of Ibn Taymiyyah, vol. 35 p. 40)

The man from Kufa named Usamah ibn Qatadah, who had sworn and given false testimony against Hazrat Sa’d before Caliph Umar, was cursed by Sa’d, who asked Allah for three things concerning him: that Allah grant him a long life, afflict him with the blows of poverty, and make his very being a victim of tribulation. Historians have said that this supplication of his was fulfilled to the letter. There is nothing surprising in this, for he was one whose supplications were answered. The Messenger himself (SA) prayed for him: “O Allah, accept Sa’d’s supplication whenever he supplicates.”

It is not correct that Hazrat Umar (RA) believed the allegations brought against Sa’d to be true. Therefore, he said: “I did not dismiss Sa’d because he was incapable of administering the state or because I distrusted him.” (Bukhari: Kitab al- Manaqib) It is evidence that Hazrat Sa’d remained trusted by Caliph Umar until the latter’s final moments that Umar included Hazrat Sa’d among the six-member council he established before his death to select the next Caliph. His final statement concerning Sa’d was: “If Sa’d assumes the responsibility of the Caliphate, then he is suited to it. If not, then whoever becomes Caliph should seek his assistance.” (Bukhari: Kitab al- Manaqib and Al-–Isabah). In the very first year of his Caliphate, Hazrat Uthman again appointed Sa’d governor of Kufa. But within a few days, a disagreement arose between Sa’d and Hazrat Abdullah ibn Mas‘ud, the treasurer of Kufa, over some matter, so the Caliph recalled Sa’d.

The troublemakers of the Ibn Saba’ faction entered Madinah with the aim of besieging Caliph Uthman (RA). During the Friday sermon at the Prophet’s Mosque, the Caliph condemned the rioters in harsh terms. They also threw stones and wounded the Caliph. At that time, Hazrat Sa’d was the first to step forward to resist them. Then the other Companions rose together and drove them away.

Hazrat Uthman (RA) was martyred at the hands of the rebels. Hazrat Sa’d was then in Madinah. The people of Madinah nominated Hazrat Ali as Caliph and pledged allegiance to him. When people went to Sa’d’s house to obtain his allegiance to Ali (RA), he shut the door in their faces and said: “I will not do so until everyone has pledged allegiance. However, there is no fear of any danger from my side.”

It is not possible to discuss in this brief space the painful chapter that began in Islamic history after the assassination of Hazrat Uthman (RA). However, to understand Hazrat Sa’d’s role at that time, it is necessary to indicate that the Islamic ummah became divided into three groups. One group supported Hazrat Ali, one opposed him, and one remained neutral. Just as distinguished Companions were present in both the group supporting Hazrat Ali and the group opposing him, they were likewise present in the neutral group. They did not consider it permissible to raise the sword for or against any Muslim. For this reason, we find that Hazrat Sa’d joined neither side in the battles of the Camel or Siffin; at that time he was staying in his own home in Madinah.

In short, after the martyrdom of Hazrat Uthman, he withdrew into seclusion. Once, seeing his son Umar come to the stable of his camels, he said: “May Allah protect me from the harm of this horseman.” Then Umar came to his father and said: “You are spending your time among camels and goats, while people are engaged in political disputes.” Hazrat Sa’d struck his son on the chest with his hand and said: “Be quiet!” I heard the Messenger (SA) say: “Allah loves the one who lives in seclusion, is God-fearing, and, when making the correct decision, does not care about people’s anger or displeasure.”

After pledging allegiance to Hazrat Ali, Sa’d again regarded the Kharijites who had seceded from his group as sinful. After the martyrdom of Hazrat Uthman, his son Umar came to him and said: “The Muslim ummah now needs a wise man to administer the Caliphate. In our view, you are the most suitable for it.” No sooner had he said this than Sa’d exclaimed: “Enough, that will do. You need not encourage me any further.”

Hazrat Sa’d passed away after being ill for some time in the Valley of Aqiq, ten miles from Madinah. Biographers differ concerning the year of his death. However, it is most widely reported that he passed away in 55 AH at the age of eighty-five. Ibn Hajar supported this view in his work Tahdhib. After the ritual washing and shrouding, his body was brought to Madinah. Marwan, the governor of Madinah at the time, led the funeral prayer. Several narrations in Sahih Muslim provide detailed information about his funeral prayer.

After Hazrat Sa’d’s death, the Mother of the Believers, Hazrat A’ishah, sent word, along with the other purified wives of the Prophet, that his body should be brought into the mosque so that they could participate in the funeral prayer. But the people became uncertain as to whether the body could be taken into the mosque. When Hazrat A’ishah (RA) learned of this, she said: “Have you forgotten so quickly? The Messenger (SA) performed the funeral prayer of Suhayl ibn Bayda’ in this very mosque.” Then the body was brought near the chambers of the Mothers of the Believers, and they performed the prayer.

At the time of his death, Hazrat Sa’d (RA) possessed considerable wealth. Even so, he asked for a very old woolen robe and said: “Use this to shroud me. Wearing this robe, I fought against the unbelievers in the Battle of Badr. I wish to appear before Allah wearing this very garment.”

Hazrat Sa’d’s son Mus‘ab said: “At my father’s final hour, his head was resting in my lap. Seeing him in his dying condition, tears came to my eyes. He looked at me and asked: ‘My son, why are you crying?’ I replied: ‘Because of your condition.’ He said: ‘Do not cry for me. Allah will never punish me; I am destined for Paradise. Allah will reward the believers for their good deeds, and will lessen the punishment of the unbelievers in exchange for their good deeds.’ (Hayatus Sahabah– 3//54)

Hazrat Sa’d held a position of exceptionally high rank and importance in the eyes of the Messenger (SA), the Rightly Guided Caliphs, and the other Companions. Numerous hadiths show how highly they valued his opinion. Once, Sa’d narrated a hadith concerning wiping over socks. Hazrat Abdullah ibn Umar wished to verify the authenticity of the hadith with his father, Hazrat Umar al-Faruq (RA). He asked: “Did you hear this hadith from Sa’d ibn Abi Waqqas?” He replied: “Yes.” Umar said: “Yes, indeed. When Sa’d narrates a hadith to you, do not ask anyone else about it.”

Ibn Ishaq narrated: “Among the Companions of the Messenger of Allah (SA), four were the most stern: Umar, Ali, Zubair, and Sa’d, may Allah be pleased with them.”

During the lifetime of the Messenger of Allah (SA), Sa’d gave the call to prayer three times in Bilal’s absence. The Messenger (SA) instructed him: “If you do not see Bilal with me, then you should give the call to prayer.” (Hayatus Sahabah 3//116)

Hazrat Sa’d narrated many hadiths from the Messenger (SA). His sons and daughters—such as Ibrahim, Amir, Mus‘ab, Muhammad, and A’ishah—and distinguished Companions—such as A’ishah, Ibn Abbas, Ibn Umar, and Jabir (RA)—as well as distinguished Successors—such as Sa‘id ibn al-Musayyib, Abu Uthman an-Nahdi, Qays ibn Abi Hazim, Alqamah, Ahnaf, and others—narrated hadiths from him. (Al-–Isabah 3//33)

Hazrat Sa’d also possessed a talent for poetry. Some of his poems have been compiled in early sources. Ibn Hajar has quoted several verses in his book ‘Al-–Isaba’.

The greatest distinction of Hazrat Sa’d was that he was one of the Ashara Mubashshara—that is, one of the ten people given the glad tidings of Paradise during their lifetimes—and he was the last of this group to depart from the world.

Abu Ubaidah Ibnul Jarr‌ah ((RA))

The Messenger of Allah (SA) said: “Likulli ummatin aminun, wa aminu hadhihil ummah Abu Ubaidah—every nation has a trustworthy person, and the most trustworthy person of this Muslim nation is Abu Ubaidah.”

He had a radiant face, a fair complexion, a slender build, and a tall stature. Anyone who saw him felt delighted, and meeting him awakened reverence and love in the heart and created a sense of reliance. He was exceptionally intelligent, extremely humble, and shy by nature. Yet in every moment of crisis, the firmness of character of a lion became manifest in him. The brilliance and sharpness of his character were like the edge of a sword. In the words of the Messenger (SA), he was the Amin—the trustworthy man—of the ummah of Muhammad.

His full name was Amir ibn Abdullah Ibnul Jarrah al-Fihri al-Qurashi. However, he was known to everyone simply as Abu Ubaidah. Through his fifth forefather, Fihr, his lineage joined that of the Messenger of Allah (SA). His mother too was a daughter of the Fihri clan. According to experts in the Sirah, she accepted Islam.

Hazrat Abdullah ibn Umar (RA) remarked: “Among the Quraysh, three men were superior to all others in beauty of appearance, excellent character, and enduring modesty. When they told you something, they would not lie to you, nor would they consider you a liar when you told them something. They were Abu Bakr Siddiq, Uthman ibn Affan, and Abu Ubaidah Ibnul Jarrah.”

Abu Ubaidah was among those who accepted Islam in its earliest period of propagation. He accepted Islam the day after Hazrat Abu Bakr became Muslim. It was at Abu Bakr’s hand that he declared his Islam. Then he went with Abdur Rahman ibn Awf, Uthman ibn Maz’un, and al-Arqam ibn Abi al-Arqam to the presence of the Messenger of Allah (SA). There they all declared their Islam together. Thus, they were the first foundations of the great Islamic edifice.

Abu Ubaidah shared in the Muslims’ bitter experiences in Makkah from beginning to end. In every situation, remaining steadfast, he succeeded in the ultimate test of faith in Allah and the Messenger. Distressed by the persecution of the Quraysh, he migrated to Abyssinia twice. Then, after the Messenger of Allah (SA) migrated, he too migrated to Madinah. In Madinah, a bond of religious brotherhood, or Dini Muakhat, was established between him and Sa’d ibn Muadh. But on the day of the Battle of Badr, the severity of Abu Ubaidah’s trial was beyond all thought and imagination. On the battlefield he attacked the disbelievers with such abandon that he seemed completely indifferent to death. The polytheists became terrified by his attacks, and their cavalrymen, panic-stricken for their lives, fled in every direction. But one man from the enemy side repeatedly came around and stood before him. Abu Ubaidah too kept moving away from him, as though avoiding a confrontation. The man entered the crowd, and Abu Ubaidah continued to avoid him there as well. At last he came between the enemy and Abu Ubaidah and stood as a barrier. When his patience finally broke, he struck the man once with his sword and severed his head from his body. The man rolled onto the ground.

Who was the man? He was none other than Abu Ubaidah’s father, Abdullah ibn al-Jarrah. In reality, Abu Ubaidah did not kill his father; he killed polytheism in the form of his father. After this incident, Allah Most High revealed the following verse concerning Abu Ubaidah and his father.

“You will never find people who believe in Allah and the Last Day showing affection toward those who oppose Allah and His Messenger (SA), even if they are their fathers, their sons, their brothers, or their kindred. They are the ones in whose hearts Allah has firmly established faith and whom He has strengthened with a spirit from Him. He will admit them into gardens beneath which rivers flow, where they will remain forever. Allah is pleased with them, and they are pleased with Him. They are the party of Allah. Surely, the party of Allah are the successful.” (Al- Mujadilah– 22)

There is nothing surprising about Abu Ubaidah’s conduct. His firm faith in Allah, devotion to the religion, and trustworthiness toward the ummah of Muhammad had reached such perfection in him that many great men felt envious when they saw it. Muhammad ibn Ja’far relates: “A Christian delegation came to the presence of the Messenger of Allah (SA) and said, ‘O Abu al-Qasim! Send one of your chosen companions with us. He will settle a dispute concerning some of our property. Your Muslim community is pleasing and acceptable to all of us.’ Hearing this, the Messenger (SA) said, ‘Come back to me in the evening. I will send with you a steadfast and trustworthy man.’ Hazrat Umar ibn al-Khattab said: ‘That day I came early to the mosque to perform the Zuhr prayer. I had never yearned for leadership as I did on that day. The sole reason was that I might be the one to receive this praise from the Messenger of Allah (SA).’

After the Messenger of Allah (SA) completed the Zuhr prayer with us, he began looking to his right and left. I too began raising my neck slightly so that I would come into his view. But as he moved his eyes around, he eventually saw Abu Ubaidah ibn al-Jarrah. Calling him, he said: ‘Go with them and settle their disputed matter on the basis of truth and justice.’ I then said to myself: Abu Ubaidah has snatched away this distinction.

Abu Ubaidah was not merely trustworthy; he always gathered all his strength in the service of trustworthiness. This was manifested in various circumstances.

Shortly before the Battle of Badr, the Messenger (SA) sent a group of Companions to monitor the movements of a Quraysh caravan. He appointed Abu Ubaidah as their commander. Some dates were given to them as provisions. Each day Abu Ubaidah gave each of his companions only one date. Like infants sucking their mothers’ breasts, they spent the entire day sucking that date and drinking water. Thus, from morning until evening, only one date was given. He spent the entire day sucking that date like infants sucking their mothers’ breasts and drinking water. Thus, from morning until evening, only one date was sufficient for them. Some accounts describe the incident as follows: In Rajab of the eighth year after the Hijrah, the Messenger (SA) sent a force under Abu Ubaidah’s command to the coastal region to observe the movements of the Quraysh. They had no provisions except some dates. Each soldier was allotted only one date per day. They spent several days eating only that one date. Finally, Allah Most High removed this hardship from them. On the seashore they found a huge fish, and relying on it, they returned to Madinah. Perhaps these were two separate incidents.

When the Muslims were defeated at the Battle of Uhud and the polytheists began shouting loudly, ‘Where is Muhammad? Where is Muhammad…?’ Abu Ubaidah was one of the ten men who shielded the Messenger (SA) with their own bodies from the polytheists’ arrows. At the end of the battle, it was found that the Messenger of Allah’s (SA) tooth had been martyred, his forehead was covered in blood, and two links of his helmet had pierced his cheek. Hazrat Abu Bakr Siddiq hurried forward to remove the two links. Abu Ubaidah said to him, ‘By Allah! Leave me.’ He let him do so. Abu Ubaidah feared that if he removed the two links with his hand, the Messenger (SA) might suffer pain. He bit down firmly and pulled out one of them first. But one of his own teeth also broke. Abu Bakr (RA) then remarked: ‘Abu Ubaidah is the finest tooth-breaker.’ He also took part in the expeditions of Khandaq and Banu Qurayzah. He signed as a witness to the historic Treaty of Hudaybiyyah. In the expedition of Khaybar, he displayed the utmost courage and valor. During the expedition of Dhat al-Salasil, the Messenger (SA) sent Abu Ubaidah behind with two hundred soldiers to reinforce the force of Hazrat Amr ibn al-As. They were victorious. Abu Ubaidah participated in every major event, including the conquest of Makkah and the expedition to Ta’if. He was also the Messenger of Allah’s (SA) companion during the Farewell Hajj.

After accepting Islam, Abu Ubaidah followed the Messenger of Allah (SA) everywhere like a shadow, until the final day of the Messenger’s life.

A fierce debate was taking place at Saqifah Bani Sa’idah concerning the selection of a caliph. Abu Ubaidah delivered an important speech addressing the Ansar. He warned them, saying: ‘O community of the Ansar! You were the first helpers; do not be the first to create division today.’ At one point, Hazrat Abu Bakr said to Abu Ubaidah, ‘Extend your hand so that I may pledge allegiance to you. I heard the Messenger (SA) say: “Every nation has a trustworthy person, and you are the trustworthy person of this nation.”’ In response, Abu Ubaidah said: ‘I cannot extend my hand before a man whom the Messenger (SA) ordered to lead us in prayer and who led the prayer until his death.’ After this, allegiance was pledged to Abu Bakr. After Abu Bakr became caliph, Abu Ubaidah served as his finest adviser and helper in matters of truth, justice, and welfare. After Abu Bakr, Hazrat Umar assumed the responsibility of the caliphate. Abu Ubaidah also accepted his authority.

After Hazrat Abu Bakr (RA) assumed the caliphate, he decided in the thirteenth year after the Hijrah to conduct a campaign in Syria. He ordered Abu Ubaidah to march to Hims, Yazid ibn Abu Sufyan to Damascus, Shurahbil to Jordan, and Amr ibn al-As to Palestine. He appointed Abu Ubaidah supreme commander of the combined forces. Damascus, Hims, Lattakia, and other cities were conquered by Abu Ubaidah. He himself led that terrible battle of Yarmouk. Responding to Amr ibn al-As’s call, he took part in the conquest of Bayt al-Maqdis. When the people of Bayt al-Maqdis expressed their desire to make a treaty with Caliph Umar himself, Abu Ubaidah wrote to the caliph informing him of this. When the caliph reached Jabiyah to sign the treaty, Abu Ubaidah welcomed him. In the seventeenth year after the Hijrah, Caliph Umar removed Hazrat Khalid Saifullah from the office of commander and governor of Damascus and appointed Abu Ubaidah in his place. Hazrat Khalid Saifullah told the people: ‘You should be happy that the Amin of the Ummah is your governor.’

Under Abu Ubaidah’s leadership, the Muslim forces achieved one victory after another in Syria and continued conquering the entire Syrian territory. At that time, plague broke out in Syria on an epidemic scale, and thousands of people fell victim to it every day. Caliph Hazrat Umar (RA) himself traveled from the capital, Madinah, to a place called Sargh to inquire into the situation. Abu Ubaidah, together with the other commanders, welcomed the caliph there. He consulted the senior Muhajirun and Ansar about the matter. They unanimously favored the army members leaving the area. Hazrat Umar called on everyone to return with him to Madinah the following day. Abu Ubaidah, who had deep faith in divine decree, resisted. He asked the caliph: ‘A firrarum min qadarillah—is this not fleeing from Allah’s decree?’ The caliph sorrowfully replied: ‘Alas! If only someone other than you had said this! Yes, we are fleeing from Allah’s decree, but toward another decree.’ Abu Ubaidah remained there with his army. After reaching Madinah, the Commander of the Believers, Hazrat Umar, sent Abu Ubaidah a letter through a messenger. In it he wrote: ‘I have great need of you. I urgently summon you. If this letter reaches you at night, depart before morning; and if it reaches you during the day, depart before evening.’ On receiving this letter from Caliph Umar, he remarked: ‘I understand what need the Commander of the Believers has of me. He wants to save one who cannot be saved.’ Then he wrote: ‘Commander of the Believers, I understand your need. I am among the Muslim mujahids. I do not expect to save myself from the calamity that has befallen them. I do not wish to leave them until Allah decides finally between me and them. After this letter reaches you, withdraw your decision and permit me to remain here.’

After reading this letter, Hazrat Umar wept so helplessly that tears streamed from both his eyes. Seeing him weep, the people around him asked: ‘Commander of the Believers, has Abu Ubaidah died?’ He replied: ‘No, but he is on the threshold of death.’

Hazrat Umar’s expectation proved true. Within a few days, he was afflicted by the plague. Just before his death, he delivered a brief admonitory speech to his army. He said: ‘If you follow the advice I am giving you, you will always remain on the path of goodness. Establish prayer, fast during Ramadan, give zakat, perform Hajj and Umrah, advise one another, speak the truth and justice to your rulers and leaders, conceal nothing from them, and do not lose yourselves in the pleasures and wealth of this world. Even if a person were granted a thousand years of life, he too would meet the same end that you see has come to me today.’ He concluded his speech by greeting everyone. Then he looked toward Muadh ibn Jabal and said: ‘Muadh! Lead the prayer.’ Immediately afterward, his soul separated from his pure body and journeyed toward the Supreme Being. Muadh rose and addressed everyone gathered, saying: ‘People! You are grief-stricken at this man’s departure. By Allah, I know of no person with a more beneficent breast, purer heart, greater love of the Hereafter, or greater concern for advising the people than this man. Have mercy upon him; Allah will have mercy upon you.’ This occurred in the eighteenth year after the Hijrah.

Then the people gathered and brought out Abu Ubaidah’s body. His funeral prayer was led by Muadh ibn Jabal. Muadh ibn Jabal, Amr ibn al-As, and al-Dahhak ibn Qays descended into the grave and laid his body in the earth. After the grave was filled, Muadh praised him in a brief speech, saying: ‘Abu Ubaidah, may Allah have mercy upon you! By Allah, I will say only what I know about you, and I will say nothing untrue, for I fear Allah’s punishment. To the best of my knowledge, you were one of those who remembered Allah abundantly and walked humbly upon the earth. You were among those who spent the night prostrating and standing before their Lord, and who, when spending, were neither wasteful nor miserly, but followed a moderate course. By Allah, to the best of my knowledge, you were humble and kind toward orphans and the poor. You were one of the enemies of tyrannical and arrogant people.’

Fear of God, following the Sunnah, piety, humility, an attitude of equality, affection, and mercy were special features of his character. One day, a man went to Abu Ubaidah’s house and found him sobbing bitterly. The man asked: ‘What is the matter, Abu Ubaidah? Why are you crying so much?’ He began to say: ‘Once, while discussing the future victories and wealth of the Muslims, the Messenger (SA) mentioned Syria. He said: “Abu Ubaidah, if you are alive then, three servants will be enough for you: one for yourself, one for your family, and one to accompany you on your travels. Similarly, you will consider three mounts sufficient: one for you, one for your servant, and one for carrying your belongings.” But now I see that my house is filled with servants and my stable with horses. Alas, how will I face the Messenger of Allah (SA)? The Messenger (SA) said: “The person dearest to me will be the one who meets me in exactly the condition in which I left him.”’

During a journey to Syria, Caliph Hazrat Umar saw officers wearing splendid clothing. He became so angry that he dismounted and, throwing pieces of stone at them, said: ‘You have adopted non-Arab customs so quickly.’ But Abu Ubaidah met the caliph as a simple Arab, wearing very ordinary Arab clothing, with only a plain rope serving as the camel’s rein. When Caliph Umar (RA) went to his residence, he found even more signs of a simple and austere way of life. Apart from a sword, a shield, and a camel’s litter, there was nothing else in his house. The caliph said: ‘Abu Ubaidah, you could have arranged the things you needed.’ Abu Ubaidah replied: ‘Commander of the Believers, this is sufficient for us.’

Once, Hazrat Umar (RA) sent Abu Ubaidah four hundred dinars and four thousand dirhams as a gift. He distributed all the money among the soldiers and kept not a single coin for himself. Hearing this, Hazrat Umar remarked: ‘Praise be to Allah! There are such people in Islam.’

He was so humble that, despite being the commander, he could not be distinguished from the ordinary soldiers. No stranger could recognize him as the commander. Once, a Roman envoy came and asked outright: ‘Who is your commander?’ When the soldiers pointed him out by raising their grapes toward him, the envoy was astonished to see the commander’s extremely simple clothing and position.

Sa’id ibn Zayd ((RA))

His name was Sa’id, and his kunya was Abu al-A’war. His father was Zayd, and his mother was Fatimah bint Baj’a. Through his forefather Ka’b ibn Lu’ayy, his lineage joined that of the Messenger of Allah (SA).

Sa’id’s father, Zayd, was one of the few fortunate men of Makkah in the Age of Ignorance who kept themselves away from shirk and idolatry even before the advent of Islam, and abstained from every kind of sin and indecency. He even avoided the meat of animals slaughtered by the polytheists. Once, before the proclamation of prophethood, he met the Messenger of Allah (peace and blessings be upon him) in the valley of Baldah. When food was brought before the Messenger of Allah (peace and blessings be upon him), Zayd refused to eat. When he was requested to eat, he declined and said to them, ‘I do not eat the meat of animals slaughtered in the names of your idols.’

Hazrat Asma (may Allah be pleased with her) said: Once I saw Zayd leaning against the wall of the Ka’bah and saying, ‘O people of Quraysh, by Allah, no one among you follows the religion of Hanifiyyah except me.’

During the Age of Ignorance, female infants were generally buried alive. Whenever Zayd heard that a girl was being killed or buried somewhere, he would go to her guardian and take responsibility for the child. Then, when she grew up, he would take her to her father and say, ‘If you wish, you may now take responsibility for her, or you may leave her in my care.’

The Quraysh were celebrating one of their festivals. Standing a little away from the crowd, Zayd ibn ‘Amr ibn Nufayl was observing it intently. He saw the men tying expensive silk turbans around their heads and draping precious Yemeni cloaks around their bodies. The women and children, dressed in costly finery, were driving animals toward their idols to be sacrificed before them.

He stood leaning against the wall of the Ka’bah. Then he said:

‘O people of Quraysh! Allah Almighty created these goats. He sends down rain from the sky to give them drink, creates grass for them in the earth, and provides them with food. Yet you slaughter them in the name of someone else? I see you as an ignorant people.’

Hearing this, his uncle, al-Khattab, the father of Umar ibn al-Khattab, rose, slapped him across the face, and said—

‘May you be ruined! We have constantly endured hearing such foolish words from your mouth. Now you have exceeded the limits of our patience.’ Then he incited the foolish men of his clan to harass and torment him. Eventually, Zayd was forced to leave Makkah and seek refuge on Mount Hira. Even then, al-Khattab did not stop. He appointed a group of Quraysh youths to keep constant watch so that Zayd could not enter Makkah even secretly.

Thereafter, Zayd ibn ‘Amr secretly met, unbeknownst to the Quraysh, with Waraqah ibn Nawfal, Abdullah ibn Jahsh, Uthman ibn al-Harith, and Umaymah bint Abd al-Muttalib, the paternal aunt of Muhammad ibn Abdullah. He exchanged views with them about the extreme misguidance in which the Arabs were immersed. Zayd said to them:

‘By Allah, know with certainty that your people have no foundation. They have distorted the religion of Ibrahim and are persisting in opposition to it. If you wish to attain salvation, seek a religion for yourselves.’

Then these four men went to the religious scholars of the Jews, Christians, and other religions to learn about the religion of Ibrahim, that is, the religion of Hanifiyyah. Waraqah ibn Nawfal adopted Christianity. But Abdullah ibn Jahsh and Uthman ibn al-Harith could not reach any decision. And a remarkable event occurred in the life of Zayd ibn ‘Amr ibn Nufayl. We present that event in his own words.

‘I learned about Judaism and Christianity, but when I found nothing in those religions that could bring me peace of mind, I refused to accept them. At one point, I reached Syria. I had already heard that there was a monk there, a renunciant who was knowledgeable about the heavenly Scriptures. I went to him and related my story. Hearing me, he said, “O brother from Makkah, it seems to me that you are seeking the religion of Ibrahim.”’

I said, ‘Yes, that is what I am seeking.’

He said, ‘The religion you are seeking cannot be found today. But the truth is in your city. Allah will send a man from among your people who will revive the religion of Ibrahim. If you meet him, follow him.’

Zayd set out again toward Makkah. He hastened his steps to find the promised Prophet.

When he was still some distance from Makkah, Allah Almighty sent the Prophet Muhammad (peace and blessings be upon him) with guidance and the true religion. But Zayd did not meet him, because before he could reach Makkah, a group of Bedouin bandits attacked and killed him.

Thus, he was deprived of the good fortune of seeing the Messenger of Allah (peace and blessings be upon him). Before breathing his last, he looked toward the sky and supplicated:

‘Allahumma in kunta haramtani min hadhal-khayri fala tahrim minhu ibni Sa’idan’—‘O Allah, although You have deprived me of this blessing, do not deprive my son Sa’id of it.’

Allah Almighty accepted Zayd’s supplication. The Messenger (peace and blessings be upon him) began calling people to Islam. Sa’id was among those who believed in Allah and His Messenger (peace and blessings be upon him) at the very beginning. There is nothing surprising in this, for Sa’id had been raised in a household that had vehemently protested and rejected all the superstitions and misguidance of the Quraysh. His father was a man who had spent his entire life searching for the truth. Sa’id did not accept Islam alone; his wife, Fatimah bint al-Khattab, the sister of Umar ibn al-Khattab, also accepted Islam with him.

Because of accepting Islam, this young man of the Quraysh also suffered persecution like the others. Far from turning him away from Islam, the Quraysh couple instead brought an important member of the Quraysh into Islam. He was his brother-in-law, Hazrat Umar ibn al-Khattab (may Allah be pleased with him). Through them, Allah Almighty brought Umar into Islam.

Hazrat Sa’id spent all the strength of his youth in the service of Islam. When he accepted Islam, he was not yet twenty years old. He took part in every battle with the Messenger of Allah (peace and blessings be upon him) except the Battle of Badr. He could not join the Battle of Badr because, on the Messenger of Allah’s (peace and blessings be upon him) instructions, he was in Syria on an important mission. However, he received a share of the spoils of Badr. Thus, although he was not physically present, he was indirectly a member of the Badr army.

He actively participated with the Muslim armies in bringing down the thrones of the Persian Kisra and the Roman Caesar. He made a significant contribution in every battle fought against them by the Muslims. It was in the Battle of Yarmuk that he displayed the utmost extent of his bravery. He himself relates:

‘At the Battle of Yarmuk, we numbered twenty-six thousand or thereabouts. On the other side, the Roman army numbered one hundred and twenty thousand. They advanced toward us with extremely firm steps, in an unwavering formation like a mountain. At their forefront was a vast group of bishops and priests. They carried banners marked with crosses and sang prayers. A huge army behind them joined in with their melody. Their combined voices echoed and reverberated like the roar of thunder.’

The Muslim army was stunned with amazement at this terrifying spectacle and their enormous numbers. Their hearts also trembled somewhat with fear. Then the commander, Abu Ubaydah, stood up and delivered a speech inspiring the Muslim soldiers to jihad. He said, ‘Servants of Allah, help Allah, and He will help you. He will make your feet firm.’

‘Servants of Allah! Be patient. Patience is the path to freedom from disbelief, the path to attaining the pleasure of the Lord, and a defense against humiliation and shame. Sharpen your arrows and spears and prepare with your shields in hand. Keep your hearts free from every thought except the remembrance of Allah. When the time comes, I will give you your instructions, God willing.’

Sa’id (may Allah be pleased with him) said,

Then a man came out from among the Muslim army and said to Abu Ubaydah,

“I have decided that I will sacrifice my life at this moment. Do you have any message that must be conveyed to the Messenger of Allah (peace and blessings be upon him)?” Abu Ubaydah said, “Yes, I do. Convey my greetings and those of the Muslims to him and tell him: O Messenger of Allah! We have indeed found true the promise our Lord made to us.”

Sa’id (may Allah be pleased with him) said,

“As soon as I heard his words, I saw him unsheathing his sword and advancing to engage the enemies of Allah. At that point, I quickly leapt to the ground, moved forward on my knees, and readied myself with my spear in hand. I struck the first mounted enemy soldier who advanced toward us. Then I attacked the enemy army with tremendous courage. Allah Almighty completely removed all fear from my heart. Thereafter, the Muslim army launched an all-out attack against the Roman army and defeated them.”

Sa’id ibn Zayd also took part in the campaign of Damascus. After the conquest of Damascus, Abu Ubaydah appointed him its governor. Thus, he became the first Muslim governor in the history of Damascus. But because of his intense eagerness for jihad, he could not be content with attaining this position. He wrote to Abu Ubaydah: “You will engage in jihad while I am deprived of it—I cannot make such a sacrifice. As soon as this letter reaches you, send someone in my place. I am coming to you shortly.” Abu Ubaydah was compelled to appoint Yazid ibn Abu Sufyan as governor of Damascus, and Sa’id returned to the field of jihad.

During the Umayyad period, a remarkable incident took place involving Sa’id ibn Zayd. For a long time, the people of Madinah would recount the incident.

The incident was as follows: a woman named Arwa bint Uways began spreading the slander that Sa’id ibn Zayd had unlawfully seized part of her land and incorporated it into his own. She went about saying this everywhere. Eventually, she raised the matter with Marwan ibn al-Hakam, the governor of Madinah. To investigate the matter, Marwan sent several men to Sa’id. For Sa’id, the Companion of the Messenger of Allah (peace and blessings be upon him), this matter was deeply distressing. He said:

“They think that I am wronging her. How could I wrong her? I heard the Messenger of Allah (peace and blessings be upon him) say: ‘Whoever wrongfully takes even a span of land, seven layers of earth will be hung around his neck on the Day of Resurrection.’ O Allah! She claims that I have wronged her. If she is a liar, blind her eyes, cast her into the very well over which she disputes with me, and manifest a sign on my behalf so that it becomes clear among the Muslims that I have not wronged her.”

Not many days after this incident, the Valley of al-‘Aqiq was flooded in a way it had never been before. As a result, the previously hidden marker between the two plots of land became exposed, and the Muslims, seeing it, understood that Sa’id was truthful. Before a month had passed, the woman became blind. One day, while walking about her land in that condition, she fell into the disputed well and died.

Abdullah ibn Umar (may Allah be pleased with him) said,

“We used to hear people say, when they wished to curse someone: ‘May Allah blind you as He blinded Arwa.’ There is nothing particularly surprising about this incident, for the Messenger (peace and blessings be upon him) said:

‘Beware the supplication of the wronged, for there is no barrier between that supplication and Allah.’ If this is the condition of every wronged person, then why should it be surprising that the supplication of a wronged person like Sa’id ibn Zayd—one of the ten promised Paradise, the Asharah Mubashsharah—is accepted?

Abu Nu’aym narrated from Birah ibn al-Harith: al-Mughira ibn Shu’bah was sitting in a large mosque, with some people from Kufa seated to his right and left. At that time, a man named Sa’id ibn Zayd arrived. Al-Mughira greeted him and seated him at the foot of the couch. Then a man from Kufa appeared and began hurling insults while facing al-Mughira. He asked, “Whom is this man insulting?” He replied, “Ali ibn Abi Talib.” He said, “O Mughira!” He called him thus three times. Then he said, “I do not want to see the Companions of the Messenger of Allah (peace and blessings be upon him) being insulted before you while you do not object. I testify that the Messenger (peace and blessings be upon him) said: Abu Bakr is in Paradise, Umar is in Paradise, Uthman is in Paradise, Ali is in Paradise, Talhah is in Paradise, al-Zubayr is in Paradise, Abd al-Rahman is in Paradise, and Sa’d ibn Malik is in Paradise. And a ninth person is also in Paradise; if you wish, I can tell you his name.” The narrator said: The people cried out together, asking, “O Companion of the Messenger of Allah (peace and blessings be upon him), who is the ninth person?” He said, “I am the ninth.” Then he swore and said, “Whoever took part in even one battle with the Messenger of Allah (peace and blessings be upon him), whose face became covered with dust alongside the Messenger of Allah (peace and blessings be upon him)—that one deed is better than all the righteous deeds of anyone’s lifetime, even if he were granted the lifespan of Nuh.”(Hayatus Sahabah/ 2nd– 470 p.)

He was among the most eminent of the Companions. Sa’id ibn Habib said: In the eyes of the Messenger of Allah (peace and blessings be upon him), Abu Bakr, Umar, Uthman, Ali, Sa’d, Sa’id, Talhah, al-Zubayr, and Abd al-Rahman ibn Awf held the same rank and role. On the battlefield they stood before the Messenger of Allah, while in the congregational prayer they stood behind him.

Among the Companions, Ibn Umar, Amr ibn Hurayth, Abu al-Tufayl, and Abu Uthman al-Nahdi, as well as such eminent Successors as Sa’id ibn al-Musayyib and Qays ibn Abi Hazim, narrated hadiths from Sa’id ibn Zayd.

Al-Waqidi said: He died in the Valley of al-‘Aqiq and was buried in Madinah. His year of death was 50 AH; according to another view, it was 51 or 52 AH. He lived for more than seventy years. Sa’d ibn Abi Waqqas washed him and shrouded him, and Abdullah ibn Umar led his funeral prayer. However, according to al-Haytham ibn Adi, he died in Kufa, and the renowned Companion al-Mughira ibn Shu’bah led his funeral prayer.

Hamzah ibn Abd al- Muttalib ((may Allah be pleased with him))

His name was Hamzah; his kunyas were Abu Ya’la and Abu Ammarah, and his title was Asadullah. He was the paternal uncle of the Messenger of Allah (peace and blessings be upon him). Hamzah’s mother, Halah bint Uhayb, was the paternal cousin of the mother of the Messenger of Allah (peace and blessings be upon him), Aminah. In addition, Hamzah was the foster-brother of the Messenger of Allah. Abu Lahab’s slave woman, Suwaybah, suckled both of them. He was two years older than the Messenger of Allah, according to one view, and four years older according to another. From childhood, he had a strong interest in swordsmanship, archery, and wrestling. He had an unlimited passion for travel and hunting, and spent a large part of his life in these pursuits.

For quite some time, the calling to monotheism had been proclaimed in the lanes and alleys of Makkah. However, a soldierly man like Hamzah paid little attention to this calling.

One day, he was returning from a hunt. When he came near Mount Safa, a slave woman belonging to Abdullah ibn Jud’an called him and gave him the news. She said, “Abu Ammarah, if only you had come a little earlier and seen your nephew’s condition! He was advising people beside the Ka’bah. Abu Jahl had harshly insulted him and caused him great pain. But Muhammad, without replying at all, returned utterly helpless.” Hearing this, his soldierly blood began to boil. He hurried toward the Ka’bah. His habit was that, when he met someone while returning from a hunt, he would stop for a while and exchange a few words with him. But that day he became consumed by the desire for revenge. Without paying the slightest attention to anyone on the road, he went straight to the Ka’bah and struck Abu Jahl’s head forcefully with his bow. Abu Jahl’s head was split open. Seeing that the situation was becoming dangerous, some men of Banu Makhzum rushed to Abu Jahl’s aid. They said, “Hamzah, perhaps you have renounced your religion.” He replied, “Now that its truth has become clear to me, who can prevent me from following it? Yes, I testify that Muhammad is the Messenger of Allah. Everything he says is true. By Allah, I can never turn back from it. If you are truthful, try to stop me.” Abu Jahl said to the men who had come to his aid, “Leave Abu Ammarah alone. By Allah, I had just severely insulted his nephew.”

Later, Hamzah (may Allah be pleased with him) said: I had uttered those words in a fit of anger, but I began to burn with remorse over abandoning the religion of my forefathers and tribe. Caught in a whirlpool of doubt and uncertainty, I could not sleep all night. I came to the Ka’bah and humbly prayed to Allah that my heart’s door might be opened to the truth and that doubt might be removed from my heart. After the supplication, my heart became filled with firm conviction. Then I went to the Messenger of Allah (peace and blessings be upon him) and described my condition to him. He prayed for steadfastness in my heart.

This was during the Muslims’ time of hardship, when the Messenger (peace and blessings be upon him) had taken refuge in the home of al-Arqam ibn Abi al-Arqam and was secretly calling people to Islam. At that time, the Muslims were only a handful of helpless people. In this situation, Hamzah’s sudden acceptance of Islam changed matters completely. The needless excesses and reckless conduct of the disbelievers toward the believers largely ceased, because everyone in Makkah knew of his audacity and bravery.

One day after Hamzah accepted Islam, Umar (may Allah be pleased with him) went to the Messenger of Allah (peace and blessings be upon him) to announce his acceptance of Islam. The Messenger was then staying in al-Arqam’s house with some Companions. Hamzah was also there. Umar was armed. As soon as those present saw him, they became alarmed. But Hamzah called out, “Let him come in. If he has come with good intentions, we will treat him well; otherwise, he will be killed with his own sword.” Umar entered and immediately began reciting the testimony of monotheism. Then the air resounded with the takbirs of the Muslims present. After these two great men accepted Islam, Islam became an irresistible force. The polytheists of Makkah realized that it would no longer be easy to scratch even Muhammad’s skin.

While they were in Makkah, the Messenger of Allah (peace and blessings be upon him) established a bond of brotherhood between Hamzah and his beloved servant, Zayd ibn Harithah. His devotion and love for Zayd became so profound that whenever he went somewhere outside, he would entrust Zayd with all matters.

In the thirteenth year of prophethood, Hamzah (may Allah be pleased with him) migrated to Madinah along with many others. Here, he found a real opportunity to display the God-given strength and courage he possessed.

In the seventh month after the Hijrah, the Messenger (peace be upon him) sent a small force of thirty Muhajirs toward the seacoast of the region of ‘Is. Their objective was to observe the movements of the Quraysh. There was no Ansari among this force. There, on the seacoast, they encountered a force of three hundred Makkan cavalrymen led by Abu Jahl. They were returning from Syria. However, through the efforts of Majdi ibn ‘Amr al-Juhani, a confrontation was avoided on this occasion. Majdi had a treaty with both sides. Before departing from Madinah, the Messenger (peace be upon him) handed the Islamic standard to Hamzah. Some historians, including Ibn ‘Abd al-Barr, believe that this was the first standard the Messenger (peace be upon him) entrusted to any Muslim. (Sirat Ibn Hisham)

In Safar of the second year after the Hijrah, the Messenger of Allah (peace be upon him) himself led an expedition of sixty armed Companions along the Quraysh trade route to al-Abwa. Hamzah was also the standard-bearer on this expedition, and command of the entire force was in his hands. Since the Quraysh caravan passed by before the Muslim force arrived, no confrontation took place on this occasion either. Likewise, during the ‘Ushayrah expedition in the second year after the Hijrah, Hamzah had the distinction of carrying the standard of the Muslim force.

In the second year after the Hijrah, the most important battle in the history of Islam, the Battle of Badr, took place. He took part in this battle. After both sides had formed their ranks on the battlefield, ‘Utbah, Shaybah, and al-Walid from the Quraysh side stepped out of the line and challenged someone from the Muslim army to single combat. Three Ansari youths from among the soldiers of the faith responded to their challenge and advanced. But ‘Utbah shouted: ‘Muhammad, send us men equal to us. We do not wish to fight these unsuitable people.’ The Messenger of Allah (peace be upon him) ordered: ‘Hamzah, ‘Ali, and ‘Ubaydah, rise and advance.’ They had been waiting only for the order. These three heroes went forward, each carrying his own sword and spear, and stood before their opponents. In the very first attack, Hamzah sent ‘Utbah to Hell. ‘Ali too overcame his opponent. But Abu ‘Ubaydah and al-Walid continued grappling for a long time. Finally, with ‘Ali’s assistance, Abu ‘Ubaydah cut him in two. Seeing the enemy’s desperate state, Tu‘aymah ibn ‘Adi advanced to help them. With Hamzah’s assistance, ‘Ali (may Allah be pleased with him) felled him with a single stroke of his sword. Then the polytheist army launched an all-out attack. The Muslim mujahids also threw themselves into the fray. A fierce battle began. In this battle, Hamzah had tucked an ostrich feather into his turban. As a result, he could be clearly seen wherever he went. Gripping his sword with both hands like thunderbolts, he heroically tore through the ranks of the unbelievers. In this battle, the enemies of Allah and His Messenger (peace be upon him) suffered a shameful defeat. Umayyah ibn Khalaf asked ‘Abd al-Rahman ibn ‘Awf: ‘Who is that man wearing an ostrich feather?’ When he was told, ‘Hamzah, the uncle of the Messenger of Allah (peace be upon him),’ he said: ‘That man has caused us the greatest ruin today.’

The settlement of the Jewish tribe of Banu Qaynuqa lay on the outskirts of Madinah. After the Messenger of Allah (peace be upon him) came to Madinah, he concluded a pact of friendship with them. But the Muslims’ victory at Badr ignited the fire of their envy. They became rebellious. Because of their breach of this pact, the Messenger (peace be upon him) conducted a military expedition against them in Shawwal of the second year after the Hijrah. Hamzah also served as standard-bearer on this expedition.

The Quraysh’s pride was deeply wounded by their humiliating defeat at Badr. Maddened by the desire for revenge, a huge Quraysh army advanced toward Madinah in the third year after the Hijrah. The Messenger of Allah (peace be upon him), accompanied by his Companions, halted them at the foot of Mount Uhud. The battle began in Shawwal. A brave soldier named Siba‘ advanced from the unbelievers’ side and called for single combat. Hamzah came onto the field with his sword unsheathed and roared: ‘O son of the impure water of Umm Anmar, have you come to fight Allah and His Messenger?’ Saying this, he launched such a fierce attack that Siba‘ was finished with a single blow. Then the full-scale battle began. The swift attacks of Hamzah shattered the ranks of the unbelievers. In this battle, he alone killed thirty unbelieving soldiers.

Since Hamzah had killed the Quraysh’s foremost leaders at Badr, every member of the Quraysh thirsted especially for his blood. Wahshi, the killer of Hamzah, later narrated the incident of Hamzah’s killing at Uhud. Ibn Hisham recorded it in his Sirah. Wahshi said: ‘I was an Abyssinian slave belonging to Jubayr ibn Mut‘im. In the Battle of Badr, Jubayr’s uncle Tu‘aym ibn ‘Adi was killed by Hamzah. When we returned to Makkah, Jubayr said to me: “If you can kill Muhammad’s uncle Hamzah and avenge the killing of my uncle, I will set you free.” He gave me special training. I set out for Uhud solely with the intention of killing Hamzah. The battle began. I hid behind a rock and waited for Hamzah. At one point, when he came near me, I attacked him by surprise and killed him. Then I returned to the soldiers on my side and sat idle. I took no further part in the battle, because my objective had been fulfilled. When I returned to Makkah, I was released from slavery.’

This tragic event took place in the middle of Shawwal in the third year after the Hijrah. Hamzah was then nearly sixty years old.

After Hamzah attained martyrdom, the Quraysh women sang songs of rejoicing. Hind bint ‘Utbah, the wife of Abu Sufyan, cut off Hamzah’s nose and ears and made ornaments from them; she split open his chest and abdomen, took out his liver, chewed it, and spat it out. When the Messenger (peace be upon him) heard this, he asked whether she had eaten any of it. The people said: ‘No.’ He said: ‘Allah will not allow any part of Hamzah’s body to enter Hell.’

After the battle, the burial and shrouding of the martyrs began. The Messenger (peace be upon him) came to the body of his honored uncle. Since Hind had mutilated his nose and ears, he wept upon seeing the sight. He said: ‘On the Day of Resurrection, Hamzah will be Sayyid al-Shuhada, the leader of all martyrs.’ He further said: ‘May Allah’s mercy descend upon you. To my knowledge, you were the most mindful of ties of kinship and the most righteous in conduct. Had I not remembered Safiyyah’s grief and sorrow, I would have left you like this, so that animals and birds might eat you and Allah might resurrect you from their bellies on the Day of Resurrection. By Allah, avenging you is incumbent upon me. I will mutilate seventy of them by cutting off their noses and ears as they mutilated you.’ After the Messenger of Allah’s (peace be upon him) oath, Jibril (peace be upon him) descended withSurah al-Nahlthe following two verses:

‘If you retaliate, then retaliate to the same extent as the wrong done to you. But if you are patient, then that is indeed better for those who are patient. Be patient, and your patience is only through Allah’s help. Do not grieve for them, nor be distressed by their plotting.’ (Surah al-Nahl/126–27)

After these verses were revealed, the Messenger (peace be upon him) offered the expiation for his oath. (Tabaqat of Ibn Sa‘d)

Safiyyah was the full sister of Hamzah. When she heard of her brother’s martyrdom, she came running to see him once. But the Messenger (peace be upon him) did not let her see him; he consoled her somewhat and sent her back. For her brother’s shroud, Safiyyah sent two sheets. However, another body was also lying beside Hamzah without a shroud. Therefore, the two sheets were divided between the two of them. Khabbab ibn al-Aratt (may Allah be pleased with him) said: ‘Apart from one sheet, we found no other cloth with which to shroud Hamzah. If we covered his feet with it, his head was exposed, and if we covered his head, his feet were exposed. So we covered his head with the sheet and his feet with ‘izkhir grass. (Hayat al- Sahabah– 1/136)Sayyid al-Shuhada Hamzah was buried in the field of Uhud. Imam al-Bukhari narrated from Jabir that the Messenger of Allah (peace be upon him) buried the martyrs of the Battle of Uhud two to a grave. Hamzah and ‘Abdullah ibn Jahsh were buried in one grave.

Ibn Hajar, citing the Fawa’id of Abi Tahir, mentioned in al-Isabah that Jabir (may Allah be pleased with him) said: ‘On the day Mu‘awiyah dug a well at Uhud, we wept for the martyrs of Uhud. We found the martyrs completely fresh. When a man struck Hamzah’s foot, blood spurted out.’

Hamzah’s killer, Wahshi (may Allah be pleased with him), accepted Islam after the conquest of Makkah and came to the service of the Messenger of Allah (peace be upon him). The Messenger of Allah (peace be upon him) asked him: ‘Are you Wahshi?’ He replied: ‘Yes.’ ‘Are you the one who killed Hamzah?’ He replied: ‘What the Messenger of Allah has heard is true.’ The Messenger (peace be upon him) said: ‘Can you keep your face somewhat hidden from me?’ He immediately went out and never again came face-to-face with the Messenger of Allah (peace be upon him) during his lifetime. After the Messenger of Allah’s (peace be upon him) death, during the caliphate of Abu Bakr al-Siddiq (may Allah be pleased with him), an expedition was launched against the false prophet Musaylimah. He too took part in that expedition with the intention of killing Musaylimah and offering expiation for killing Hamzah. He succeeded. Thus, through him, Allah brought about more benefit to Islam than the harm he had caused it.

Hamzah also possessed a talent for poetry. After accepting Islam, he expressed his feelings at that time through poetry. Some of it has been quoted in the notes to the chapter ‘Hamzah’s Acceptance of Islam’ in Sirat Ibn Hisham.

‘Abbas ibn ‘Abd al- Muttalib ((may Allah be pleased with him))

His name was Abu al-Fadl ‘Abbas. His father was ‘Abd al-Muttalib, and his mother was Natilah—or, according to another view, Nas ilah bint Khabbab. He was the uncle of the Messenger of Allah (peace be upon him). However, the two were almost the same age. Historians believe that he was probably born two or three years before the Messenger of Allah (peace be upon him).

Once, when he was a child, he went missing. His mother made a vow that if ‘Abbas returned, she would hang a silk covering over the Ka‘bah. A few days later, when he returned safe and sound, ‘Abd al-Muttalib fulfilled her vow with great pomp.

During the Age of Ignorance, he was one of the powerful chiefs of the Quraysh. By hereditary right, he acquired responsibility for maintaining the Ka‘bah and providing water to the pilgrims.

The Messenger of Allah (peace be upon him) received prophethood. In Makkah, he began publicly calling people to tawhid. Although ‘Abbas did not publicly accept Islam for a long time, he was one of the foremost supporters of this call. For this reason, when the seventy-two Ansars of Madinah went to Makkah during the Hajj season and, at a secret camp in Mina, invited the Messenger of Allah (peace be upon him) to migrate to Madinah and pledged allegiance to him, ‘Abbas was also present at that secret meeting. He had not yet accepted Islam. In history, this pledge is called the Second Pledge of ‘Aqabah. On that occasion, he delivered a speech to the people of Madinah who were present: ‘O people of the tribe of Khazraj! You know that Muhammad (peace be upon him) enjoys honor and dignity among his own people. We have always protected him against his enemies. Now he wishes to come to you. If you can support him at the cost of your lives, then that is excellent. Otherwise, say so clearly now.’ In reply, the people of Madinah assured him of their complete support. Shortly thereafter, the Messenger of Allah migrated to Madinah.

Under pressure from the Quraysh of Makkah, he was compelled to join the Quraysh army at the Battle of Badr. The Messenger of Allah (peace be upon him) knew the true circumstances, and therefore instructed the Companions: ‘If ‘Abbas or anyone from Banu Hashim appears before you during the battle, do not kill them, because they have been brought to the battlefield by force.’

At the Battle of Badr, ‘Abbas, ‘Aqil, and Nawfal ibn al-Harith were captured by the Muslims along with the other Quraysh polytheists. As it happened, ‘Abbas was bound so tightly that he began groaning from the pain. His groaning disturbed the Messenger of Allah’s (peace be upon him) rest at night. When the noble Companions learned of this, they loosened ‘Abbas’s bonds. ‘Abbas stopped groaning. The Messenger (peace be upon him) asked: ‘Why can his groaning no longer be heard?’ They said: ‘His bonds have been loosened.’ Immediately, the Messenger (peace be upon him) ordered: ‘Loosen the bonds of all the prisoners.’

The prisoners of war at Badr had no extra clothing. The Messenger (peace be upon him) gave garments to everyone. ‘Abbas was tall. No one’s shirt fit him. The hypocrite ‘Abdullah ibn Ubayy was as tall as ‘Abbas. He gave one of his shirts to ‘Abbas. For this reason, despite ‘Abdullah ibn Ubayy being a hypocrite, after his death the Messenger (peace be upon him), at the request of his son, gave one of his own shirts to be placed on his body. In this way, he repaid the favor he had done to his uncle.

It was decided that the prisoners from the Battle of Badr would be released in exchange for ransom. ‘Abbas’s mother was the daughter of Khazraj, an Ansari tribe of Madinah. For this reason, members of that tribe pleaded with the Messenger of Allah (peace be upon him): ‘‘Abbas is our nephew. We waive his ransom.’ But since this was contrary to equality, the proposal was not acceptable to the Messenger of Allah. On the other hand, because ‘Abbas was a wealthy man, the Messenger (peace be upon him) demanded a substantial ransom from him. ‘Abbas expressed his inability to pay such a large amount and said: ‘I had already become a Muslim in my heart. The polytheists forced me to take part in this battle.’ The Messenger of Allah (peace be upon him) said: ‘Allah knows the state of your heart. If your claim is true, Allah will reward you for it. However, in view of your outward circumstances, you cannot be granted any special concession. Nor is your inability to pay the ransom acceptable, because I know that you left a considerable sum of money with Umm al-Fadl in Makkah.’ ‘Abbas exclaimed in amazement: ‘By Allah, no one except Umm al-Fadl and me knew of this money. I am certain that you are the Messenger of Allah.’ Thereafter, he paid a substantial ransom on behalf of himself, his nephew ‘Aqil, and Nawfal ibn al-Harith, and gained his release.

There was a special reason why ‘Abbas remained in Makkah for such a long time and did not publicly declare his acceptance of Islam. He constantly informed the Messenger of Allah (peace be upon him) from Makkah about the movements of the unbelievers. Moreover, he was a source of support for the Muslims of weak faith who still remained in Makkah. Therefore, when he once asked the Messenger of Allah (peace be upon him) for permission to migrate, he dissuaded him, saying: ‘It is better for you to remain in Makkah. Just as Allah completed prophethood through me, so He will complete migration through you.’

A few days before the conquest of Makkah, ‘Abbas received permission to migrate. He came with his family to serve the Messenger of Allah (peace be upon him), publicly declared his Islam, and began living permanently in Madinah. He took part in the conquest of Makkah. During the expedition of Hunayn, he rode on the same mount as the Messenger of Allah (peace be upon him). He said: ‘In this battle, the unbelievers gained the upper hand and the Muslim mujahids became scattered. The Messenger (peace be upon him) said: “Abbas, call out to the archers.” I was naturally loud-voiced. I called out: “Ayna ashab al-sumrah”—where are the archers? At my call, the course of the battle changed within moments. He also took part in the siege of Ta’if, the expedition of Tabuk, and the Farewell Hajj.

After returning from the Farewell Hajj, the Messenger (peace be upon him) fell ill. His illness grew worse day by day. ‘Ali, ‘Abbas, and the other members of Banu Hashim continued to care for the Messenger of Allah (peace be upon him). On the day of his death, ‘Ali came outside the house. The people asked: ‘How is the Messenger of Allah (peace be upon him)?’ Since his condition had improved somewhat that day, he replied: ‘A little better, by Allah’s grace.’ But ‘Abbas was an experienced man. Taking one of ‘Ali’s hands, he said: ‘What do you think? By Allah, within three days you will begin serving as slaves. I can see clearly that the Messenger of Allah (peace be upon him) will die of this illness within a short time. I can predict the deaths of the people of the family of ‘Abd al-Muttalib merely by looking at their faces.’

On that day, the Messenger, peace and blessings be upon him, passed away. With the assistance of Ali and the other members of Banu Hashim, Abbas arranged for the shrouding and burial. Since he was the honored uncle of the Messenger of Allah, peace and blessings be upon him, and the elder of Banu Hashim, outsiders began coming to him to offer condolences and sympathy.

The noble Messenger of Allah, peace and blessings be upon him, held his uncle Abbas in great esteem. He was deeply grieved by even the slightest hardship suffered by him. Once, when Abbas complained about some conduct of the Quraysh, the Messenger, peace and blessings be upon him, said in great agitation: “By the One in whose hand is my life! Whoever does not love you for the sake of Allah and His Messenger will have no light of faith in his heart.”

Once, the Messenger, peace and blessings be upon him, was speaking with Abu Bakr and Umar in a gathering. At that moment Abbas arrived. The Messenger seated him between himself and Abu Bakr and began speaking in a somewhat softer voice. After Abbas left, Abu Bakr asked why he had done this. The Messenger, peace and blessings be upon him, said: “Only a person of honor can accord honor to a person of honor.” He further said: “Jibril told me that when Abbas is present, I should lower my voice, just as he instructed me to lower my voice in your presence.”

After the noble Messenger of Allah, peace and blessings be upon him, the Rightly Guided Caliphs accorded Abbas his due honor. When Umar and Uthman, may Allah be pleased with them, passed by him on horseback, they would dismount out of respect and say: “This is the uncle of the Messenger of Allah, peace and blessings be upon him.” Abu Bakr, may Allah be pleased with him, would move aside from his own seat and make room only for Abbas.

Abbas passed away in 32 AH, on the 12th of Rajab/Muharram, at the age of 88. The third Caliph, Uthman, may Allah be pleased with him, led his funeral prayer, and Abdullah ibn Abbas, may Allah be pleased with him, descended into the grave and buried him. He was buried in the Baqi cemetery of Madinah. He lived for 32 years after accepting Islam and for 56 years during the Age of Ignorance.

During the Age of Ignorance, Abbas, may Allah be pleased with him, was extremely wealthy. Therefore, at the Battle of Badr, the Messenger, peace and blessings be upon him, accepted twenty uqiyyahs of gold from him as ransom. Trade and commerce were his source of livelihood. He also engaged in usury, and continued this practice until the Conquest of Makkah. In the historic sermon of the Farewell Pilgrimage in the tenth year after the Hijrah, the Messenger, peace and blessings be upon him, said: “From today, all forms of usurious dealings among the Arabs are declared prohibited, and I declare first of all the usurious dealings of Abbas ibn Abd al-Muttalib annulled.”

After usurious dealings were discontinued, the Messenger, peace and blessings be upon him, supported him from one-fifth of the spoils and the revenue of the garden of Fadak. After the death of the Messenger of Allah, peace and blessings be upon him, he and Fatimah claimed the inheritance of the Messenger of Allah from the first Caliph. After hearing from Abu Bakr, may Allah be pleased with him, the statement of the Messenger of Allah, peace and blessings be upon him, that prophets leave no inheritance, they remained silent.

Abbas was extremely generous, hospitable, and compassionate. Sa’d ibn Abi Waqqas, may Allah be pleased with him, said: “Abbas is the uncle of the Messenger of Allah, the most open-handed of the Quraysh, and the most attentive to his relatives.” He was tenderhearted. Whenever he raised his hands to supplicate, streams of tears would flow from his eyes. For this reason, a special effect could be observed in his supplications.”

The Messenger of Allah, peace and blessings be upon him, supplicated for Abbas, may Allah be pleased with him, and his children. He sought forgiveness for all their manifest and hidden sins. Abbas narrated many hadiths from the Messenger of Allah, peace and blessings be upon him, and many Companions and Successors narrated hadiths from him.

Abbas also possessed poetic talent. He expressed his experience of the Battle of Hunayn in a poem. Several of its verses have been quoted in Al-Isti’ab and in Ibn Ishaq’s biography of the Prophet.

Bilal ibn Rabah ((may Allah be pleased with him))

His name was Abu Abdullah Bilal. His father was Rabah and his mother was Hamamah. He was a slave of Abyssinian descent, though he had been born in Makkah. Banu Jumah were his masters.

Although his outward complexion was dark as an Abyssinian slave, his heart was exceptionally pure. While the fair-skinned people of Arabia, deluded by notions of nobility and aristocratic lineage, continued to reject the call to truth, his heart had already become illuminated by the light of faith. Although only a few people accepted the call to truth, this Abyssinian slave was one of the seven who dared to make an open declaration.

The weak have always been victims of oppression and persecution. Because of Bilal’s social position, indescribable suffering and hardship descended upon him. His patience and steadfastness were tested through various forms of punishment and torment. He was made to lie on burning sand, sharp stones, and glowing embers, and children would tie a rope around his neck and drag him through the streets and alleyways of Makkah like a goat. Yet he never let go of the firm rope of monotheism. Abu Jahl would make him lie face down and place a large stone millstone on his back. When he became distressed under the scorching heat of the midday sun, Abu Jahl would say: “Bilal, will you still not turn away from Muhammad’s God?” Yet even then, the words “Ahad, Ahad” would emerge from his pure mouth.

Among the tyrannical polytheists, Umayyah ibn Khalaf was the most zealous. He employed ever-new methods of punishment and torment, hurting him in various ways. Sometimes he would put him inside a raw cowhide, and sometimes make him wear an iron cuirass and seat him on hot ground, saying: “Your god is al-Lat and al-Uzza.” Yet no words other than “Ahad, Ahad” would come from the tongue of this lover of monotheism. The polytheists would say, “Pronounce the words we say.” He would reply: “My tongue cannot pronounce your words properly.”

As on every other day, the steamroller of persecution was being driven over Bilal in the valley of Bat-ha. By chance, Abu Bakr al-Siddiq was passing along that road. He was deeply distressed. He paid a large sum of money to Bilal’s master and set him free. When the Messenger of Allah, peace and blessings be upon him, heard this, he said: “Abu Bakr, include me in this deed as well.” He replied: “O Messenger of Allah, I have already set him free.”

After migrating from Makkah to Madinah, he became the guest of Sa’d ibn Khuthaymah, may Allah be pleased with him. A bond of brotherhood was established between him and Abu Ruwayhah Abdullah ibn Abd al-Rahman al-Khath’ami, may Allah be pleased with him. A deep relationship developed between the two. During the time of the second Caliph, Umar al-Faruq, Bilal decided to participate in the campaign to Syria. Caliph Umar, may Allah be pleased with him, asked: “Bilal, who will collect your allowance?” He replied: “Abu Ruwayhah. The bond of brotherhood that the Messenger of Allah, peace and blessings be upon him, established between us can never be severed.”

Until the Hijrah, Islam was weak in Makkah; after the Hijrah, it became firmly established in Madinah. From the beginning of this Medinan life, the foundations of Islamic rites, conduct, and cultural activities began to be laid. Mosques were established, the five daily prayers and the call to prayer were introduced. Bilal was the first person entrusted with the responsibility of calling the adhan. Hearing Bilal’s loud and moving call to prayer, no one—man or woman, young or old—could remain quietly at home. When the mosque filled with the upholders of monotheism, he would go to the door of the Messenger of Allah, peace and blessings be upon him, and call out: “Come to prayer, come to success; the prayer is ready, O Messenger of Allah!” The Messenger, peace and blessings be upon him, would come out, and Bilal would pronounce the takbir. Whenever Bilal was absent from Madinah, Abu Mahdhurah and Amr ibn Umm Maktum, may Allah be pleased with them, would perform his duty. Bilal, may Allah be pleased with him, generally called the dawn prayer adhan before true dawn. For this reason, the adhan was given twice in the morning. The later adhan was given by Amr ibn Umm Maktum, may Allah be pleased with him. Thus, during Ramadan, it was permissible to eat and drink after Bilal’s adhan.

Whether the Messenger of Allah, peace and blessings be upon him, was residing in Madinah or traveling, Bilal was his special muezzin. Once, night fell while the Messenger of Allah, peace and blessings be upon him, was traveling. Some of the Companions said, “O Messenger of Allah, it would be good if you ordered us to pitch tents somewhere here for the night.” The Messenger, peace and blessings be upon him, said: “I fear that sleep may make you heedless of your prayer.” Bilal undertook to awaken everyone. With the Messenger’s permission, they all pitched their tents and lay down to rest. Meanwhile, Bilal, may Allah be pleased with him, remained especially alert, leaning against the wooden frame of the howdah and waiting for true dawn. But, by circumstance, his eyes closed in that position, and he fell into such deep sleep that he did not regain consciousness before sunrise. When the Messenger of Allah, peace and blessings be upon him, awoke, he first asked Bilal: “What happened to your duty?” He replied: “O Messenger of Allah, today I fell asleep in such a way as does not usually happen to me.” The Messenger, peace and blessings be upon him, said: “When Allah wills, He takes your souls, and when He wills, He returns them. Rise, call the adhan, and gather the people for prayer.”

Bilal, may Allah be pleased with him, participated in all the major battles. At the Battle of Badr, he killed Umayyah ibn Khalaf, a great enemy of Islam. Umayyah had been one of those who persecuted Bilal in Makkah. On the day of the Conquest of Makkah, he was accompanying the Messenger of Allah, peace and blessings be upon him. He too had the good fortune of entering the Ka’bah with the Messenger of Allah. At the Messenger’s command, he stood on the roof of the Ka’bah and raised the call to prayer.

After the death of the Messenger of Allah, peace and blessings be upon him, Bilal, may Allah be pleased with him, appealed to Abu Bakr al-Siddiq, may Allah be pleased with him, the man who had shown him the greatest kindness: “O Caliph of the Messenger of Allah! Did you free me for the sake of Allah or in order to make me your companion?” He replied: “For the sake of Allah.” Bilal said: “I heard from the Messenger of Allah, peace and blessings be upon him, that the best deed of a believer is striving in the path of Allah. Therefore, I wish to make this great deed an inseparable part of my life until death.” Abu Bakr, may Allah be pleased with him, said: “Bilal, do not go far from me and make me suffer the pain of separation.” Responding to Abu Bakr’s request, Bilal did not participate in any battle during his lifetime.

After Abu Bakr, Umar became Caliph. Bilal also sought his permission to participate in jihad. Like the first Caliph, the second Caliph wished to hold him back. But, seeing his great enthusiasm and unyielding attitude, Caliph Umar permitted him to go. He participated in the campaign to Syria. During Umar’s journey to Syria in 16 AH, Bilal welcomed the Caliph at a place called Jabiyah along with the other military officers, and accompanied him on his visit to Bayt al-Muqaddas. At one point during the journey, the Caliph asked Bilal to give the adhan. Bilal said: “Although I had pledged not to give the adhan for anyone after the Messenger of Allah, peace and blessings be upon him, today I will fulfill your wish.” Saying this, he gave the adhan in such a moving voice that the assembled people became agitated. Umar wept so much that he could no longer speak. Abu Ubaydah and Mu’adh ibn Jabal, may Allah be pleased with them, broke down in tears. Images of the Prophetic era floated before everyone’s minds, and a special feeling arose in their hearts.

Bilal was very pleased with Syria’s green, fertile land. He requested the second Caliph to permit him and his Islamic brother Abu Ruwayhah to settle permanently in Syria. His request was granted. The two settled in a small town called Khawlan. Before them, the clan of the renowned Companion Abu al-Darda al-Ansari, may Allah be pleased with him, had settled in this town. There, both of them married two daughters of this clan and became related to them by marriage.

Bilal, may Allah be pleased with him, continued to live in Syria for a long time. One day he saw in a dream the Messenger, peace and blessings be upon him, saying: “Bilal, how long will this joyless life continue? Has the time not yet come for you to visit me?” This dream reopened the wound of his love and longing. He immediately set out for Madinah and, upon arriving at the blessed tomb, began tossing and turning like a slaughtered rooster. He embraced and fondled Hasan and Husayn, may Allah be pleased with them, the beloved grandsons of the Messenger of Allah, peace and blessings be upon him. That morning, the two asked Bilal, may Allah be pleased with him, to give the dawn adhan. He could not refuse their request. At true dawn, standing on the roof of the Prophet’s Mosque, he called “Allahu Akbar,” and the sound echoed through the streets and alleyways of Madinah. Hearing his call to prayer, the people of Madinah filled the air with cries of takbir.

When he said, “I bear witness that Muhammad is the Messenger of Allah,” all the men and women of Madinah began weeping uncontrollably, rushing out of their homes toward the mosque. It is narrated that such an emotionally overwhelming scene had never before been witnessed in Madinah.

This devoted lover of the Messenger passed away in 20 AH at approximately sixty years of age. He was buried near Bab al-Saghir in Damascus.

Bilal’s, may Allah be pleased with him, noble character greatly enhanced his status and honor. Umar used to say: “Abu Bakr is our leader, and he freed our leader Bilal.”

Companionship with and service to the Pure Messenger, peace and blessings be upon him, were the chief aims of his life. He was always present around the Messenger of Allah, peace and blessings be upon him, and accompanied him on his journeys. During the Eid and rain-prayer prayers, he would go ahead of the Messenger of Allah, spear in hand, to the prayer ground. He also attended gatherings of sermons and exhortation. Despite great need and poverty, whenever he received anything, he would send a portion of it as a gift to the Messenger, peace and blessings be upon him. Once he brought some fine-quality dates to the Messenger of Allah, peace and blessings be upon him. He asked: “Bilal, where did you get these?” He replied: “I had some inferior dates. Since I wished to send something in your service, I obtained one measure of these dates in exchange for two measures of those.” The Messenger, peace and blessings be upon him, said: “Alas, alas, do not do this. This is a form of usury. If you had to buy them, you should first have sold your dates and then bought these with that money.”

The persecution and oppression that Bilal endured in Makkah revealed his endurance, patience, and steadfastness. He was extremely humble. If anyone mentioned one of his virtues, he would say: “I am only an Abyssinian, one who was a slave until yesterday.” Honesty, purity, and trustworthiness were among the outstanding characteristics of his personality.

Since Bilal was the special muezzin of the Messenger of Allah, peace and blessings be upon him, he had to spend most of his time in the mosque. He spent more time in worship than in sleep. Once the Messenger, peace and blessings be upon him, asked him: “For which of your good deeds do you hope for the greatest reward?” He replied: “I have not done any particularly good deed. However, after every ablution I performed prayer.”

He married more than once into respected Arab families. The Messenger, peace and blessings be upon him, himself arranged his marriage to the daughter of Abu Bakr. He established marital ties with the families of Banu Zuhrah and Abu al-Darda, but he had no children from either marriage.

Sahih Ibn Khuzaymah records that one day the Messenger, peace and blessings be upon him, called Bilal and asked: “Bilal, by virtue of what did you reach Paradise before me? Last night I entered Paradise and heard the sound of your footsteps.” Bilal said: “O Messenger of Allah, whenever I commit a sin, I perform two rakahs of prayer. And whenever my ablution is broken, I immediately perform ablution again and pray two rakahs.”

Ja’far ibn Abi Talib ((may Allah be pleased with him))

His name was Abu Abdullah Ja’far; his father was Abu Talib and his mother was Fatimah. He was a descendant of the Hashimi branch of the Quraysh tribe. He was the paternal cousin of the Messenger of Allah, peace and blessings be upon him, and the full brother of Ali, may Allah ennoble his face. He was ten years older than Ali, may Allah be pleased with him.

The faces of five members of Banu Abd Manaf so closely resembled the face of the Messenger of Allah, peace and blessings be upon him, that people with weak eyesight would often become confused while trying to distinguish among them. The five were: 1. Abu Sufyan ibn al-Harith ibn Abd al-Muttalib. He was both the paternal cousin and foster brother of the Messenger of Allah, peace and blessings be upon him. 2. Qutham ibn al-Abbas ibn al-Muttalib. He too was the paternal cousin of the Messenger of Allah, peace and blessings be upon him. 3. al-Sa’ib ibn Ubayd ibn Abd Yazid ibn Hashim. He was the grandfather of Imam al-Shafi’i, may Allah have mercy on him. 4. Hasan ibn Ali—the grandson of the Messenger of Allah, peace and blessings be upon him. His face bore the greatest resemblance to that of the Messenger of Allah, peace and blessings be upon him. The fifth was Ja’far ibn Abi Talib.

Despite holding high status and honor among the Quraysh, Abu Talib’s financial condition was extremely difficult because he had many children and dependents. Like a blow upon a person already dying, that year of drought made his impoverished condition even more severe. During that devastating drought, all the Quraysh’s crops were destroyed and their livestock perished. A cry of despair arose among the people. At that time, among Banu Hashim, no one was wealthier than Muhammad ibn Abdullah and his uncle Abbas.

One day Muhammad, peace and blessings be upon him, said to his uncle Abbas: “Uncle, your brother Abu Talib has many children. The people are suffering severe famine and food shortage at this time. Let us go to him and take some of the burden of his children upon our shoulders. I will take one of his sons, and you take another.”

Abbas remarked: “You have truly called us toward a good deed and encouraged us to do something beneficial.”

Then the two of them went to Abu Talib and said: “We have come to lessen some of the burden of your family, so that you may be somewhat relieved of the famine that has afflicted the people.”

Abu Talib said: “You may do as you wish, but leave Aqil (Aqil ibn Abi Talib) for me.” Then Muhammad, peace and blessings be upon him, took Ali, and Abbas took Ja’far.

Ali was raised under the care of Muhammad, peace and blessings be upon him. Then Allah Most High granted Muhammad prophethood, and among the young men, Ali alone attained the distinction of being the first to believe in him. Ja’far, meanwhile, was raised by his uncle Abbas, reached adulthood, accepted Islam, and became self-reliant.

Ja’far ibn Abi Talib and his wife, Asma bint Umays, joined the caravan of the light of Islam while it was still on its journey. Both of them accepted Islam at the hands of Hazrat Siddiq Akbar before the Messenger of Allah (peace and blessings of Allah be upon him) entered ‘Dar al-Arqam’. (‘Dar al- Arqam’ is a house। known as Dar al- Islam as well, and। the house belongs to Arqam ibn Abd Mannaf al- Makhzumi.। In Mecca, the Messenger of Allah (peace and blessings of Allah be upon him). from this house would invite people to Islam’s call and preach it.।) One day Abu Talib saw Ali standing beside the Messenger of Allah (peace and blessings of Allah be upon him) and offering prayer. Abu Talib was very pleased by this sight. Looking at Ja’far, who was standing nearby, he said, “Ja’far, you too stand on one side of your cousin Muhammad (peace and blessings of Allah be upon him).” Ja’far stood to the left of the Messenger of Allah (peace and blessings of Allah be upon him) and offered prayer that day. This incident made a profound impression on Ja’far. Within a few days, he accepted Islam. Before him, only thirty-one or thirty-two people had accepted Islam.

This Hashimi youth and his young wife endured all the physical and mental hardships suffered by the Muslims of the early period. Yet they never lost patience. They knew that the path to Paradise was difficult and full of thorns. However, what afflicted and troubled them, as it did their other religious brothers, was the Quraysh’s obstruction of their observance of Islamic injunctions and worship of the One Allah. In every matter, the Quraysh lay in wait for them and created an atmosphere that was suffocating.

At such a moment, Ja’far ibn Abi Talib, his wife, and some other Companions sought the Messenger of Allah’s (peace and blessings of Allah be upon him) permission to migrate to Abyssinia. With a heart weighed down by intense grief, he gave them permission. The matter was so painful to him because these righteous, pure-hearted people were being forced to leave their beloved homeland—the pastureland of their childhood, adolescence, and youth—solely because they said, “Our Lord is Allah.” They were guilty of no other crime. They were abandoning their country, persecution and oppression were being inflicted upon them, and he was watching it all in utter helplessness.

The first group of emigrants reached Abyssinia under the leadership of Ja’far ibn Abi Talib. There they found refuge at the court of the just and righteous Najashi. For the first time since accepting Islam, they tasted a measure of security and experienced the sweetness of worshipping the One Allah freely and without fear.

The Quraysh knew that this group of Muslims had migrated to Abyssinia and found refuge and security at the king’s court there. They began plotting to have them killed or brought back. Umm Salama (may Allah be pleased with her), who was directly involved in this incident, said: “When we reached Abyssinia, we found a good neighbor there and security for our religion. We faced no oppression or persecution in worshipping Allah, our Lord, nor did we hear anything we disliked. When the Quraysh learned of this, they began plotting. They selected two strong and robust young men from among themselves and sent them to the Najashi. These two men were Amr ibn al-As and Abdullah ibn Abi Rabia. Along with them, they sent many valuable gifts for the Najashi and the flattering priests of his court. They had been instructed to deliver the designated gift to each priest before discussing our matter with the king of Abyssinia.”

The two men reached Abyssinia, met with the Najashi’s priests, delivered to each of them the gift designated for him, and said, “Some misguided children of ours have taken refuge in the king’s empire. They have abandoned the religion of their forefathers and created division and discord within their community. When we speak to the king about them, please ask him to return them to us without asking them anything about their religion. Their community’s leaders are more knowledgeable about their beliefs and conduct. They will decide their case.”

The court priests agreed with what they said.

Umm Salama said, “For Amr ibn al-As and his companion, nothing was more upsetting than for the king to summon one of us and hear what he had to say.”

The two men appeared before the Najashi and presented him with the gifts. The Najashi liked the gifts very much and praised them highly. Then they said to the king, “Your Majesty, some ill-natured young men of ours have entered your empire. They have invented a religion that neither we nor you know. They have abandoned our religion, but they have not adopted yours either. Their fathers, paternal uncles, and leading tribal figures have sent us to you to bring them back. Their tribal leaders know best about the unrest and disorder they have caused.”

The Najashi looked at the priests present in his court. They said, “Your Majesty, they have spoken the truth. Their tribal leaders know best about what they have done. Return them to their tribal leaders so that the tribal leaders may decide their case.”

The king became extremely angry at the priests’ words. He said, “By Allah, that cannot be. I will not hand over a single one of them until I question them about the accusations being made against them. If they truly are as these two men say, I will hand them over. Otherwise, for as long as they wish to remain under my protection, I will let them stay in safety.”

Umm Salama said, “Then the Najashi summoned us to meet him. Before going, we all gathered in one place. We assumed that the king would certainly question us about our religion. So we decided that we would state openly what we believed, and that Ja’far ibn Abi Talib would speak on behalf of everyone. No one else would say anything.”

Umm Salama said: Then we went to the Najashi and saw that he had summoned all his priests. They sat to the king’s right and left, wearing their special ceremonial garments and displaying their religious books. We also saw Amr ibn al-As and Abdullah ibn Abi Rabia near the king. After we had seated ourselves quietly in the assembly, the Najashi turned to us and asked, “What is this religion that you have newly invented, because of which you have abandoned the religion of your forefathers, without accepting either mine or any other religion?”

Ja’far ibn Abi Talib spoke on behalf of everyone: “Your Majesty! We were an ignorant people. We worshipped idols, ate carrion, indulged in obscene acts, severed ties of kinship, and mistreated our neighbors. Our strong used to deprive the weak of their rights. We were in such a condition. Then Allah sent a Messenger to us. We knew his lineage, his truthfulness, his trustworthiness, and his purity. He called us to Allah so that we might believe in His oneness, worship Him, and abandon the trees, stones, and idols that we and our forefathers used to worship.

He instructed us to speak the truth, return entrusted property properly, preserve ties of kinship, treat our neighbors well, and abstain from forbidden deeds and unlawful bloodshed. He also prohibited us from obscene acts, lying, consuming the property of orphans, and slandering women of chaste character.

He further commanded us to worship Allah alone, associate nothing with Him, establish prayer, give zakat, and fast during the month of Ramadan.

Knowing him to be truthful, we believed in him and followed what he brought from Allah. Therefore, whatever he declared lawful or unlawful for us, we believed to be lawful or unlawful.

Your Majesty! Then all the people of our nation began to oppress us. They persecuted us to turn us back from our religion to idol worship. When they tormented us with persecution and oppression and stood between us and our religion, we preferred coming to you rather than going anywhere else, hoping that we would not be oppressed in your land.”

Umm Salama said: Then the Najashi looked briefly at Ja’far ibn Abi Talib and asked, “Do you have with you any portion of what your Prophet brought from Allah?” He replied, “Yes.” “Then recite some of it to me.” Ja’far recited: “Kaf Ha Ya Ain Sad. This is an account of your Lord’s mercy to His servant Zakariyya, when he called upon his Lord privately. He said, ‘My bones have grown weak and my head has turned white with old age; my Lord, in calling upon You I have never been unsuccessful.’”

Thus he recited to them the opening part of Surah Maryam from the Holy Qur’an.

Upon hearing the Word of Allah, the Najashi wept so intensely that his beard became wet with tears, and the priests present in the court wept as well, soaking the open scriptures before them. After regaining some composure, the Najashi said, “What your Prophet has brought and what Isa (peace be upon him) brought before him come from one and the same source.” Then he turned to Amr and his companion and said, “Leave. By Allah, I will never hand them over to you.”

Umm Salama said: When we left the Najashi’s court, Amr ibn al-As said loudly enough for us to hear to his companion, “By Allah, tomorrow we shall return to the king and tell him such things about them that the fire of hatred will blaze in his heart and his heart will be filled with loathing for them. We will certainly urge the king to eradicate them completely.”

Hearing this, his companion Abdullah ibn Abi Rabia said, “Amr, you should not do this. Even though they oppose us in religious matters, they are still our relatives.”

Amr said, “Forget such talk. I will certainly inform the king of things that will shake their hearts. I will tell the king: They believe that Isa ibn Maryam is merely a servant like everyone else.”

The next day, Amr indeed appeared at the Najashi’s court and said, “Your Majesty! These people, whom you have given refuge and support, make a grave statement about Isa ibn Maryam. Send someone to them and ask what they say about him.”

Umm Salama said: When we learned of this, we became extremely anxious. We asked one another, “What will you say when the king asks you about Isa ibn Maryam?” We all agreed that we would say nothing about him beyond what Allah had said. We would not add even the amount of a fingertip to what our Prophet had brought concerning him. Whatever befell us as a result would be our lot. Once again, Ja’far ibn Abi Talib would speak on our behalf.

The Najashi summoned us. We appeared before him and found the priests seated in the same attire as on the previous day. As soon as Amr ibn al-As and his companion were present, the king asked us, “What do you say about Isa ibn Maryam?”

Ja’far ibn Abi Talib said, “We say nothing beyond what our Prophet says about him.”

“What does he say?”

“He says: He is Allah’s servant and His Messenger. He is His Spirit and His Word—which He cast into the virgin and pure Maryam.”

Hearing Ja‘far, the Negus struck the ground with his hand and said: “By Allah! What your Prophet has said about Jesus, son of Mary, is not exaggerated even by the measure of a hair.” Upon hearing this, the patriarchs seated around the Negus made sounds of disgust through their nostrils. The king said: “Even if you hate it as much as you wish.” Then he turned to us and said: “Go; you are free and safe. If anyone insults you or creates any kind of obstruction for you, he will be punished in return. By Allah! Even if I were to gain a mountain of gold, I would not like the slightest misfortune to befall any of you in exchange for it.” Then he turned to ‘Amr and his companion and said: “Return the gifts of these two men to them. I have no need of them.”

Umm Salamah says: Thus, the conspiracy of ‘Amr and his companion failed, and they left the court broken-hearted, defeated, and disappointed. We, meanwhile, continued living with the Negus like honored neighbors in an excellent dwelling.

Thereafter, Ja‘far ibn Abi Talib and his wife spent a full ten years in complete safety and peace under the protection of the Negus. In the seventh year after the Hijrah, the two of them, along with some other Muslims, set out from Abyssinia for Yathrib (Madinah). They reached Madinah, while the Messenger of Allah (peace and blessings be upon him) returned there after completing the conquest of Khaybar. The Messenger was so happy to see Ja‘far that he kissed him between the eyes and said: “I do not know which has made me happier: the conquest of Khaybar or Ja‘far’s arrival.”

The joy and happiness of the entire Muslim community in general, and of the poor Muslims in particular, at Ja‘far’s arrival was not the slightest less than that of the Messenger of Allah (peace and blessings be upon him). Ja‘far was exceedingly kind and compassionate toward the poor and destitute. For this reason, he was called Abu al-Masakin, meaning the father of the destitute.

A year passed after Ja‘far ibn Abi Talib arrived in Madinah. At the beginning of the eighth year after the Hijrah, the Messenger (peace and blessings be upon him) prepared an army to attack the Roman forces in Syria. Appointing Zayd ibn Harithah as its commander, he said: “If Zayd is killed, the commander will be Ja‘far ibn Abi Talib. If Ja‘far is killed or wounded, the commander will be ‘Abdullah ibn Rawahah. If he is killed or wounded, the Muslims shall choose a commander from among themselves.”

When the Muslim army reached a place called Mu’tah on the Jordanian-Syrian frontier, they found one hundred thousand Roman soldiers ready to confront them, while another hundred thousand Christian soldiers from the Arab tribes of Lakhm, Judham, Quda‘ah, and others waited behind to assist them. The Muslims, on the other hand, numbered only three thousand. As soon as the battle began, Zayd ibn Harithah attained martyrdom like a hero. Then Ja‘far ibn Abi Talib leapt from the back of his horse and killed it with his sword so that the enemy could not use it. He then seized the standard, advanced deep into the Roman ranks, and continued fighting the enemy. At that point, his right hand was severed. He held the standard aloft with his left hand. Shortly afterward, another sword stroke severed his left hand from his body. Even then he did not give up. He held the Islamic standard against his chest with his arms. In this state, after a short while, a third sword stroke split his body in two.

Then ‘Abdullah ibn Rawahah took up the standard. Fighting the enemy soldiers with heroic valor, he too followed his two companions. Then Khalid ibn al-Walid took the standard and rescued the Muslim army.

Hazrat ‘Abdullah ibn ‘Umar also took part in this battle. He said: When Ja‘far’s body was searched, fifty wounds were found on its front alone. There were more than ninety wounds over his entire body, but not one of them was on his back.

The Messenger (peace and blessings be upon him) was deeply grieved upon hearing of the martyrdom of the three commanders. With a heart weighed down by sorrow, he went to the house of his cousin Ja‘far. At that time, his wife Asma was preparing to welcome her husband. She had prepared flour for bread, bathed and oiled the children, and dressed them in new clothes.

Asma says: Seeing the Messenger (peace and blessings be upon him) approaching our house with his noble face covered by a thin, clean cloth, I felt various fears and apprehensions arise in my heart. But, fearing that I might hear bad news, I did not dare ask him anything about Ja‘far. After asking about our well-being, he said: “Bring Ja‘far’s children to me.” I called them. Overjoyed, they ran in competition to see who could reach the Messenger first. The Messenger embraced and kissed them, while tears streamed from both his eyes. I said: “O Messenger of Allah! May my parents be sacrificed for you. Why are you crying? Have you received some bad news about Ja‘far and his two companions?” He said: “Yes. They attained martyrdom today.” At that moment, the smiles vanished from the faces of the little boys and girls. When they heard their mother crying and lamenting, they became still as stones where they stood, as though birds were perched upon their heads. Neighboring women came and gathered around Asma. The Messenger (peace and blessings be upon him) went out, wiping his eyes. Upon reaching home, he said to his purified wives: “Pay a little attention today to Ja‘far’s family. They are stunned today.”

For a long time after Hazrat Ja‘far’s martyrdom, the Messenger (peace and blessings be upon him) remained overcome with grief and melancholy. At last, Hazrat Jibril brought him the glad tidings that Allah Almighty had given Ja‘far two new blood-red hands in place of his two severed hands, and that he was flying about in Paradise with the angels. For this reason, he was given the titles Dhu al-Janahayn and al-Tayyar—“the possessor of two wings” and “the flying one.”

Ibn Sa‘d relates in his Tabaqat: Upon hearing of the martyrdom of Zayd ibn Harithah, Ja‘far ibn Abi Talib, and ‘Abdullah ibn Rawahah, the Messenger of Allah (peace and blessings be upon him) delivered a brief sermon to those present, introducing and praising them, and prayed: “O Allah, forgive Zayd; O Allah, forgive Zayd. O Allah, pardon Ja‘far and ‘Abdullah ibn Rawahah.”

Imam Ahmad relates from ‘Abdullah ibn Aslam. The Messenger of Allah (peace and blessings be upon him) used to say to Ja‘far: “In character and physical appearance, you resemble me.”

Hazrat Ja‘far was exceedingly kind to the poor and destitute. Abu Hurayrah says: “For our community of destitute people, Ja‘far ibn Abi Talib was the finest of men. He would take us home with him and feed us whatever he had. When his food ran out, he would bring out his small, empty leather butter container. We would tear it open and lick up whatever remained inside. The Messenger of Allah (peace and blessings be upon him) said: ‘The prophets who came before me were each given only seven close friends. But I have fourteen special friends, and Ja‘far is one of them.’ ” (Bukhari, Manaqib Ja’far)

Zayd ibn Harithah ((RA))

His name was Abu Usamah Zayd. His title was Hibb Rasulillah (the beloved of the Messenger of Allah); his father was Harithah and his mother was Su‘da bint Tha‘labah.

Su‘da bint Tha‘labah set out with her young son Zayd to visit his father’s tribe, Banu Ma‘n. Before they reached the paternal tribe, one night a band of raiders from Banu Qayn attacked their tent, plundered their wealth, camels, and other possessions, and carried away the children as captives. Among those captive children was her son Zayd ibn Harithah.

Zayd was then eight years old. The raiders took him to the ‘Ukaz fair to sell him. A Quraysh leader named Hakim ibn Hizam ibn Khuwaylid purchased him for four hundred dirhams. He bought some other slaves along with him and returned to Makkah.

When Hakim ibn Hizam’s return became known, his paternal aunt Khadijah bint Khuwaylid came to see him. He said to his aunt: “Aunt, I have brought quite a number of slaves from ‘Ukaz. Choose whichever one you like among them. I give him to you as a gift.”

After carefully examining the faces of the slaves, Hazrat Khadijah chose Zayd ibn Harithah, for she had perceived signs of sharp intelligence and understanding in Zayd’s face. She took him home with her.

A few days after this event, Khadijah married Muhammad ibn ‘Abdullah. She wished to give her husband a gift. She could find nothing more beautiful than her beloved slave Zayd ibn Hasirah. She presented that slave to her husband.

This fortunate young slave began to be raised under the care of Muhammad ibn ‘Abdullah. Through his noble companionship, he had the opportunity to observe excellent moral beauty. Meanwhile, his loving mother had become restless with grief over her son. Her tears never dried, and sleep at night had become forbidden to her. Her greatest sorrow was that she did not know whether her son was alive or had been killed by the raiders. Thus she would become deeply despondent. His father, Harithah, continued searching for his lost son in every possible place. He asked every person, known or unknown, whether they had any news of his son. He was one of the distinguished poets of Arabia at that time. The pain of losing his son took visible form in many poems composed during this period. In one such poem he said—

“I weep for Zayd; I do not know what has happened to him,

Is he alive?

Then there is hope that he will return; or has he died

By Allah! I do not know, yet I continue asking.

Have the people of the lowlands abducted you, or those of the mountainous regions?

At sunrise, the sun reminds me of him, and when it

sets, it makes me remember him anew.

I shall drive camels from land to land in search of you

I shall roam; I shall never grow weary, nor shall

my camel mount. Whether my life remains or death comes,

every person is mortal, no matter how many hopes he pursues.”

During that Hajj season, some members of Zayd’s tribe came to Makkah for Hajj. While circumambulating the Ka‘bah, they came face to face with Zayd. Recognizing one another, they exchanged greetings and asked about each other’s well-being. After performing Hajj, the men returned home and told Zayd’s father, Harithah, where his lost son was.

Upon learning where his son was, Harithah prepared for the journey. He loaded onto his mount the ransom money for Zayd, the piece of his heart and apple of his eye. Harithah’s brother Ka‘b accompanied him. After traveling without rest along the road to Makkah, they reached Muhammad ibn ‘Abdullah and said:

“O descendant of ‘Abdul-Muttalib! You are neighbors of the House of Allah, helpers of the helpless, feeders of the hungry, and protectors of those seeking refuge. We have come concerning the boy of ours who is with you. We have also brought his ransom. Show us kindness and set his ransom at whatever amount you wish.”

Muhammad (peace and blessings be upon him) said: “Which boy are you speaking of?”

“Your slave, Zayd ibn Harithah.”

“Would you like me to offer you something better than the ransom?”

“What is that?”

“I will call him before you and let him decide freely whether he will stay with me or go with you. If he wishes to go with you, you may take him without paying any ransom. If he wishes to remain with me, there is nothing more I can do.”

They agreed and said: “You have spoken with the utmost justice.”

Muhammad (peace and blessings be upon him) called Zayd and asked: “Who are these two men?”

He said: “This is my father, Harithah ibn Shurahbil, and that is my uncle, Ka‘b.”

He said: “You may go with them if you wish, or you may remain with me if you wish.”

Without the slightest hesitation, he immediately exclaimed: “I will remain with you.”

His father said: “May you perish, Zayd! Have you chosen slavery over your parents?”

He said: “I have seen something in this man that makes it impossible for me ever to leave him.”

After Zayd made this decision, Muhammad (peace and blessings be upon him) took him by the hand to the Ka‘bah. Standing beside the Black Stone, he announced to the Quraysh present: “O assembly of Quraysh! Bear witness that from today Zayd is my son. He shall inherit from me, and I shall inherit from him.”

Zayd’s father and uncle were very happy at this declaration. Leaving him with Muhammad ibn ‘Abdullah, they returned home with peaceful hearts. From that day, Zayd ibn Harithah became Zayd ibn Muhammad. Everyone addressed him as Muhammad’s son. Eventually, Allah Almighty revealed the verse in Surah al-Ahzab, “Call them by their fathers’ names,” thereby abolishing the practice of adopting sons. Thereafter, he again became known as Zayd ibn Harithah.

When Zayd chose Muhammad (peace and blessings be upon him) over his own parents, he did not know what a tremendous victory he had won. He did not know that the master he chose over his family and tribe was Sayyid al-Awwalin wal-Akhirin, the Messenger of Allah sent to the whole created world. The thought never once occurred to him that a state would be established in this world, filled with welfare and justice from east to west, and that he himself would be the founder of that welfare state. No, none of this entered Zayd’s thoughts or imagination at that time. It was all Allah’s grace. He grants abundant gifts to whomever He wills.

Only a few years after this event, Muhammad (peace and blessings be upon him) received prophethood. Zayd was the first among male slaves to believe. Later, he became the trusted confidant of the Messenger of Allah (peace and blessings be upon him), the commander of his armies, and the temporary administrator of Madinah in his absence.

Just as Zayd chose the Messenger (peace and blessings be upon him) over his parents, the Messenger also loved him deeply and included him among his own children and family. When Zayd went away, he would feel anxious; when he returned, he would be delighted, and he welcomed him with such joy as was never seen when receiving anyone else. Hazrat ‘Aishah (RA) has related how the Messenger of Allah (peace and blessings be upon him) welcomed Hazrat Zayd when he returned to Madinah after one expedition.

She said—

“Zayd ibn Harithah returned to Madinah. The Messenger of Allah (peace and blessings be upon him) was then in my room. He knocked on the door. The Messenger stood up almost unclothed; the only garment on his body was a piece of cloth from his navel to his knees. Pulling the cloth along, he hurried toward the door. He embraced Zayd and kissed him. By Allah, I never saw the Messenger of Allah (peace and blessings be upon him) so unclothed, either before or after that.”

The Messenger of Allah’s (peace and blessings be upon him) deep love for Zayd spread among the Muslim people. For this reason, people addressed him as Zayd al-Hubb, and his title became Hibb Rasulillah, meaning the beloved of the Messenger of Allah.

When Hazrat Hamzah (RA) accepted Islam, the Messenger (peace and blessings be upon him) established a bond of brotherhood between him and Zayd. A deep relationship developed between the two. Whenever Hamzah went on a journey, he would appoint his religious brother Zayd as his guardian.

The Messenger of Allah (peace and blessings be upon him) had a slave woman named Umm Ayman. One day he said to the Companions: “If anyone wishes to marry a woman of Paradise, let him marry Umm Ayman.” Hazrat Zayd married her in order to please the Messenger of Allah. The renowned commander Hazrat Usamah ibn Zayd was born in Makkah from her womb.

After the Hijrah from Makkah to Madinah, he became the guest of Hazrat Kulthum ibn Hidm. A bond of brotherhood was established between him and Hazrat Usayd ibn Hudayr (RA). Until then, he had lived together as a member of the Prophet’s household. After coming here, he was given a separate house, and he married Zaynab bint Jahsh, the Messenger of Allah’s paternal cousin. But because the marital relationship with Zaynab did not become established, he divorced her. Thereafter, by Allah’s command, the Messenger of Allah (peace and blessings be upon him) married Zaynab.

Hazrat Zayd was one of the greatest archers in Arabia at that time. He took part in every expedition from Badr to Mu’tah. He was unable to participate only in the expedition of Marrah al-Yas‘i. During that battle, the Messenger of Allah (peace and blessings be upon him) left him as his deputy in Madinah.

A grave incident occurred in the eighth year after the Hijrah. That year, the Messenger (peace and blessings be upon him) sent al-Harith ibn ‘Umayr al-Azdi to the ruler of Basra with a letter conveying the invitation to Islam. When al-Harith reached Mu’tah, on the eastern frontier of Jordan, Shurahbil ibn ‘Amr, a governor of the Ghassanid emperor, intercepted and captured him. Then he killed him. The Messenger (peace and blessings be upon him) regarded the matter as extremely serious, because no envoy had ever before been killed in this manner. He prepared an army of three thousand soldiers to undertake an expedition to Mu’tah and placed Hazrat Zayd ibn Harithah in command. Just before their departure, the Messenger advised them: “If Zayd is martyred, the next commander of the group will be Ja‘far ibn Abi Talib. If Ja‘far is martyred, the commander will be ‘Abdullah ibn Rawahah. If he too is martyred, they should choose a commander from among themselves.”

The army set out from Madinah under Zayd’s leadership and reached a place called Ma‘an on the eastern border of Jordan. The Roman emperor Heraclius advanced with a huge army of one hundred thousand soldiers to resist on behalf of the Ghassanids. Another one hundred thousand pagan Arab soldiers joined him. This combined army took up position not far from the Muslim army. The Muslim army remained at Ma‘an for two nights, consulting about what should be done. Some said that they should inform the Messenger of Allah (peace and blessings be upon him) by letter of the enemy army’s numbers and await further instructions. Others said: “We do not fight through numbers, strength, or superiority. We fight through this religion. Advance for the purpose for which you have set out. You will achieve one of the two successes: victory or martyrdom.”

Then these two unequal armies came face to face in battle. The Roman army was stunned with amazement at the bravery and valor of only three thousand soldiers against two hundred thousand. Fear also entered their hearts.

The example of the bravery with which Zayd ibn Harithah fought to keep the flag of the Messenger of Allah (peace and blessings be upon him) aloft is rare in history. His body was torn apart by countless blows from arrows and spears. At last, he fell on the battlefield. Then, one after another, Ja‘far ibn Abi Talib and Abdullah ibn Rawahah took up the flag and embraced martyrdom bravely. Thereafter, by the unanimous decision of the Muslim army, Khalid ibn al-Walid was appointed commander. He was a new Muslim. Under his leadership, the Muslim army was saved from inevitable defeat and destruction. Thus, in the ninth year after the Hijrah, Hazrat Zayd embraced martyrdom at the age of fifty-four or fifty-five.

When the grievous news of Mu’tah reached the Messenger of Allah (peace and blessings be upon him), he became so grief-stricken that he was never again seen so overwhelmed with sorrow. He went to the homes of the martyred commanders and offered condolences to their families. When he reached Zayd’s home, his little daughter embraced the Messenger while weeping, and the Messenger (peace and blessings be upon him) burst into loud sobs. Seeing him in this condition, Sa‘d ibn Ubadah exclaimed, ‘O Messenger of Allah, what is this?

He replied, ‘This is an expression of love.’

After returning from the Farewell Pilgrimage, the Messenger (peace and blessings be upon him) sent Zayd’s young son, Usamah, with an army to avenge his father’s killing. Many people did not approve of the leadership of such a young man. When the Messenger (peace and blessings be upon him) learned of this, he said, ‘Previously, you criticized his father’s leadership. Now you cannot be satisfied with his son’s leadership. By Allah, Zayd was worthy of leadership, and he was the dearest of people to me. Then his son Usamah became the dearest to me.’ Usamah was a worthy son of his father. After taking appropriate revenge for his father’s killing, he returned to Madinah.

Devotion to, love for, obedience to, and the pursuit of the pleasure of the Messenger of Allah (peace and blessings be upon him) were the sole aims of Hazrat Zayd’s life. Various incidents from his life bear witness to this. Hazrat Umm Ayman (may Allah be pleased with her) was an elderly woman, advanced in age and unattractive in appearance. Hazrat Zayd (may Allah be pleased with him) married her solely to please the Messenger (peace and blessings be upon him). When his marriage with Hazrat Zaynab (may Allah be pleased with her) ended, he himself again conveyed to Zaynab the Messenger of Allah’s marriage proposal. He did so only because the Messenger (peace and blessings be upon him) had expressed his desire to marry her. Out of respect for Hazrat Zaynab (may Allah be pleased with her), he did not even raise his eyes toward her; turning his face aside, he merely conveyed the proposal. (Muslim)

Observing the Messenger of Allah’s (peace and blessings be upon him) boundless love for Hazrat Zayd and his children, Hazrat Aishah (may Allah be pleased with her) used to say, ‘If Zayd had remained alive, the Messenger (peace and blessings be upon him) might perhaps have appointed him as his successor after his death.’

Abdullah ibn Abbas ((may Allah be pleased with him))

His name was Abdullah and his kunyah was Abu al-Abbas. His father was Abbas and his mother was Umm al-Fadl Lubabah. He was a descendant of the Hashimi branch of the Quraysh. He was the paternal cousin of the Messenger of Allah (peace and blessings be upon him), and Hazrat Maymunah, one of the Mothers of the Believers, was his maternal aunt.

The great Companion Hazrat Abdullah ibn Abbas (may Allah be pleased with him) possessed honor and distinction in many respects. By blood relationship, he was the paternal cousin of the Messenger of Allah (peace and blessings be upon him). Because of his profound knowledge and scholarship, he received from the Arab nation, and indeed from the Ummah of Muhammad, the titles ‘Habr and Bahr’ (a pious scholar and an ocean). He was a living example of taqwa and piety. It was said of him that he fasted during the day, worshipped at night, and spent the final portion of the night in repentance and seeking forgiveness. He wept so profusely out of fear of Allah that streams of tears formed two lines on his cheeks.

This is that Abdullah ibn Abbas who was called the Rabbani (a scholar who knows Allah) of the Ummah of Muhammad. He was more knowledgeable than anyone else concerning the Book of Allah, the Holy Qur’an; more proficient in its explanation and meaning; and the most qualified person to comprehend its mysteries.

He was born in Shi‘b Abi Talib in Makkah three years before the Messenger of Allah (peace and blessings be upon him) migrated from Makkah to Madinah. Because the Quraysh had boycotted his clan, Banu Hashim, they were then living in Shi‘b Abi Talib. At the time of the death of the Messenger of Allah (peace and blessings be upon him), he was only a thirteen-year-old boy. Despite this, he memorized 1,660 sayings or hadiths of the Messenger of Allah (peace and blessings be upon him), thereby rendering an exceptional service to the Muslim nation; many of these were narrated in Sahih al-Bukhari and Sahih Muslim in whichmany of them have been recorded. Hazrat Abdullah’s father, Hazrat Abbas, apparently accepted Islam in the eighth year after the Hijrah, shortly before the conquest of Makkah. According to Ibn Sa‘d, after the Mother of the Believers, Hazrat Khadijah, Umm al-Fadl was the first among women to believe. Thus Hazrat Abdullah grew up in an environment of tawhid from birth and, upon attaining understanding, emerged as a Muslim possessing firm faith.

After Abdullah was born, his mother, the renowned female Companion Umm al-Fadl Lubabah bint al-Harith al-Hilaliyyah, carried him to the Messenger of Allah (peace and blessings be upon him). The Messenger (peace and blessings be upon him) took a little saliva from his blessed mouth, placed it in the infant Abdullah’s mouth, and performed his tahnik. Thus, before any worldly substance entered his stomach, the pure and blessed saliva of the Noble Messenger entered it. Along with it entered taqwa and wisdom.

His father, Hazrat Abbas, migrated with his family to Madinah in the eighth year after the Hijrah, shortly before the conquest of Makkah. Abdullah was then no more than eleven years old. Even then, however, he spent most of his time in the company of the Messenger of Allah (peace and blessings be upon him). Once, after returning home, he related, ‘I saw a man with the Messenger of Allah (peace and blessings be upon him) whom I did not recognize.’ When Hazrat Abbas mentioned this to the Messenger of Allah (peace and blessings be upon him), he called Abdullah, seated him on his lap, stroked his head, and prayed, ‘O Allah, bless him and spread the light of Islam through him.’

From the age of seven, he devoted himself to the service of the Messenger of Allah (peace and blessings be upon him). When water was needed for ablution, he would arrange it; when the Messenger stood for prayer, he would stand behind him and follow him in prayer; and when he set out on a journey, he would ride behind him and accompany him. In this way, he followed him like a shadow, always carrying within himself an alert heart, a clear mind, and a memory more powerful than all the recording devices of the modern age.

Although Hazrat Abdullah was naturally quiet, intelligent, and clever, the period of his life during which he had the opportunity to remain in the company of the Messenger of Allah (peace and blessings be upon him) was essentially the time of childhood play. He recalled: ‘I used to play with the other boys in the lanes and streets. One day I saw the Messenger of Allah (peace and blessings be upon him) coming from behind. I quickly fled behind the doorway of a house. But he caught me. Placing his hand on my head, he said, “Go and call Mu‘awiyah.” Mu‘awiyah was the scribe, or secretary, of the Messenger of Allah (peace and blessings be upon him). I ran to him and said, “Come, the Messenger (peace and blessings be upon him) is calling you.”’

Because the Mother of the Believers, Hazrat Maymunah (may Allah be pleased with her), was Hazrat Abdullah’s maternal aunt, he spent most of his time with her. Often he would sleep in her room at night. For this reason, being so close to her, he was blessed with exceptionally close companionship of the Messenger of Allah (peace and blessings be upon him). At night, he also had the opportunity to perform the Tahajjud prayer with the Messenger (peace and blessings be upon him) and to bring him water for ablution. Once, when he stood to the Messenger’s left during the Tahajjud prayer in Hazrat Maymunah’s room, she took Abdullah by the head and positioned him on the right.

Hazrat Abdullah ibn Abbas related his experience as follows: One day the Messenger of Allah (peace and blessings be upon him) expressed his intention to perform ablution. I quickly arranged water for him. He was very pleased with what I had done. When he stood for prayer, he signaled me to stand beside him. But I stood behind him. After completing the prayer, he turned to me and asked, ‘Abdullah, what prevented you from standing beside me?’ I replied, ‘O Messenger of Allah, in my eyes you are greatly honored and so dignified that I did not consider myself worthy of standing beside you.’ Immediately, he raised both hands toward the sky and prayed, ‘Allahumma atihil-hikmah’—‘O Allah, grant him wisdom.’ On another occasion, when I brought water for the Messenger of Allah’s (peace and blessings be upon him) ablution at night, he prayed for Abdullah, saying, ‘Allahumma faqqihhu fid-din wa allimhut-ta’wil’—‘O Allah, make him a jurist in religion and teach him interpretation.’

Allah accepted this prayer of His beloved Prophet and granted the Hashemite boy such abundant knowledge that he became an object of envy for the greatest scholars. Various incidents illustrating his vast knowledge and sharp intelligence have been recorded in books of history and biography.

At the time of the death of the Messenger of Allah (peace and blessings be upon him), Abdullah was only thirteen years old. Two and a quarter years later, the first Caliph, Hazrat Abu Bakr, passed away. He reached youth during the caliphate of the second Caliph, Hazrat Umar. Caliph Umar (may Allah be pleased with him) kept him under his personal care and supervision. He allowed him to sit with senior Companions in important gatherings. He was also permitted to sit with the Companions who had fought at Badr. The hadith scholar Ibn Abd al-Barr said, ‘Umar loved Ibn Abbas and kept him close.’

During the reign of the third Caliph, Hazrat Uthman (may Allah be pleased with him), an expedition was conducted in Africa in the year 27 AH under the leadership of Abdullah ibn Abi Sarh, the governor of Egypt. Hazrat Abdullah joined this expedition from Madinah with an army and negotiated with the African king, Jarjir, as the representative of the Muslims. Seeing his keen intellect and intelligence, the king remarked, ‘I believe you are one of the most learned men among the Arabs.’

In the year 35 AH, when Hazrat Uthman (may Allah be pleased with him) was placed under house arrest by the rebels, he appointed Abdullah as his representative and sent him to Makkah as Amir of Hajj. The Hajj that year took place under his leadership. When he returned to Madinah from the Hajj, Madinah was in turmoil. Caliph Uthman (may Allah be pleased with him) had been martyred at the hands of the rebels, and Madinah was under their control. They were pressuring Hazrat Ali to assume the responsibility of the caliphate. Hazrat Ali (may Allah be pleased with him) discussed the matter with Abdullah. After analyzing the situation in detail, Abdullah advised Ali not to accept the responsibility. All the circumstances that he anticipated would arise if Hazrat Ali assumed office later proved to be true.

In the Battle of the Camel, Hazrat Abdullah was responsible for commanding the Hijazi forces on behalf of Hazrat Ali. Hazrat Ali appointed him governor of Basra. From Basra, he participated in the Battle of Siffin on Ali’s (may Allah be pleased with him) side with an army. It should be noted that this battle took place between Hazrat Ali and Hazrat Mu‘awiyah (may Allah be pleased with him). Following the decision at Siffin, Hazrat Ali (may Allah be pleased with him) wanted to appoint Hazrat Abdullah as his arbitrator, but his wish could not be fulfilled because of the objections of others.

During the conflict and confrontation between Hazrat Ali and Hazrat Mu‘awiyah (may Allah be pleased with them), when some of Ali’s companions left him, Abdullah ibn Abbas said to Ali, ‘Commander of the Believers, permit me to go and speak with them.’ He said, ‘I fear that they may behave improperly toward you.’ Abdullah replied, ‘If Allah wills, nothing of the sort will happen.’

When Abdullah went to them, he realized that he had never before seen any people so deeply absorbed in worship and so single-mindedly devoted to it. They said, ‘Welcome, Ibn Abbas! But why have you come?’ He replied, ‘To discuss something with you.’ Some of them said, ‘There is no need to discuss anything with him.’ Others said, ‘Very well, speak; we will listen to you.’ He said, ‘Why do you hold such an extreme attitude toward Ali, the paternal cousin and son-in-law of the Messenger of Allah (peace and blessings be upon him), and the first person to believe in him?’ They replied, ‘We want to avenge three of his actions.’ He asked, ‘What are those three actions?’ They replied,

1. By appointing Abu Musa al-Ash‘ari and Amr ibn al-As as arbitrators on the battlefield of Siffin, he appointed human beings as judges in the matter of Allah’s religion.

2. He fought Aishah and Mu‘awiyah, yet he did not take their property as war booty or their prisoners of war as slaves.

3. Although the Muslims pledged allegiance to him and accepted him as their commander, he renounced the title ‘Commander of the Believers.’

In reply, Ibn Abbas said,

‘If I present before you something from the Book of Allah and the hadith of the Messenger that you cannot deny, will you then turn back from the belief you hold?’ When they answered affirmatively, he said,

‘You claim that he committed an offense by appointing human beings as judges in matters of religion. Yet Allah Most High says:

‘O believers, do not hunt while you are in a state of ihram. Whoever among you intentionally hunts something must bring to the Ka‘bah an equivalent animal as an offering, according to the judgment of two just men among you.’ (Al–Ma’idah: 95)

‘By Allah, I swear: is it not more reasonable to appoint people as judges to protect human blood and lives and settle disputes among them than to appoint judges concerning a slain rabbit worth four dirhams?’

They replied, ‘Yes, appointing judges to safeguard human blood and settle disputes among people is more reasonable.’ Ibn Abbas said, ‘Have we then reached agreement on this matter?’ They replied, ‘Yes.’

Ibn Abbas said, ‘You say that Ali fought against Aishah and Mu‘awiyah, but did not capture them and make them slaves. Do you want your mother Aishah to be made a slave woman and treated like the other slave women? If you answer yes, you will become unbelievers. (Because in Islamic law a slave woman may be treated like a wife in conduct lawfully।)’

And if you say, “Aishah is not our mother,” you will also become unbelievers. For Allah says:

“The Prophet is closer to the believers than their own selves, and his wives are their mothers.” ((Surah Al-–Ahzab: 36))

‘Now choose either of these two answers.’ Then he said, ‘So, have we reached a decision on this matter as well?’ They said, ‘Yes.’

Finally, he said, ‘You have accused Ali of abandoning the title “Commander of the Believers.” Yet at the time of the Treaty of Hudaybiyyah, when the agreement between the Messenger of Allah and the polytheists of Makkah was being written, the Quraysh said: “If we truly believed that you were the Messenger of Allah, we would not have prevented you from reaching the Noble Ka‘bah, nor would we have fought you. Instead of this phrase, write ‘Muhammad ibn Abdillah.’” That day, however, the Messenger accepted their demand, saying: “By Allah, I am absolutely certain that I am the Messenger of Allah, no matter how much you deny it.” Ali abandoned the title “Commander of the Believers” for exactly the same reason. For if Mu‘awiyah had acknowledged him as “Commander of the Believers,” there would have been no dispute at all.’ After this, he said, ‘So, have we reached a decision on this matter as well?’ They said, ‘Yes.’

They were satisfied with this learned discussion between Abdullah ibn Abbas and the deserters from Ali’s side, and accepted his powerful arguments wholeheartedly. After this meeting, twenty thousand people returned to Ali’s ranks, while the remaining four thousand persisted in their rash decision to oppose him.

The battle that Hazrat Ali fought against the extremist Kharijites took place at a place called Nahrawan. Abdullah joined the battle from Basra with seven thousand soldiers. In addition to Basra, Hazrat Ali appointed Abdullah as governor of the whole of Iran under his control. He suppressed the Kharijite rebellion in Iran.

According to one account, during Ali’s caliphate, Hazrat Abdullah resigned from his post as governor of Basra and went to Makkah. The reason given is that he resigned after a disagreement arose between him and Abu al-Aswad al-Du’ali, the judge of Basra. According to another account, however, he continued serving as governor of Basra until the end of Hazrat Ali’s caliphate; at the beginning of Hazrat Mu‘awiyah’s caliphate, he went to Makkah and began living in seclusion.

When Hazrat Imam Husayn was setting out from Madinah for Kufah via Makkah at the invitation of the people of Kufah, Hazrat Abdullah tried to dissuade him by reminding him of the treachery of the Kufans. Hazrat Abdullah was deeply distressed when Imam Husayn of Karbala was martyred along with his entire family. Although he was in Makkah, Hazrat Abdullah refused to pledge allegiance to Abdullah ibn al-Zubayr. However, he considered him entitled to the caliphate. This becomes clear from a hadith in Bukhari Sharif. For this reason, remaining in Makkah became somewhat difficult for him.Bukhari Sharif. This becomes clear from a hadith. For this reason, remaining in Makkah became somewhat difficult for him. He went to Ta’if. In the final years of his life he became ill, and breathed his last in Ta’if.

Hazrat Abdullah ibn Abbas undertook tireless effort and exertion to acquire knowledge. For this purpose, he adopted every possible method and means. During the lifetime of the Messenger, he filled two handfuls from his inexhaustible fountain and, after his passing, continued satisfying his thirst for knowledge from the distinguished Companions. How humble and patient he was in acquiring knowledge can be inferred from one of his own accounts. He said:

“Whenever I learned that one of the Companions possessed a hadith of the Messenger of Allah, I would go to the door of his house. If I arrived during the midday rest, I would spread my cloak before his door and lie down. The wind would blow dust over me until it perhaps covered my clothes and body. Yet whenever I asked permission to meet him, he would grant it immediately. I did this solely to ask him questions. When he came out of the house and saw me in this condition, he would say: ‘Cousin of the Messenger of Allah, what has brought you here? Why did you not inform me? I would have come to see you myself.’ I replied: ‘It is proper that I come to you, because knowledge is something to be received by going to it, not something that comes to be given.’ Then I asked him about the hadith.”

Ibn Abbas was humble in seeking knowledge. He also properly honored learned people. A particularly noteworthy incident is related in this connection. One day, Zayd ibn Thabit, the leader among the scholars of Madinah in the sciences of revelation-writing, judgment, jurisprudence, Qur’anic recitation, and inheritance law, was about to mount his riding animal. At that moment, the Hashimi youth Abdullah ibn Abbas stood before him like a slave standing before his master and, taking hold of the animal’s reins and saddle, helped him mount. Zayd said to him, ‘Cousin of the Messenger, what are you doing? Leave it.’ Ibn Abbas replied, ‘We have been commanded to behave in this way toward our scholars and learned men.’ Zayd said, ‘Extend one of your hands.’ When he extended a hand, Zayd bent down and kissed it, saying, ‘We have also been commanded to behave in this way toward the members of our Prophet’s family.’

The leading scholars and thinkers of that age were utterly amazed when they saw Hazrat Ibn Abbas’s habits, concentration, and method of work in seeking knowledge. Masruq ibn al-Ajda‘, one of the foremost Tabi‘un, said, “When I saw Ibn Abbas, I said, ‘The most handsome of men.’ When he spoke, I said, ‘The most eloquent speaker.’ And when he discussed matters, I said, ‘The most learned of men.’”

When he felt somewhat satisfied with his own acquisition of knowledge, he took upon himself the mission of teaching people. From then onward, his house was transformed into an Islamic university. Calling his house a university in the sense in which we use the word today would not be an exaggeration. The difference between a modern university and Ibn Abbas’s university, however, is that a modern university has many teachers, whereas there was only one teacher there: Ibn Abbas, may Allah be pleased with him.

One of Ibn Abbas’s companions relates: ‘I witnessed a gathering of Ibn Abbas that was a matter of immense pride for the entire Quraysh tribe. I saw the road in front of his house crowded with people. I went to him and told him of the enormous crowd at the door. He had water brought for ablution, performed ablution, then sat down and said: “Go outside and tell the people waiting that those who wish to ask about the Qur’an and recitation should come in.” I went out and told them. After I had done so, such a great number of people entered that the room, and indeed the entire house, became full. He answered all their questions. Then he said, “Make way for your brothers who are waiting.” They left.’

Then he said to me, ‘Go outside and tell those who wish to learn about the tafsir and interpretation of the Qur’an to come in.’ I went out and told them. The house soon filled with people. He answered all their questions and informed them of much more besides. Then he said, ‘Make way for your brothers who are waiting.’ They left.

Again he said to me, ‘Go outside and send in those who wish to learn about the lawful, the unlawful, and jurisprudence.’ I went out and sent them in. They too were so numerous that the house became completely full. After answering all their questions, he told them to make room for those who came next. They left.

He sent me out again and invited those who wished to learn about inheritance law and related legal questions. Once again the house became full. After satisfactorily answering all their questions, he told them to make room for those who came next. They left. He sent me out again and said, ‘Send in those who wish to learn about the Arabic language, poetry, and the extraordinary literature of the Arabs.’ I sent them in. Once again the house became full. He answered all their questions and dismissed them satisfied. The narrator remarks, ‘This one gathering alone was sufficient to bring glory and pride to the entire Quraysh tribe.’

Because of such crowds, Ibn Abbas later designated one day of the week for each subject. He held separate discussions on jurisprudence, military campaigns, poetry, the history of ancient Arabia, and other topics. No matter how great a scholar attended these discussion gatherings, he would return satisfied.

Although he was young, Hazrat Ibn Abbas earned the distinction of becoming a member of the consultative council of the Rightly Guided Caliphate because of his boundless knowledge and intellectual power. Whenever Hazrat Umar faced a difficult problem, he would summon the senior and learned Companions. Along with them, he would also summon Abdullah ibn Abbas. When he arrived, Hazrat Umar would show him great respect and say, ‘We are facing a difficult test. You and those like you must find a solution.’

Once, at a gathering of senior and elderly Companions, Hazrat Umar gave Abdullah ibn Abbas somewhat more attention and preference than the others. Abdullah was then a young man. For this, Umar faced criticism from the senior Companions. Some said, ‘We too have sons and grandsons his age; we could bring them as well.’ Hazrat Umar then tested Abdullah by asking him to explain a verse of the Qur’an. He passed the test. Umar then said, ‘Abdullah is a young man of mature understanding. He has an inquisitive tongue and an alert heart.’

Hisham ibn Urwah asked his father, Urwah, about Ibn Abbas’s depth of knowledge and his status. He replied, ‘I have never seen anyone as learned as Ibn Abbas.’

Amr ibn Habshi said, ‘I asked Ibn Umar about a verse. He said: Go to Ibn Abbas and ask him as well, for among those who remain knowledgeable about everything revealed to Muhammad, he is the most learned.’”

The foundation of his extraordinary mastery of tafsir and other Islamic subjects was, first, his opportunity to remain in the company and service of the Noble Messenger; second, the Messenger of Allah’s supplication for him; and third, his boundless interest in acquiring knowledge and his tireless effort and striving.

When Zayd ibn Thabit died, Hazrat Abu Hurayrah remarked, ‘A great scholar of this ummah has passed away, and I hope that Allah Most High will make Abdullah ibn Abbas his successor.’

Along with teaching distinguished students and individuals, Hazrat Ibn Abbas was also concerned about ordinary people. From time to time, he would admonish and counsel the general public in special gatherings.

Ibn Abbas was not the kind of person who told others to do what he did not do himself. He fasted during the day and devoted himself to worship at night. Abdullah ibn Mulaykah said, “Once I traveled with Ibn Abbas from Makkah to Madinah. Whenever we pitched our tent somewhere to rest, he would spend a portion of the night standing in prayer. Meanwhile, his fellow travelers were unconscious in deep sleep from exhaustion and fatigue. One night I heard him reciting with deep concentration:

وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

‘And the stupor of death will come in truth. This is what you tried to escape.’ ((Qaf: 19))

He kept repeating this verse and weeping. He continued in this manner until dawn.”

He died in the city of Ta’if in 68 AH, corresponding to 686/688 CE. He was seventy-one years old at the time of his death. Muhammad ibn al-Hanafiyyah led his funeral prayer. The immense mosque called the Mosque of Ibn Abbas in Ta’if still preserves his memory. The grave of this great Companion lies to one side behind the mosque. After he was laid in the grave, this Qur’anic verse was recited:

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ – ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً – فَادْخُلِي فِي عِبَادِي – وَادْخُلِي جَنَّتِي –

‘O tranquil soul! Return to your Lord, well pleased and pleasing to Him. Enter among My servants, and enter My Paradise.’ ((Al-–Fajr: 27––30))

Abdullah ibn Mas‘ud ((RA))

The Messenger of Allah said about Abdullah ibn Mas‘ud: ‘Whoever wishes to recite the Qur’an correctly and delight in it as it was revealed should recite it according to the recitation of Ibn Umm Abd.’

This was at a time when he was merely a boy and had not yet reached adolescence. He used to graze a herd of goats belonging to ‘Uqbah ibn Abu Mu‘ayt, one of the chiefs of the Quraysh, in the mountain passes of Makkah. People called him ‘Ibn Umm Abd.’ His name, however, was Abdullah; his father’s name was Mas‘ud; his kunya was Abu Abdir-Rahman; and his mother’s name was Umm Abd.

The boy often heard various reports that a prophet had appeared among his people. However, because of his young age and because he spent most of his time away from the social life of Makkah, he paid little attention to them. As usual, he would rise every morning, take ‘Uqbah’s herd of goats out to pasture, and return in the evening.

One day the boy saw two elderly men, whose faces bore the marks of dignity, approaching him from a distance. They were so exhausted and thirsty that their lips and throats had become completely dry. When they came near, the two men greeted him and said, ‘My son, milk some of these goats for us. Let us drink to quench our thirst and moisten our dry throats.’

The boy said, ‘I cannot do that. The goats do not belong to me. I am merely their shepherd and trustee.’ The two men were not displeased by his words; rather, an expression of delight appeared on their faces. One of them said again, ‘Then give me a she-goat that has not yet been touched by a he-goat.’ The boy pointed to a small she-goat standing nearby. The man went forward, caught it, and, saying ‘In the name of Allah, the Most Compassionate, the Most Merciful,’ held its udder and began to massage it. Watching in astonishment, the boy thought, ‘Can a small she-goat that has never been touched by a he-goat give milk? But how amazing! Within a short while, its udder swelled and abundant milk began to flow. The second man lifted a hollowed stone, held it beneath the udder, and filled it with milk. Then both men drank and made the boy drink with them. Ibn Mas‘ud said, ‘Everything I was seeing seemed unbelievable to me. When we had all drunk our fill, that righteous man looked at the goat’s udder and said, “Contract.” Immediately it shrank as before. Then I requested that righteous man, “Teach me the words you uttered.” He said, “You are certainly a taught boy.”’

This is the first account of Abdullah ibn Mas‘ud’s encounter with Islam. This exceptionally righteous man was none other than the Messenger of Allah himself, peace and blessings be upon him. His companion was Hazrat Abu Bakr as-Siddiq. At that time, they had taken refuge in the secluded mountain passes of Makkah to escape the persecution and oppression of the Quraysh. Just as the boy was impressed by the Messenger and his companion, they too found the boy’s conduct, trustworthiness, and intelligence admirable. They perceived in him signs of goodness and prosperity.

A short time after this incident, Abdullah ibn Mas‘ud accepted Islam and devoted himself to serving the Messenger of Allah. The Messenger also appointed him as a servant. From that day, this fortunate boy was transformed from a goatherd into the servant of the greatest human being in creation.

Abdullah ibn Mas‘ud followed his master like a shadow. Whether traveling or staying at home, inside the house or outside, he was always with him. When the Messenger of Allah slept, he would awaken him; when he bathed, he would screen him; when he went outside, he would put on his shoes; when he entered the house, he would remove them; and he carried his staff and miswak. Even when he stayed in his private chamber, he would visit him. The Messenger allowed him to enter his room whenever he wished and to learn about all his affairs without hesitation, reservation, or embarrassment. For this reason, he was called Sahib al-Sirr, or the keeper of all the Messenger of Allah’s secrets.

Abdullah ibn Mas‘ud was raised in the household of the Prophet, followed him, and acquired conduct, manners, and character traits like his. For this reason, it was said of him, ‘In guidance, conduct, and character, he is the finest person in resemblance to the Messenger of Allah.’

Ibn Mas‘ud himself studied in the school of the Messenger of Allah (peace and blessings be upon him). Therefore, among the Companions, he was one of those who read the Qur’an best, understood its meanings most deeply, and possessed the greatest knowledge of Allah’s laws and commandments.

Once, Umar (may Allah be pleased with him) was staying in the plain of Arafat. At that time, a man came and said, “Commander of the Believers! I have come from Kufa. There I saw a man teaching people the Qur’an from memory.” Hearing this, he became so angry that he was rarely seen in such a state. He began to seethe with anger inside the camel’s howdah. Then he asked, “May you perish! Who is that man?”

“Abdullah ibn Mas‘ud.”

When he heard Ibn Mas‘ud’s name, he became as calm as a fire becomes when water is poured upon it. His anger subsided, and he returned to his normal state. Then he said, “May you perish! By Allah, I do not know whether anyone more qualified than him for this task is still alive. I shall tell you an incident about this.” Umar (may Allah be pleased with him) continued: “One night, the Messenger of Allah (peace and blessings be upon him) was conversing with Abu Bakr. They were discussing various matters concerning the Muslims. I was also with them. After some time, the Messenger of Allah came out, and we came out with him. As soon as we emerged, we saw a man standing in prayer in the mosque, but we could not recognize him. The Messenger of Allah stood and listened to his recitation of the Qur’an for a while. Then he turned to us and said, ‘Whoever wishes to recite the Qur’an correctly and delight in it as it was revealed should recite it as Ibn Umm ‘Abd recites it.’ Then Abdullah ibn Mas‘ud sat down and began supplicating. The Messenger of Allah (peace and blessings be upon him) quietly began saying to him, ‘Ask, and you will be given; ask, and you will be given.’”

Umar (may Allah be pleased with him) said, “I said to myself, ‘By Allah, tomorrow at dawn I shall go to Abdullah ibn Mas‘ud and give him the good news of the Messenger’s comment regarding his supplication.’ Early the next morning I went to him, only to find that Abu Bakr al-Siddiq (may Allah be pleased with him) had reached him before me and already given him the good news. Indeed, whenever I competed with Abu Bakr in any good deed, he was victorious every time.”

A personal statement of his concerning his mastery of the knowledge of the Qur’an, the Book of Allah, is particularly noteworthy. He said, “By Allah, besides Whom there is no deity, no verse of the Book of Allah was revealed without my knowing where it was revealed and concerning what it was revealed. If I learn of anyone more knowledgeable than me concerning the Book of Allah and it is possible to reach him, I will go to him.”

There is no exaggeration in what Abdullah ibn Mas‘ud said about himself. I consider it appropriate to relate an incident about this to the readers. Once, Umar ibn al-Khattab (may Allah be pleased with him) encountered an unfamiliar caravan at night during a journey. In the deep darkness of night, none of the people in the caravan could be seen. As it happened, Abdullah ibn Mas‘ud was among them, but Umar (may Allah be pleased with him) did not know this. Umar asked someone to call out to them and ask where the caravan was coming from. Abdullah ibn Mas‘ud replied from the other caravan:

“From the Valley of ‘Aqiq.”

“Where is it going?”

“To the Ancient House—to the Ancient House, that is, the Kaaba.” Hearing the answer, Umar (may Allah be pleased with him) said, “Surely there is a scholar among them.” He then asked that they be questioned again: “Which is the greatest verse of the Qur’an?”

“Allah—there is no deity except Him, the Ever-Living, the Sustainer of all. Neither drowsiness overtakes Him nor sleep.”

“Which verse most expresses justice and righteousness?”

“Indeed, Allah commands justice, excellence, and giving to close relatives.” Another question was asked:

“Which verse has the most comprehensive meaning?”

“So whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.”

“Which is the most terrifying verse?”

“It is not according to your wishes, nor the wishes of the People of the Book. Whoever does evil will be recompensed for it, and he will find neither protector nor helper besides Allah.”

“Which verse inspires the greatest hope?”

“Say: ‘O My servants who have transgressed against themselves, do not despair of Allah’s mercy. Indeed, Allah forgives all sins. Truly, He is the Most Forgiving, Most Merciful.’”

“Now, is Abdullah ibn Mas‘ud among you?”

“Yes.”

Abdullah ibn Mas‘ud was not merely a good Qur’an reciter, scholar, worshipper, and ascetic; he was also industrious and discerning, and a Mujahid who came to the fore in moments of grave danger. It is honor enough for him that, after the Messenger of Allah (peace and blessings be upon him), he was the first Muslim on earth to recite the Qur’an publicly among the Quraysh.

One day, the Companions of the Messenger of Allah (peace and blessings be upon him) gathered in Makkah. They were then few in number and weak. They said among themselves, “By Allah, no one has ever recited the Qur’an publicly to the Quraysh. Who can recite the Qur’an to them?”

Abdullah ibn Mas‘ud said, “I will recite it to them.” The others said, “We fear for you. We want someone who has people behind him, so that if the Quraysh try to harm him in any way, they can prevent them.” Ibn Mas‘ud said, “Give me permission. Allah will protect me.” Saying this, he set out toward the mosque and reached Maqam Ibrahim shortly before noon. Standing near Maqam Ibrahim, he began reciting the Qur’an loudly: “In the name of Allah, the Most Compassionate, the Most Merciful. The Most Compassionate; He taught the Qur’an; He created man; He taught him speech…”

He continued reciting. The Quraysh heard him and pondered for a moment. Then they asked one another, “What is Ibn Umm ‘Abd saying? May he perish! He is reciting exactly what Muhammad recites.” They all rose and rushed toward him, beating his face mercilessly. He recited as much as Allah wished him to recite in that condition. Then he returned to his companions with his body covered in blood. They said, “This is what we feared.” He said, “By Allah, the enemies of Allah now seem utterly insignificant to me, whereas they did not before. If you wish, I can do the same tomorrow.” They said, “No, that is enough. You have made them hear what they detest.” After Abdullah ibn Mas‘ud accepted Islam, he became a victim of Quraysh persecution. Forced by circumstances, he migrated twice to Abyssinia. Finally, he migrated permanently to Madinah. In Madinah, he became the guest of the renowned Ansari Companion Mu‘adh ibn Jabal. After the Messenger of Allah (peace and blessings be upon him) arrived in Madinah, he established a bond of religious brotherhood between the two of them and granted him a plot of land beside the Prophet’s Mosque for his residence.

He participated in all the important battles with the Messenger of Allah (peace and blessings be upon him). In the Battle of Badr, two young Ansari men killed Abu Jahl, the staunch enemy of Islam, and left him on the battlefield. After the battle, the Messenger of Allah said, “Let someone go and see what has happened to Abu Jahl.” Abdullah ibn Mas‘ud ran there. Abu Jahl’s pulse had not yet stopped. Abdullah grabbed his beard forcefully and said, “Tell me, are you Abu Jahl?”

He accompanied the Messenger of Allah (peace and blessings be upon him) at Uhud, the Trench, Hudaybiyyah, Khaybar, and the conquest of Makkah. During the Battle of Hunayn, a sudden attack by the disbelievers scattered the Muslim army of ten thousand. Only eighty warriors stood firm around the Messenger of Allah, risking their lives. Abdullah ibn Mas‘ud was one of those eighty. In this battle, when the Messenger of Allah threw a handful of dust at the polytheist army, it was Abdullah ibn Mas‘ud who placed that dust in his hand.

For a long time after the death of the Messenger of Allah (peace and blessings be upon him), he remained away from all activities. However, during the caliphate of Umar (may Allah be pleased with him), in 15 AH, he could no longer remain inactive. Responding to the call of jihad, he set out for the Battle of Yarmuk and fought bravely.

In 20 AH, Caliph Umar (may Allah be pleased with him) appointed him judge of Kufa. In addition to his judicial duties, he was entrusted with responsibility for the Bayt al-Mal, education and training, and serving as minister to the governor of Kufa.

For a full ten years, he performed all these duties with great efficiency. During this long period, Caliph Umar (may Allah be pleased with him) was martyred, Uthman assumed the caliphate, and the governor of Kufa was replaced, but Abdullah ibn Mas‘ud remained in his post. Toward the end of Uthman’s caliphate, Abdullah was relieved of his duties. He set out from Kufa toward the Hijaz with his companions and family. On the way, when he reached a desert place called Rabdhah, he learned that the renowned Companion Abu Dharr al-Ghifari (may Allah be pleased with him) was on his deathbed there. Shortly after Abdullah’s arrival, Abu Dharr breathed his last. Abdullah ibn Mas‘ud led his funeral prayer and arranged for his shrouding and burial. From there he went to Makkah, performed Umrah, and reached Madinah. He spent the rest of his life quietly in Madinah.

In 32 AH, when Abdullah was over sixty years old, a man suddenly came to him one day and said, “May Allah not deprive me of attending your funeral. Last night I dreamed that the Messenger of Allah was on a pulpit and you were before him. He was saying to you, ‘Ibn Mas‘ud, you have suffered greatly after me. Come, join me.’” This dream came true. A short while later, he fell ill and died of that illness.

He remained alive until the caliphate of Uthman (may Allah be pleased with him). When he was on his deathbed, Uthman went to visit him one day. He asked him:

“What do you complain of?”

“I complain of my sins.”

“Is there anything you wish for?”

“The mercy of my Lord.”

“You have not taken your allowance for many years. Shall I order that it be given to you again?”

“I have no need of it.”

“It will be useful for your daughters after your death.”

“Are you afraid that my daughters will suffer poverty? I have instructed them to recite Surah al-Waqi‘ah every night, for I heard the Messenger of Allah (peace and blessings be upon him) say, ‘Whoever recites Surah al-Waqi‘ah every night will never be touched by poverty.’”

At the end of the day, night descended, and Abdullah ibn Mas‘ud joined his Rafiqul-A‘la—the Most Exalted Companion. Caliph Uthman led his funeral prayer, and he was buried beside Uthman ibn Maz‘un (may Allah be pleased with him).

Al–Arqam ibn Abi al-Arqam ((may Allah be pleased with him))

His name was Abu Abdullah al-Arqam. His father was Abu al-Arqam Abd Manaf, and his mother was Umaymah.

Hazrat Arqam’s family held special honor and authority in Arabia during the pre-Islamic period. His grandfather, Abu Jundub Asad ibn Abdullah, was a leading figure in Makkah in his time.

Hazrat Arqam accepted Islam after eleven or twelve people.Al–Bidayahrelates that after Abu Bakr accepted Islam, he presented the call to Islam to Uthman ibn Affan, Talhah ibn Ubaydullah, al-Zubayr ibn al-Awwam, and Sa‘d ibn Abi Waqqas. They all accepted the call immediately. The following day, he came to the Messenger of Allah (peace and blessings be upon him) with Uthman ibn Maz‘un, Abu Ubaydah, and al-Arqam ibn Abi al-Arqam. They all accepted Islam.

When Hazrat Arqam accepted Islam, the condition of all the Muslims, including the Messenger of Allah (peace and blessings be upon him), was extremely critical. The pagan forces of Makkah wanted to suppress this movement before it gained strength. But Islam had not come to be erased. After he accepted Islam, Hazrat Arqam’s house became Islam’s secret headquarters. Whenever the history of Islam’s early period is discussed, we repeatedly encounter the account of Dar al-Arqam, or Arqam’s house. This house played a great role in the propagation and establishment of Islam. The Messenger of Allah stayed in this house and secretly called people to Islam, eluding the notice of the Quraysh. The few people who had accepted Islam by then would meet the Messenger of Allah there. Moreover, the Messenger of Allah invited people to Islam from there through personal contact. A considerable number of people accepted Islam in this historic house. The last person to proclaim Islam in this house was Umar ibn al-Khattab (may Allah be pleased with him). It is related in Hayatus Sahabah that when the number of Muslims reached thirty-eight, Abu Bakr and the others urged the Messenger of Allah to preach Islam publicly. In response to their insistence, the Messenger of Allah agreed. They left Arqam’s house and dispersed throughout the Sacred Mosque. As planned, Hazrat Abu Bakr stood to address the Quraysh gathered in the courtyard of the Kaaba. As soon as he began presenting the call to Islam to them, the Quraysh thugs attacked Abu Bakr together and began beating him. The wretched Utbah took off his shoe and beat Hazrat Abu Bakr with it. Abu Bakr’s condition became critical. His clan, Banu Taym, came forward to save him. As soon as Abu Bakr regained consciousness, he asked about the condition of the Messenger of Allah. He sent his mother, Umm al-Khayr, to Umm Jamil to learn news of the Messenger of Allah. Umm Jamil came and secretly informed them that the Messenger of Allah was safe. Then, in the darkness of night, the three of them secretly reached the Messenger of Allah. There, through the blessing of the Messenger of Allah’s supplication, Hazrat Abu Bakr’s mother, Umm al-Khayr, accepted Islam. They remained there for a month. Meanwhile, the number of Muslims reached forty. As it happened, on the very day Abu Bakr was beaten while calling people to Allah’s religion, Hazrat Hamzah accepted Islam.

Before Islam, a charitable league called Hilf al-Fudul was established in Makkah under the leadership of the Messenger of Allah (peace and blessings be upon him), and Arqam was one of its members.

In the thirteenth year of prophethood, when the order to migrate was given, Hazrat Arqam reached Madinah with the other Companions. A bond of brotherhood was established between him and Hazrat Abu Talhah ibn Sahl. For permanent residence, the Messenger of Allah granted him a plot of land in Madinah’s Banu Zurayq quarter.

He participated in the Battle of Badr, the first clash between truth and falsehood. In that battle, the Messenger of Allah gave him a sword. He took part in all the major expeditions, including Uhud, the Trench, and Khaybar, fighting with bravery and courage. The Messenger of Allah appointed him as a collector of zakat.

He died in Madinah at the age of eighty-three, in 53 or 55 AH. Before his death, he left instructions that Hazrat Sa‘d ibn Abi Waqqas should lead his funeral prayer. But Hazrat Sa‘d was at a place called ‘Aqiq, some distance from Madinah. When his arrival was delayed, Marwan ibn al-Hakam, the governor of Madinah at the time, objected, saying, “How long will the funeral remain waiting for one man?” He intended to step forward and begin leading the funeral prayer himself. But Ubaydullah ibn Arqam did not permit this. The Banu Makhzum tribe also came forward in support of Ubaydullah. While the dispute was continuing, Hazrat Sa‘d ibn Abi Waqqas (may Allah be pleased with him) arrived. He led the funeral prayer, and the body was buried in Madinah’s Baqi cemetery.

Piety, devotion to religion, aversion to worldly pleasures, and honesty were distinctive features of Hazrat Arqam’s character. He had a strong attraction to worship and night vigils. Once, he intended to travel to Bayt al-Maqdis. After completing his preparations, he came to the Messenger of Allah (peace and blessings be upon him) to take leave. The Messenger of Allah asked, “Are you going for trade, or for some other need?” Arqam replied, “May my parents be sacrificed for you; I have no other need. I only wish to pray in Bayt al-Maqdis.” He was told, “One prayer in this mosque of mine is better than a thousand prayers in any mosque except the Sacred Mosque.” As soon as he heard this, Hazrat Arqam sat down and abandoned his intention to travel.

Hazrat Arqam’s main occupation was trade. After the migration, he settled permanently in Madinah. He endowed the historic house in Makkah as a waqf for his descendants. For a long time, this house was regarded as a place of visitation for travelers.

Hazrat Arqam’s house stood at the foot of Mount Safa. While performing sa‘i between Safa and Marwah, one had to pass directly in front of its door. The house remained intact until the time of the Abbasid caliph al-Mansur—in 140 AH. But in that very year, Muhammad ibn Abdullah ibn Hasan declared a revolt against Abbasid rule in Madinah. Hazrat Arqam’s grandson, Abdullah ibn Uthman, was also one of the supporters and collaborators in this revolt. For this reason, on Caliph al-Mansur’s orders, Shihab al-Din ibn Abd al-Barr was sent to Abdullah with an offer to purchase the house. Abdullah initially refused to sell it, but on the condition of being released from imprisonment and tempted by the high price, he ultimately agreed to sell. Mansur acquired ownership of this great, blessed historic house for seventeen thousand dinars. Although the other co-owners initially refused, they gradually agreed as well.

After Caliph al-Mansur, Caliph al-Mahdi gave the house to his favorite slave girl, Khayzuran. She demolished the old structure and built an entirely new mansion. Thus, the house was renovated from age to age, and gradually this great dwelling—where the Messenger of Allah (peace and blessings be upon him) and the Muslims had taken refuge during Islam’s time of crisis, and which had been a place of descent for revelation and angels for a long period—was obliterated.

Abu Hurayra al–Dawsi ((RA))

Is there anyone among the Muslim community who does not know the name Abu Hurayra? In the pre-Islamic Age of Ignorance, people called him “Abd Shams.” Later, when Allah Most High favored him by guiding him to Islam and honored him by granting him the opportunity to meet the Messenger of Allah (PBUH), the Messenger (PBUH) asked him, “What is your name?” He replied, “Abd Shams (servant of the sun).”

The Messenger (PBUH) said, “No, from today your name is Abd al-Rahman.”

Abu Hurayra (RA) said, “O Messenger of Allah! May my parents be sacrificed for you. From today onward, my name will indeed be Abd al-Rahman.”

“Abu Hurayra” was his kunya, or epithet. As a child, he would always play with a kitten. Seeing this, his companions named him Abu Hurayra (the one with the kitten). Gradually, he became known by this name among everyone, and his real name was forgotten. After accepting Islam, when his relationship with the Messenger of Allah (PBUH) grew close, the Messenger would sometimes affectionately call him “Abu Hirrin.” Therefore, he preferred the name Abu Hirrin to Abu Hurayra. He used to say, “My beloved, the Messenger of Allah, called me by this name.” Moreover, hirrun is masculine, whereas hurayra is feminine.

Abu Hurayra embraced Islam at the hands of the renowned Companion Tufayl ibn Amr al-Dawsi. After accepting Islam, he continued to remain with his own Dawss tribe. In the sixth year after the Hijrah, he also came to Madinah with a delegation from his tribe to meet the Messenger of Allah (PBUH). Amr ibn Ghalas says that his first arrival in Madinah was in Muharram of the seventh year after the Hijrah, the year of the conquest of Khaybar.

After coming to Madinah, this young man from the Dawss tribe devoted himself continuously to serving and accompanying the Messenger of Allah (PBUH). He stayed in the mosque day and night, twenty-four hours a day. He constantly received instruction and training from the Messenger (PBUH), and performed prayer led by him. During the lifetime of the Messenger (PBUH), he had neither a wife nor children. He had only his elderly mother. At that time, she still remained firm in polytheism. Abu Hurayra would constantly invite his loving mother to Islam, but she refused. This caused him deep pain and sorrow. One day, when he invited her to believe in Allah and His Messenger, she said such abusive things about the Prophet (PBUH) that Abu Hurayra was extremely distressed. Weeping, he immediately came to serve the Messenger of Allah (PBUH). The Messenger (PBUH) asked him, “Why are you crying?”

He said, “I always invite my mother to Islam, but she refuses. As usual, I invited her to Islam today as well, and she said something about you that caused me great pain. O Messenger of Allah, pray to Allah to turn Abu Hurayra’s mother’s heart toward Islam.” The Messenger (PBUH) prayed.

Abu Hurayra said, “I returned home from the presence of the Messenger of Allah (PBUH). I found the door of the house closed, but I could hear the sound of water inside. Just as I was about to enter, my mother said, ‘Abu Hurayra, wait a moment.’ Saying this, she arranged her clothes properly. Then she called me inside. I entered, and immediately she began reciting: ‘I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and His Messenger.’”

I returned to the Messenger of Allah (PBUH). I was crying with joy, just as I had cried with sorrow a short while earlier. I said, “O Messenger of Allah, good news! Almighty Allah has accepted your prayer. He has guided Abu Hurayra’s mother, and Abu Hurayra’s mother has accepted Islam.”

Abu Hurayra loved the Messenger (PBUH). That love was profound. He was not satisfied with looking at the Messenger only once or twice. He said, “I have never seen anything more beautiful and radiant than the Messenger (PBUH). It was as though rays of the sun shone from his face.”

He had the honor of being a Companion of the Prophet (PBUH) and the distinction of becoming a follower of his religion, so he would always give thanks to Almighty Allah. He said, “All praise belongs to the Almighty Allah who guided Abu Hurayra to Islam. And all praise belongs to Allah who taught Abu Hurayra the Qur’an and blessed him with the companionship of the Prophet Muhammad, the Messenger of Allah.”

Just as Abu Hurayra was devoted to the Messenger of Allah (PBUH), he was equally devoted to knowledge. Acquiring and studying knowledge became his habit and chief objective. Zayd ibn Thabit (RA) said:

One day, Abu Hurayra, one of our friends, and I were praying to Allah in the mosque. At that time, we saw the Messenger (PBUH). He came forward and sat among us, and we all fell silent. He said, “Resume what you were doing.” My friend and I prayed to Allah before Abu Hurayra did. The Messenger (PBUH) said “Amin” along with our prayers. Then Abu Hurayra supplicated:

“O Allah, I ask You for whatever my two friends have asked for. Along with that, I ask for knowledge that I will never forget.” Once again, the Messenger (PBUH) said “Amin.” The two of us also said, “We too ask for knowledge that we will never forget.” The Messenger (PBUH) said, “This man from the Dawss tribe has surpassed both of you in this matter.”

Just as Abu Hurayra loved knowledge for himself, he loved it for others as well. History records a remarkable incident concerning this. One day, he went to the market of Madinah. He was astonished to see people engrossed in buying and selling, business dealings, and similar activities. He stopped and said, “O people of Madinah, you are being deprived in a most serious way.” The people asked, “Abu Hurayra, what did you see that indicates we are being deprived?”

He said, “The inheritance of the Messenger of Allah (PBUH) is being distributed, while you are sitting here! Why do you not go there and take your respective shares?”

They said, “Where?”

He said, “In the mosque.”

The people hurried toward the mosque. Abu Hurayra stood there waiting for them. After a while, they returned and said, “Abu Hurayra, we went to the mosque and even entered inside, but we did not see anything being distributed.”

He said, “Did you not see anyone in the mosque?”

They said, “Of course we did. Some people were standing in prayer, some were occupied with reciting the Qur’an, and some were discussing what is lawful and unlawful with one another.”

He said, “May you perish! That is precisely the inheritance of the Messenger of Allah (PBUH).”

Abu Hurayra preserved thousands of hadiths of the Prophet in his memory for the Muslim ummah. Sahih al-Bukhari recordsa hadith narrated from Abu Hurayra. He said, “Among the Companions of the Messenger of Allah (PBUH), no one narrated more hadiths from me than Abdullah ibn Umar. This was only because he used to write hadiths, whereas I did not.”

Many people viewed with suspicion the fact that so many hadiths were narrated from the Messenger of Allah (PBUH). Therefore, he said, “Perhaps you think that I narrate a great many hadiths. I was penniless and poor; with a stone tied around my stomach, I would always remain in the company of the Messenger of Allah (PBUH). The Muhajirun were occupied with their businesses, while the Ansar were occupied with safeguarding their wealth.” He also said, “One day I said, ‘O Messenger of Allah, I hear many of your words, but I forget much of what I hear.’ Hearing this, the Messenger (PBUH) said, ‘Spread out your cloak.’ I spread it out. Then he said, ‘Wrap it closely around your chest.’ I wrapped it around my chest. From then on, I never forgot another word.” Imam al-Bukhari said, “More than eight hundred Companions and Tabi‘un narrated hadiths from him. Among the Companions who narrated hadiths from him, Ibn Abbas, Ibn Umar, Jabir, Anas, and Wathila (RA), among others, are especially noteworthy.”

Because of his extraordinary attention to acquiring knowledge and the immense importance he placed on attending the gatherings of the Messenger (PBUH), he endured such hunger and poverty in his life as none of his contemporaries did. Regarding himself, he said:

“Sometimes I would become so hungry that, unable to bear the suffering, I would ask one of the Companions of the Messenger of Allah about a particular verse of the Qur’an, even though I already knew it. My purpose was that perhaps, seeing my condition, he would take me home with him and give me something to eat.

One day, I became extremely hungry. In the agony of hunger, I tied a stone around my stomach and then sat along the route taken by the Companions. Seeing Abu Bakr pass by, I asked him about a verse. I thought he would ask me to accompany him, but he did not call me.

Then Umar ibn al-Khattab came. I also asked him about a verse, but he said nothing either. Finally, the Messenger (PBUH) came. He sensed my intense hunger. He said, “Abu Hurayra?” I replied, “At your service, O Messenger of Allah.” Saying this, I followed him into his home. When the Messenger (PBUH) entered the house, he saw a bowl of milk. He asked the members of his household, “Where did this milk come from?”

They said, “So-and-so has sent this for you.” The Messenger (PBUH) said, “Abu Hurayra, go to the people of Ahl al-Suffa and bring them together.” After he said this, I became very distressed. I thought to myself: It is only one cup of milk; what will so many people of Ahl al-Suffa do with it? I wanted to drink my fill first and then go to them. In any case, I went to Ahl al-Suffa and called them together. When they had gathered and sat before the Messenger of Allah (PBUH), he said:

“Abu Hurayra, take the cup and pass it to them.” I passed it to each of them in turn, and they all drank and were satisfied. Then, holding the cup, I returned to the Messenger of Allah (PBUH). He raised his head, looked at me, and smiled gently, saying:

“Only you and I remain.” I said, “Sadaqta, O Messenger of Allah—you have spoken the truth.” He said, “Drink.” I drank. He said, “Drink some more.” I drank some more. Each time he repeatedly told me to drink, I drank again and again. Finally I said, “By Him who sent you with the truth, I can drink no more.” Then the Messenger (PBUH) took the cup and drank the rest.

Abu Hurayra did not have to remain in such extreme poverty and hardship for long. Within a short time, wealth and prosperity came into the hands of the Muslims. Spoils of war began flowing into their hands from all directions. Abu Hurayra became the owner of money, a house, property, a wife, and children—of everything. Yet none of this could affect his noble heart. He never forgot his past, not even for a single day. He would always say:

“I grew up as an orphan and migrated empty-handed. I worked for food and sustenance as a laborer for Busra bint Ghazwan. Whenever they pitched their tents somewhere, I attended to their various errands, and whenever they mounted their animals, I drove their camels. At last, Allah Most High granted me Busra as my wife. All praise belongs to Allah, who strengthened His religion and made Abu Hurayra a leader in that religion.”

The second Caliph, Umar (RA), appointed Abu Hurayra governor of Bahrain. Later, he removed him from office. When he then wished to appoint him again, Abu Hurayra declined and left Madinah to live in a place called Aqiq.

During the rule of Muawiya, Abu Hurayra was appointed governor of Madinah several times. Yet holding authority brought no change to his innate nobility, generosity, contentment, and other qualities.

At that time Abu Hurayra was the governor of Madinah. Carrying a load of firewood on his back for his family, he was walking along a road in Madinah. As he passed Sahlaba ibn Malik, he said, “Sahlaba, make a little room on the road for the Amir.” Sahlaba said, “May Allah have mercy on you. Can you not pass even on such a wide road?” He replied, “Make the road wider for your Amir and the load on his back.”

Alongside his profound knowledge, boundless humility, and generosity, Abu Hurayra possessed an extraordinary combination of God-consciousness and love of Allah. He fasted during the day and spent the first third of the night in prayer. Then he would wake his wife. She would spend the second third of the night in prayer and then wake their daughter. Their daughter would spend the remaining part of the night standing in prayer. Thus, worship never ceased in his home throughout the entire night.

Ikrima said that Abu Hurayra recited tasbih twelve thousand times every day. He would say, “I recite tasbih in an amount equal to my sins each day.”

Abu Hurayra had a Black female slave. One day, he and his family became extremely angry because of her behavior. He was about to strike her. He raised the whip, but then stopped. He said, “If I did not fear having to answer for this on the Day of Resurrection, I would hurt you with the whip just as you have hurt us. However, I will sell you to someone who will pay me your fair price—and I am even more in need of that price. Go; for Allah’s sake, I set you free.”

One day Abu Hurayra’s daughter said, “Father, the other girls embarrass me. They say, ‘Why does your father not make you golden jewelry?’”

He said, “Daughter, tell them, ‘My father fears the blazing flames of Hell.’” His reason for not giving his daughter golden jewelry was neither greed for wealth nor stinginess. He was always generous when spending in the way of Allah. History contains many accounts of his generosity. One day Marwan ibn al-Hakam sent one hundred dinars to Abu Hurayra. But the very next day Marwan sent a messenger to inform him, “My servant gave you the dinars by mistake. I did not intend to give them to you; rather, I intended to give them to someone else.” Hearing this, Abu Hurayra said with embarrassment and astonishment:

“I have already spent them in the way of Allah. I did not have even a single dinar left by morning. When my allowance is paid from the Bayt al-Mal in the future, you may take it from there.” In fact, Marwan had done this merely to test him.

As long as his mother lived, Abu Hurayra always treated her kindly. Whenever he left the house, he would go to the door of his mother’s room and say, “Mother, peace, mercy, and blessings of Allah be upon you.”

His mother would reply, “Dear son, and peace, mercy, and blessings of Allah be upon you.”

After exchanging greetings, Abu Hurayra would say, “May Allah have mercy and favor upon you, just as you did upon me when I was little.” His mother would say, “May Allah have mercy upon you in return for the kindness you have shown me after growing up.” When he returned home, mother and son would exchange such supplications and greetings.

Just as Abu Hurayra himself showed respect and reverence toward his elders, he likewise advised everyone to treat their parents well and maintain good relations with their relatives. One day he saw two men walking side by side along the road. One of them was considerably older than the other. He called the younger man and asked, “What is the man accompanying you to you?”

He replied, “My father.”

He said, “Never call him by his name, never walk ahead of him, and never sit down before he sits.”

During his final illness, he lay weeping bitterly. He was asked why he was crying. He said, “I am not crying for your worldly life. I am crying when I think of the long journey and the scant provisions. I have now reached the end of the road that leads either to Paradise or to Hell. I do not know which of these two roads I will take.”

He lay on his deathbed. Marwan ibn al-Hakam came to visit him and said, “Abu Hurayra, may Allah grant you healing.”

He replied, “O Allah, I love meeting You; may You also desire to meet me, and hasten it for me.”

No sooner had Marwan left after visiting him than Abu Hurayra breathed his last.

The historian al-Waqidi says, “Walid ibn Uqba led his funeral prayer after the Asr prayer. Ibn Umar, Abu Sa’id al-Khudri (RA), and other Companions attended his funeral.”

When Walid informed Muawiya of his death, Muawiya wrote to him, instructing him to find his heirs and give them ten thousand dirhams, and to treat his neighbors well, because Abu Hurayra had helped Uthman while he was under house arrest.

In the book al-Isaba, Allama Ibn Hajar al-Asqalani relates from Abu Sulayman that Abu Hurayra lived for seventy-eight years. During the lifetime of the Messenger of Allah (PBUH), he was a little over thirty years old. According to some, he passed away in 55 AH; according to al-Waqidi, the year of his death was 59 AH. However, according to Imam Bukhari, the year of his death was 57 AH.

Abu Dharr al–Ghifari ((RA))

The settlement of the Ghifar tribe was located in the ‘Addan valley, which connected Makkah with the outside world. The trade caravans of Makkah’s Quraysh traveled through there on their way to and from Syria. They made their living from the small amount of money they earned in exchange for protecting these caravans. Robbery and highway robbery were also their professions. When a trade caravan did not provide the food or money they demanded, they resorted to plunder.

Jundub ibn Junadah, known by the name Abu Dharr, was also a son of this tribe. From childhood, he stood apart from everyone else for his boundless courage, keen intelligence, and foresight. During the first part of his life in the Age of Ignorance, his profession was also highway robbery. He became renowned as a daring bandit of the Ghifar tribe. However, within a short time, a revolution took place in his life. He began to feel profound anguish at the idols worshipped by his fellow tribesmen besides Allah, the One. He deeply perceived the religious corruption, blind beliefs, and superstitions that were flooding the entire Arab world at that time. He waited impatiently for a prophet who would purify people’s intellects, consciences, and hearts and bring them from darkness into light.

He abandoned highway robbery and devoted himself wholeheartedly to the worship of Allah, while the entire land of Arabia was immersed in the bottomless abyss of misguidance. Hazrat Abu Ma’shar said: “Abu Dharr was a muwahhid, or monotheist, even in the Age of Ignorance. He believed no one besides Allah alone to be worthy of worship, and he did not worship any other idol or deity. His faith and worship of Allah were known among the people. For this reason, the person who first informed him of the advent of the Messenger of Allah (SAW) told him:

“Abu Dharr, there is a man in Makkah like you who says, ‘There is no god but Allah.’”

He did not merely profess belief in tawhid with his lips; he also performed salah during that Age of Ignorance. Regarding this, he himself said, “I had been performing salah for three years before meeting the Messenger of Allah (SAW).” The people asked, “For whom?” He replied, “For Allah.” He was again asked, “In which direction did you face?” He said, “Whichever direction Allah willed.”

The story of his embracing Islam is also quite remarkable. Ibn Hajar described the story of his embracing Islam in detail in his book ‘al-–Isabah’. In brief, it may be told as follows: he was living with his tribe. One day, he received news that a new prophet had appeared in Makkah. He called his brother Anis and said, “Will you go to Makkah and gather some information about the man who claims to be a prophet and says that revelation comes to him from heaven? Listen to some of his words. Then return and inform me.”

Anis went to Makkah. After meeting the Messenger of Allah (SAW), listening to the words that came from his lips, and returning to his tribe, Abu Dharr immediately hurried to Anis when he heard the news. He began asking him eagerly about the new prophet. Anis said:

—“By Allah, I saw the man. He calls people to noble character, and he says things that did not seem to be poetry.”

—“What are people saying about him?”

—“Some say he is a magician, some say a soothsayer, and others say a poet.”

—“By Allah, you have not quenched my thirst or fulfilled my longing. Can you take responsibility for my family so that I may go to Makkah and see his condition with my own eyes?”

—“Certainly. But beware of the people of Makkah.”

At dawn the following day, Abu Dharr set out for Makkah. He took some provisions and a waterskin with him. He remained constantly anxious and fearful, lest someone discover his purpose. In this state, he arrived in Makkah. He did not think it prudent to ask anyone anything about Muhammad (SAW), because he did not know whether the person asked was Muhammad’s friend or enemy.

The day passed, and the darkness of night descended. Exhausted and weary, he lay down to rest in a corner of al-Masjid al-Haram. Ali ibn Abi Talib happened to be passing that way. At a glance, he realized that the man was a traveler. He called out, “Come to my house.” Abu Dharr went with him and spent the night there. In the morning, he returned to the mosque with the waterskin and bundle of food in his hands. Yet neither of them asked the other anything.

The following day also passed, but he did not meet the Prophet. He again lay down in the mosque that night. Once again, Ali (RA) was passing that way. He said, “What is the matter? Has the man still not found his destination?” He took him home with him again. This night, too, passed there. Neither of them asked the other anything that day either. In the same way, the third night arrived. Ali (RA) said that day:

—“Tell me, what purpose has brought you to Makkah?”

He said, “If you promise me that you will guide me to the matter I seek, then I can tell you.” Ali (RA) made the promise.

Abu Dharr said:

“I have come to Makkah from a distant place to meet the new prophet and hear some of what he says.”

Ali’s (RA) face lit up with joy. He said, “By Allah, he is certainly a true prophet.” Saying this, he described the Prophet (SAW) in various ways. He further said, “In the morning, follow me wherever I go. If I notice anything that might endanger you, I will stop and pretend to urinate. When I set off again, continue following me. In this way, enter wherever I enter.”

In his intense eagerness and anxiety to see the beloved Prophet and hear the revelation sent down to him, Abu Dharr could not remain still in bed throughout the night. The next morning, Ali (RA) set out for the house of the Messenger of Allah (SAW), taking his guest with him. Abu Dharr followed close behind. He paid no attention whatsoever to anything around them along the way. Thus they reached the Messenger of Allah (SAW). Abu Dharr offered the salutation.

—“Peace be upon you, O Messenger of Allah.” The Messenger (SAW) replied,

– “And peace, mercy, and blessings of Allah be upon you.”

Thus, Abu Dharr earned the distinction of being the first to greet the Messenger of Allah (SAW) in the Islamic manner. Thereafter, this method of exchanging greetings was adopted and disseminated.

The Messenger (SAW) invited Abu Dharr to Islam and recited some verses of the Qur’an to him. Sitting there, Abu Dharr recited the kalimah of tawhid and declared his entry into the new faith.

Abu Dharr narrated the subsequent events as follows: After accepting Islam, I began staying in Makkah with the Messenger of Allah (SAW). He taught me various matters of Islam and also trained me to recite some verses of the Qur’an. He told me, “Do not disclose your acceptance of Islam to anyone in Makkah. If anyone learns of it, I fear for your life.”

I said, “By the One in Whose hand is my life, I swear that I will not leave Makkah until I go to the mosque and openly call the Quraysh to the truth.” The Messenger (SAW) fell silent.

I went to the mosque. The Quraysh were sitting together, chatting. I went among them and addressed them as loudly as I could, saying, “O people of the Quraysh! I testify that there is no deity except Allah and that Muhammad (SAW) is the Messenger of Allah.”

As soon as my words reached their ears, they became frightened and astonished. They all leapt up and said, “Seize this apostate!” They rushed at me and began beating me mercilessly. The Messenger’s (SAW) uncle, Abbas ibn Abd al-Muttalib, recognized me. To save me from their hands, he threw himself over me. Then he said to them, “Perish! Are you killing a man of the Ghifar tribe, one who lives along your trade caravan route?” They released me.

After recovering somewhat, I returned to the Messenger of Allah (SAW). Seeing my condition, he said, “Did I not forbid you from disclosing your acceptance of Islam?” I said, “O Messenger of Allah! I felt a powerful urge within myself. I merely gave expression to that urge.” He said, “Return to your people. Inform them of what you have seen and heard, and call them to Allah. Perhaps Allah will benefit them through you and reward you. When you learn that I am calling people openly, come to me.”

I returned to the dwelling place of my tribespeople. My brother Anis came to meet me. He asked, “What did you do?” I replied, “I have accepted Islam and become a believer.” At once, Allah opened the door of his heart. He said, “I have no desire to reject your faith. I accept Islam and become a believer.” Then the two of us went together to our mother and invited her to Islam as well. She declared, “I have no aversion to the faith of my two sons,” and thus announced her acceptance of Islam.

From that day onward, this believing family tirelessly conveyed the call to Islam to the people of the Ghifar tribe. They were never disappointed in this effort and never lost heart. Through their utmost efforts, a large number of people of the tribe accepted Islam, and congregational salah was established among them. However, one group said, “We will remain steadfast in our religion. When the Messenger of Allah (SAW) comes to Madinah, we will accept Islam.” They too accepted Islam after the Messenger (SAW) migrated to Madinah. Regarding the Ghifar tribe, the Messenger (SAW) said, “The Ghifar tribe—Allah has forgiven them; and the Aslam tribe—Allah has granted them peace and security.”

After returning to Makkah, Abu Dharr continued to live in the desert with his tribespeople. One after another, the battles of Badr, Uhud, and Khandaq came to an end. Thereafter, he came to Madinah and remained constantly in the company of the Messenger of Allah (SAW). He requested the opportunity to serve him, and his request was granted. During his stay in Madinah, he spent all his time serving the Messenger of Allah (SAW). This was his most beloved occupation. He would say:

“I served the Messenger of Allah (SAW), and in my spare time I would come to the mosque and rest.”

Ibn Ishaq says: When Abu Dharr migrated to Madinah, the Messenger (SAW) established a bond of brotherhood between Mundhir ibn ‘Amr and Abu Dharr. However, the historian Waqidi held that Abu Dharr migrated to Madinah after the verses concerning inheritance had been revealed. Therefore, the practice of establishing bonds of brotherhood had already been abrogated.

No detailed information is available about his participation in battles alongside the Messenger of Allah (SAW). However, a report about his participation in the Battle of Tabuk has been narrated by the eminent scholar Ibn Hajar al-Asqalani, on the authority of Abdullah ibn Mas‘ud, in the work ‘al–Isabah’: When the Messenger of Allah (SAW) set out for Tabuk, people began making excuses and expressing hesitation about going to battle. Whenever someone was not seen, the Companions would say, “O Messenger of Allah, so-and-so has not come.” He would reply, “If his intention is good, Allah will soon bring him to join you. Otherwise, Allah has separated him from you and protected you from him.” Once, Abu Dharr’s name was mentioned, and it was said, “He too has stayed behind.” The truth was that his camel was slow. At first he tried to make it go faster, but when he failed, he unloaded his belongings, carried them on his shoulders, and began walking on foot. He caught up with the Messenger of Allah (SAW) at an advanced campsite. A Companion saw him from a distance and exclaimed, “O Messenger of Allah, someone seems to be coming along the road.” He said, “It must be Abu Dharr.” The people looked carefully and recognized him. They said, “O Messenger of Allah, by Allah, it is Abu Dharr.” He said:

“May Allah have mercy on Abu Dharr. He walks alone, will die alone, and will be resurrected alone on the Day of Resurrection.” (Tarikh al-Islam: al-‘Allamah Dhahabi, vol. 3)) The prophecy of the Messenger of Allah (SAW) was fulfilled exactly as stated.

Abu Dharr was by nature simple, unpretentious, detached from the world, and fond of solitude. For this reason, the Pure Messenger (SAW) gave him the title “Masih al-Islam.” After the Messenger’s (SAW) death, he became completely detached from the world. The burning grief that began in his heart at the separation from the beloved Prophet never subsided. For this reason, the death of Abu Bakr (RA) further shattered his already broken heart. In his eyes, the beautifully adorned garden of Madinah then appeared devoid of leaves and foliage. He left Madinah and settled in al-Sham (Syria).

The simple and uncomplicated way of life of Islam remained in place until the caliphates of Abu Bakr and Umar (RA). As wealth and prosperity increased with the victories and expansion of the Islamic caliphate, splendor and luxury naturally took their place. It was during the era of Uthman (RA) that ostentation began among various people. This had some effect on ordinary life. Instead of the simplicity of the Prophet’s (SAW) era, signs of indulgence and luxury became apparent among them. Abu Dharr expected people to follow the same simple, unostentatious way of life practiced during the Prophet’s (SAW) era. He expected everyone to become completely detached in heart from wealth and riches. According to his Allah-reliant belief and doctrine, nothing could be stored today for tomorrow. He believed that no Muslim had the right to amass wealth while leaving others hungry and naked. Muawiyah (RA) and the other governors held that, after properly paying the zakat Allah had made obligatory on the wealthy, every Muslim had the right to accumulate surplus wealth. This difference of opinion grew until it eventually took the form of quarrels and disputes. Abu Dharr began protesting against such people with great fearlessness. Because they possessed wealth beyond their needs, he began regarding them as the targets of the following Qur’anic verse.

وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ

– “And give them the painful punishment as news who hoard gold and silver and do not spend it in the way of Allah.” (at-‌ Tawbah: 34)

The preceding verse discusses the Jews and Christians. For this reason, Amir Muawiyah held that this verse concerned those disbelievers. Abu Dharr, however, believed that the verse was directed at everyone, Muslims and non-Muslims alike. Secondly, Abu Dharr understood “not spending in the way of Allah” to mean that a person does not give away all his wealth in the way of Allah. Amir Muawiyah, on the other hand, believed that it applied only to zakat. Thus, Hazrat Abu Dharr began criticizing people very severely according to his own thought, philosophy, and opinion. Hazrat Muawiyah (RA) believed that if this situation continued, disorder and unrest could erupt in al-Sham at any time. He informed Caliph Uthman (RA) of the delicate situation and requested that he summon Abu Dharr to Madinah. Hazrat Uthman sent for him to come to Madinah.

One day, Abu Dharr was sitting there. In his presence, the caliph Uthman (RA) asked Ka‘b (RA), “What is your opinion of a person who accumulates wealth, pays its zakat, and also spends in the way of Allah?” Ka‘b (RA) replied, “One may hold a good opinion of such a person.” Hearing this, Abu Dharr flared up furiously. Raising his staff over Ka‘b’s head, he said, “Son of a Jewish woman (Ka‘b was the son of a Jew), what could you understand of this matter? On the Day of Resurrection, even the heart of such a person will be stung by a scorpion.” At last, Uthman said to Abu Dharr, “Stay with me; a milch camel will come to your door every morning and evening.” He replied, “I have no need of anything in this world of yours.” Saying this, he left. Eventually, Hazrat Uthman requested him to go and live in a place called Rabadhah, in the middle of the desert far from Madinah. According to some, he went there and lived of his own accord. Far from populated areas, in a lonely wilderness, he renounced a life of comfort and luxury and strictly followed the Messenger of Allah’s (SAW) life of devotion to the Hereafter, remaining there until his death. The story of Hazrat Abu Dharr’s death is also extremely painful and astonishing. He died in the desert of Rabadhah in 31 AH, or according to another opinion, in 32 AH. His wife described his final condition as follows:

“When Abu Dharr’s condition became extremely critical, I began to weep. He asked, ‘Why are you crying?’ I replied, ‘You are journeying toward the Hereafter in a desolate desert. Here there is no extra cloth, apart from the garments used by you and me, with which you can be shrouded.’ He said, ‘Stop crying. I give you good news. I heard the Messenger of Allah (peace and blessings be upon him) say: “For any Muslim whose two or three children die, that alone is sufficient to save him from the Fire of Hell.” He said this before a number of people, including me: “One of you will die in the desert, and at the time of his death a group of Muslims will unexpectedly arrive there.” All of those people except me died in settled areas. Now I alone remain alive. Therefore, I can say with certainty that it is I. I swear by Allah, I am not lying, nor did the one who made this statement lie. Look toward the road; surely unseen help is on its way.’ I said, ‘By now even the pilgrims have finished returning, and there is no traffic on the road.’ He said, ‘No, go and look.’ So I went in one direction, climbed a hill, and looked into the distance; then I hurried back in the other direction to tend to him. I continued running back and forth and searching. Just then, some riders appeared in the distance. When I signaled to them, they came rapidly toward me and stopped. They asked about Abu Dharr, ‘Who is this?’ I replied, ‘Abu Dharr.’ ‘The Companion of the Messenger of Allah (peace and blessings be upon him)?’ I said, ‘Yes.’ Saying, ‘May my parents be sacrificed for him,’ they went to Abu Dharr. Abu Dharr first reminded them of the Prophet’s (peace and blessings be upon him) prophecy. Then he instructed them, ‘If enough cloth for a shroud is found with me or my wife, bury me in it.’ He then made them swear that no one who held even the lowest government post should shroud him. As it happened, all of them except one young Ansari held some government responsibility. Abu Dharr permitted that young man alone to shroud him. This caravan was Yemeni and was coming from Kufa. The renowned Companion Abdullah ibn Masud (may Allah be pleased with him) was also with them. He was traveling with this caravan to Iraq. He led Abu Dharr’s funeral prayer, and together they buried him in the desert of Rabdha.”

The total number of hadiths narrated from Abu Dharr is twenty-eight. Of these, twelve are muttafaqun alayh—that is, narrated by both al-Bukhari and Muslim. Two were narrated exclusively by al-Bukhari and seven exclusively by Muslim. The reason the number of hadiths narrated by him is so small compared with others is that he always remained quiet, preferred solitude, and interacted little with people. Consequently, his knowledge was not widely disseminated. Yet learned Companions such as Anas ibn Malik and Abdullah ibn Abbas acquired knowledge from him. Ibn Asakir discussed this matter in detail in his work ‘Tarikh Dimashq’.

Hazrat Ali (may Allah be pleased with him) was once asked about the extent of Abu Dharr’s knowledge. He replied, ‘He acquired knowledge that people are unable to attain. Then that knowledge was tested by being heated in fire, yet no impurity came out of it.’ Regarding this great ascetic and world-detached Companion, the Messenger of Allah (peace and blessings be upon him) said, ‘Under the sky and above the earth, Abu Dharr is the most truthful person.’

During the caliphate of Hazrat Uthman, Abu Dharr once went for Hajj. A man came and said, ‘While staying at Mina, Uthman performed the prayer as four rak‘ahs (that is, he did not shorten it).’ He did not approve of this. Condemning it in very strong terms, he said, ‘I prayed behind the Messenger of Allah (peace and blessings be upon him), Abu Bakr, and Umar. They all prayed two rak‘ahs.’ After saying this, he himself led the prayer and performed four rak‘ahs. The people said, ‘You criticized the Commander of the Believers, yet now you yourself have performed four rak‘ahs.’ He replied, ‘Disagreement is a very bad thing. The Messenger (peace and blessings be upon him) said, “Do not insult those who will become rulers after me. Whoever intends to insult them will cast the firm rope of Islam from his own shoulder and close the door of repentance upon himself.”’ (Musnad of Ahmad, 5/165)

After the passing of the Messenger of Allah (peace and blessings be upon him), whenever his sacred name came to Abu Dharr’s lips, streams of tears flowed from his eyes. Ahnaf ibn Qays narrated: ‘Once, in Bayt al-Maqdis, I saw a man performing prostration after prostration. This produced a particular impression on me. When I went to him a second time, I asked, “Can you tell whether I performed an even or an odd number of prayers?” He replied, “Even if I do not know, Allah surely knows.” Then he said, “My friend Abu al-Qasim told me”—and, having said only this much, he began to weep. Then he said again, “My friend Abu al-Qasim told me.” This time too, his voice was choked with tears. Finally, regaining control of himself, he said, “My friend Abu al-Qasim (peace and blessings be upon him) said: ‘When a servant prostrates once before Allah, Allah raises him one degree, erases one of his sins, and records one good deed for him.’” I asked, “Who are you?” He replied, “Abu Dharr—the Companion of the Messenger of Allah (peace and blessings be upon him).”’

One day a man came to Abu Dharr. He looked around his house. Seeing no household possessions, he asked,

—‘Abu Dharr, where are your belongings?’

—‘I have a house in the Hereafter. I send all my finest possessions there.’

Once the governor of Syria sent him three hundred dinars, saying, ‘Use this to meet your needs.’ He returned the dinars, saying, ‘Could the governor of Syria find no servant of Allah lower than me?’

Salman al-–Farsi ((may Allah be pleased with him))

The Messenger of Allah (peace and blessings be upon him) said, ‘Salman is one of the members of the Prophet’s household.’

This is the life story of a truth-seeker, a man longing to attain Allah. He was Hazrat Salman al-Farsi. It is from Salman al-Farsi’s own lips that we have this remarkable account of how he found the truth. He says:

At that time I was a Persian youth from the region of Isfahan in Persia. My village was called Jayyān. My father was the village dahqan, or headman—the wealthiest and most highly respected man there. From birth I was, in his eyes, the dearest of all Allah’s creation. As I grew older, his affection and love for me also increased. At one point, fearing some misfortune, he confined me indoors like a girl.

I began practicing my parents’ Magian religion with great devotion and soon attained the position of guardian of our sacred fire. The responsibility of keeping that worship-fire burning day and night, twenty-four hours a day, was entrusted to me.

My father owned vast estates and managed them himself. They produced abundant grain for us. One day, for some reason, he was detained at home and could not go to supervise the village farm. Calling me, he said:

‘My son, you can see that, for a particular reason, I cannot go to the farm today. Instead, go there for a while and supervise the work on my behalf.’

I set out for the farm. As I passed by a Christian church, some sounds reached my ears. They were praying at the time. Those sounds awakened me.

Because I had been confined at home for so long, I knew nothing about Christians or followers of any other religion. Hearing their voices, I entered the church to see what they were doing. I observed them closely. I greatly liked their method of prayer and became attracted to their religion. I said to myself, ‘This religion is better than the one we follow.’ Instead of going to the farm, I spent that day with them. I asked them:

—Where is the origin of this religion?

—In Syria.

Evening descended. I returned home. My father began asking me what I had done throughout the day.

I said, ‘Father, as I was passing by some people, I saw them praying in their place of worship. I greatly liked the religious practices I witnessed among them. I spent the day with them until sunset.’ Hearing this, my father became alarmed. He said:

‘My son, there is no good in that religion; your religion and that of your forefathers is better than it.’ I replied, ‘By Allah, it is not so at all. Their religion is better than ours.’

Hearing me, my father became frightened and feared that I might abandon my religion. So he fettered my feet and confined me in the house.

I waited for an opportunity. Within a few days, it came. Secretly, I sent word to the Christians that if any caravan bound for Syria came to them, they should inform me.

Within a few days, a caravan bound for Syria arrived. They informed me. I escaped from captivity and secretly set out with them. They took me to Syria. Upon reaching Syria, I asked:

—Who is the best and most knowledgeable person in this religion?

They replied, ‘The bishop, the priest of the church.’

I went to him and said, ‘I have become attracted to Christianity. I wish to remain in your company, serve you, learn from you, and pray with you.’ He said, ‘Come inside.’

I went inside and began serving him. Before long, I realized that the man was dishonest. He instructed his companions to give charity and encouraged them to seek reward; but when they handed him something to spend in the way of Allah, he appropriated it for himself and accumulated it. He gave nothing to the poor and needy. In this way, he accumulated seven jars of gold.

Seeing his moral degradation, I came to hate him intensely. Within a few days, the man died. The Christians of the area gathered to bury him. I said to them, ‘This friend of yours was a very dishonest man. He instructed you to give charity and encouraged you to do so. But whenever you handed it to him, he appropriated all of it. He gave nothing to the poor and needy.’

They asked, ‘How do you know that?’

I replied, ‘I will show you the hidden storehouse of the wealth he accumulated.’

They said, ‘All right, show us.’

When I showed them the hidden storehouse, they recovered seven jars of gold and silver from it. Seeing this, they said:

—By Allah, we will not bury him.

They hung him on a cross and battered his body with stones. Within a few days, they appointed another man in his place. I also entered this man’s company. Before him, I had never seen anyone so detached from the world, so devoted to the Hereafter, and so diligent in worship day and night. I loved him greatly and spent a long time with him. When the evening of his death drew near, I said to him:

—Sir, whose company do you advise me to keep after your death?

He said, ‘My son, I know no one here who upholds the truth I have held on to. However, there is a man in Mosul named so-and-so. He has neither changed nor added the slightest part of this truth. Keep his company.’

After that friend died, I went to Mosul and sought out the man he had described. I told him my whole story. I also told him that, at the end of his life, so-and-so had instructed me to keep his company, and that he had told me you deeply adhere to the very truth upon which he breathed his last. Hearing me, he said, ‘Stay with me.’

I stayed with him. I liked his conduct very much. Within a short time, he died. When the time of his death drew near, I said to him:

—Sir, you can see that Allah’s decree has come to you, and you know my circumstances. Whom do you advise me to go to now?

He said, ‘My son, I know no one who remains steadfast upon what we followed. However, there is a man named so-and-so in Nisibis; you may meet him.’

After burying him, I met that man of Nisibis and told him my entire story. He asked me to stay with him, and I stayed. I found this man to be as pure in character as my previous two friends. Glory be to Allah, within a short time he died. At the end, I said to him, ‘You know almost everything about me. Whom do you advise me to go to now?’

He said, ‘There is a man named so-and-so in Amuriyyah. You should keep his company. Apart from him, I know no one remaining upon this truth of ours.’ I went to him and told him everything.

Hearing me, he said, ‘Stay with me.’ By Allah, while staying with him I found that he followed the same belief and path as his predecessors. While staying with him, I came to own a number of cows and goats.

Within a short time, I saw him meet the same fate as his predecessors. At the end of his life, I said to him, ‘You know my condition well. What do you advise me to do now, and whom do you advise me to go to?’

He said, ‘My son, I know of no one remaining on the face of the earth who holds to the truth we held. However, in the near future a prophet will appear in Arabia. He will bring the religion of Ibrahim anew. Driven from his homeland, he will migrate to a land between great black rocks, a land of date-palm gardens. He will have signs as clear as daylight. He will eat gifts, but he will not eat charity. Between his shoulders will be the Seal of Prophethood. If you can, go to that land.’

Then he died. I remained in Amuriyyah for some more time. One day, some Arab merchants from the Kalb tribe arrived there. I said to them, ‘If you take me with you to Arabia, I will give you these cows and goats in exchange.’ They replied, ‘All right, we will take you with us.’

I gave them the cows and goats. They took me with them. When we reached a place called Wadi al-Qura, between Madinah and Syria, they betrayed me and sold me to a Jew. I began serving him as a slave. Before long, a cousin of his from the Banu Qurayzah tribe bought me and took me to Yathrib (Madinah). There I saw the date palms described by my friend from Amuriyyah and recognized the city according to his description. I remained there in the service of my master.

The Prophet (peace and blessings be upon him) was then calling people to the religion in Makkah. But because I was always busy working as a slave, I heard nothing about him or his message. After some time, the Messenger (peace and blessings be upon him) migrated from Makkah to Yathrib. I was working at the top of a date palm, while my master was sitting beneath it, when one of his nephews came and said to him:

‘May Allah destroy the Banu Qaylah (the Aws and Khazraj tribes). By God, they are now gathered at Quba around a man who has arrived today from Makkah and claims to be a prophet.’

As soon as his words reached my ears, it was as though I had developed a fever. I began to tremble violently. I feared that I might fall with a thud onto my master’s neck as he sat beneath the tree. I quickly climbed down and said to the man:

—What did you say? Repeat those words to me.

Hearing me, my master flew into a rage, struck me forcefully on the cheek, and said:

—What have you to do with that? Go and continue what you were doing.

That evening, I took some dates from those I had gathered and set out toward the place where the Messenger (peace and blessings be upon him) was staying. Reaching him, I said:

—I have heard that you are a righteous man. You have some companions who are without support or means. I had saved this small amount of food for charity, and I found that you were more deserving of it than others. Saying this, I offered the dates to him. He told his Companions, ‘Eat.’ But he withdrew his own hand and ate nothing. I said to myself, ‘This is one.’

I returned that day. I began gathering some more dates. The Messenger (peace and blessings be upon him) came from Quba to Madinah. One day I went to him with the dates and said, ‘I saw that you do not eat charity. So this time I have brought a gift for you.’ This time he ate himself and invited his Companions to eat with him. I said to myself, ‘This is the second.’

Then, one day, I went to the Messenger of Allah (peace and blessings be upon him). He was burying one of his companions in the Baqi al-Gharqad cemetery. I saw him sitting wrapped in a shamla (a type of loose garment). I greeted him. Then I began looking repeatedly at his back, searching for the Seal of Prophethood described by my friend from Amuria.

Seeing me repeatedly looking at his back, the Messenger of Allah (peace and blessings be upon him) understood what I wanted. He removed the covering from his back, and I saw the seal clearly. I then recognized him with certainty, threw myself upon him, covered him with kisses, and wept until my chest was drenched with tears. Seeing me in this state, the Messenger of Allah (peace and blessings be upon him) asked:

“What is the matter with you?”

I related the whole story to him. He was amazed and wanted his companions to hear it from my own lips. I told them, and they were astonished and extremely delighted.

Because Salman (may Allah be pleased with him) was bound by the chains of slavery, he could not take part in the Battles of Badr and Uhud alongside the Messenger of Allah (peace and blessings be upon him). As a result, he suffered intense anguish. Salman said: “One day the Messenger of Allah (peace and blessings be upon him) called me and said, ‘Make a contract of mukatabah (emancipation) with your master.’ I made a contract to plant three hundred date-palm saplings for him and give him forty uqiyyahs of gold; in return, I would be freed. I informed the Messenger of Allah (peace and blessings be upon him) of this agreement. He called the Companions and said, ‘Help your brother.’ Each of them gave me five, ten, twenty, or thirty saplings, whatever he could. In this way I collected three hundred saplings. Then, on the Messenger’s instruction, I dug the holes. One day he himself went there with me. I handed him one sapling at a time, and he planted it. By Allah, not a single one of the saplings he planted died. (Historians say that Salman (may Allah be pleased with him) planted only one sapling, and it was the one that died. The Messenger of Allah (peace and blessings be upon him) planted all the rest, and every one of them survived.) Thus I fulfilled one part of my contract; the money remained.”

One day the Messenger of Allah (peace and blessings be upon him) called me and placed in my hand a gold-like substance resembling a hen’s egg, saying, ‘Go and pay what you owe according to your contract.’ I said, ‘Will this be enough to pay it?’ He replied, ‘Take it; Allah will settle it with this.’ By Allah, when we weighed it, it amounted to exactly forty uqiyyahs.

Thus Salman (may Allah be pleased with him) fulfilled his contract and gained his freedom. After being freed from slavery, Salman (may Allah be pleased with him) lived among the Muslims. At that time he had no house or property. Like the other Muhajirun, the Messenger of Allah (peace and blessings be upon him) established a bond of brotherhood between him and the renowned Ansari Companion Abu al-Darda (may Allah be pleased with him). Because of his slavery, Salman (may Allah be pleased with him) had been unable to participate in Badr and Uhud. After his emancipation, the Battle of the Trench took place. By making a notable contribution in that battle, he made up for his absence from the previous two battles. Various tribes throughout Arabia united with Quraysh and prepared to attack Medina. When the news reached him, the Messenger of Allah (peace and blessings be upon him) consulted the Companions. Many offered different suggestions. Salman said, ‘In Persia, cities are protected by digging trenches. It would be wise to dig a trench on the unprotected side of Medina to defend the city.’ The Messenger of Allah (peace and blessings be upon him) approved this suggestion. A long trench was dug to the west and northwest of Medina, and the attack of the enormous Quraysh army was easily held off. The Messenger of Allah (peace and blessings be upon him) himself took part in digging this trench. When the Quraysh army reached the outskirts of Medina and saw this remarkable military strategy, it was stunned. After besieging Medina for twenty-one or twenty-two days, it was finally forced to flee. Salman (may Allah be pleased with him) participated in every battle fought after the Trench. After the death of the Messenger of Allah (peace and blessings be upon him), Salman remained in Medina for some time. Probably at the end of Abu Bakr’s caliphate or the beginning of Umar’s caliphate, he settled in Iraq, while his religious brother Abu al-Darda (may Allah be pleased with him) settled in Syria. He played a major role in the conquest of Iran during Umar’s time and fought shoulder to shoulder with the Muslim mujahidin on various fronts. He also took part in the conquest of Jalula. Umar (may Allah be pleased with him) appointed him governor of Mada’in. He died during the caliphate of Uthman.

After accepting Islam, most of Salman’s life was spent in the company of the Messenger of Allah (peace and blessings be upon him). For this reason, he attained exceptional proficiency in knowledge and gnosis. When Ali (may Allah be pleased with him) was asked about his knowledge, he said, ‘In knowledge and wisdom, Salman was the equal of Luqman the Wise.’ According to another narration, he said, ‘He was a scholar of all knowledge, from the knowledge of the beginning to the knowledge of the end.’ The knowledge of the end means knowledge of the Qur’an. Since Salman had no relatives or clan in Arabia, the Messenger of Allah (peace and blessings be upon him) declared him a member of the Ahl al-Bayt. Muadh ibn Jabal (may Allah be pleased with him), a distinguished scholar and mujtahid Companion, said, ‘Acquire knowledge from four people. Salman is one of those four.’

Sixty hadiths have been narrated from Salman (may Allah be pleased with him). Three of them were narrated by both al-Bukhari and Muslim, one exclusively by Muslim, and three exclusively by al-Bukhari. Distinguished Companions such as Abu Sa’id al-Khudri, Abu al-Tufayl, Ibn Abbas, Aws ibn Malik, and Ibn Ajza (may Allah be pleased with them) were among his students.

Salman (may Allah be pleased with him) was among those distinguished Companions who were blessed with special closeness to the Messenger of Allah (peace and blessings be upon him). Aisha (may Allah be pleased with her) said, ‘When the Messenger of Allah (peace and blessings be upon him) would sit in private conversation with Salman at night, we, his wives, would think that perhaps Salman would take away our share of his nightly companionship that day.’

He was a living example of asceticism and piety. He lived like a passing traveler. He never built a house in his life. Whenever he found a wall or the shade of a tree, he would lie down there. A man asked his permission to build him a house. He refused. After repeated insistence, he finally asked, ‘What sort of house will you build?’ The man replied, ‘So small that when you stand, your head will touch the roof, and when you lie down, your feet will touch the wall.’ At this, he agreed. A hut was built for him. Hasan (may Allah be pleased with him) said, ‘Even when Salman received an allowance of five thousand dirhams and ruled over thirty thousand people, he possessed only one aba. He would fill it with firewood. When he slept, he would cover himself with one side of the aba and spread the other side beneath him.’

When Salman (may Allah be pleased with him) was on his deathbed, Sa’d ibn Abi Waqqas (may Allah be pleased with him) visited him. Salman began to weep. Sa’d said, ‘Abu Abdullah, why are you crying? The Messenger of Allah (peace and blessings be upon him) departed this world pleased with you. You will meet him at the Pool of Kawthar.’ He replied, ‘I am not crying out of fear of death. I am crying because the Messenger of Allah (peace and blessings be upon him) took a pledge from us that our belongings should not exceed those of a traveler. Yet so many things have accumulated in my possession.’ Sa’d said, ‘Those things were nothing more than a large bowl, a copper dish, and a cheese container.’

Usama ibn Zayd ((may Allah be pleased with him))

It was the seventh year of prophethood in Mecca, before the Hijrah. The Messenger of Allah (peace and blessings be upon him) and his Companions were then suffering the Quraysh’s extreme persecution. As he strove to fulfill the difficult responsibility and burden of the Islamic mission, he encountered sorrow, pain, and hardship at every step. At such a time, a ray of happiness appeared in his life. A bearer of good news arrived with the joyful message: ‘Umm Ayman has given birth to a son.’ The pure face of the Messenger of Allah (peace and blessings be upon him) shone with happiness. That blessed newborn, whose arrival in this world made the Messenger of Allah (peace and blessings be upon him) so delighted, was Usama ibn Zayd.

The Companions were not surprised that the Messenger of Allah (peace and blessings be upon him) was so delighted at the child’s birth, because everyone knew the status of the child’s parents in his eyes. The child’s mother was Barakah al-Habashiyyah, known as Umm Ayman. She had been a servant of the Messenger of Allah’s (peace and blessings be upon him) mother, Aminah. During her lifetime and after her death, this woman had cared for the Messenger of Allah (peace and blessings be upon him). When he opened his eyes to the world, he learned to regard her as his mother. He loved her deeply and sincerely. He often said, ‘After my mother, she is my mother and the remaining member of my family.’ This honored woman was the newborn’s noble mother.

The child’s father was the beloved of the Messenger of Allah (peace and blessings be upon him), his adopted son before Islam, his trusted companion, and the person most beloved to him after Islam—Zayd ibn Harithah (may Allah be pleased with him).

Together with the Messenger of Allah (peace and blessings be upon him), the entire Muslim community of Mecca rejoiced at the child’s birth. Just as they had given the child’s father the title Hibbu Rasulillah, they gave the child the title Ibn al-Hibb, meaning the son of the beloved of the Messenger of Allah (peace and blessings be upon him). This title was truly appropriate. The Messenger of Allah (peace and blessings be upon him) loved him so deeply that the people of the world might envy him for it. Usama was the same age as Hasan ibn Fatimah, the grandson of the Messenger of Allah (peace and blessings be upon him). Hasan was remarkably handsome, like his maternal grandfather, the Messenger of Allah (peace and blessings be upon him). Usama, however, was dark-skinned and had a broad, flattened nose like his Abyssinian mother. Yet the Messenger of Allah (peace and blessings be upon him) showed no difference in his affection and love for the two of them. He would seat Usama on one thigh and Hasan on the other, then press them both to his chest and say, ‘O Allah, I love them both, so love them both.’

An incident shows how deep and intense the Messenger of Allah’s (peace and blessings be upon him) affection and love for the child Usama was. Once, the child Usama stumbled against the threshold of a door and fell. His forehead was cut and began to bleed. The Messenger of Allah (peace and blessings be upon him) first asked Aisha (may Allah be pleased with her) to wipe away the blood. But he was not satisfied with that. He rose himself, wiped away the blood, began kissing the wound, and soothed him with sweet, tender, compassionate words.

Usama received the love of the Messenger of Allah (peace and blessings be upon him) in his youth just as he had in childhood. Once, Hakim ibn Hizam, one of the leaders of Quraysh, bought in Yemen a valuable cloak belonging to the king of Yemen, Dhu Yazan, for fifty dinars. When he wished to present the cloak to the Messenger of Allah (peace and blessings be upon him), he refused to accept it because Hakim was still a polytheist. However, the Messenger of Allah (peace and blessings be upon him) purchased the cloak from him in exchange for money. He wore it only once, on a Friday, and then dressed Usama in it. Wearing that cloak, Usama would walk around from morning to evening with young Muhajir and Ansar men of his age.

In his youth, Usama developed such moral beauty and virtues that he readily won the affection and love of the Messenger of Allah (peace and blessings be upon him). Sharp intellect, courage, discernment, a pure character, piety, and scrupulous devotion were his particular qualities.

On the day of the Battle of Uhud, Usama appeared before the Messenger of Allah (peace and blessings be upon him) with several other adolescent Companions his age. All of them wished to participate in jihad. The Messenger of Allah (peace and blessings be upon him) selected some of them and sent the others back because they were underage. Usama returned home after being rejected, his eyes brimming with tears. He was heartbroken that he had been deprived of the opportunity to fight jihad beneath the banner of the Messenger of Allah (peace and blessings be upon him).

The Battle of the Trench was about to begin. Usama was present, along with several other adolescent Companions. The Messenger of Allah (peace and blessings be upon him) was selecting soldiers. Fearing that he would again be rejected as too young, as at Uhud, Usama stood on tiptoe to appear taller. Seeing his eagerness, the heart of the Messenger of Allah (peace and blessings be upon him) softened, and he selected him. With a sword hanging from his shoulder, Usama went forth to jihad. He was then a boy of twelve or thirteen.

Some narrations state that he was not allowed to participate in the early expeditions because he was underage. He took part for the first time in the expedition of Harqah, conducted in the seventh or eighth year after the Hijrah. He was then fourteen. Because of his exceptional ability, however, the Messenger of Allah (peace and blessings be upon him) appointed him commander of the expedition. He himself related his experience: ‘The Messenger of Allah (peace and blessings be upon him) sent us toward Harqah. The enemy was defeated and began to flee. I pursued a fleeing soldier with an Ansari soldier. When he came within our reach, he loudly proclaimed, “There is no god but Allah.” At this declaration, the Ansari held back, but I threw my spear and pierced him. He died. When the matter came to the attention of the Messenger of Allah (peace and blessings be upon him) after our return, he said to me, “Usama, you killed a man after he had recited the testimony of faith.” I said that he had said it only to save his life. He paid no heed to my words and continued repeating the same statement. I became so remorseful that I said to myself, “If only I had not accepted Islam before today.” According to another narration, the Messenger of Allah (peace and blessings be upon him) said to him, “Why did you not split open his heart and look inside?”’

During the Battle of Hunayn, the Muslim army was defeated and began to flee. Usama stood firm against the enemy with only six Companions, including the uncle of the Messenger of Allah (peace and blessings be upon him), Abbas, and Abu Sufyan ibn al-Harith. With the help of this small group of brave believers, the Messenger of Allah (peace and blessings be upon him) transformed certain defeat into victory that day and saved the fleeing Muslim army from the polytheist forces.

Usama was also among the companions of the Messenger of Allah (peace and blessings be upon him) at the conquest of Mecca. He entered Mecca riding the same mount as the Messenger of Allah (peace and blessings be upon him). Along with the Messenger of Allah (peace and blessings be upon him), Usama, Bilal, and Uthman ibn Talhah were the only three people who had the honor of entering the Ka’bah that day. The door of the Ka’bah was closed after these four.

Usama took part in the expedition to Mutah with his father, the commander Zayd ibn Harithah. He was not yet eighteen. In that battle, he witnessed his father’s martyrdom with his own eyes, but he did not lose heart. After his father attained martyrdom, he fought bravely under the successive command of Ja’far ibn Abi Talib and Abdullah ibn Rawahah. When this commander too attained martyrdom, like Zayd, he fought under the command of Khalid ibn al-Walid and rescued the Muslim army from the Roman forces. Leaving his father Zayd’s body to Allah on the field of Mutah, he returned to Medina victorious, riding the same horse upon which his father had been martyred.

In the eleventh year after the Hijrah, the Messenger of Allah (peace and blessings be upon him) ordered the preparation of an army for a final battle against the Roman forces. Leading military experts among the Companions, including Abu Bakr, Umar, Sa’d ibn Abi Waqqas, and Abu Ubaydah ibn al-Jarrah, were included in this army. The Messenger of Allah (peace and blessings be upon him) appointed Usama ibn Zayd its supreme commander. He was then nearly twenty. The Messenger of Allah (peace and blessings be upon him) ordered them to establish a camp on the frontier near Balqa and Darum al-Kilayar, close to the Valley of Gaza.

The army prepared to depart. Meanwhile, the Messenger of Allah (peace and blessings be upon him) fell ill. As his illness worsened, Usama halted with the army at a place called Juruf on the outskirts of Medina and waited. From there he came every day to visit the Messenger of Allah (peace and blessings be upon him). Usama said, ‘When the illness of the Messenger of Allah (peace and blessings be upon him) grew worse, I went to visit him. Several others were with me. Entering the room, I saw that the Messenger of Allah (peace and blessings be upon him) was silent. The severity of his illness prevented him from speaking. When he saw me, he first raised his hand toward the sky, then placed it upon my body. I understood that he was praying for me.’

The Messenger of Allah (peace and blessings be upon him) passed away. Upon hearing the news, Usama hurried to Medina and took part in the shrouding and burial. He also had the honor of lowering the sacred body of the Messenger of Allah (peace and blessings be upon him) into the grave.

Abu Bakr (may Allah be pleased with him) was elected caliph. He ordered Usama to depart. However, a small group of the Ansar felt that the army’s departure should be delayed for the moment. They asked Umar (may Allah be pleased with him) to speak to the caliph about the matter. They also told Umar that if the caliph remained firm in his decision, he should at least ask him to appoint as commander someone older than Usama.

Abu Bakr was seated. As soon as he heard the Ansar’s statement from Umar (may Allah be pleased with him), he sprang to his feet, seized al-Faruq al-A’zam by the beard, and said in an agitated voice, ‘Son of Khattab! May your mother perish! Are you ordering me to remove the man appointed by the Messenger of Allah (peace and blessings be upon him)? By Allah, I will never do so.’

Umar (may Allah be pleased with him) returned. The people asked, ‘What is the news?’ He replied, ‘May all your mothers perish! Because of you, I had to hear a great deal from the caliph of the Messenger of Allah.’

The army set out from Medina under the young commander’s leadership. Caliph Abu Bakr (may Allah be pleased with him) went some distance to see it off. Usama was mounted, while the caliph walked. Usama said, ‘O Caliph of the Messenger of Allah (peace and blessings be upon him)! By Allah, either mount your horse or I will dismount.’ The caliph replied, ‘By Allah, neither will you dismount nor will I mount. What harm is there if my feet become dusty for a while in the path of Allah?’ He then said to Usama, ‘I entrust your religion, your trustworthiness, and the outcome of your work to Allah. I advise you to carry out the instructions given to you by the Messenger of Allah (peace and blessings be upon him).’ Then, leaning slightly toward Usama, he said, ‘If you think it would be beneficial for me to have Umar assist me, permit him to remain with me.’ Usama granted Abu Bakr’s request and allowed Umar to remain in Medina with the caliph.

Usama carried out the command of the Messenger of Allah (peace and blessings be upon him) to the letter. The Muslim cavalry conquered the frontier areas of Balqa and Kilayat al-Darum in Palestine. As a result, the Roman threat to the Muslims from this region was permanently removed, and the gates of conquest were opened to the vast territories extending across Syria, Egypt, and North Africa to the Black Sea.

In this expedition, he killed his father’s killer and avenged his father’s murder. He loaded a great quantity of booty onto the horse on which his father had been martyred and returned to Medina in the manner of a victorious conqueror. Caliph Abu Bakr (may Allah be pleased with him), accompanied by a large group of Muhajirun and Ansar, welcomed him on the outskirts of Medina. After arriving in Medina, Usama offered two rak’ahs of prayer in the Prophet’s Mosque and went home. Historians commented on this victory: ‘No army was ever seen that was safer or brought back more booty than Usama’s army.’

Because he faithfully fulfilled the responsibility entrusted to him by the Messenger of Allah (peace and blessings be upon him) and possessed a strong personality, Usama earned widespread love and respect in the Muslim community. The second caliph, Umar (may Allah be pleased with him), fixed Usama’s allowance higher than that of his own son, Abdullah ibn Umar. Abdullah complained angrily, ‘Father, Usama’s allowance is four thousand, while mine is three thousand. His father was not more honorable than my father, nor is he more honorable than I am.’ Umar replied, ‘Alas! His father was more beloved to the Messenger of Allah (peace and blessings be upon him) than your father was, and he himself was more beloved to the Messenger of Allah (peace and blessings be upon him) than you are.’ Abdullah (may Allah be pleased with him) made no further objection.

Whenever Caliph Umar met Usama, he would say, ‘Welcome, my commander.’ When someone expressed surprise at this form of address, he would say, ‘The Messenger of Allah (peace and blessings be upon him) made him my commander and leader.’

During the caliphate of Uthman (may Allah be pleased with him), he did not accept any state office for fear of turmoil and conflict. However, as a well-wishing Muslim, he always gave the caliph sincere advice and privately discussed with him the matter of public discontent.

After the martyrdom of Uthman (may Allah be pleased with him), when disorder broke out, he maintained complete neutrality. He remained entirely aloof from the dispute between Ali and Muawiyah. At that time, he once sent word to Ali, ‘If you entered the jaws of a lion, I would enter them gladly with you. But I have not the slightest desire to take part in this matter.’ Although he did not wish to become involved in the conflict for fear of Muslim bloodshed, he regarded Ali (may Allah be pleased with him) as being on the side of truth. For this reason, he repented toward the end of his life for not helping Ali.

Usama (may Allah be pleased with him) had been raised in the household of the Prophet. He should therefore have possessed profound knowledge. At the time of the death of the Messenger of Allah (peace and blessings be upon him), he was only eighteen. After reaching maturity, he did not have the opportunity for long companionship with the Messenger of Allah (peace and blessings be upon him). For this reason, in this respect he did not achieve the expected success of learned Companions such as Abdullah ibn Abbas and Abdullah ibn Umar. Nevertheless, what he acquired was by no means insignificant. He preserved many sayings of the Prophet (peace and blessings be upon him) in his memory. Even distinguished Companions would sometimes turn to him to learn the rulings of the Shariah. When Sa’d ibn Abi Waqqas (may Allah be pleased with him) could find no ruling concerning the plague, he asked Usama, ‘Have you heard anything from the Messenger of Allah (peace and blessings be upon him) about the plague?’ He narrated one saying of the Messenger of Allah (peace and blessings be upon him) on this subject to Sa’d. The total number of hadiths narrated by him is one hundred and twenty-eight. Fifteen of them were narrated by both Imam al-Bukhari and Imam Muslim. Companions and Tabi’un such as Hasan, Muhammad ibn Abbas, Abu Hurayrah, Kurayb, Abu Uthman al-Nahdi, Amr ibn Uthman, Abu Wa’il, Amir ibn Sa’d, and Hasan al-Basri (may Allah be pleased with them) narrated hadiths from him.

Since he had been raised in the Prophet’s household and had unrestricted access to the Messenger of Allah (peace and blessings be upon him), the Prophet’s teachings had a profound influence on him. On most journeys, he had the honor of riding the same mount as the Messenger of Allah (peace and blessings be upon him). Thus he also had many opportunities to serve him. Most of the time, he was the one who brought water for ablution and purification.

Despite his young age, the Messenger of Allah (peace and blessings be upon him) consulted him on various matters. When the slander, fabricated and indecent statements of the hypocrites about Aisha (may Allah be pleased with her) spread, the two close companions whom the Messenger of Allah (peace and blessings be upon him) consulted about the matter were Ali and Usama (may Allah be pleased with them).

This great commander died in Medina at the age of sixty, in the year 54 after the Hijrah, toward the end of the caliphate of Muawiyah.

Abdullah ibn Umm Maktum ((RA))

The Messenger’s mu’adhdhin, Abdullah ibn Umm Maktum, was that great Companion for whose sake the Noble Prophet (peace and blessings be upon him) was admonished from above the seventh heaven, and for whose honor Hazrat Jibril (AS) descended from Allah with revelation to the Messenger of Allah (peace and blessings be upon him). He was that proud and distinguished man concerning whom a total of sixteen verses of the Qur’an were revealed.

The people of Madinah called him Abdullah ibn Umm Maktum. However, among the Iraqis he was known as Umar ibn Umm Maktum. He was a member of the Quraysh tribe of Makkah. He was also related to the Messenger of Allah (peace and blessings be upon him): he was the maternal cousin of the Mother of the Believers, Hazrat Khadijah bint Khuwaylid. His father was Qays ibn Zayd and his mother was Atikah bint Abdullah. His mother gave birth to Abdullah while he was blind; for this reason she became known as Atikah Umm Maktum. Maktum means blind, and Umm Maktum means the mother of the blind.

He had no physical eyesight, but he had been granted a sharp inner vision. He witnessed the dawn of Islam’s rays of light appearing in Makkah. Allah Most High opened his inner sight. He embraced faith. Thus, he became one of the believers of Islam’s earliest period. He too shared in the sacrifice, endurance, patience, and steadfastness of the Muslims of Makkah. Like the others, he also fell victim to the Quraysh’s oppression and persecution. He did not yield in the least or lose courage amid their countless acts of tyranny and abuse; indeed, his faith never grew weak. The more their oppression increased, the more firmly he clung to Allah’s religion. At the same time, his bond with the Book of Allah deepened, his understanding of the Shariah increased, and his visits to the Messenger of Allah (peace and blessings be upon him), at all times and on every occasion, became more frequent.

His devotion and love for the Messenger of Allah (peace and blessings be upon him), and his eagerness to memorize the Holy Qur’an, had become so intense that he regarded every opportunity in this regard as a precious gain and made use of every moment. Because of the intensity of his eagerness, he would sometimes encroach even upon the time that the Messenger of Allah (peace and blessings be upon him) had set aside for himself or for others.

This was at a time when the Messenger of Allah (peace and blessings be upon him) was facing a severe challenge from the leaders of the Quraysh in Makkah. He was intensely eager for them to accept Islam. One day he met Utbah ibn Rabi‘ah, Shaybah ibn Rabi‘ah, Amr ibn Hisham, known as Abu Jahl, Umayyah ibn Khalaf, and Walid ibn Mughirah, the father of Khalid, the Sword of Allah. He went to each of them, consulted with them, and invited them to Islam. He hoped that they would accept his invitation or, at the very least, refrain from persecuting his Companions. While he was occupied with this important task, Abdullah ibn Umm Maktum arrived completely unexpectedly. He said, ‘O Messenger of Allah, teach me some of what Allah has taught you.’ Without giving particular attention to his words, the Messenger (peace and blessings be upon him) remained focused on the Quraysh leaders, hoping that they would accept Islam, thereby increasing the honor of Allah’s religion and facilitating the work of calling people to it. As soon as the Messenger of Allah (peace and blessings be upon him) finished his discussion and consultation with them and rose to return home, Allah Most High seized him and revealed a revelation reproaching him:

‘He frowned and turned away because the blind man came to him. And how could you know? Perhaps he might be purified, or he might take heed, and the reminder would benefit him. As for the one who considers himself self-sufficient, you gave him your attention, though you are not responsible if he does not purify himself. But as for the one who came rushing to you while he was fearful, you disregarded him. No! Indeed, this is an admonition. So whoever wishes may remember it. It is contained in honored pages, exalted and purified, written by the hands of noble and righteous scribes.’ (Abasa: 1–16)(Abasa: 1–16)

That day, Hazrat Jibril al-Amin descended into the heart of the Messenger of Allah (peace and blessings be upon him) with sixteen verses concerning this blind Companion, Hazrat Abdullah ibn Umm Maktum. The verses have been recited to this day and will continue to be recited as long as human life continues on this earth. From that day onward, the Messenger (peace and blessings be upon him) showed special honor to Abdullah ibn Umm Maktum. Whenever he came, he would call him, seat him beside himself, ask about his welfare, and fulfill any need he had. Hazrat Aishah (RA) would prepare lemon and honey sherbet for him and give it to him to drink. She said, ‘After the verses were revealed, this was assigned to him.’ There is nothing astonishing about this, for he was the person on whose account the Messenger was sternly reproached from above the seventh heaven.

When the Quraysh’s harshness and persecution of the Messenger (peace and blessings be upon him) and the Muslims exceeded all limits, Allah Most High granted the Muslims permission to migrate. Hazrat Abdullah ibn Umm Maktum was among those who promptly left their homeland for the sake of the religion. He and Hazrat Musab ibn Umayr (RA) were the first among the Companions to reach Madinah from Makkah. After reaching Madinah, Abdullah ibn Umm Maktum began going from house to house with his friend Musab ibn Umayr, teaching people the Qur’an and the religion of Allah. Hazrat al-Bara ibn Azib (RA) said, ‘Among the Companions of the Messenger of Allah (peace and blessings be upon him), the first to migrate and come to us in Madinah were Musab ibn Umayr and Ibn Umm Maktum (RA). As soon as they came to Madinah, they began teaching us the Qur’an.’

The Messenger of Allah (peace and blessings be upon him) migrated from Makkah to Madinah. He appointed Abdullah ibn Umm Maktum and Bilal ibn Rabah as the mu’adhdhins of the Muslims. They were the first two mu’adhdhins of the Muslim ummah. Thus, five times every day they undertook the responsibility of proclaiming the declaration of monotheism, calling people toward righteous deeds, and encouraging them toward goodness. Bilal would give the adhan, while Ibn Umm Maktum would give the iqamah. Sometimes Ibn Umm Maktum would give the adhan, and Bilal (RA) would give the iqamah. In Ramadan they performed another duty as well. The Muslims of Madinah would begin eating suhur upon hearing one of their adhans and stop eating upon hearing the other’s. Hearing Bilal’s adhan, people would awaken for suhur. Meanwhile, Abdullah ibn Umm Maktum would wait; as soon as true dawn appeared, he would give the adhan, and upon hearing it, people would stop eating.

The Messenger of Allah’s (peace and blessings be upon him) campaigns and battles after the migration began. But Ibn Umm Maktum was unable to participate in jihad because of his disability. After the Battle of Badr, Allah Most High revealed some verses to His beloved Prophet. The verses declared the great rank of the mujahidin and their superiority over those who stayed at home, turning away from jihad. Their contents had a profound effect on Ibn Umm Maktum. He was deeply distressed at being deprived of the rank of the mujahidin. When this verse was revealed:

‘The believers who remain at home and the mujahidin in the path of Allah shall not be equal in rank.’ The Messenger of Allah (peace and blessings be upon him) told Hazrat Zayd ibn Thabit (RA), the scribe of revelation, to write down the verse. At that moment Ibn Umm Maktum arrived and pleaded, ‘O Messenger of Allah, if I were able, I too could participate in jihad and attain the rank of the mujahidin.’

Then he humbly supplicated to Allah, saying, ‘O Allah, reveal a revelation concerning my inability; O Allah, reveal a revelation concerning my excuse.’ His desire was so pleasing to Allah that He immediately revealed a passage exempting all disabled people in the world from the obligation of jihad for all time.

It was revealed:

لَّا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ

‘Those Muslims who remain at home, except those with an excuse, are not equal in rank to those who strive in the path of Allah with their wealth and lives.’ Here, the phrase [غَيْرُ أُولِي الضَّرَرِ] declares all disabled persons exempt from the ruling of jihad.

However, instead of reducing his eagerness to go to jihad, this ruling increased it further. His noble heart refused to sit at home with the disabled. For a noble heart can never be content with anything but noble deeds. Ibn Hajar al-Asqalani says in the book ‘Al Isabah’: ‘Despite being blind, he would sometimes participate in battles. He would say to the people, “Place the banner in my hand and make me stand between the two lines. I am blind, so there is no fear that I will flee.”’

Although Hazrat Ibn Umm Maktum was deprived of the honor of jihad because of his disability, he attained an even greater glory and honor. Whenever the Messenger of Allah (peace and blessings be upon him) went on an expedition outside Madinah with the leading Muhajirin and Ansar, he left Ibn Umm Maktum as his deputy. At such times, he led the prayers in the Prophet’s Mosque. Thus, during the expeditions of Abwa, Buwat, Dhu al-Usayr, Juhaynah, Sawiq, Ghatafan, Hamra al-Asad, Najran, Dhat al-Riqa, and others, he attained this honor thirteen times in all. He carried out this responsibility for several days during the Battle of Badr. Later, Hazrat Abu Lubabah was given this responsibility.

Little is known about him from the death of the Messenger of Allah (peace and blessings be upon him) until the end of Hazrat Umar’s (RA) caliphate. It is known only that he participated in the Battle of Qadisiyyah and kept the Muslim army’s banner raised. According to the historian al-Waqidi, he died in Madinah. However, Ibn Sa‘d, in his Tabaqat, reports through the chain of al-Zubayr ibn Bakkar that he was martyred in the Battle of Qadisiyyah. Most writers of sirah have considered this report more authentic.

In the fourteenth year after the Hijrah, the second Caliph, Hazrat Umar ibn al-Khattab (RA), decided to fight a decisive battle against the Persian army. He wrote to the governors of the various provinces:

‘Do not leave out anyone who possesses a weapon, a horse or camel, or intelligence. Send every one of them to me quickly.’

The Muslim people responded enthusiastically to this call from Hazrat al-Faruq al-Azam. People began coming toward Madinah from every direction like a flowing flood. The blind Abdullah ibn Umm Maktum could not remain sitting at home either. He joined the ranks of the mujahidin and came to Madinah. Caliph Umar (RA) appointed Hazrat Sad ibn Abi Waqqas (RA) commander of this vast army. At the time of departure, the Caliph bid him farewell after advising him on various matters.

When the Muslim army reached Qadisiyyah, Hazrat Abdullah ibn Umm Maktum came forward dressed in armor and prepared for battle, and requested that he be given the responsibility of carrying the Muslim army’s standard, or banner. He said, ‘Either I shall keep this banner raised, or I shall die.’

Few examples exist in the history of warfare of a battle as fiercely bloody as the one fought between the Muslim and Persian armies on the plain of Qadisiyyah. Finally, on the third day of the decisive battle, the Muslim army’s victory brought down the greatest empire and most glorious throne of the age. At the same time, the banner of monotheism began to flutter proudly over this vast pagan land. This great victory was achieved at the cost of the lives of countless martyrs. Hazrat Abdullah ibn Maktum was one of those innumerable martyrs. After the battle, he was found lying on the ground, covered in blood and wounds, embracing the Muslims’ banner.

Ibn Umm Maktum was blind. His house was also some distance from the Prophet’s Mosque. Along the way were drains, ditches, bushes, and wilderness. He had no helper available at all times. Despite all these difficulties, he regularly came to the Prophet’s Mosque to perform the prayer. Regarding this, he said: One day I said, ‘O Messenger of Allah! I am blind, and my house is quite far from the mosque. I do have someone to guide me along the way, but he is not agreeable to me. In this situation, will you permit me to pray at home?’ He said, ‘Can you hear the adhan?’ I said, ‘Yes.’ He said, ‘I find no basis for granting you permission.’ Another narration states that he said, ‘O Messenger of Allah! There are date orchards and wilderness between my house and the mosque. I cannot always keep someone to guide me on the way. In this situation, may I perform the prayer at home?’ He said, ‘Can you hear the iqamah?’ I said, ‘Yes.’ The Messenger (peace and blessings be upon him) said, ‘Then come to the mosque and perform the prayer.’ (Hayatus Sahabah, vol. 3, p. 121)Because the sound of the adhan and iqamah reached his house, he was not permitted to perform the prayer at home despite being blind. During his caliphate, Hazrat Umar (RA) provided him with a guide. Hazrat Abdullah ibn Umm Maktum was a hafiz of the Holy Qur’an. Hazrat Anas and Yazid ibn Jaysh narrated hadiths from him. (Tahdhib al- Kamal, p. 289)

Tufayl ibn ’Amr al-–Dawsi ((RA))

His name was Tufayl. His title was Dhu al-Nur. He was called al-Dawsi because he belonged to the Daw s tribe. The Daw s tribe was a powerful tribe living in Yemen. He was the chief or leader of this tribe. His occupation was trade and commerce. For this reason, he occasionally had to travel to Makkah.

Tufayl was one of the noble and self-respecting figures of the Arabs in the Age of Ignorance. The cooking pot was never taken off his hearth. The door of his house was always open to guests.

He possessed keen intelligence, sharp wit, innate poetic talent, and subtle sensitivity. He was highly knowledgeable about the sweetness and bitterness of language and the magic of speech.

Once, Tufayl ibn ‘Amr came to Makkah from the Tihamah region, where his tribe lived, on a business trip. At that time, a conflict had begun between the Messenger of Allah (SAW) and the Quraysh. Both groups were actively seeking supporters for their respective views. On the one hand, the Messenger (SAW) was calling people toward his Lord. On the other hand, the disbelievers were employing every means and method to keep people away from him. It may be said that he became involved in this conflict entirely against his will, for he had not come to Makkah for that purpose. Until then, the conflict between Muhammad and the Quraysh had never even crossed his mind. An extraordinary story of his life is connected with this conflict. He said, ‘I entered Makkah. As soon as the Quraysh leaders saw me, they came forward and welcomed me with the finest greetings. They gave me shelter in the most honored home among them. Then their leaders and learned men came to me and said: “Tufayl, you have come to our homeland. This man, who considers himself a prophet, has caused disorder in all our affairs and split our unity. We fear that you too may be misled by his words, and that the same problem may arise among your tribe under your leadership as has arisen among us. Therefore, do not speak with this man in any way and do not listen to anything he says. His words work like magic. He creates division between fathers and sons, brothers, and husbands and wives.”’

Tufayl said, ‘By Allah, they related to me extraordinary stories about the Messenger of Allah (SAW) and described his various amazing deeds, thereby warning me and my tribe against him. So I decided that I would not approach him, speak with him, or listen to anything he said. At that time, we would circumambulate the Ka‘bah and worship the idols kept there. When I went toward the mosque to circumambulate the Ka‘bah and worship the idols, I stuffed both my ears thoroughly with cotton so that Muhammad’s (SAW) words could not enter my ears in any way.’

As soon as I entered the Sacred Mosque, I saw him standing in prayer beside the Ka‘bah. Yet his prayer was unlike our prayer, and his worship was unlike our worship. The sight delighted me, and his worship moved me. I wanted to approach him. Reluctantly, I reached him one step at a time. Allah intended that some of his words should reach my ears. Thus, despite having cotton in my ears, I heard some of his excellent words. I said to myself: “Tufayl, may your mother be bereft of you! You are an intelligent poet, and you can distinguish good from evil. What prevents you from listening to this man’s words? If he speaks well, accept it; and if it is bad, reject it.”’

Tufayl said, ‘I waited. When the Messenger of Allah (SAW) finished praying and set out for home, I followed him and reached his house. I said, “O Muhammad, your people have told me these things about you. They frightened me so much concerning you that I stuffed my ears with cotton so that none of your words would enter them. Nevertheless, Allah would not let me leave without hearing some of your words. What I heard seemed good to me. Explain your matter to me.” After he presented his message clearly, he recited Surah al-Ikhlas and Surah al-Falaq to me. Truly, I had never heard words more beautiful or a subject more sublime than these. At that moment I extended my hand toward him, recited the declaration, ‘La ilaha illallahu Muhammadur Rasulullah,’ and proclaimed my acceptance of Islam.’

After he embraced Islam, the Quraysh of Makkah began threatening him. He then composed a beautiful poem addressed to them. Its subject was condemnation of the Quraysh, the oneness of Allah, and praise of the Messenger of Allah (SAW). Ibn Hajar ‘Al–Isabah’ compiled several of its verses in his book.

Tufayl said, ‘Then I stayed in Makkah for some time, learning the laws and rulings of Islam and memorizing as much of the Qur’an as I could. I decided to return to my tribe.’

Hearing of my return, my elderly father came running to me. I said, “Father, stay away from me. I am not one of your people, nor are you one of mine.”

Hearing this, he said, “Why do you say this, son?” I replied, “I have embraced Islam and become a follower of Muhammad’s (SAW) religion.” He said, “Son, your religion is my religion.” I said, “Go, bathe, put on clean clothes, and come back to me. I will teach you what I have learned.” He went away. When he returned after bathing and putting on clean clothes, I invited him to Islam, and he accepted Islam immediately. Then my wife came. I also told her to stay away. Saying, “May my parents be sacrificed for you,” she asked why. I said, “Islam has severed the relationship between you and me. I have embraced Islam and become a follower of Muhammad’s religion.” She said, “Then your religion is my religion.” I said, “Bathe with water from the spring of Yush-Shara and come back purified.” (‘Yush–Shara’ of the Daws tribe’s goddess–idol; beside। it there was a mountain  streaming from the mountain).’ She said, “May my parents be sacrificed for you, do you not fear Yush-Shara even a little regarding abandoning the religion?” I said, “May Yush-Shara—and you—perish. Go there, bathe a little away from the crowd, and return. This deaf stone idol cannot harm you; I take responsibility for that.” She went away and returned after bathing. I invited her to Islam, and she accepted it gladly. Then I invited all the people of the Daws tribe to Islam. But everyone except Abu Hurayrah expressed hesitation. He alone among the Daws accepted Islam very quickly.

Tufayl (RA) said, ‘Then I came to Makkah to attend upon the Messenger of Allah (SAW), accompanied this time by Abu Hurayrah. The Messenger of Allah (SAW) asked, “Tufayl, what news have you brought from behind you?” I replied, “Their hearts have become rusted; they are immersed in grave disbelief. Sinfulness and disobedience have overwhelmed the Daws tribe.”’

After hearing this, the Messenger of Allah (SAW) stood up, performed ablution, prayed, and raised his hands toward the sky. Abu Hurayrah said, ‘When I saw the Messenger of Allah (SAW) doing this, I feared that he might supplicate against my tribe and they would be destroyed. I said to myself, “May Allah protect my people.” But unexpectedly, I heard the Messenger of Allah (SAW) say, “O Allah, guide the Daws tribe,” three times. Then he turned to Tufayl and said, “Now return to your people. Treat them gently and invite them to Islam.”’

When the Messenger (SAW) raised his hands and supplicated for the Daws tribe, Tufayl said, “I do not want that.” Hearing this, the Messenger (SAW) said, “There are many more among them like you.” It is reported that even in the pre-Islamic period, Jundub ibn ‘Amr al-Dawsi used to say, “There must be a Creator of this universe, but we do not know who He is.” Hearing of the advent of the Messenger of Allah (SAW), he came to Madinah with seventy-five men and embraced Islam.

Tufayl said, ‘I returned and devoted myself to inviting the Daws tribe to Islam and conveying its message. Meanwhile, the Messenger of Allah (SAW) migrated from Makkah to Madinah. One after another, the battles of Badr, Uhud, and the Trench came to an end. Then I attended upon the Messenger of Allah (SAW), accompanied by eighty families from the Daws tribe. They had all embraced Islam. The Messenger (SAW) was extremely happy to see us and also gave us a share of the spoils of Khaybar. We said, “O Messenger of Allah, from now on, in every battle in which you participate, the responsibility for the right flank will be ours.” Tufayl said, “I remained with the Messenger of Allah (SAW). At last, by the will of Allah Almighty, Makkah was conquered.”’

Tufayl (RA) burned the idol of his tribe’s deity, Dhu al-Kaffayn. At once, the remaining traces of shirk among the Daws tribe disappeared, and all of them embraced Islam. Meanwhile, the Messenger (SAW) had set out on the expedition to Ta’if. Tufayl (RA), accompanied by another four hundred armed men from his tribe, joined the Messenger of Allah (SAW) at Ta’if. Tufayl was the commander of his group. The Messenger (SAW) asked him, “Who will carry your banner?” He replied, “Since Nu‘man ibn Rabi‘ah has been carrying out this duty for a long time, he will carry it on this occasion as well.” The Messenger (SAW) approved of his reasoning.

From then on, Tufayl ibn ‘Amr remained the constant companion of the Messenger of Allah (SAW) for as long as he lived. During the caliphate of Abu Bakr al-Siddiq (RA), he devoted his life, sword, and children entirely to obedience to the Caliph. When the fire of the Wars of Apostasy blazed up everywhere, he set out with his son ‘Amr as a frontline soldier in an army sent against the false prophet Musaylimah al-Kadhdhab. While he was on the road to Yamamah, he saw a dream. He asked his companions to interpret it. When they asked, “What did you see?” he said, “I saw that my head had been shaved, a bird had come out of my mouth, my wife had taken me into her belly, and my son ‘Amr wanted to pull me out quickly; but a wall arose between him and me.”’

They remarked, “The dream is good.” Tufayl said, “But I interpreted the dream as follows: the shaved head means that my head will be severed from my neck. The bird emerging from my mouth means that my soul will depart. Entering my wife’s belly means that a grave will be dug for me and I will be buried. My earnest desire is to die as a martyr. As for my son ‘Amr, he too will seek martyrdom like me, but he will attain it somewhat later.” His interpretation came true. In the eleventh year after the Hijrah, this great Companion fought bravely in the Battle of Yamamah and attained martyrdom on the battlefield. In this battle, the wrist of his only son, ‘Amr, was severed from his right hand, and he became weak from excessive blood loss. Thus, he returned to Madinah having lost his hand and his father on the battlefield.

During the caliphate of the second Caliph, ‘Umar ibn al-Khattab (RA), ‘Amr ibn Tufayl once came to him. When food was brought for the Caliph, he invited everyone sitting with him to eat. Although everyone responded, ‘Amr did not. The Caliph said to him, “What is the matter with you? Perhaps you feel embarrassed because of your hand?” ‘Amr replied, “Yes, that is so.” The Caliph said, “By Allah, I will not put this food in my mouth until you stir it with that severed hand of yours. By Allah, no one in the Muslim ummah besides you has a part in Paradise—that is, your hand.” After his father’s death, he constantly dreamed of martyrdom. At last, his dream came true in the fifteenth year after the Hijrah, in the terrible battle fought by the Muslims against the Roman army on the plain of Yarmuk. Thus, both father and son attained the honor of martyrdom.

When the persecution and oppression of the Messenger of Allah (SAW) and the Muslims in Makkah reached its peak, Tufayl one day suggested that the Messenger (SAW) migrate to his tribe and take refuge in their impregnable fortress. He also assured him that he would take full responsibility for protecting the Messenger of Allah (SAW). But Allah Almighty had destined this honor for the Ansar of Madinah. Therefore, he did not accept Tufayl’s invitation.

After embracing Islam, he was occupied with inviting his own tribe to Islam and conveying its message, so he did not have the opportunity to spend many years in the company of the Messenger of Allah (SAW). Nevertheless, through his efforts, the entire Daws tribe embraced Islam.

Sa‘id ibn ’‘Amir al–Jumahi ((RA))

Historians have said: Sa‘id ibn ‘Amir was a man who purchased the Hereafter in exchange for this world and gave Allah and His Messenger (SAW) precedence over everything else.

His father’s name was ‘Amir and his mother was Arwa bint Abi Mu‘ayt. He embraced Islam before the conquest of Khaybar.

The Quraysh of Makkah deceitfully captured Khubayb ibn ‘Adi (RA), a Companion of the Messenger of Allah (SAW), brought him to Makkah, and publicly cut off his limbs with extreme brutality while he was alive before an assembled crowd, then crucified him. Drums were beaten throughout Makkah to summon people to witness this heart-rending spectacle. Among those who came from Makkah’s Tan‘im area to watch it was Sa‘id ibn ‘Amir al-Jumahi.

At that time, the hot blood of youth coursed through his veins. He too pressed forward through the crowd. At one point, he stood beside the leading Quraysh chiefs in the front row—Abu Sufyan ibn Harb, Safwan ibn Umayyah, and others. He saw the Quraysh prisoner shackled. Men and women, young and old, were pushing him toward the arena of death. Their aim was to avenge the Quraysh killed at the Battle of Badr by murdering him. Thus, they were intoxicated with satanic jubilation.

Countless people arrived at the execution ground with the prisoner. The tall young man, Sa‘id ibn ‘Amir, stood watching. Amid the screams and uproar of the women and children, Khubayb’s firm and calm voice reached his ears. He was saying, “If you permit me, may I perform two rak‘ahs of prayer before you raise me onto the cross?” They gave him permission.

Sa‘id ibn ‘Amir saw him face the Ka‘bah and perform two rak‘ahs of prayer. How beautiful and splendid that prayer was! Then he turned toward the Quraysh leaders and said to them, “By Allah! If you did not think that I was prolonging the prayer out of fear of death, I would have made it even longer.”

Then Sa‘id ibn ‘Amir saw with his own eyes the people of his tribe cut one limb after another from Khubayb’s living body. They asked him, “Would you be pleased if Muhammad were brought in your place and you were set free?”

Streams of blood flowed from his body, and he was saying:

“By Allah, I would not be pleased to remain safe among my family and children if, in exchange, even a thorn prick were to touch Muhammad’s (SAW) body.” Hearing this, people on every side raised their hands and shouted, “Kill him! Kill him!”

Then Sa‘id ibn ‘Amir saw him looking toward the sky over the cross and saying:

‘Allahumma ahsihim adadan, waqtulhum badadan, wa la tugadir minhum ahadan—O Allah, count them one by one, kill them one by one, and leave none of them behind.’ This was his final supplication. Then his body was riddled with countless blows from swords and spears.

Within a few days, the Quraysh became engrossed in major events and forgot about Khubayb and his execution. But the memory of Khubayb never left the heart of the young Sa‘id ibn ‘Amir al-Jumahi, not even for a moment. When asleep, he saw Khubayb in his dreams; when awake, he saw him in his imagination. It was as though he could see Khubayb performing two rak‘ahs of prayer before the gallows, with utmost composure and tranquility. He seemed to hear with both ears the humble tone of Khubayb’s final imprecation against the Quraysh. He feared that lightning might strike him at any moment, or that stones might rain down from the sky.

Moreover, from Khubayb he learned things he had not known before: that faith and lifelong striving in the path of faith constitute true life; that firm faith can produce many extraordinary and miraculous things; and that a man whom his companions could love so deeply could be none other than a prophet sent by Allah.

From that time onward, Allah Most High opened Sa‘id ibn ‘Amir’s heart to Islam. One day he rose before the assembled people, severed his ties with the gods and idols of the Quraysh, and publicly declared his acceptance of Islam. He accepted Islam before the Battle of Khaybar.

Sa‘id ibn ‘Amir migrated to Madinah and remained constantly in the company of the Messenger of Allah. He took part in Khaybar and all the subsequent battles.

After the death of the Messenger of Allah, during the caliphates of his two successors, Abu Bakr and ‘Umar, Sa‘id ibn ‘Amir faithfully carried out their commands, sword drawn. During the caliphate of ‘Umar, the commander Abu ‘Ubaydah requested additional troops for the Battle of Yarmuk. The Caliph sent a force from Madinah under Sa‘id’s command. Sa‘id made a significant contribution at Yarmuk. By purchasing the Hereafter in exchange for this world, and by giving Allah’s pleasure precedence over every desire of his heart and body, he set an unparalleled example for the Muslims. The first two caliphs after the Messenger of Allah were aware of Sa‘id ibn ‘Amir’s honesty and fear of Allah. For this reason, they always sought his counsel.

The early period of Caliph ‘Umar’s caliphate was then underway. One day Sa‘id ibn ‘Amir said to the Caliph:

“O ‘Umar, I advise you to fear Allah with regard to the people. But do not fear the people with regard to Allah. Let your words not contradict your actions, for the best words are those confirmed by deeds.

O ‘Umar, Allah has made you the ruler of the Muslim community, both those far away and those nearby, so always remain vigilant concerning them. Whatever you like for yourself and your family, like for them as well. Whatever you dislike for yourself and your family, dislike for them as well. Overcome every obstacle in order to reach the truth. Do not fear the blame of any critic concerning Allah’s commands.”

‘Umar asked,

“Sa‘id, who is capable of doing this?”

He replied, “Someone like you—one to whom Allah has entrusted authority over the Ummah of Muhammad, with no barrier between Allah and you.”

At once he said to Sa‘id, “By Allah, I beg you, do not burden me with this trial and do not draw me toward this world.”

‘Umar became angry and said,

“May you perish! You have placed the responsibility of the caliphate upon my shoulders, and now you want to keep away from me? By Allah, I will not let you go.” Saying this, he appointed Sa‘id governor of Hims. Then he asked, “Shall I set a stipend for you?” Sa‘id replied, “Commander of the Believers, what would I do with it? The allowance I receive from the public treasury is already more than I need.” Sa‘id departed for Hims.

Some time later, several trusted men of the Commander of the Believers, ‘Umar, came from Hims to Madinah. ‘Umar said to them:

“Give me a list of your poor and needy. I will provide them with some assistance.” They prepared a list and gave it to ‘Umar. Sa‘id ibn ‘Amir’s name was among the others. The Caliph asked, “Who is this Sa‘id ibn ‘Amir?” They replied, “Our governor.” He asked, “Is your governor also this poor?”

They replied, “Yes, by Allah. For several consecutive days, no pot has been placed over a fire in his house.”

Hearing this, Caliph ‘Umar wept so much that his beard became wet with tears. Then he put one thousand dinars into a pouch and said, “Convey my greetings to him and tell him that the Commander of the Believers has sent this money to meet his personal needs.”

They came to Sa‘id with the pouch filled with dinars. As soon as he opened it and saw the dinars inside, he pushed the pouch away as though a great calamity had befallen him, saying, “Indeed we belong to Allah, and indeed to Him we shall return.” His wife came running in fear and asked:

“Sa‘id, what has happened to you? Has the Commander of the Believers died?”

He replied, “No. Rather, something more serious than that.”

“Has some calamity befallen the Muslims?”

He replied, “No. Something more serious than that.”

His wife asked, “What is that more serious thing?”

He replied, “The world has entered my home to ruin my Hereafter. A calamity has come upon my household.”

His wife said, “Then remove the calamity.” She still did not know about the dinars.

Sa‘id asked, “Will you help me in this matter?”

His wife replied, “Certainly.”

He then placed the dinars into several pouches and distributed them among the poor Muslims.

Some time later, ‘Umar ibn al-Khattab came to Hims to see the condition of Syria with his own eyes. In those days Hims was called ‘Little Kufa,’ because, like the people of Kufa, its inhabitants constantly lodged excessive complaints against their governors. Thus Hims was said to be like a small Kufa. In any case, after the Caliph’s arrival, when the people of Hims came to greet him, he asked, “What did you find your governor to be like?”

They mentioned four things Sa‘id did and lodged serious complaints against him. Each of the four was equally significant.

‘Umar said, “I ordered the people of Hims and their governor to appear together. I prayed to Allah that my opinion of him would not prove disappointing, for I had great confidence in him.”

When the people of Hims and their governor came before me, I asked:

“What is your complaint against your governor?”

They replied, “He does not receive us until quite late in the morning.”

‘Umar asked, “Sa‘id, what do you say regarding this complaint?”

He remained silent for a while, then said:

“By Allah, I would not like this matter to be disclosed to anyone. But since I must speak, I will do so. I have no servant for my family. In the morning I must do all the household work with my own hands. I knead the dough and make the bread myself. Then I wash my hands and face and receive the people. By then, it is already somewhat late in the morning.”

‘Umar asked,

“Do you have any other complaints?”

They replied,

“He does not receive anyone at night.”

‘Umar asked,

“Sa‘id, what do you say about this?”

He replied,

“By Allah, I would not like this matter to be disclosed either. Nevertheless, I will say this: I have set aside the day for the people and the night for Allah.”

‘Umar asked,

“What other complaint do you have?”

They replied,

“One day each month, he does not receive anyone at all.”

‘Umar asked, “Sa‘id, what is the matter?”

He replied, “Commander of the Believers, I have no servant. Nor do I have any other clothes besides the one I am wearing. Once a month I wash it myself and wait until it dries. For this reason I cannot receive people during the first part of the day, though I receive them during the latter part.”

‘Umar again asked, “Do you have any other complaint against him?”

They replied,

“While speaking with people in the assembly, he sometimes suddenly loses consciousness.”

‘Umar asked, “What is the matter, Sa‘id?”

He replied,

“When I was still a polytheist, I witnessed Khubayb ibn ‘Adi being impaled. I also saw the Quraysh cut off his limbs one by one. At that time they asked him:

‘Would you like Muhammad to be brought in your place?’

He replied, ‘By Allah, I would not even be pleased to return safely to my family and children if, in exchange, a thorn were to scratch Muhammad’s body. By Allah, whenever I remember that day and the feeling arises within me that I did not help him then, I lose consciousness. I feel that Allah will not forgive me for this sin.’”

‘Umar then said, “Praise belongs to Allah, who did not prove my opinion wrong.” He then sent one hundred thousand dinars to meet Sa‘id’s needs. When his wife saw the dinars, she exclaimed:

“Praise be to Allah, who has freed us from having to serve you. Go, buy food for us and hire a servant.”

Hearing this, he said to his wife:

“Would you not like to gain something better than this?” His wife asked, “What is that better thing?”

He replied, “Let us give these dinars to Allah as a goodly loan. He will grant us a better return, and we are the ones most in need of that return.”

His wife said, “Yes, give them. May Allah grant you the best return.”

Sitting in that very gathering, he put the dinars into several pouches. Then, giving one pouch to each member of the family, he said, “Distribute them among such-and-such a widow, such-and-such an orphan, the needy of such-and-such a tribe, and the destitute of such-and-such a tribe.”

Sa‘id was one of those great men who give preference to others despite their own need.

While he was governor of Hims, Caliph ‘Umar once summoned him to Madinah. He came to Madinah carrying a staff and a single bowl for eating. The Caliph asked, “Is this all your luggage?” He replied, “Why would I need more? I eat from the bowl and hang my belongings from the staff.”

According to Ibn Sa‘d, he died in 20 AH while serving as governor of Hims. According to Abu ‘Ubaydah, his death occurred in 21 AH.

Suraqah ibn Malik ((may Allah be pleased with him))

When word spread among the Quraysh that Muhammad was no longer in Makkah, the Quraysh leaders could not believe the news, while an atmosphere of fear spread through Makkah. At once they began searching every house of Banu Hashim. Searching the homes of Muhammad’s close associates, they arrived at Abu Bakr’s house. Hearing them, Abu Bakr’s daughter Asma came out. The Quraysh leader Abu Jahl asked her, “Where is your father?” She replied, “I do not know where he is now.”

The wretched Abu Jahl struck Asma hard across the face. Her earring flew off, and she herself fell to the ground.

When the Quraysh became certain that Muhammad had truly left Makkah, their agitation increased further. They employed a group of trackers to follow the footprints and find them. The trackers came to the cave of Mount Thawr and told the Quraysh, “By Allah, your companion Muhammad has not gone anywhere after leaving this cave.” Their assumption was in fact correct. Muhammad and his companion Abu Bakr were still inside the cave, while the Quraysh were above them. Abu Bakr al-Siddiq could even see the feet of the Quraysh moving above them near the top of the cave. His eyes blurred with tears. The Messenger of Allah looked at him with a gaze mingled with love, compassion, and reproach. Abu Bakr whispered, “O Messenger of Allah, by Allah, I am not crying out of fear for my own life, but because I fear that I may have to witness them mistreating you.” To reassure him, the Messenger said, “Abu Bakr, do not worry; Allah is with us.”

Allah granted tranquility to Abu Bakr’s heart. Yet he repeatedly looked toward the feet of the Quraysh moving above them. At one point he said to the Messenger, “O Messenger of Allah, if any one of them looks down at his feet, he will see us.” The Messenger replied, “Do you think we are only two? A third is with us—Allah is with us as well.”

At that moment, the two of them heard a young Quraysh man say, “All of you come toward the cave; let us look inside.” Umayyah ibn Khalaf mocked him slightly and said, “Can you not see this spider and its web at the mouth of the cave? They have been here since before Muhammad was born.” But Abu Jahl said, “By al-Lat and al-‘Uzza, I feel that they are somewhere nearby. They are hearing our words and watching our actions, but his magic has clouded our sight, so we cannot see them.”

In any case, the Quraysh did not give up their search for Muhammad, nor did they waver in their decision to pursue him. They announced among the tribes living between Makkah and Madinah that anyone who captured Muhammad, dead or alive, would receive one hundred superior camels as a reward.

Suraqah ibn Malik al-Madlaji was then staying at a gathering of his tribe in a place called Qudayd, not far from Makkah. At that moment, a Quraysh messenger arrived and publicized the reward announced by the Quraysh for capturing Muhammad, dead or alive.

When Suraqah heard of the hundred camels, the fire of greed blazed within him. But fearing that others might also become greedy, he said nothing and composed himself.

Before Suraqah could leave the gathering, another man from his tribe arrived and said, “By Allah, three men have just passed by me. I think they must be Muhammad, Abu Bakr, and their guide.”

Suraqah said, “No, that is not so. They are men from such-and-such a tribe. Their camels have gone missing, so they are searching for them.” “That may be,” the man said, and fell silent.

He remained seated there for a while, fearing that leaving immediately might arouse suspicion. When the people at the gathering became engaged in another discussion, he quietly slipped away. As soon as he left, he went home. On reaching home, he told his maidservant, “Secretly, without letting anyone see you, tie my horse in such-and-such a valley.” He told his servant, “Take these weapons, leave by the back of the house without being seen, and put them somewhere near the horse.”

Suraqah put on his armor, equipped himself with weapons, mounted his horse, and urged it forward swiftly to capture Muhammad before anyone else could claim the reward. He was one of the finest horsemen of his tribe. He was tall, powerfully built, an expert tracker, and exceptionally patient in danger. Above all, he was an intelligent poet. His horse was of a superior breed.

Suraqah continued forward. After traveling some distance, the horse stumbled and he was thrown far from its back. Taking this as a bad omen, he exclaimed, “What is this? May you perish, horse!” Saying this, he mounted again. Before he had gone far, the horse stumbled once more. His conviction that this was a bad omen grew stronger. He considered turning back, but the lure of the hundred camels held him back.

A short distance from where the horse had stumbled the second time, he saw Muhammad with his two companions. At once he reached for his bow, but his hand seemed to become completely numb. He saw his horse’s legs sinking into the dry earth, while dense smoke rose from in front and enveloped the horse and its eyes. He tried urgently to drive the horse forward, but it became completely still, as though its feet had been nailed to the ground with iron pegs.

Then Suraqah turned toward the Messenger and his two companions and cried out repeatedly in a very humble voice, “O you two, supplicate your Lord to free my horse’s feet. I will do you no harm.” The Messenger supplicated, and his horse was freed. Immediately, his greed rose again. He urged the horse toward the Messenger once more. This time the horse’s feet became stuck in the ground even more severely than before. Again he sought the Messenger’s help and said, “Take these provisions, belongings, and weapons of mine. I swear by Allah that if I am freed, I will divert those pursuing me away from you.”

They said, “We have no need of your provisions or belongings. But you must divert the people away from us.” Then the Messenger supplicated for him, and his horse was freed. Deciding to turn back, he called out to the Messenger and his two companions, “Wait a moment; I wish to speak with you. By Allah, I will do you no harm.”

The Messenger and Abu Bakr both exclaimed, “What do you want from us?” He said, “By Allah, O Muhammad, I know with certainty that your religion will soon prevail. Promise me that when I come to your kingdom, you will honor me. And write this down for me.”

The Messenger (peace and blessings be upon him) told Abu Bakr to write. He wrote the words on a piece of bone and handed it to him. Just as Suraqah was about to leave, the Messenger (peace and blessings be upon him) said to him, “Suraqah, what will it be like when you wear the royal garments of Kisra?”

In amazement, Suraqah said, “Kisra ibn Hurmuz?” The Messenger (peace and blessings be upon him) said, “Yes, Kisra ibn Hurmuz.”

Suraqah turned back and left. On the way, he saw that the people were still searching for the Messenger (peace and blessings be upon him). He told them, “Go back. I have searched for him far and wide in this area. And you know how skilled I am at tracking footprints.” At his words, the people turned back.

He concealed all information about Muhammad (peace and blessings be upon him) and his two companions. When he became certain that by then they had reached Madinah and gained safety from the hostility of Quraysh, he publicized what had happened to him. When Abu Jahl heard of Suraqah’s role and conduct toward the Messenger of Allah (peace and blessings be upon him), he severely rebuked him for his cowardice and for failing to take advantage of the opportunity. In reply, Suraqah recited two verses he had composed:

“By Allah, if you had seen, Abu Hikam,

what happened to my horse when its legs were sinking, you would have known

and you would have had no doubt that Muhammad is truly the Messenger—

so who can prevent him?”

Ibn Hajar, in his work ‘Al- Isabah’, mentions the two verses.

Time passed swiftly. One day, Muhammad (peace and blessings be upon him), who had secretly departed Makkah in the darkness of night, entered that same city again as a conqueror, accompanied by thousands of armed followers. The tyrannical and arrogant leaders of Quraysh, through whose oppression Makkah had always trembled, appeared before Muhammad (peace and blessings be upon him) with frightened and distressed hearts, begging for mercy.

The noble Prophet (peace and blessings be upon him) said to them, “Go, all of you are free.”

Suraqah ibn Malik set out to go to the Messenger of Allah (peace and blessings be upon him) and declare his Islam. He took with him the pledge document the Messenger of Allah (peace and blessings be upon him) had given him ten years earlier. Suraqah later narrated:

“I came from Ji‘rānah (a place near Makkah) to the Messenger of Allah (peace and blessings be upon him). When I entered among a group of Ansari soldiers, they began beating me with the shafts of their arrows and saying, ‘Go away, go away! What do you want?’ Nevertheless, I entered their ranks and came near the Messenger of Allah (peace and blessings be upon him). He was then riding his she-camel. I raised my hand, holding the pledge document, and said, ‘O Messenger of Allah, I am Suraqah ibn Malik, and this is your pledge document.’”

The Messenger (peace and blessings be upon him) said, “Suraqah, come to me. Today is a day of fulfilling promises and doing good.”

I went near the Messenger of Allah (peace and blessings be upon him) and declared my Islam before him. Thus I was blessed with his goodness and blessings.”

Suraqah (may Allah be pleased with him) was deeply grieved and sorrowful at the death of the Messenger of Allah (peace and blessings be upon him). He repeatedly remembered the day when, tempted by the prospect of a hundred camels, he had decided to kill the Messenger of Allah (peace and blessings be upon him). Now all the camels in the world were worth less than a single nail-tip of the Messenger of Allah (peace and blessings be upon him). He would repeat again and again the Messenger of Allah’s question: “Suraqah, what will it be like on the day you wear the garments of Kisra?” He had not the slightest doubt that he would truly wear the garments of Kisra.

Time passed. Responsibility for the Islamic caliphate was entrusted to Umar al-Faruq (may Allah be pleased with him). During his glorious era, the Muslim army entered the Persian Empire with the speed of a storm. They demolished its Persian fortresses, defeated its forces, and seized the Persian throne.

Toward the end of Umar’s caliphate, a messenger of the commander Sa‘d ibn Abi Waqqas arrived in Madinah bearing the good news of the conquest of Persia. He brought one-fifth of the Persian spoils. When the wealth and riches of the spoils were piled before Umar, he gazed at them in amazement. Among them were Kisra’s jewel-encrusted crown, gold-embroidered garments, a pearl necklace, and two magnificent robes such as Umar had never seen before. There were also many other priceless things. Umar began turning over these precious treasures with his walking stick. Then he looked at the people gathered around him and said, “Those who held back their hands from these things and brought them here must surely be extremely trustworthy.”

Ali (may Allah be pleased with him), who was present there, said, “Commander of the Believers, you did not betray the trust, nor did your subjects. If you had consumed it unlawfully, they would have consumed it.”

Then Umar (may Allah be pleased with him) summoned Suraqah ibn Malik and personally dressed him in Kisra’s robe, trousers, shoes, and other garments. He hung Kisra’s sword from his shoulder, fastened a belt around his waist, placed the crown on his head, and put bracelets on his hands. How wonderful!

Umar (may Allah be pleased with him) was dressing Suraqah in Kisra’s garments, while the air of Madinah resounded with the Muslims’ repeated cries of takbir.

When Suraqah had finished putting on Kisra’s garments, Umar (may Allah be pleased with him) turned to him and said, “Well done, well done! The crown of the emperor Kisra is shining on the head of a little Bedouin from the tribe of Mudlij, and bracelets are on his hands.” Then he looked toward the sky and said, “O Allah, You did not give this wealth to the Messenger of Allah (peace and blessings be upon him), although he was more beloved and honored by You than I am. You did not give it to Abu Bakr either; he too was more beloved and esteemed by You than I am. Yet You have given it to me as a test. I seek refuge in You.” Then he recited the following two verses from Surah al-Mu’minun: “Do they think that by providing them with wealth and children, I am hastening every kind of good for them? No, they do not understand.”(Surah al-Mu’’minun: 55––56)

He did not leave that gathering until all the wealth had been distributed among the Muslims.

Imam al-Bukhari narrated this story of Suraqah ibn Malik. Imam Ahmad also narrated it through al-Bara ibn ‘Azib and Abu Bakr al-Siddiq.

Abu ‘Amr said that Suraqah ibn Malik died in 24 AH, during the caliphate of Caliph Uthman. Some have said that he died after Uthman.

Ikrimah ibn Abi Jahl ((may Allah be pleased with him))

The Messenger of Allah (peace and blessings be upon him) said regarding him: “Soon Ikrimah will come to you, having abandoned disbelief and as a believer. Do not insult his father, Abu Jahl, for insulting the dead causes pain to the living, but it does not reach the dead.”

When the Prophet Muhammad, the Messenger of Allah (peace and blessings be upon him), began calling people to the religion in Makkah, Ikrimah was nearing the end of his third decade of life. Among Quraysh, he was the most honored and wealthy in lineage. As the son of a distinguished Makkan household, like Sa‘d ibn Abi Waqqas and Mus‘ab ibn ‘Umair, he too should have accepted Islam at the earliest stage. But his father made that impossible.

His father, Abu Jahl, was Makkah’s greatest despot, the leader of the early polytheists, and a ruthless tyrant. Through his oppression and persecution, Allah tested the faith of the believers, and they succeeded in that test. Through his deception, He tested the truthfulness of the believers, and they succeeded and passed the test.

Under his father’s leadership, Ikrimah devoted himself to hostility toward Muhammad, the Messenger of Allah (peace and blessings be upon him). His role in this was extremely harsh. Because of his persecution, the lives of the Messenger of Allah’s Companions became unbearable. Seeing his cruelty toward Islam and the Muslims, his father Abu Jahl felt immense satisfaction.

His father led the polytheists at the Battle of Badr. He swore by Lat and Uzza that he would not return to Makkah without humiliating Muhammad. He camped at Badr for three days. He slaughtered camels, became drunk on wine, and reveled in dancing and singing with male and female entertainers. When Abu Jahl directed the battle, Ikrimah was his right-hand man and chief aide. But Lat and Uzza did not answer Abu Jahl’s call in this battle; those two idols could not help him. Nor could they.

Abu Jahl lay face down on the field of Badr. Ikrimah saw with his own eyes how the Muslims’ arrowheads drank his father’s blood, and he heard with his own ears his father’s final scream.

Leaving the corpse of the Quraysh leader Abu Jahl at Badr, Ikrimah returned to Makkah. The grievous defeat did not even allow him to bury his father’s body. Along with the other polytheist soldiers killed at Badr, the Muslims threw his body into a well called Qalib and covered it with earth. Thus the pride of this arrogant and tyrannical Quraysh leader was shattered.

From that day, Ikrimah’s opposition to Islam took a new form. Until then, he had opposed Islam to protect his father’s honor and status. Now he vowed to avenge his father’s blood. Together with the others who had lost their fathers at Badr, he began kindling the fire of hatred for Muhammad (peace and blessings be upon him) in the hearts of the polytheists and urging them to avenge the blood of those killed at Badr. Thus the Battle of Uhud was organized.

Ikrimah ibn Abu Jahl marched toward Uhud. His wife, Umm Hakim, also went with the women who had lost their husbands, brothers, and sons at Badr. Their purpose was to take position behind the fighting soldiers, beat drums, encourage Quraysh in battle, and give courage and strength to soldiers preparing to flee.

Quraysh appointed Khalid ibn al-Walid on the right and Ikrimah ibn Abi Jahl on the left of their cavalry. That day, the two displayed the utmost courage and military skill. They snatched the glory of victory from Muhammad (peace and blessings be upon him) and his companions and handed it to Quraysh. Thus Abu Sufyan, the Quraysh leader that day, was able to say, “This is revenge for the day of Badr.”

Then came the Battle of the Trench. The polytheist army had been besieging Madinah for several days. Ikrimah’s patience was wearing thin, and he was becoming frustrated and exasperated. At last he saw a narrow passage at one point in the trench. With great difficulty, he forced his horse through it and crossed the trench. A number of other polytheist soldiers followed him across. The Muslim soldiers pursued them. Ikrimah escaped with some of his companions and saved his life, but one of his companions, ‘Amr ibn ‘Abd Wudd al-‘Amiri, was killed by the Muslim soldiers.

On the day Makkah was conquered, Quraysh realized that there was no way to stop Muhammad (peace and blessings be upon him) and his companions. They decided to clear the Muslims’ path. Muhammad (peace and blessings be upon him) announced that only those Makkans who engaged the Muslim soldiers in combat would be fought; everyone else would be forgiven.

Ikrimah ibn Abi Jahl and another group of soldiers defied the Quraysh decision and mounted resistance against the Muslims. A small group of Muslim soldiers under the leadership of Khalid ibn al-Walid demolished their defensive formation. They killed many of them, while others fled and saved themselves. Ikrimah ibn Abi Jahl was among those who fled.

After the Muslims conquered Makkah, Ikrimah ibn Abi Jahl was left utterly bewildered. For the first time, he regained his senses from his intoxication with power. He realized that Makkah was no longer safe for him. Meanwhile, the Messenger (peace and blessings be upon him) forgave all the Makkans for their past conduct. However, he named several people and excluded them from this pardon. He ordered that they be killed even if they were found beneath the covering of the Ka‘bah. Ikrimah’s name was at the top of those marked for execution. Seeing no other option, he secretly left Makkah and set out toward Yemen.

Meanwhile, Ikrimah’s wife, Umm Hakim, and Hind bint ‘Utbah went to the Messenger of Allah (peace and blessings be upon him). Many other women went with them. Their purpose was to pledge allegiance to the Messenger of Allah (peace and blessings be upon him). When they reached him, two of his wives, his daughter Fatimah, and many other women of Banu Abd al-Muttalib were sitting with him. With her head and face covered, Hind spoke with the Messenger of Allah (peace and blessings be upon him). Hind was the wife of Abu Sufyan and the mother of Mu‘awiyah. She was the one who had chewed the liver of Hamzah (may Allah be pleased with him) at the Battle of Uhud. Therefore, on the day Makkah was conquered, she came before the Messenger of Allah (peace and blessings be upon him) with her head and face covered in shame and remorse.

“O Messenger of Allah, praise belongs to Allah, who has granted victory to the religion He chose. Through the kinship between you and me, I hope for good treatment from you. Now I am a believing and faithful woman.” Saying this, she uncovered her veil and identified herself: “O Messenger of Allah, I am Hind bint ‘Utbah.” The Messenger (peace and blessings be upon him) said, “Welcome.” Hind said, “O Messenger of Allah, by Allah, before today there was no house on earth dearer to me than your house for humiliating and disgracing it. Now there is no house on earth more honored to me than your house.”

The Messenger (peace and blessings be upon him) said, “Much more than that.”

Then Ikrimah’s wife, Umm Hakim, stood and affirmed her acceptance of Islam. She said, “O Messenger of Allah, Ikrimah has fled toward Yemen, fearing that you may kill him. Grant him safety; may Allah grant you safety.” The Messenger (peace and blessings be upon him) said, “He is safe.”

At that moment, Umm Hakim set out in search of her husband, Ikrimah. She took one of her Roman slaves with her. The two traveled along the road. On the way, the slave conceived an evil desire for his mistress. He wanted to have his way with her, while she kept putting him off with various excuses. Thus they reached an Arab tribe. There Umm Hakim sought their help, and they promised to assist her. She left her slave in their custody and set out alone. At last, on the seacoast in the Tihamah region, she found Ikrimah. He was speaking with a boatman, asking him to take him across, while the boatman was saying to him:

—“Be truthful.”

Ikrimah said to him,

—“How can I be truthful?”

The boatman said,

—“Say: I bear witness that there is no deity but Allah and that Muhammad is the Messenger of Allah.”

—“That is precisely why I fled.” In the midst of this conversation between the two, Umm Hakim arrived. Addressing her husband, she said:

“O my cousin, I have come from the best, noblest, and purest of men. I asked him to grant you safety, and he granted it to you. So do not destroy yourself any further.”

Hearing this, Ikrimah asked:

—“Did you yourself speak with him?”

She said:

—“Yes, I myself spoke with him, and he granted you protection.” She continued telling him repeatedly that he had been granted protection and reassuring him. Finally, reassured, he turned back with his wife.

As they traveled, Umm Hakim told her husband all about the slave’s conduct. On the return journey, before accepting Islam, Ikrimah killed the slave.

On the way, they spent the night in a house. Ikrimah wanted to be intimate with his wife in private, but she firmly refused and said,

—“I am a Muslim woman, while you are still a polytheist.” Hearing his wife’s words, Ikrimah was astonished.

He said,

—“The matter that has come between you and me is indeed a very serious one!”

As Ikrimah drew near Makkah, the Messenger (peace and blessings be upon him) said to his Companions, “Very soon Ikrimah will come to you, having abandoned disbelief and as a believer. Do not insult his father, for insulting the dead causes pain to the living and does not reach the dead.”

Soon Ikrimah arrived with his wife before the Messenger of Allah (peace and blessings be upon him). As soon as he saw him, the Messenger rose joyfully and went toward him without even wrapping his cloak around himself. Then the Messenger sat down. Ikrimah stood before him and said:

—“O Muhammad, Umm Hakim told me that you granted me protection.”

The Prophet (peace and blessings be upon him) said, “She has spoken the truth. You are safe.”

Ikrimah said, “Muhammad, what do you call people to?”

The Messenger (peace and blessings be upon him) said, “I call you to testify that there is no deity except Allah and that I am Allah’s servant and His Messenger. Then establish prayer and give zakat.” In this way, he explained all the pillars of Islam.

Ikrimah said, “By Allah, you are calling only to the truth and commanding what is good.” Then he began to say:

—“Even before this call, you were the most truthful and the most righteous among us.” As he said this, he extended his hand and said, “Ashhadu an la ilaha illallah wa ashhadu annaka ‘abduhu wa rasuluhu.” Then he said, “O Messenger of Allah, teach me some good words that I may say.”

The Messenger of Allah (peace and blessings of Allah be upon him) said, “Say: Ashhadu an la ilaha illallah wa anna Muhammadan ‘abduhu wa rasuluhu.”

The Messenger of Allah (peace and blessings of Allah be upon him) said, “Say: Ushhidullaha wa ushhidu man hadara anni muslimun mujahidun muhajirun—I call Allah and all those present to witness that I am a Muslim, a mujahid, and a muhajir.”

Ikrimah said exactly that. At this, the Messenger of Allah (peace and blessings of Allah be upon him) said to him, “If you ask me today for anything that I am giving to someone else, I will give it to you.”

Ikrimah said, “I ask you to seek Allah’s forgiveness for me for all the enmity I have shown you, all the battles in which I have faced you, and everything I have said against you, whether in your presence or behind your back.” Immediately, the Messenger of Allah (peace and blessings of Allah be upon him) prayed for him: “O Allah, forgive him for all the enmity he has shown me and for every road he has traveled to appear on the battlefield with the aim of extinguishing Your light. Forgive him also for every defamatory thing he has said about me, whether in my presence or in my absence.”

Ikrimah’s face lit up with joy. He said, “O Messenger of Allah, by Allah! Whatever I spent to obstruct the path of Allah, I shall spend twice as much in the path of Allah; and for every battle I fought to obstruct the path of Allah, I shall fight twice as many battles in the path of Allah.”

From that day onward, he joined the procession of those calling people to Islam. He became a daring cavalryman on the battlefield, the most devoted worshipper in the mosque, one who kept vigil at night, and a reciter of the Book of Allah. Holding the Holy Qur’an before his face, he would say, “Kitabu rabbi kalamu rabbi—The Book of my Lord, the Word of my Lord.” He would say this and weep fervently.

Ikrimah fulfilled, to the letter, the pledge he had made to the Messenger of Allah (peace and blessings of Allah be upon him). After he embraced Islam, he took part in every battle fought by the Muslims and was at the forefront of every expedition they undertook.

At the Battle of Yarmuk, he threw himself upon the enemy as a thirsty man at midday in summer leaps upon cool water. At one point in the battle, intense pressure was brought to bear on the Muslims. He then dismounted, drew his sword, and plunged into the midst of the Roman army. Seeing the situation become critical, Khalid ibn al-Walid rushed toward him and said, “Ikrimah, do not do this. Your death would be dangerous for the Muslims.”

In reply, he said:

“Khalid, leave me alone. You preceded me in believing in the Messenger. My father and I were the greatest enemies of the Messenger of Allah. Let me atone for my past. I fought against the Messenger of Allah in many battles. And today, shall I flee out of fear of the Roman army? That is impossible for me.” Saying this, he called out to the Muslims, “Who will pledge themselves to death?” His uncle, Harith ibn Hisham, Dirar ibn al-Azwar, and four hundred other Muslim soldiers answered his call. Fighting fiercely from the front of Khalid ibn al-Walid’s tent, they brought great victory and honor from the field of Yarmuk. On that very field of Yarmuk, Harith ibn Hisham, Ayyash ibn Abi Rabi‘ah, and Ikrimah ibn Abi Jahl were found lying grievously wounded. Overcome by thirst, Harith ibn Hisham asked for water. When water was brought to him, Ikrimah looked toward him. Seeing this, he said, ‘Give it to Ikrimah.’ When the cup of water was taken to Ikrimah, Ayyash looked toward him. Ikrimah therefore said, ‘Give it to Ayyash.’ When the cup was taken to Ayyash, he was found to have breathed his last. Then, carrying the cup, they went in turn to his other two companions, only to find that they too had followed the same path. May Allah Almighty be pleased with and content with them all. Ameen!”

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

Historians say, “Hazrat Asma (may Allah be pleased with her) lived for one hundred years. Yet during that long life, she did not lose a single tooth, nor did she show the slightest impairment of her intellect.”

This female Companion was distinguished in every respect and possessed great honor. Her father, grandfather, sister, husband, and son were all eminent Companions. What greater honor, distinction, and glory can there be for a Muslim than this?

Her father, Hazrat Abu Bakr al-Siddiq (may Allah be pleased with him), was the companion of the Messenger of Allah (peace and blessings of Allah be upon him) during his lifetime and his first caliph after his death. Her mother was Qutaylah bint Abd al-‘Uzza. Her grandfather was Abu Quhafah, also known as Abu ‘Atiq, the father of Hazrat Abu Bakr. The Mother of the Believers, Hazrat Aishah (may Allah be pleased with her), was her sister. Her husband was al-Zubayr ibn al-Awwam (may Allah be pleased with him), the special supporter and hawari of the Messenger of Allah; and her son was Hazrat Abdullah ibn al-Zubayr, who was martyred on the path of truth and justice. This is a brief introduction to Hazrat Asma bint Abu Bakr. She was born twenty-seven years before the Hijrah.

Asma (may Allah be pleased with her) was one of those who embraced Islam in its earliest period. Apart from only seventeen men and women, no one had attained this distinction before her. She was called “Dhat al-Nitaqayn”—the possessor of two waistbands. During the Hijrah from Makkah to Madinah, she was packing provisions in a bag and water in a waterskin for the Messenger of Allah and her father. But she could not find any rope nearby with which to tie their openings. Finally, she removed her own waistband, or nitaq, tore it into two pieces, and used one to tie the bag and the other to tie the mouth of the waterskin. Seeing this, the Messenger of Allah prayed for her: may Allah grant her two nitaqs in Paradise in exchange for this. Thus she received the title “Dhat al-Nitaqayn.”

When she married al-Zubayr ibn al-Awwam, he was extremely poor and destitute. He had no servants and, apart from a single horse, no property to meet his family’s needs. Yet al-Zubayr had gained a virtuous and righteous wife. She served her husband, ground bran for his horse with her own hands, and cared for it. Eventually Allah Almighty granted them abundance, and they came to be regarded as one of the wealthiest Companion families.

Hazrat Asma (may Allah be pleased with her) narrated: When al-Zubayr (may Allah be pleased with him) married me, he possessed nothing except a horse. I myself grazed it and fed it bran. I ground date stones to make bran. I used to bring date stones on my head from al-Zubayr’s field—the field that the Messenger of Allah had given him. The field was three-quarters of a farsakh away. One day, while I was returning home with date stones on my head, I met the Messenger of Allah on the road. Several other people were with him. He called me and asked me to ride behind him on his mount. But I felt shy and remembered al-Zubayr and his sense of honor. The Messenger of Allah went on. When I returned home, I told al-Zubayr what had happened. After that, my father Abu Bakr (may Allah be pleased with him) gave me a servant. He then took charge of the horse. It was as though he had set me free.(Siyar A’lam an Nubala– 2/290–291, Tabaqat– 8/250, Musnad of Ahmad– 6/347,352)

The time for the Hijrah from Makkah to Madinah drew near. She was then fully pregnant, with Abdullah in her womb. Nevertheless, she did not fear this difficult, lengthy journey; she set out in the name of Allah. As soon as she reached Quba, she gave birth to Abdullah. This Abdullah was the first child born in the homes of the Muhajirun of Madinah after their arrival there. For this reason, when the Muslims heard the news of his birth, they expressed their joy by proclaiming takbir. His mother, Asma, carried the newborn child in her arms to the Messenger of Allah and placed him in his lap. The Messenger of Allah took some saliva from his tongue, placed it in the child’s mouth, and prayed for him. Thus, before any worldly substance entered his stomach, the first thing to enter it was the pure saliva of the Messenger of Allah.

Hazrat Asma bint Abu Bakr possessed a rare combination of balanced moral qualities, such as honesty, generosity, nobility, and keen intelligence. Her generosity had become proverbial. Her son Abdullah said, “I have never seen a woman more generous than my mother Asma and my aunt Aishah. However, there was a difference in the nature of their generosity. My aunt’s habit was first to gather various things. When she saw that a sufficient amount had accumulated, she would suddenly distribute it all among the poor and needy one day. But my mother’s habit was different. She would not keep anything with herself even until the next day.”

Asma (may Allah be pleased with her) was exceptionally intelligent. Her intelligence became evident at times of crisis. According to Ibn Hisham, when news of the Messenger’s and Abu Bakr’s Hijrah spread through Makkah, Abu Jahl and several other Quraysh leaders came to Abu Bakr’s house the next day. Finding Asma there, they asked her, ‘Where is your father, Abu Bakr?’ When Asma refused to tell them, the wretched Abu Jahl struck her hard across the cheek. As a result, both her earrings flew off.

During the Hijrah, while the Messenger of Allah and Abu Bakr (may Allah be pleased with him) were staying in the cave of Mount Thawr, Asma would take food and drink to them in the darkness of night.

During the Hijrah, her father Abu Bakr (may Allah be pleased with him) took all his cash with him. When her grandfather Abu Quhafah learned of this, he said, “He has left them suffering both in their persons and their wealth.” Asma said to her grandfather, “No, he has left a great deal of wealth behind.” Saying this, she placed many stones where Abu Bakr used to keep his money and property. Then she called Abu Quhafah and said, “Look, he has left all this behind.” Abu Quhafah was blind. He believed Asma. Asma said, “I did this to console Abu Quhafah. In reality, there was nothing there.”

History has been unable to preserve much of the eventful life of Asma bint Abu Bakr. However, the keen intelligence, strength of character, and firmness of faith she displayed during her final meeting with her son Abdullah will remain forever undimmed in history. After the death of the Umayyad caliph Yazid ibn Muawiyah, the people of most regions of Syria, along with the Hijaz, Egypt, Iraq, and Khurasan, accepted Abdullah as caliph and pledged allegiance to him. But the Umayyad dynasty could not accept this. To suppress him, they sent a huge and powerful army under the command of Hajjaj ibn Yusuf. A bloody clash took place between the two sides, in which Abdullah ibn al-Zubayr displayed extraordinary bravery. Eventually, when his companions saw no possibility of victory, they began to disperse. He took up position in the Haram of the Ka‘bah with his remaining followers. Shortly before the final clash with the Umayyad army, he went to meet his mother Asma for the last time. Hazrat Asma (may Allah be pleased with her) was then worn down by old age and blind. The final conversation between mother and son was as follows:

—Mother, peace, mercy, and blessings of Allah be upon you.

—Abdullah, and upon you be peace. The catapults of Hajjaj’s army are hurling stones at your forces stationed in the Haram, shaking the houses of Makkah. Why have you come at such a critical moment?

—To consult you.

—Consultation! About what?

—Out of fear of Hajjaj, or enticed by his promises, people have abandoned me in my peril. Even my children and members of my family have deserted me. Only a few people remain with me now. However great their patience and courage may be, they cannot possibly hold out for more than an hour or two. Meanwhile, the Umayyads are offering that if I acknowledge Abd al-Malik ibn Marwan as caliph, lay down my arms, and pledge allegiance to him, they will give me whatever worldly comfort and wealth I ask for. In these circumstances, what do you advise me? Asma (may Allah be pleased with her) said in a slightly raised voice:

—The matter is entirely yours, and you know yourself best. If you are firmly convinced that you are upon the truth and are calling people to the truth, then remain steadfast like those who remained firm beneath your banner and attained martyrdom. But if you are seeking the comforts and wealth of this world, then you are the vilest of men. You have destroyed yourself and your people.

—Then today I shall certainly be killed.

— To surrender voluntarily to Hajjaj and let the young men of the Banu Umayya play with your severed head is worse than being killed while fighting.

— I am not afraid of being killed. I fear that they will cut off my hands and feet and mutilate me.

— After being killed, there is nothing for a person to fear. Does a slaughtered goat feel pain when its skin is removed?

Hearing this, the radiance of Hazrat Abdullah ibn al-Zubayr’s face grew even brighter. He said, “My blessed mother, may your sublime honor become even more blessed. I came to you at this critical moment only to hear these words from your lips. Allah knows that I have not become frightened or weak. He Himself is the witness that I am not fighting out of greed for, or love of, any worldly comfort, wealth, or rank. Rather, I am fighting because of my hatred and aversion to declaring the unlawful lawful. I am now going to do what you have approved. If I am martyred, do not grieve for me, and entrust everything of yours to Allah.”

— If you were killed while upholding falsehood and injustice, I would grieve.

— Mother, rest assured that your son has never committed an unjust or obscene act, violated Allah’s law, betrayed anyone’s trust, or wronged any Muslim or dhimmi. Nothing in this world is dearer to him than Allah’s pleasure. I do not intend by saying this to declare myself pure and sinless, for Allah knows me best. I am saying these words only so that He may place patience and endurance in your heart. Asma, may Allah be pleased with her, replied:

— Alhamdulillahil-ladhi ja’alaka ala ma yuhibbu wa uhibbu—Praise belongs to Allah, Who has kept you steadfast upon what He and I love. My son, come a little closer to me. Let me smell your body and touch you one last time, for this is the final meeting of our earthly lives.

Abdullah lay face down and covered his mother’s hands and feet with kisses, while his mother pressed her nose and mouth to her son’s head, face, and shoulders, smelling and kissing him, and stroked his body with both hands. After a while, she released him, saying:

— Abdullah, what are you wearing?

— Mother, this is my armor.

— My son, this is not the clothing of those who long for martyrdom.

— I have worn this to please you and bring tranquility to your heart.

— Take it off. It will be more suitable for your bearing, your courage, and your attacks. It will also make your work, movement, and agility easier. Instead, wear long trousers. Then even if you are thrown to the ground, your satr will remain covered.

Following his mother’s words, Abdullah removed his armor, put on trousers, and went toward the Haram to join the battle, saying, “Mother, do not forget to pray for me.”

Immediately, his mother, Hazrat Asma, may Allah be pleased with her, raised both hands toward the sky and prayed: “O Allah, have mercy on him for his long worship while awake and his loud weeping when people lie unconscious in deep sleep in the darkness of night. O Allah, have mercy on him for the hunger and thirst he endured at midday in Makkah and Madinah while fasting. O Allah, shower Your mercy upon him for his kindness toward his parents. O Allah, I have entrusted him to You alone, and I am content with whatever decree You make for him. In return, grant me the reward of the patient.”

Before the sun set that day, Hazrat Abdullah ibn al-Zubayr met his Supreme Lord. A short while after his martyrdom, in 73 AH, Hazrat Asma, may Allah be pleased with her, also departed this world. She was then one hundred years old. Among the female Companions, she was the last to die. ((Siyar a’‘Alam al-–Nubala– 2//288))

After Hazrat Abdullah, may Allah be pleased with him, was killed, Hajjaj had his body hung on a stake. His mother, Asma, came to see her son’s body. Standing beside the suspended body, she said very calmly, “Has this rider still not found it time to dismount from his horse?” To disperse the crowd, Hajjaj sent someone to bring her. She refused to go. He sent word again that if she did not come this time, she would be dragged by her hair. Hazrat Asma was not frightened by Hajjaj. She did not go. This time Hajjaj himself came. The following exchange took place between them. Hajjaj said:

— “Tell me, how have I treated Ibn al-Zubayr, the enemy of Allah?” Asma replied, “You ruined his worldly life, while he ruined your Hereafter. I have heard that you mocked him by calling him the son of ‘Dhat al-Nitaqayn.’ By Allah, I am Dhat al-Nitaqayn. With one of my waistbands, I tied the food of the Messenger of Allah, may Allah bless him and grant him peace, and Abu Bakr, may Allah be pleased with him. The other waistband is still around my waist. Remember, I heard the Noble Prophet, may Allah bless him and grant him peace, say that a lying impostor and an oppressor would arise from the tribe of Thaqif. I have already seen the liar ((al-–Mukhtar)), and you are the oppressor.” Hajjaj fell silent upon hearing this hadith. ((Sahih Muslim: Volume 2).)।

Fifty-six hadiths have been narrated from Hazrat Asma. Thirteen are agreed upon by Bukhari and Muslim; Bukhari narrated five exclusively, and Muslim four exclusively. Many distinguished Companions narrated hadiths from her. Some of their names are mentioned here: her two sons, Abdullah and ‘Urwah; her grandson, Abdullah ibn ‘Urwah; her great-grandson, ‘Ubbad ibn Abdullah; Ibn Abbas; Abu Waqid al-Laythi; Safiyyah bint Shaybah; Muhammad ibn al-Munkadir; Wahb ibn Kaysan; Abu Nawfil Mu‘awiyah ibn Abi Akbar; al-Muttalib ibn Abdullah ibn Hantab; Fatimah bint al-Mundhir ibn al-Zubayr; Ibn Abi Mulaykah; ‘Ubbad ibn Hamzah ibn Abdullah; and many others. ((Siyar a’‘Alam al-–Nubala 2//288))

Mus‘ab ibn ’‘Umayr ((RA))

His name was Mus‘ab and his kunya was Abu Muhammad. After accepting Islam, he was given the title Mus‘ab al-Khayr. His father was ‘Umayr and his mother was Khunas bint Malik. Raised in wealth and under the devoted care of his parents, he was one of the most handsome young men in Makkah. Because his mother was wealthy, she brought him up in great luxury. He used every kind of fine clothing and excellent perfume available in Makkah in those days. Whenever he was mentioned before the Messenger of Allah, may Allah bless him and grant him peace, he would say, “In Makkah there was no one more handsome or better dressed than Mus‘ab.” ({(Tabaqat)) Historians have said, “He used the finest perfumes in Makkah.”

Along with beauty, refinement, and good character, Allah Most High had created his heart exceptionally pure. At the first glimpse of tawhid, he became disgusted with shirk and went to the presence of the Noble Messenger, accepting Islam. This was at the time when the Messenger, may Allah bless him and grant him peace, was staying in the house of Hazrat al-Arqam and calling people to Islam, while the ground of Makkah was becoming constricted for the Muslims.

In the lanes of Makkah, at the gatherings of the Quraysh, and in their councils, there was then only one topic of discussion—Muhammad al-Amin and his new religion, Islam. This beloved child of the Quraysh listened to these discussions with great attention. Despite his young age, he was the ornament and center of attention at all the meetings and gatherings of the Quraysh. Everyone wished for his presence at every gathering. Sharp intelligence, keen understanding, and strong personality were the chief features of his character. These qualities opened every door and removed every bolt from his heart.

He heard that the Messenger, may Allah bless him and grant him peace, and those who believed in him gathered at the house of al-Arqam ibn Abi al-Arqam, at the foot of Mount Safa, staying away from all the Quraysh’s futile activities and oppression. Casting aside all hesitation and conflict, he came one evening to Dar al-Arqam. In those days, the Messenger, may Allah bless him and grant him peace, would meet his Companions there, teach them the Qur’an, and pray with them.

No sooner had Mus‘ab ibn ‘Umayr sat down in Dar al-Arqam than verses of the Qur’an were revealed. The verse emerged from the Messenger’s blessed tongue and seemed to enter the ears and depths of the hearts of all who listened. On that blessed evening, Ibn ‘Umayr too became the possessor of a believing heart. He was overcome with happiness and joy. The Messenger, may Allah bless him and grant him peace, extended one of his blessed hands and placed it upon Mus‘ab’s chest. Mus‘ab became immersed in profound tranquility. In an instant, he gained many times more wisdom and knowledge than his age would suggest and acquired such firmness that thousands of dangers and calamities could never again shake him even slightly.

Mus‘ab’s mother, Khunas bint Malik, possessed a formidable personality. Mus‘ab feared her as one fears death. After accepting Islam, he feared no one on earth except his mother. The Quraysh and all their powers, including their idols, became insignificant in his eyes. But he could not overcome his fear of his mother. Therefore, until Allah’s final decree, he decided to keep his acceptance of Islam secret and continued going to Dar al-Arqam. He continued sitting in the Messenger’s gatherings, but his mother learned nothing.

One day, as he was secretly entering Dar al-Arqam, Uthman ibn Talhah saw him. On another day, Uthman also happened to see him praying like Muhammad, may Allah bless him and grant him peace. Before long, the news spread through the lanes of Makkah, and it reached his mother’s ears as well.

Mus‘ab was brought before his mother, prominent members of his tribe, and the leaders of Makkah. With steadfast conviction and a tranquil heart, he began reciting to them the great words of the Qur’an in which he had believed. His mother slapped his cheek, trying to silence him. Scolding and beatings followed. Then he was confined to the house.

He remained imprisoned. He was guarded day and night, twenty-four hours a day. During this time, he learned that some believing Muslims like him were emigrating to Abyssinia. Deceiving his mother, he went to Abyssinia with that group.

One day, a group of Muslims were sitting beside the Messenger of Allah, may Allah bless him and grant him peace. Just then, they saw Mus‘ab passing by. At the sight of him, everyone in the gathering was deeply affected. Their eyes fell, and tears came to some of their eyes. Mus‘ab was then wearing only a tattered piece of leather covered with hundreds of patches. The mark of extreme poverty was unmistakable. Images of his pre-Islamic life rose in all their minds. His clothing in those days had been soft, attractive, and fragrant like the flowers of a garden. Seeing this, the Messenger, may Allah bless him and grant him peace, smiled slightly and said, “I saw this Mus‘ab in Makkah. There was no young man in Makkah more cherished by his parents than he was. He sacrificed everything for the love of Allah and His Messenger.”

After staying in Abyssinia for some time, he returned to Makkah. Then, on the instruction of the Messenger of Allah, may Allah bless him and grant him peace, he went back to Abyssinia with another group. But Mus‘ab had realized that wherever he might be—in Makkah or Abyssinia—his life had taken on a new form. His sole exemplary model was Muhammad, may Allah bless him and grant him peace, and his sole aspiration was the pleasure of Allah, the Supreme Lord.

Having failed to turn him away from the new religion, his mother stopped providing him with everything. A person who had abandoned and insulted their idols—no matter that he was her own son—could not, in her view, be allowed food or clothing under any circumstances.

After Mus‘ab returned from Abyssinia, his mother again tried to imprison him. Swearing to her face, he said, “If you do this, I will kill you and everyone who helps you in this.” His mother knew this unruly son of hers. So she sent him away in tears, and he too took leave of his mother in tears.

At the moment of parting, the mother remained steadfast in disbelief, while the son remained equally steadfast in faith. As she drove her beloved son out of the house, his mother said, “Go wherever you please. Do not call me mother again.” The son stepped a little toward her and said, “Mother, I am speaking good words to you, and I have deep affection for you. Please say just once: Ashhadu an la ilaha illallahu wa anna Muhammadan abduhu wa rasuluhu.” Agitated, his mother swore by the stars and said, “I will not accept your religion. If I accepted it, people would think that my judgment, intelligence, and reason were weak.” Thus that exceptionally pampered and luxurious young man of the Quraysh, Mus‘ab, was driven from his home and set out upon the road. Now he wore coarse, ragged, patched clothing. If he obtained food one day, he went hungry the next. Yet his heart was illuminated by the light of faith.

During the Hajj, some people came from Madinah to Makkah, secretly met the Messenger of Allah at Aqabah, believed in him, and pledged allegiance to him. They returned to Madinah. In order to teach them the religion, convey its call to others, and prepare Madinah for the Hijrah, the Messenger sent Mus’ab to Madinah as an envoy. Thus, he became the first envoy in the history of Islam.

At that time, there were many Companions in Makkah who were older and held higher status than Mus’ab. Nevertheless, the Messenger chose him for this important task. With the God-given intelligence, acumen, and noble character, Mus’ab carried out this difficult responsibility with great trustworthiness. Through rigorous devotion, sincerity, and nobility, he spoke to the hearts of the people of Madinah. As a result, they entered Allah’s religion in groups.

Mus’ab came to Madinah. Before this, only twelve people from Madinah had come to Aqabah and accepted Islam. But within a few months of his arrival in Madinah, many people responded to his call and accepted Islam. During the following Hajj season, a delegation of seventy-two Muslim people from Madinah came to Makkah with Mus’ab, their religious teacher and the Prophet’s envoy, and met the Messenger of Allah again at Aqabah.

Mus’ab had correctly understood his responsibility and its limits. He understood that he was one who called people toward Allah and gave glad tidings of a religion from Allah that called human society toward guidance and the straight path. His only responsibility was to convey the call of this religion.

After arriving in Madinah, Mus’ab became the guest of As’ad ibn Zurarah. The two of them began calling people to the One Allah in the various tribes, homes, and gatherings of Madinah. They also faced various obstacles. But with intelligence, wisdom, and patience, they overcame every obstacle.

One day, he was calling some people to Islam. Suddenly, Usayd ibn Hudayr, the leader of Banu Abd al-Ashhal, arrived armed and extremely agitated. He was furious with the man who had come there as Muhammad’s envoy and was encouraging people to abandon the religion of their forefathers. He was also insulting their worshipped idols. Seeing Usayd’s warlike appearance, the Muslims sitting beside Mus’ab became frightened. But Mus’ab was not afraid; he welcomed Usayd with a smile. Still smiling, he went and stood before him. Usayd then addressed him and As’ad ibn Zurarah, saying: “Why have you come into our tribal territory and deceived our weak people in this way? If you are not eager to die, then leave our territory.”

Smiling, Mus’ab said to him: “Would you not sit for a while and listen to what I have to say? Listen to me. If you like it, accept it; if you do not like it, we will leave.”

Usayd was an intelligent man. Mus’ab’s words appealed to him. These were indeed the words of a sensible person. What objection could there be to listening? He put down his weapon, sat on the ground, and began listening attentively to Mus’ab.

Mus’ab recited verses from the Holy Qur’an and explained the religion that the Prophet Muhammad had brought. Meanwhile, Usayd’s face gradually became cheerful. Mus’ab had not yet finished speaking when Usayd and his companion exclaimed: “This is very excellent and truthful. What must one do to enter your religion?” Mus’ab replied: “Purify the body and clothing, and bear witness: ‘There is no god but Allah.’”

Usayd got up and left. When he returned a short while later, water was dripping from his hair. Standing, he declared: “I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and Messenger.” The news spread everywhere. Sa’d ibn Mu’adh and Sa’d ibn ‘Ubadah hurried to Mus’ab. Both of them accepted Islam. After these leaders accepted Islam, the ordinary people of Madinah began saying to one another: “Why should we remain behind? Come, let us go to Mus’ab and accept Islam.”

Thus, the first envoy of the Messenger of Allah succeeded in a manner unparalleled in history. Time passed swiftly. The Messenger of Allah and his Companions had migrated from Makkah to Madinah. The Quraysh burned with jealousy. They plotted to uproot them completely from Madinah as well. At Badr, they received such a lesson that their jealousy turned into a desire for revenge. They confronted the Muslims again at Uhud. Before the battle began, the Messenger was looking at everyone’s face in the middle of the Muslim army. He was considering whose hands should be entrusted with the banner of Islam that day. He examined them carefully. Then he called Mus’ab and placed the banner in his hands.

A fierce battle began. The Quraysh army was facing defeat. At that moment, the Muslim archers, forgetting the Messenger of Allah’s instruction, left their positions and pursued the Quraysh. But their action nullified the Muslim army’s certain victory and brought about defeat. The Quraysh army suddenly entered through the mountain pass abandoned by the Muslim archers and attacked the Muslim army from behind. The Muslim army fell into disorder. Taking advantage of this opportunity, the Quraysh army exerted all its strength and surrounded the Messenger of Allah.

Mus’ab ibn ‘Umayr realized the gravity of the danger. He held the banner as high as he could, roared at the top of his voice like a wolf, and began loudly proclaiming the takbir. At the same time, he leapt about and made a show of defiance. His aim was to turn the enemies’ attention away from the Messenger of Allah and toward himself. That day, he transformed his single self into an army. With the utmost trustworthiness, he held the banner high in one hand and wielded his sword with tremendous force in the other. The enemy forces converged upon him and tried to reach the Messenger of Allah by passing over his body. Ibn Sa’d relates the final moments of Hazrat Mus’ab: “On the day of Uhud, Mus’ab ibn ‘Umayr carried the banner. When the Muslims became scattered, Mus’ab stood firm and resisted. The cavalryman Ibn Qami’ah advanced toward him and, with one blow of his sword, severed his right hand. Mus’ab then exclaimed: ‘Muhammad is only a Messenger; many Messengers passed away before him.’ He took up the banner with his left hand. Another blow of the sword severed his left hand as well. Again, while saying, ‘Muhammad is only a Messenger,’ he bent over the banner and held it up with both arms. Then a spear was thrown at him. He fell to the ground with the banner. Indeed, we belong to Allah, and indeed to Him we shall return. Before his martyrdom, Hazrat Mus’ab repeatedly uttered this statement, although it had not yet been revealed as a Qur’anic verse. It was only after this incident at Uhud that Gabriel came with the verse, ‘Muhammad is only a Messenger…’”

After the battle, Hazrat Mus’ab’s body was found. His face was covered with blood and dust. Standing beside the body, the Messenger wept profusely. Hazrat Khabbab ibn al-Aratt said: “We migrated with the Messenger of Allah for Allah’s sake and seeking Allah’s pleasure. Allah is responsible for rewarding us for this deed. Mus’ab ibn ‘Umayr is one of those among us who departed this world without receiving any reward for their deed at all.”

He attained martyrdom at Uhud. No cloth could be found to shroud him except a single sheet. When his head was covered with it, his feet remained exposed; and when his feet were covered, his head remained exposed. Finally, the Messenger said to us: “Cover his head with the sheet as much as possible, and place idhkhir grass over his feet.” The Messenger stood beside Mus’ab’s body and recited: “Among the believers are men who have been true to their covenant with Allah…” Then, looking at his shroud, he said: “I saw you in Makkah. There, no one had a softer cloak or more beautiful locks than you. And today you lie here in this sheet, covered in dust.” He also said: “The Messenger of Allah bears witness that you will all be witnesses before Allah on the Day of Resurrection.” Then he turned to his Companions and said: “O people, visit them, come to them, and offer them greetings of peace. By the One in whose hand is my life, whoever offers them greetings of peace until the Day of Resurrection, they will respond to that greeting.”

Hazrat Mus’ab’s brother, Abu Rawm ibn ‘Umayr, along with ‘Amir ibn Rabi’ah and Suwayt ibn Sa’d, lowered him into the grave and completed the burial.

Hazrat Mus’ab was exceptionally intelligent, generous, and an eloquent speaker. The speed with which Islam spread in Yathrib (Madinah) itself proves these qualities of his. He had memorized as much of the Qur’an as had been revealed by the time of his martyrdom. He was the first to establish the Friday prayer in Madinah. When the number of Muslims in Madinah had increased somewhat, with the permission of the Messenger of Allah, he initiated the Friday prayer at the home of Hazrat Sa’d ibn Khuthaymah. He himself led the prayer. After the prayer, a goat was slaughtered and the worshippers were served. (Tabaqat)

…….. First Volume Completed ……..

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