Introduction

Al-hamdu lillah. By the boundless mercy of Allah, The Lives of the Companions of the Messenger (Volume 4) is being published. When we undertook this vast work several years ago, we had no hope that we would be able to advance this far. I later realized how extremely difficult the task would be for a lazy person like me. The help of Allah and the encouragement of friends and readers inspired me to carry this work forward. Had we not received the advice and cooperation of Professor Nazir Ahmad, Director of the Bangladesh Islamic Center, this work would have come to an end long ago. I pray that Allah reward all those who have helped this work in whatever way they could.

All the great Companions whose lives are discussed in this fourth volume belonged to the Ansar of Medina. I have tried to obtain the information from the most reliable sources available and have mentioned the names of those sources. I have done my utmost to choose words with due regard for the honor and dignity of the noble Companions. Nevertheless, if readers notice any kind of factual or linguistic inconsistency anywhere, I will try to correct it if they inform me. We shall continue our work in the hope that the faith and deeds of the noble Companions will leave their mark in every Bengali home. May Allah accept this small effort of mine. Ameen.

Muhammad Abdul Ma’bud

Department of Arabic

University of Dhaka

Dhaka–1000.

1 January 1998

1 Ramadan 1418

Anas ibn al-Nadr (RA)

His name was Anas, and his father was Nadr ibn Damdam. He was the respected paternal uncle of the renowned Companion Anas ibn Malik, the servant of the Messenger of Allah (SA). 1 Anas ibn Malik used to say, “I was named after my uncle Anas.” 2 Salma bint ‘Amr, the mother of the respected grandfather of the Messenger of Allah (SA), ‘Abd al-Muttalib, was a daughter of the Banu Najjar, the clan of this Anas. She was Anas ibn al-Nadr’s paternal aunt. Anas ibn al-Nadr was the chief or leader of his clan. The female Companion al-Rubayyi‘ bint al-Nadr was his sister. His mother was also a female Companion. 3 No specific information is available about his year of birth.

Anas ibn al-Nadr (RA) accepted Islam at the Last ‘Aqabah. Anas ibn Malik (RA) said: For some unknown reason, my uncle Anas ibn al-Nadr could not participate in the Battle of Badr. When the Messenger of Allah (SA) returned to Medina after the battle, he appeared before him and said regretfully, “O Messenger of Allah! I was absent from your first campaign against the polytheists. By Allah, if Allah gives me an opportunity to fight them in the future, He will surely see what I do.”

The Battle of Uhud took place in the third year after the Hijrah. At one stage of the battle, when the Muslim army had become scattered and left the field, he said to himself, “O Allah! I seek Your forgiveness for what these Muslims are doing. I have nothing to do with what these polytheists have done.” Saying this, he advanced. On the way, he heard Sa‘d say, “Paradise is over there, at Uhud. By Allah, I smell the fragrance of Paradise from the direction of Uhud.” Saying these words, Anas (RA) rushed toward the battlefield of Uhud and fought with boundless courage until he attained martyrdom. Sa‘d said, “I was unable to do what he did that day.” Al-Baladhuri says that Sufyan ibn ‘Awf killed him. 4

Regarding Anas’s (RA) role in the Battle of Uhud, Ibn Ishaq says: ‘Umar ibn al-Khattab and Talhah ibn ‘Ubaydullah were sitting with the Muhajirun and Ansar, holding back from fighting. Anas came there and said, “Why are you sitting like this?” They replied, “The Messenger of Allah (SA) has been killed.”

Anas said, “If he has indeed been killed, what will you do by remaining alive? Rise and give your lives along the path on which the Messenger of Allah (SA) gave his life.” Saying this, he charged the enemy forces and attained martyrdom. 5

Anas ibn Malik said: Anas ibn al-Nadr’s entire body had been pierced by wounds from arrows, spears, and swords. When counted, more than seventy—or, according to another view, more than eighty—wounds were found on his body. The unbelievers mutilated his corpse by severing its limbs. No one except his sister al-Rubayyi‘ bint al-Nadr could identify the body. She was able to do so by looking at his fingers. 6 The strength of Anas ibn al-Nadr’s (RA) faith can be understood from the account of his martyrdom. Among the Qur’anic verses revealed concerning the Battle of Uhud, he is praised as one of the great men. Anas ibn Malik (RA) said: The words in verse 23 of Surah al-Ahzab—“Among the believers are men who have fulfilled their covenant with Allah. Some of them have fulfilled their vow by death, and some are awaiting it”—were revealed concerning my uncle Anas ibn al-Nadr. 7

It is narrated in Sahih al-Bukhari from Anas ibn Malik that al-Rubayyi‘ bint al-Nadr once struck an Ansari woman on the face, causing one of her teeth to break. An apology was offered to the woman’s family on behalf of al-Rubayyi‘, but they refused to forgive her. They were offered blood money or compensation, but they rejected that as well. Then the Messenger of Allah (SA) said, “According to Allah’s command, retaliation is now obligatory.” Hearing this, Anas ibn al-Nadr exclaimed, “O Messenger of Allah! Will al-Rubayyi‘’s tooth be broken? By the One who sent you with the truth, no, no—her tooth will never be broken!”

Thereafter, the aggrieved party suddenly agreed to accept blood money. The Messenger of Allah (SA) then remarked, “There are many servants of Allah who swear by Him, and He Himself fulfills their oaths. Anas ibn al-Nadr is one of them.” The incident is also narrated in Sahih Muslim through a different chain and in a different form. 8

References:

Al-Bara’ ibn Malik (RA)

Al-Bara’ ibn Malik was the maternal half-brother of the renowned Companion Anas ibn Malik (RA), the beloved servant of the Messenger of Allah (SA). Abu Hatim said this. According to Sa‘d, he was Anas’s full brother. Their mother was the renowned female Companion Umm Sulaym. 1 Ibn al-Athir held the same view. 2 However, Ibn Hajar stated that this opinion was not correct. He says that the biography of Shurayk ibn Samha shows that he was the maternal half-brother of al-Bara’ ibn Malik, and that their mother was Samha. On the other hand, there is no disagreement that Anas ibn Malik’s mother was Umm Sulaym. 3 Moreover, among the children of Umm Sulaym whose identities are found in various narrations, the name al-Bara’ does not appear anywhere.

Even before the migration of the Noble Messenger (SA) to Medina, people in Medina began accepting Islam in large numbers. Groups of people went to Mecca and embraced Islam. Many others in Medina became Muslims through the preaching of the Messenger of Allah’s (SA) special envoy, the revered Mus‘ab ibn ‘Umayr (RA). This stream of people accepting Islam continued even after the Messenger of Allah (SA) came to Medina. Al-Bara’ accepted Islam at some point during this period.

With the sole exception of Badr, he participated with the Messenger of Allah (SA) in all expeditions, including Uhud and al-Khandaq. 4 He also took part in the Pledge of Ridwan at Hudaybiyyah. 5 During the caliphate of the first Caliph, Abu Bakr (RA), false prophets began causing turmoil throughout Arabia. At that time, al-Bara’ played a heroic role in the fierce battle fought by the Muslim army against the false prophet Musaylimah al-Kadhdhab on the plain of Yamamah. Khalid ibn al-Walid was the commander in that battle. At one point, al-Bara’ addressed the commander, saying, “Rise and give the order.” Then he mounted his horse, recited words praising Allah, and addressed the Muslim army: “O people of Medina! Today erase all thought of Medina from your hearts. Today your hearts should contain nothing but remembrance of Allah and Paradise.” 6 After this moving speech, a wave of enthusiasm and vigor swept through the entire army. The soldiers mounted their horses and joined him.

In this battle, al-Bara’ engaged in single combat with a leader of the enemy. The man was a powerful young warrior. Al-Bara’ first struck at his leg with his sword, but the blow did not land accurately. Nevertheless, the man began rolling about in fear. Seizing the opportunity, al-Bara’ sheathed his own sword in an instant, pounced upon him, seized his sword, and struck him such a blow that his body was split in two. 7 Then he charged the apostates with lightning speed and drove them as far as the wall of their garden. Musaylimah was inside the garden. Musaylimah’s followers entered the garden, gathered around him, and closed its gate. Al-Bara’ ibn Malik pursued them, reached the wall, and stopped before the barred gate. In an instant he roared like a lion and cried, “O people! I am al-Bara’ ibn Malik. Come to me, come to me!” When the warriors came forward, he said to them, “O people! Throw me inside the garden among them.” The people said, “No, how can that be?” He said, “By Allah, you must throw me among them.” He was then lifted up. Peering over the wall, he was thrown inside and, within moments, opened the gate for the waiting Muslim soldiers. With lightning speed, the Muslim soldiers rushed in together and engaged in fierce battle. There were many casualties on both sides. The accursed Musaylimah was killed there, and his army was defeated. 8 Among those who fought shoulder to shoulder with al-Bara’ ibn Malik at the garden gate of Yamamah, ‘Abbad ibn Bishr (RA) attained martyrdom. 9 It was also there that al-Bara’ single-handedly killed ten enemy soldiers. 10 His entire body was riddled with wounds during this extremely daring operation. He suffered more than eighty wounds from arrows, spears, and lances. He was brought to the camp on the back of a mount and recovered after more than a month of treatment. Khalid ibn al-Walid personally bandaged his wounds and supervised his treatment throughout. 11 In 17 AH, Caliph ‘Umar (RA) dismissed his governor, al-Mughirah ibn Shu‘bah (RA), and appointed Musa al-Ash‘ari (RA) in his place. When Abu Musa departed from Medina, al-Bara’ ibn Malik was among the twenty-nine men who accompanied him. 12 Al-Bara’ ibn Malik also displayed tremendous courage and military skill in the Battle of Hira in Iraq. The Muslim army was besieging a fortress in the city. From inside, the enemy had spread intensely heated chains with sharp hooks, heated in fire, across the fortress wall so that no Muslim soldier would dare approach it. Anas (RA) bravely advanced to scale the wall. The defenders cleverly entangled him in the chains and began pulling him upward. Just as the chain was being raised, al-Bara’ noticed it. He rushed forward, seized the chain, and gave it such a powerful tug that it broke and Anas fell. The force of pulling the chain tore the flesh from al-Bara’s hand, exposing the bone. Anas (RA), however, survived. 13 From 17 to 20 AH, the Persian regions of Ramhormuz, Tustar, and Susa were conquered. When the Persian army regrouped at Ramhormuz to resist, a message was sent from the battlefield to Sa‘d ibn Abi Waqqas, the commander of the Muslim army, requesting that he send many soldiers, including such men as Sahl ibn ‘Adi, al-Bara’ ibn Malik, and Majza’ah ibn Thawr. 14 During the campaign of Tustar in Persia, he commanded the right wing of the army of Abu Musa al-Ash‘ari (RA). 15 In that battle, he alone killed one hundred soldiers. 16 The Battle of Tustar was underway. The enemy was positioned inside a fortified fortress and was trying to overwhelm the Muslim army with repeated attacks. Ibn al-Athir says that they launched eighty attacks against the Muslim army at that time. 17 One day, Anas (RA) went to him and heard him reciting a poem melodiously. Anas said, “Allah has given you something better than this—the Qur’an. Recite that melodiously instead.” Al-Bara’ said, “Perhaps you fear that I might die at any moment. I ask Allah not to let that happen. If I die, I will die on the battlefield.” 18 The Noble Messenger (SA) once said about him: “There are many people with disheveled, dust-covered hair who have no importance in the eyes of men, yet if they swear by Allah, Allah fulfills their oath. Al-Bara’ ibn Malik is one of them.” When the Muslim army at Tustar was unable to bring down the enemy fortress, they remembered this saying of the Noble Messenger (SA). They went to al-Bara’ (RA) and requested him to swear by Allah. He said, “O Allah, I swear by You: grant the Muslims victory today and honor me by allowing me to see the Messenger of Allah (SA).” 19 At that time, the Muslim soldiers discovered a tunnel leading into the fortress. Al-Bara’ entered the tunnel with Majza’ah (RA), attempting to enter the fortress. As Majza’ah emerged from the tunnel, he was struck by a large stone thrown by the enemy and attained martyrdom. 20 Al-Bara’ and a Persian soldier named Marzuban Azar came face to face. He blocked al-Bara’s (RA) path, but al-Bara’ killed Marzuban and, with heroic force, broke through all the enemy’s resistance until he reached the fortress gate. There he came face to face with Hormuzan. The two fought fiercely. At last, al-Bara’ attained martyrdom at Hormuzan’s hands. Hormuzan killed him, took his weapons and clothing, and sold them for more than thirty thousand coins. Nevertheless, his courage established Muslim dominance on the battlefield. According to the historian al-Waqidi, this occurred in 20 AH; according to another opinion, it occurred in 19 or 23 AH. 21 ‘Allamah al-Zirikli says that he attained martyrdom at the eastern gate of Tustar and was buried there. 22 Al-Bara’ ibn Malik was among the distinguished Companions of the Noble Messenger (SA). For many years he enjoyed close companionship with the Pure Messenger. Surely he heard many hadiths from the lips of the Messenger of Allah (SA). Yet, remarkably, few hadiths narrated by him are found; perhaps his preoccupation with jihad prevented him from paying attention to this. The author of al-Isti‘ab writes: “Al-Bara’ was among the Companions of high rank.” 23 ‘Allamah al-Dhahabi said: “He was one of the great leaders—a supremely courageous warrior, renowned for horsemanship and for confronting grave dangers.” 24 For this reason, ‘Umar (RA) never appointed him commander of an army. He once wrote to other military officers: “Do not appoint al-Bara’ commander of any Muslim army. He is a man who is himself a danger; he advances only and does not know how to retreat.” Another narration says: “He is destruction.” Outwardly, however, he appeared physically weak. 25 Khalid Muhammad, author of Rijalun Hawla al-Rasul, says: “His deepest desire was to die a martyr. Allah fulfilled that desire.” Al-Mustadrak narrates from Ibn Ishaq that Anas ibn Malik said al-Bara’ ibn Malik had a sweet voice and also enjoyed singing. Anas said: “Al-Bara’ used to sing camel-driving songs to the men.” 26 Once, while traveling with the Messenger of Allah (SA), he was singing a song. The Messenger (SA) heard him and said to al-Bara’, “Remember the women as well.” Hearing this, he fell silent. 27

References:

Al-Bara’ ibn Ma‘rur (RA)

His name was al-Bara’, and his kunya was Abu Bishr. He was a member of the Banu Salimah branch of Medina’s renowned Khazraj tribe. His father was Ma‘rur ibn Sakhr, and his mother was al-Rubab bint Nu‘man. His mother was the paternal aunt of Sa‘d ibn Mu‘adh (RA), the leader of the Aws tribe. 1 Al-Bara’ ibn Ma‘rur was the chief or leader of his own tribe. He owned several fortresses and gardens in Medina. No specific information is available about his year of birth. 2

There is no disagreement that al-Bara’ ibn Ma‘rur accepted Islam before the Last Pledge. According to many, he attended the First Pledge at ‘Aqabah and took part in the pledge at the hand of the Messenger of Allah (SA). 3 Ibn al-Athir also transmitted this report. 4 Many, however, say that this report has no basis. Apart from Muhammad ibn Ishaq, no other authority on the Prophet’s biography transmitted it. 5 When al-Bara’ ibn Ma‘rur accepted Islam, Bayt al-Maqdis was the qiblah of the Muslims. He was reluctant to pray facing that direction, so he decided on his own to begin praying facing the Ka‘bah. Imam al-Zuhri said: “Al-Bara’ ibn Ma‘rur was the first person to face the Ka‘bah, both while alive and after death.” 6 Even when the Noble Messenger (SA) prayed facing Bayt al-Maqdis, he prayed facing the Ka‘bah. When the Messenger (SA) learned of this, he instructed him to face Bayt al-Maqdis. He said, “Turn me toward your Ka‘bah.” 7 Al-Bara’ ibn Ma‘rur was a member of the Last Pledge at ‘Aqabah. The account is narrated by Ka‘b ibn Malik (RA), another prominent member of that pledge. He said: During the pilgrimage season, when we pledged allegiance to the Messenger of Allah (SA), I left Medina with the polytheists of our people. Our senior leader, al-Bara’ ibn Ma‘rur, was with us. When we reached the outskirts of al-Bayda’, he said to us, “Listen! I have reached a decision. I do not know whether you will agree with me.” We said, “Abu Bishr, tell us your decision.” He said, “I have decided that I will pray facing this House—the Ka‘bah—and will never place it behind me.” We said, “By Allah, do not do that, for we know that the Messenger (SA) prays only facing the direction of Syria.” Despite our request, he said, “By Allah, I will face it.” When the time for prayer came, he stood facing the Ka‘bah, while we faced Syria. In this way, we reached Mecca.

When we reached Mecca, he said to me, “Nephew, take me to the Messenger of Allah (SA). I want to ask him about what I have done, because I feel somewhat uneasy in my heart for opposing you.” Ka‘b said: We set out in search of the Messenger. In the valley of Abtah, we met a man. We said to him, “Can you direct us to Muhammad?” “By Allah, no,” he replied. Then he asked, “Do you know ‘Abbas?” We said, “Yes, we know him. He sometimes comes to our area for trade.” He said, “As soon as you enter the mosque, you will see ‘Abbas. The man sitting with him is Muhammad.”

Ka‘b said: We entered the mosque and saw the Messenger of Allah (SA) and ‘Abbas sitting in a corner. We approached, greeted them, and sat down. The Messenger (SA) addressed ‘Abbas: “Abu al-Fadl, do you know these two?” ‘Abbas said, “Yes, I do. This is al-Bara’ ibn Ma‘rur, the leader of his tribe, and this is Ka‘b ibn Malik.” The Messenger (SA) asked, “The poet Ka‘b?” ‘Abbas replied, “Yes.” Then al-Bara’ said, “O Messenger of Allah! On my way from Medina, I reached a decision. I wish to ask you about it.” He said, “Explain the matter clearly.” Al-Bara’ said, “I have decided that I will never again place this House—the Ka‘bah—behind me. I will pray facing it.” The Messenger (SA) told him, “If only you had remained patient a little longer with the qiblah you were following.” Al-Bara’ then turned toward the qiblah of the Messenger (SA) and prayed with us facing Syria. His family used to say that he died adhering to his qiblah.

Ka‘b said: We know that he turned toward the qiblah of the Messenger of Allah (SA) and prayed with us facing Syria. Then, in the middle of the Days of Tashriq, we promised to meet the Messenger of Allah (SA) at ‘Aqabah. We kept the matter secret from the polytheists who were with us. With us was Jabir’s elderly father, ‘Abdullah ibn ‘Amr ibn Haram. He had not yet accepted Islam. However, his young son Jabir had accepted Islam and was part of the caravan.

Ka‘b said: We all gathered around ‘Abdullah and said, “O father of Jabir, we feel sorry for you. If you die holding the belief you follow, tomorrow you will become fuel for the Fire. Yet Allah has sent a Messenger who calls people to the Oneness of Allah and to worship Him. Many members of your community have believed in him and become Muslims. We have pledged ourselves to give allegiance to the Messenger of Allah (SA).” After we said this, he accepted Islam and joined the pledge. At last, that appointed night of the pledge arrived. While people were unconscious in deep sleep, we rose from our beds like desert partridges and eventually gathered at ‘Aqabah. The Messenger came accompanied by his uncle ‘Abbas. Muhammad, you know how he is among his people: he enjoys honor and security among his community. We have protected him. But he wishes to respond to your invitation and come to you. If you believe you can fulfill your pledge and covenant, then take him with you. But if you fear humiliation and disgrace, let him remain with his own people. He is honored and secure among his own community.

We said, “O Messenger of Allah, now speak to us.” The Messenger (SA) delivered an address, supplicated to Allah, and recited some passages of the Qur’an. Then we said to the Messenger of Allah (SA), “Accept our pledge on behalf of yourself and your Lord.” The Messenger (SA) said, “I accept your pledge on the condition that you will protect me from whatever you protect your children and women.”

In reply, al-Bara ibn Ma’rur said: “Yes, by the One who sent you with the truth, we swear that we shall protect you from whatever we protect our lives and women. Thereafter, we pledged allegiance to the Messenger of Allah (peace and blessings be upon him). Al-Bara ibn Ma’rur appealed: ‘O Messenger of Allah! Extend your hand a little so that we may pledge allegiance.’ When the Messenger (peace and blessings be upon him) extended his hand, he placed his hand in it, and he was the first among us to pledge allegiance. Then the others began pledging allegiance one after another. 8 There is disagreement regarding who was the first to place his hand in the hand of the Messenger of Allah (peace and blessings be upon him) and pledge allegiance at the final Pledge of Aqabah. The people of Banu Najjar claimed that this honor belonged to As’ad ibn Zurarah, while the people of Banu Abd al-Ashhal claimed that it belonged to Abu al-Haytham ibn al-Tayyihan. However, Imam al-Zuhri, on the authority of Ka’b ibn Malik, said that this unique honor belonged to al-Bara ibn Ma’rur. This was the belief of the people of Banu Salamah. 9 Ibn Ishaq also said the same. 10 Allamah al-Zirikli says: On the occasion when seventy Ansar met the Messenger of Allah (peace and blessings be upon him) at Aqabah and pledged allegiance to him, al-Bara ibn Ma’rur was the first to speak to the Messenger of Allah (peace and blessings be upon him) on behalf of the Ansar. 11 After the pledge, the Messenger (peace and blessings be upon him) appointed him and Abdullah ibn Amr ibn Haram, the father of Jabir, as naqibs of Banu Salamah. 12 It has already been mentioned that Abdullah ibn Amr ibn Haram, the father of the renowned Companion Jabir ibn Abdullah, accepted Islam at this final Aqabah. At the time of his conversion to Islam, al-Bara gave him two pieces of clean cloth, and he recited the Kalimah wearing them. 13 Al-Bara was one of the leaders whose sons also participated in the final Pledge of Aqabah. His son Bishr ibn al-Bara also pledged allegiance that day. 14

In the month of Dhu al-Hijjah of the twelfth year of the Prophethood, he pledged allegiance to the Messenger of Allah (peace and blessings be upon him) at Aqabah. Just two months later, in the month of Safar, he passed away in Madinah. At the time of his death, he left instructions: “Bury me facing the Ka’bah, and let one-third of my wealth be for the Messenger of Allah (peace and blessings be upon him). He may spend it wherever he considers appropriate.” According to Ibn Ishaq, this occurred before the Messenger of Allah (peace and blessings be upon him) arrived in Madinah. 15 Ibn al-Athir’s view does not appear to be correct, because it is known that two or three Muslims died in Madinah before him. However, Allamah al-Zirikli’s statement that he was the first of the naqibs to pass away is correct. 16

The Noble Messenger of Allah (peace and blessings be upon him) migrated to Madinah. Taking the Companions with him, he went to al-Bara’s grave and offered his funeral prayer with four takbirs. As for the wealth concerning which al-Bara had left instructions in favor of the Messenger of Allah (peace and blessings be upon him), he accepted it and then gave it back to al-Bara’s son. 17

Abdullah ibn Abi Qatadah said: After arriving in Madinah, the Messenger (peace and blessings be upon him) was the first to offer the funeral prayer of al-Bara ibn Ma’rur. He went to his grave with his Companions and, standing in rows, supplicated for him:

(O Allah, forgive him, shower him with Your mercy, and be pleased with him.)

Another narration states that the Messenger (peace and blessings be upon him) supplicated for him as follows: 18 O Allah, shower al-Bara ibn Ma’rur with Your mercy. Do not place a barrier between Yourself and him on the Day of Resurrection, and make him one of the people of Paradise.)

No information is available about the children of al-Bara Ma’rur (may Allah be pleased with him). The books of Sirah mention only that he had a son named Bishr, who participated in the final Pledge of Aqabah and pledged allegiance to the Messenger of Allah (peace and blessings be upon him). 19 After the death of al-Bara, the Noble Messenger of Allah (peace and blessings be upon him) appointed him leader of Banu Salamah. During the Battle of Khaybar, a Jewish woman named Zaynab bint al-Harith mixed poison into goat meat and fed it to the Messenger of Allah (peace and blessings be upon him). Bishr had also eaten that poisoned meat and died as a result of its effects. 20

It has already been mentioned that after accepting Islam, al-Bara ibn Ma’rur (may Allah be pleased with him) adopted the Ka’bah in Makkah as the qiblah and, even at the time of his death, instructed that he be buried facing it. At that time, however, Islam had not yet declared the Ka’bah to be the qiblah. Why did he do this? Did he understand that the Ka’bah would eventually become Islam’s qiblah? What great fortune was his: long after his death, while the Messenger of Allah (peace and blessings be upon him) was staying in his very home, Allah Almighty declared the Ka’bah the qiblah through revelation, and the Messenger (peace and blessings be upon him) offered prayer facing Makkah there in that house for the first time. The event was as follows: Once, al-Bara ibn Ma’rur’s wife, Umm Bishr (may Allah be pleased with her), prepared food for the Noble Messenger of Allah (peace and blessings be upon him) at al-Bara’s house. After eating that food, he stood with the Companions for the noon prayer. When two rak’ahs had been completed, the command came to face the Ka’bah in prayer. He completed the remaining prayer facing the Ka’bah. This occurred on a Tuesday in the middle of Sha’ban of the second year after the Hijrah, or, according to another view, in Rajab. 21

The Ansari poet Awn ibn Ayyub presented the glorious achievements of the Ansar in one of his qasidas. In one of its lines, he mentioned al-Bara ibn Ma’rur as the first, and compiled that line in his book of Sirah. 22 The experts in Sirah have mentioned the following five distinctive qualities of al-Bara ibn Ma’rur (may Allah be pleased with him). 23

The experts in Sirah have mentioned the following five distinctive qualities of al-Bara ibn Ma’rur (may Allah be pleased with him): 24

References:

Al-Bara ibn Azib (may Allah be pleased with him)

Al-Bara was a descendant of the Banu Harithah branch of Madinah’s renowned Aws tribe. He was an Ansari Companion. His kunya, or nickname, was Abu Umar; alternatively, Abu Amr or Abu Tufayl. 1 According to Ibn al-Athir, Abu Amr is the most accurate. 2 His father, Azib ibn al-Harith, was a Companion. 3 His mother was Habibah bint Abi Habibah ibn al-Hubab; according to another opinion, Umm Khalid bint Thabit. Regardless of his mother’s name, she was the full sister of the Badri Companion Abu Burdah Niyar and the paternal aunt of the renowned Companion Abu Sa’id al-Khudri (may Allah be pleased with him). 4 An incident concerning al-Bara’s respected father, Azib, is related in the Sahihayn and various books of Sirah. Al-Bara said: Once Abu Bakr (may Allah be pleased with him) bought a jinn from Azib for ten dirhams. Then he said to Azib, “Please tell al-Bara to deliver the jinn to my house.” Azib said, “No, I will not do that until you tell us the story of your journey of migration with the Messenger of Allah (peace and blessings be upon him).” Thus Abu Bakr (may Allah be pleased with him) began to speak. 5 When the Noble Messenger of Allah (peace and blessings be upon him) migrated to Madinah, al-Bara was a boy of nine or ten. By then, the call to Islam had spread widely among the people of Madinah. His maternal uncle had pledged allegiance at Aqabah, and his father had also acknowledged tawhid and risalah. Al-Bara grew up in such a family. Hence al-Zirikli said that he accepted Islam at a young age. 6 During his adolescence, he devoted himself to learning Islam’s commands, regulations, and legal issues. At that time, the circles of Mus’ab ibn Umayr and Ibn Umm Maktum (may Allah be pleased with them) in Madinah had become centers for learning the Qur’an and Sunnah. In fact, he received his childhood education there. He first began reading the Holy Qur’an. Later, al-Bara said: “Among the Companions of the Messenger of Allah (peace and blessings be upon him), the first to come to Madinah were Mus’ab ibn Umayr and Ibn Umm Maktum. They taught us the Qur’an. Umar ibn al-Khattab brought Abu Bakr with him, and after them the Messenger of Allah (peace and blessings be upon him) came. I have never seen anyone more joyful about anything. When he came, I had only just begun reading the shorter surahs, such as Sabbih isma rabbika al-a’la.” 7 When the Battle of Badr took place, al-Bara had not yet passed adolescence. Nevertheless, he was filled with fervent faith. He appeared before the Messenger of Allah (peace and blessings be upon him) to go to battle, but the Messenger sent him back because he was not yet of fighting age. Al-Bara related an account concerning the Battle of Badr. He said: “We used to say that the participants in the Battle of Badr were a little more than three hundred and ten—the same number as those who crossed the river with Talut. Only the believers crossed the river with Talut.” He also said: “At Badr, Ibn Umar and I were too young for battle. The Messenger of Allah (peace and blessings be upon him) sent us back. On the day of Badr, the Muhajirun numbered a little more than sixty, and the Ansar a little more than two hundred and forty.” 8

There is some disagreement about which battle al-Bara first joined with the Messenger of Allah (peace and blessings be upon him), and about the total number of battles in which he participated with him. According to the Sirah scholars Ibn al-Athir, Ibn Abd al-Barr, Ibn Hisham, al-Waqidi, Ibn Sa’d, and al-Askari, he first joined the Battle of the Trench. Ibn Hisham said: The Messenger (peace and blessings be upon him) sent him back at Badr and gave him permission to participate at the Trench. He was then fifteen years old. 9 Al-Waqidi said: Ibn Umar, al-Bara ibn Azib, Abu Sa’id al-Khudri, and Zayd ibn Arqam—these four—were permitted to join the battle by Muhammad ibn Azib. According to Nafi’s narration, this is the most accurate view. 10 Ibn Sa’d said that Muhammad ibn Azib was permitted to go to battle. He was fifteen years old at the time; before that, he had not been given permission. 11 Because of this disagreement, there is also disagreement about the total number of battles in which he participated with the Messenger of Allah (peace and blessings be upon him). Those who say he participated at Uhud count fifteen; those who exclude Uhud count fourteen. 12 If other expeditions are added to these battles, his total with the Messenger of Allah (peace and blessings be upon him) comes to fifteen campaigns. In another narration, he said: “I accompanied the Messenger of Allah (peace and blessings be upon him) on eighteen expeditions.” 13 From the Battle of the Trench onward, he participated in all the battles fought during the lifetime of the Messenger of Allah (peace and blessings be upon him). In the sixth year after the Hijrah, he participated in the Pledge of Hudaybiyyah. That year, the Messenger (peace and blessings be upon him) was traveling to Makkah with 1,400 Companions intending to perform Umrah. Al-Bara was also in this caravan. When the Quraysh stopped them on the way, the Messenger (peace and blessings be upon him) camped in the valley of Hudaybiyyah. The Companions said, “There is no water here.” There was, however, a dried-up well. The Messenger (peace and blessings be upon him) took an arrow from his quiver and, giving it to a man, said, “Go and drive it into that well.” As soon as the man took the arrow, descended into the well, and drove it in, water began to gush forth. 14 Ibn Ishaq said that al-Bara claimed he was the person who drove the Messenger’s (peace and blessings be upon him) arrow into the well of Hudaybiyyah. 15 However, Ibn Hajar al-Asqalani said that according to the well-known view, the person who drove in the arrow was Najiyah ibn Jundub. 16

A statement by Azib concerning this pledge at Hudaybiyyah is related in various books of Hadith, including Sahih al-Bukhari. Al-Bara used to say: “People consider the conquest of Makkah to be al-Fath, or the great victory. Yes, the conquest of Makkah was a victory. But we consider the Pledge of Ridwan on the day of Hudaybiyyah to have been the true victory. On that day, we were 1,400 people with the Messenger of Allah (peace and blessings be upon him).” 17 He participated in the Battle of Hunayn and confronted the enemy with great courage. Al-Bukhari narrated from Abu Ishaq that he heard a man from Banu Qays ask al-Bara ibn Azib: “Did you not flee, leaving the Messenger of Allah (peace and blessings be upon him), on the day of Hunayn?” He replied: “The Hawazin were skilled archers. When we attacked them, they scattered, and we rushed to collect the spoils. Then Banu Hawazin began attacking us with arrows again. I saw the Messenger of Allah (peace and blessings be upon him) sitting on his white mule, while Abu Sufyan held its reins. Seated on the mule, he was reciting these words.”

“I am the Prophet—no lie. I am a descendant of Abd al-Muttalib. O Allah, send Your help.”

Al-Bara said: When the fierce fighting began, we surrounded the Messenger of Allah (peace and blessings be upon him) and stood shielding him. 18

Before the Battle of Ta’if and the Farewell Pilgrimage, the Noble Messenger of Allah (peace and blessings be upon him) sent a group of people to Yemen to convey the call of Islam to its inhabitants. Al-Bara ibn Azib was among them. Al-Bayhaqi narrated that al-Bara ibn Azib said: The Messenger of Allah (peace and blessings be upon him) sent Khalid ibn al-Walid to Yemen to convey the call of Islam to its people. I was among his companions. For six months we invited people to Islam, but received little response. Thereafter, the Messenger (peace and blessings be upon him) sent Ali ibn Abi Talib and instructed that any of Khalid’s companions who wished could remain with Ali. Al-Bara said: I remained with Ali. When we went to the Hamdan tribe, they came to us. Ali led us in prayer. After the prayer, we stood in rows. Ali stood before us and read aloud the letter from the Messenger of Allah (peace and blessings be upon him) addressed to the people of Yemen. The people of the Hamdan tribe accepted Islam. Ali wrote to the Messenger (peace and blessings be upon him), informing him of their acceptance of Islam. After reading the letter, he fell into prostration. After a while, he raised his head and said twice: ‘Peace be upon Hamdan, peace be upon Hamdan.’ 19

During the caliphate of Umar ibn al-Khattab, in 20 AH, he was in the army of Abu Musa al-Ash’ari at the conquest of Tustar in Persia. 20 Abu Amr al-Shaybani said that al-Bara ibn Azib conquered Rayy in Persia in 24 AH. 21 Imam al-Nawawi said: Al-Bara ibn Azib and his brother Ubayd ibn Azib fought on Ali’s side at the battles of the Camel, Siffin, and Nahrawan. 22

Toward the end of his life, he built a house in Kufa and settled there permanently. During this period, he became blind. 23

In 72 AH, or according to another view, 71 AH, al-Bara passed away in Kufa while Mus’ab ibn al-Zubayr was its governor. 24 History records the names of these children of his: al-Rabi, Ubayd, Lut, Suwayd, and Yazid. Imam al-Nawawi, however, said that he left two sons, named Yazid and Suwayd. 25 Imam al-Nawawi’s view does not appear to be correct, because the author of Tahdhib al-Kamal fi Asma al-Rijal said that his four sons—al-Rabi, Ubayd, Lut, and Yazid—heard Hadith from their father and transmitted it. 26 Yazid at one time also became governor of Amman. 27 In Suwayd’s biography, Ibn Sa’d wrote that Suwayd was recognized as the finest governor of Amman. 28 It is likely that both Yazid and Suwayd became governors of Amman.

Al-Bara ibn Azib always wore a gold ring on his hand. People said, “Gold is forbidden for men.” He replied: “Listen. Once the Messenger of Allah (peace and blessings be upon him) distributed the spoils. Only one ring remained. He looked around, then called me and said, ‘Take this and wear it. Allah and His Messenger are making you wear it.’ Now you tell me: How can I remove what Allah and His Messenger have put on me?” 29

Al-Bara ibn Azib was a highly honored Companion. The Messenger of Allah (peace and blessings be upon him) paid special attention to the dissemination and propagation of Hadith. A total of 305 Hadith are narrated through him. Of these, 22 are agreed upon by al-Bukhari and Muslim; al-Bukhari alone narrated 15, and Muslim alone narrated 6.

He was extremely cautious when narrating Hadith. He learned this directly from the Noble Messenger (peace and blessings be upon him). Once the Messenger (peace and blessings be upon him) taught him a supplication and then asked him to recite it back. Al-Bara recited “bi-nabiyyika” instead of “bi-rasulika.” The Messenger (peace and blessings be upon him) corrected the word. 31 As a result, he was very careful when narrating Hadith.

Once, while explaining the nature of the Hadith he narrated, he said: “I did not hear all the Hadith I narrate from the mouth of the Messenger of Allah (peace and blessings be upon him). We were busy tending camels and with other work. Therefore, we could not always attend the Messenger of Allah’s (peace and blessings be upon him) gatherings. I heard many of the Hadith I narrated from other Companions.” 32

Al-Bara ibn Azib narrated Hadith directly from the Messenger of Allah (peace and blessings be upon him). The Companions from whom he heard and transmitted Hadith were all leading figures in their respective ranks, such as Bilal ibn Rabah, Thabit ibn Wadi’ah al-Ansari, Hassan ibn Thabit, Abu Ayyub al-Ansari, Abu Bakr ibn Abi Quhafah, Ali ibn Abi Talib, and Umar ibn al-Khattab. 33

All those who had the honor of being his students and transmitting Hadith from him were distinguished Tabi’un. The author of Tahdhib al-Kamal mentioned the names of fifty such Tabi’i students. Some notable names are given here: Iyad ibn Laqit, Thabit ibn Ubayd, Haram ibn Sa’d, his son al-Rabi ibn al-Bara, Ubad ibn al-Bara, Lut ibn al-Bara, Yazid ibn al-Bara, Ibn Abd al-Rahman, Sa’id ibn al-Musayyib, Abd al-Rahman ibn Abi Layla, Zayd ibn Wahb al-Juhani, Sa’d ibn Ubaydah, and Abu Burdah ibn Abi Musa al-Ash’ari, among others. 34

At times, Companions also attended his Hadith lessons. The books of Sirah mention the names of some such Companions, who also narrated Hadith through al-Bara, including Abdullah ibn Yazid al-Khatmi and Abu Juhaifah Wahb ibn Abdullah, among others. 35 In addition, many Companions would unexpectedly attend his lessons. One day, Ka’b ibn Hujr (may Allah be pleased with him) attended his lesson with several other Companions. 36

The students attending his assembly asked various kinds of questions. Some asked about Qur’anic verses, while others asked about matters of fiqh.

Once, a man asked him about the verse in Surah al-Baqarah 2:195, “Do not cast yourselves into destruction.” He said: “Does this prohibition not include attacking the polytheists?” He replied: “How could it? Allah commanded the Messenger (peace and blessings be upon him) to strive in jihad, saying: ‘So fight in the way of Allah; you are accountable only for yourself, and encourage the believers.’ (Surah al-Nisa 4:84) He further said: “The verse you cited concerns spending.” 36 In other words, one must not develop the belief that spending in the way of Allah will lead to destruction. It is such a belief that leads to destruction.

Another narration states that the man wanted to know whether the verse referred to one who encounters the enemy, fights, and is killed. He replied: “No. Rather, the verse refers to a person who commits a sin and then says, ‘Allah will not forgive this sin.’” 37

Once, a friend of Abd al-Rahman ibn Mu’taym sold some dirhams for a specified period. Abd al-Rahman asked his friend: “Is such a sale permissible?” He replied: “Yes, it is permissible. I have made such sales before, and no one objected.” Abd al-Rahman related the incident to al-Bara ibn Azib. On hearing it, he said: “When the Messenger of Allah (peace and blessings be upon him) came to Madinah, we used to conduct transactions in this way. Seeing this, he said: ‘There is no harm in such a transaction when it is hand to hand, but it is not permissible when payment is deferred.’” He then told Abd al-Rahman: “If you want further confirmation, ask Zayd ibn Arqam. He was the greatest merchant among us.” Abd al-Rahman went to Zayd ibn Arqam, who supported al-Bara’s statement. The incident is narrated in al-Bukhari.

Another narration states that Abu al-Minhal said: “Once I asked Zayd ibn Arqam and al-Bara ibn Azib about sarf, or currency exchange. When I asked one of them, he referred me to the other and said: ‘Ask him, for he is better and more knowledgeable than I am.’” 38

Boundless love for the Noble Messenger of Allah (peace and blessings be upon him), exact adherence to the Sunnah, humility, and awe were distinctive features of his character. His adherence to the Sunnah was such that every aspect of his prayer resembled that of the Messenger of Allah (peace and blessings be upon him). One day, he gathered his family and said: “Today I will show you how the Messenger (peace and blessings be upon him) performed wudu and prayed, for Allah alone knows how much longer I shall live.” He performed wudu and offered the Zuhr, Asr, Maghrib, and Isha prayers in that manner. On another day, he demonstrated the prostration of the Messenger of Allah (peace and blessings be upon him). 39 Once, Abu Dawud came to visit him. Al-Bara greeted him first, took his hand in his own, and laughed heartily. Then he said: “Do you know why I did this? Once the Messenger (peace and blessings be upon him) did the same with me and said: ‘When two Muslims meet one another, and no worldly interest comes between them, their sins are forgiven.’” 40

The Hadith mention great virtue in standing on the right side of the prayer row. For this reason, he preferred standing on the right. 41

He loved the Messenger (peace and blessings be upon him) even more than his own life and property, and demonstrated this in every word and deed. Whenever he described the Messenger of Allah’s (peace and blessings be upon him) appearance and features, every word was imbued with the sweetness of love. He would say: “The Messenger (peace and blessings be upon him) was more handsome than all the people of the world. I have seen him wearing a red cloak; it looked as beautiful on the Messenger of Allah (peace and blessings be upon him) as it could not look on anyone else.” 42

Once someone asked: “Was the radiance of the blessed face of the Messenger of Allah (peace and blessings be upon him) like the gleam of a sword?” He replied: “No, it was like the moon.” 43

Just as he deeply loved the Messenger (peace and blessings be upon him), he also feared him. He said: “Once I wanted to ask the Messenger (peace and blessings be upon him) about something, but because I was so greatly in awe of him, I delayed for two years.” 44

He was a living embodiment of humility and modesty. Despite being a Companion of exceptionally high rank, he considered himself insignificant. Once, a man said to him: “How fortunate you are to have enjoyed the companionship of the Messenger of Allah (peace and blessings be upon him) and participated in the noble Pledge of Ridwan. What have we done after the Messenger of Allah (peace and blessings be upon him)?” 45

References:

Hubab ibn al-Mundhir (may Allah be pleased with him)

His name was Hubab, and his kunya was Abu Umar or Abu Amr. His father was al-Mundhir and his mother was Shamus bint Haqq. He was from the Khazraj tribe of Madinah. 1 He was the maternal uncle of al-Mundhir ibn Amr al-Sa’idi (may Allah be pleased with him), one of the naqibs of Aqabah and one of the martyrs of Bi’r Ma’unah. 2 He accepted Islam before the Prophet’s migration to Madinah.

He participated with the Messenger of Allah (peace and blessings be upon him) in every battle from Badr onward. The standard of the Khazraj tribe was in his hand at the Battle of Badr. 3 Ibn Sa’d said: “There is almost consensus that he participated in the Battle of Badr. However, Muhammad ibn Ishaq did not include him among the participants at Badr. In our view, this was his mistake, because Hubab’s actions at Badr are very well known.” 4

When they reached the vicinity of Badr, the Messenger (peace and blessings be upon him) dismounted to establish camp. Hubab asked: “O Messenger of Allah! Is the decision to camp here from Allah, or is it your own decision?” The Messenger (peace and blessings be upon him) replied: “It is my own.” Hubab said: “Then this is not the place. Take us to the water nearest the enemy, at the farthest end. There we will construct a reservoir, draw out the water in containers, drink from it, and fight the enemy. We will also muddy all the other wells.” Another narration states that Hubab said: “We are a people of war. My opinion is that we should muddy the water of every well except one, so that we do not suffer from lack of water under any circumstances, while the enemy becomes desperate for water.”

After Hubab offered his advice, Jibril (peace be upon him) came and informed the Messenger (peace and blessings be upon him) that Hubab’s opinion was correct. Thereafter, the Messenger (peace and blessings be upon him) called Hubab and said, “Your opinion is correct.” Saying this, he moved the entire army and encamped beside the wells of Badr. 5

In this Battle of Badr, the Messenger accepted his counsel; for this reason he became known as Dhu ar-Ra’y, or “the giver of decisions.” Imam Tha’labi said about him:6 “At Badr he was the counselor. The Messenger sought his advice. Jibril came and said: ‘The opinion expressed by Hubab is correct.’ Even during the Age of Ignorance, he gave many important decisions and opinions.”

Abu Qays ibn al-Fakih, one of the most wicked men who had persecuted the Messenger in Makkah, was among them. He was killed at Badr. According to one report, it was Hubab who killed him.7 In this battle, he severed one of the thighs of Umayyah ibn Khalaf, the persecutor of Bilal, with a stroke of his sword. Moreover, Ammar ibn Yasir and he together killed Umayyah’s son Ali.8 In this battle, he captured Khalid ibn al-A’lam.9

In the Battle of Uhud, the Quraysh army advanced toward Madinah with such force that the whole city was thrown into commotion. When the Quraysh army reached Dhu al-Hulayfah, not far from Madinah, the Messenger sent two spies and sent Hubab after them as well. He moved among the enemy forces, gathering various information, and gave the Messenger an accurate estimate of their numbers.10 In this battle too, the banner of the Khazraj tribe was in his hand. Many believe that he was not the standard-bearer, but rather Sa’d ibn Ubadah.11

When the Muslims suffered a setback in this Battle of Uhud and the Muslim army became separated from the Noble Messenger, Hubab was one of the fifteen mujahids who surrounded the Messenger, risking their lives to protect him. In this battle, he pledged himself unto death.12

When the Noble Messenger sought the Companions’ advice concerning the Jewish tribes of Madinah, Banu Qurayzah and Banu Nadir, Hubab said: “We shall besiege their homes and cut off all their communications.” The Messenger adopted his opinion.13

He carried the banner of part of the Khazraj forces at the Battle of Khaybar and that of the entire Khazraj army at the Battle of Hunayn.14 According to one report, during the Battle of Tabuk as well, the Messenger placed the banner of the Khazraj forces in his hands.15

After the death of the Messenger, the people of the Ansar, including the Aws and Khazraj of Madinah, gathered at a place called Saqifah Banu Sa’idah, not far from the Prophet’s Mosque, and began an open discussion about selecting the next caliph. After a speech by the Ansar leader, Sa’d ibn Ubadah, they had almost decided to elect him caliph. Meanwhile, Abu Bakr heard of the Ansar’s gathering. He hurried there with Umar. A heated dispute arose between the two sides over whether the caliph should be from the Muhajirun or the Ansar. In this debate, Hubab engaged Abu Bakr in argument and delivered two fiery speeches in two stages. When Abu Bakr had finished speaking, Hubab rose and began addressing the Ansar:16

“O community of the Ansar! Do not surrender this right of yours. The people are with you. No one will dare attack your honor. No one can enforce any decision without your opinion. You are honorable, wealthy, numerous, experienced, brave, and intelligent. People are waiting to see what decision you will make. Do not create division among yourselves. If you create division, you will lose your right. If your opponents, the Muhajirun, do not accept your demand, then there shall be two amirs: one from among us and one from among them.”

Rejecting Hubab’s proposal of two amirs, Umar exclaimed: “Impossible! Two people cannot occupy one horn.” When Umar finished speaking, he began again: “Hold firmly to your authority. Do not listen to this man. If you listen to him, you will lose your right to power. I am a trusted man among my people, and people benefit from my decisions. By Allah, if you wish, we will reduce this caliphate to a five-year-old camel calf. Then, addressing the Muhajirun, he said: ‘We would not have been reluctant to leave the matter in your hands, were it not for our fear that the people whose fathers and brothers we killed would seize it. In that case, death would be preferable for you.’ In other words, Umar assured them that this would never happen. ‘We shall pledge allegiance to one of those who accepted Islam in the earliest period, one who will not wrong or oppress you in any way.’”

Despite all this, he could not prevent those present from pledging allegiance to Abu Bakr. Bashir ibn Sa’d was the first among the Ansar to pledge allegiance to Abu Bakr. Hubab then said to Bashir: “Have you opposed your own people? Have you envied your cousin’s authority or leadership?” Bashir replied: “No; rather, I did not like disputing over a right that Allah had granted to a community.”

He died during the caliphate of the second caliph, Umar.17 He was then about fifty years old. He had been thirty-three at the time of the Battle of Badr. In the transmission of hadith, Abu al-Tufayl Amir ibn Wathilah was his student. He narrated hadiths through Hubab.19

Poetry was an innate quality of the Arabs of that time. Hubab also possessed this quality. He composed poetry. Some historical works record several lines attributed to him.20 The translation of some of his verses follows:

1. May Allah bless the parents of you two! Do you not know that people are of two kinds: the blind and the sighted?

2. We and the enemies of Muhammad are all lion-like men, whose roars have echoed throughout the world.

3. But the difference is that we helped him and gave him shelter. Apart from us, he has no other helpers.

He was an exceptionally eloquent speaker. His language was pure and ornate. Reading the two speeches he delivered at Saqifah Banu Sa’idah makes his eloquence and rhetorical skill clear. He expressed in an ornate sentence that the Ansar were capable of damaging the caliphate. He said: “By Allah, if you wish, we can liken this caliphate to a spear”—meaning that, if we wished, we could strengthen the war effort. Likewise, he described his honor and position among the Ansar in these words: “I am the peg for scratching the bodies of mangy camels among the Ansar, and the peg or wall supporting their tall, fruitful trees.”

In Arabia, a peg or piece of wood was driven into the ground for a mangy camel so that it could scratch itself against it and recover. Similarly, when a date palm was in danger of falling because it was tall or heavily laden with fruit, a supporting peg was driven beside it or a wall was erected. Hubab compared himself to that peg and wall.21

Sources:

Qatadah ibn Nu’man

His name was Qatadah. He had several kunyahs, including Abu Umar, Abu Uthman, Abu Amr, and Abu Abdillah.1 He was a member of the Banu Ja’far branch of Madinah’s renowned Aws tribe. His mother, Unaysah bint Qays, was a daughter of the Najjar tribe, and the renowned Companion Abu Sa’id al-Khudri was also her son. Qatadah and Abu Sa’id al-Khudri were maternal half-brothers.3

He took part in the last Pledge of Aqabah, accepted Islam, and pledged allegiance to the Messenger.4 He accompanied the Messenger in all battles and expeditions, including Badr.5 At Uhud, he displayed unimaginable patience and steadfastness. In this battle, he was one of the Muslim archers. At that time, the Messenger gave him a broken bow of his own called al-Qatum.6

At a critical stage of the Battle of Uhud, the polytheist archers made the Noble Messenger their sole target. They shot arrows directly at him. Only a handful of mujahids remained around the Messenger, while the others had become scattered and separated. One after another, these few mujahids shielded the Messenger from the enemy’s arrows by placing their own bodies before him. After ten of them were martyred in this way, it was Qatadah’s turn. He was the eleventh. With the Messenger behind him, he stood facing the enemy forces, offering his chest as a shield. Suddenly, an arrow fired by the enemy struck one of his eyes. The eye was knocked from its socket and rolled down onto his cheek. According to another report, it was severed at once, and he held it in his hand. People advised him to discard it, but he refused. He said to the Messenger: “I have a wife. I am attached to her and love her deeply. In my present condition, she may come to hate me. I did what I did on the battlefield only to attain martyrdom.” The Messenger replaced the eye with his own hand and prayed: “O Allah! Qatadah protected Your Prophet with his face. Therefore, make this eye of his more beautiful than the other and give it sharper sight.” The Messenger’s supplication was accepted. This eye became much more beautiful than the other, and its sight was also sharper.7

Later, one of his descendants went to the court of the Umayyad caliph Umar ibn Abd al-Aziz. When the caliph asked his identity, he introduced himself through a poem. The translation of several of its lines follows:8

“I am the descendant of the man whose eye rolled down onto his cheek. Then the hand of the Prophet Mustafa replaced it in its proper place.

Then it became like the other. How wonderful was the beauty of that eye, and how beautifully it was set!”

There is disagreement among scholars of the Prophet’s biography concerning in which battle Qatadah’s eye was injured. The three battles of Badr, Uhud, and Khandaq have all been mentioned. Imam Malik, al-Daraqutni, al-Bayhaqi, and Hafiz Ibn Abd al-Barr regard the account of Uhud as the most authentic.9

The banner of Banu Ja’far was in Qatadah’s hand during the expedition to conquer Makkah.10 He was one of those who stood firm at the moment of the greatest crisis in the Battle of Hunayn.11

In 11 AH, the Noble Messenger ordered an army under the command of Usamah ibn Zayd to advance toward the Syrian frontier. Almost all the senior Companions from the Muhajirun and Ansar were in this army. Qatadah was also one of its members.12

He died in Madinah in 23 AH/644 CE, at the age of sixty-five. Umar ibn al-Khattab was then seated on the caliphate’s throne.13 Caliph Umar led his funeral prayer. Umar, Abu Sa’id al-Khudri, and Muhammad ibn Maslamah descended into the grave and buried him.14 Imam Nawawi says that Muhammad ibn Maslamah and al-Harith ibn Khuzaymah descended into the grave.15

The names of two of his sons, Umar and Ubayd, are known. His wife’s name is not known, but it is known that he had a deeply loving relationship with her.16 He married before the Battle of Uhud. He was the grandfather of the renowned Tabi’i hadith scholar Asim ibn Umar ibn Qatadah. Muhammad ibn Ishaq transmitted many reports through him.17 This Asim died in 120 or 129 AH.18

He was one of the honored Companions. Many prominent Companions would ask him about various rulings of the Shariah. It is recorded in the hadith collections that distinguished Companions such as Abu Sa’id al-Khudri and Abu Qatadah sought fatwas from him.19

The total number of hadiths narrated by Qatadah ibn Nu’man is seven; Imam Bukhari alone narrated one of them.20

Among those who narrated hadiths from him were distinguished figures such as Abu Sa’id al-Khudri, Hudhayfah, Mahmud ibn Labid, Ubayd ibn Hunayn, Iyadah ibn Abdillah, and his son Umar ibn Qatadah.21

Zuhd and taqwa predominated in his character. Once, he spent the entire night reciting only Surah al-Ikhlas.22

During the lifetime of the Noble Messenger, a theft occurred among Qatadah’s relatives. The thief was a hypocrite. He attempted to place the blame for the theft on someone else. Qatadah suspected him. When he expressed his suspicion to the Messenger, the Messenger showed considerable displeasure. Meanwhile, the man who had been suspected came to the Messenger, pretending to be an entirely good person, and strongly objected to Qatadah’s suspicion. Then Allah Most High revealed verses 105–113 of Surah al-Nisa, informing the Messenger of the actual incident; at the same time, Qatadah’s truthfulness became clear.23

The books of prophetic biography record an incident in which a miracle of the Messenger appeared through Qatadah. One day the sky was overcast, and the night was intensely dark. The Messenger came for the Isha prayer, and Qatadah also attended. When lightning flashed, the Messenger saw Qatadah and asked: “Qatadah?” He replied: “Thinking that few people would attend today, I deliberately came.” The Messenger then said to him: “Come to us when you leave for home.” He met the Messenger, who gave him a palm branch and said: “Take it. As long as you hold it, it will illuminate ten people in front of you and ten behind you. When you reach home, if you see darkness anywhere around the house, strike it there with this without saying a word, for it is Satan.” Following the Messenger’s instructions, he held the palm branch and returned home. Indeed, in the courtyard he saw a small, round creature covered with coarse hair. When he struck it with the branch, it fled.24

Sources:

Khuzaymah ibn Thabit

His name was Khuzaymah Abu Ammarah, and his title was Dhu ash-Shahadatayn. His father, Thabit ibn al-Fakih, belonged to Madinah’s Aws tribe, and his mother, Kabshah bint Aws, belonged to the Khazraj tribe. Because he was from the Khatm branch of the Aws tribe, he was called al-Khatmi. He was an Ansari Companion.1 In both the Age of Ignorance and the Islamic period, he was a noble leader and brave warrior of Madinah’s Aws tribe.2

He accepted Islam sometime before the Messenger’s migration to Madinah. After accepting Islam, he and Umar ibn Adi ibn Kharashah broke the idols of their tribe.3 Ibn Hisham says: “Those of Banu Khatmah who secretly accepted Islam in the earliest period were Umar ibn Adi, Abdillah ibn Aws, and Khuzaymah ibn Thabit.”4

According to Ibn Sa’d, he took part in the Battle of Badr and died at Siffin.5 However, the accepted view is that he participated in Uhud and the battles and expeditions thereafter.6 In discussing the Battle of Siffin, Imam Dhahabi mentions that Khuzaymah was among the Companions who had taken part in Badr and joined Ali’s side at Siffin.7 During the expedition to conquer Makkah, he carried the banner of his tribe, Banu Khatmah.8 He also took part in the expedition of Mu’tah. He said: “I participated in the expedition of Mu’tah and one day seized a brilliant white jewel from a man. After the battle, I brought it to the Messenger. He gave it to me, and during the caliphate of Umar I sold it and purchased a date orchard near the Khatmah tribe.”9 Although he joined Ali’s side in the Battle of the Camel, he did not draw his sword. He was present with Ali on the battlefield at Siffin and said: “I will not take part in the battle until Ammar is killed and I see who kills him, because I heard the Messenger of Allah say: ‘A rebellious group will kill Ammar.’” When Ammar was killed by Muawiyah’s forces, he remarked: “Now the matter is clear.” He then cast aside all hesitation, drew his sword, and leapt into the battlefield while softly reciting two lines of poetry.10 The meaning of the two lines follows:

1. We have pledged allegiance to Allah, and Abu al-Hasan is sufficient against the discord we fear.

2. Ali possesses all the virtues of the Syrians, but they possess not even a fraction of Ali’s virtues.

Thus, fighting on Ali’s side, he was martyred on the field of Siffin. This occurred in 37 AH/657 CE.11 At the time of his death, he left three children named Ammar, Umar, and Umara.

He narrated a considerable number of hadiths from the Messenger. The total number of hadiths narrated by him is thirty-eight.12 Distinguished Companions and Tabi’un such as Jabir ibn Abdillah, Ammar ibn Uthman, Ibn Hunayf, Amr ibn Maymun al-Awdi, Ibrahim ibn Sa’d ibn Abi Waqqas, Abu Abdillah al-Judali, Abd al-Rahman ibn Abi Layla, and Ata ibn Yasar narrated hadiths through him.

Firmness of faith and deep love and affection for the Messenger were the principal features of his character. An incident demonstrates the strength of his faith. Once, the Messenger purchased a horse from an Arab Bedouin named Sawah ibn Qays al-Muhazili. No one else was present during the transaction, so no one knew about it. After agreeing on the price and finalizing the sale, the Messenger proceeded home with the man. On the way, another buyer offered a higher price for the horse. The owner called out to the Messenger, saying, “If you want the horse, take it; otherwise I will sell it to this man,” as though no sale had taken place between him and the Messenger. The Messenger said, “But you already sold the horse to me.” The man replied, “No, I did not sell it. If you are telling the truth, produce a witness.” Muslims gathered around the two men. They said, “The Messenger is telling the truth.” The man continued to deny it and demand a witness. Meanwhile, Khuzaymah arrived. After hearing everything, he said, “I testify that you sold the horse to the Messenger.” The Messenger himself was astonished by Khuzaymah’s statement and asked, “On what basis did you give this testimony? You were not present.” Khuzaymah replied, “O Messenger of Allah! I know everything you have brought to be true, and I know that you say nothing but the truth.” According to another report, Khuzaymah said: “I believe all the reports you bring from the heavens, so should I not believe what you say yourself?” That very day, the Noble Messenger declared Khuzaymah’s solitary testimony equal to the testimony of two people. From that day, his title became Dhu ash-Shahadatayn, meaning one who possesses the testimony of two witnesses.13 Abu Dawud narrated through Imam Zuhri that the Messenger said: “Khuzaymah’s testimony alone is sufficient for anyone.”14

Some books of prophetic biography mention two people bearing the title Dhu ash-Shahadatayn. The other is Khuzaymah ibn Thabit ibn Shammas. It is difficult to say whether the two were the same person or different individuals. Their biographies appear in entries 2251 and 2252 of al-Isabah.15 The above incident concerning Khuzaymah is also narrated in Sahih al-Bukhari. Zayd ibn Thabit narrated: “When we were compiling the Mushaf, we did not find one verse of Surah al-Ahzab that we had heard from the mouth of the Messenger. That verse was found only with Khuzaymah al-Ansari, and the Messenger had declared his testimony equal to the testimony of two people.”16 Many accounts of his honor and distinction appear in the books of prophetic biography. Once, he dreamed that he was kissing the blessed forehead of the Pure Messenger. After he told the Messenger about the dream, he said: “You may make your dream a reality.” Khuzaymah then rose, went forward, and kissed the blessed forehead of the Messenger.17

Some reports say that he dreamed he was prostrating before the Messenger. When he told the Messenger about it, the Messenger touched Khuzaymah’s forehead with his own.18 Once, a verbal dispute arose between the Aws and Khazraj tribes over nobility, superiority, and lineage. The people then mentioned Khuzaymah’s name with great pride, saying: “Among us is Khuzaymah, whose testimony the Messenger declared equal to the testimony of two people.”19

Sources:

Abu Dujanah

His real name was Simak, and his kunyah was Abu Dujanah. He belonged to the Banu Sa’idah branch of Madinah’s renowned Khazraj tribe. He was the cousin of the famous Companion Sa’d ibn Ubadah, the leader of the Khazraj. His father was Kharashah ibn Lawzan—or, according to another view, Aws ibn Kharashah—and his mother was Hazmah bint Harmalah.1 Abu Dujanah was a renowned Ansari Companion and a brave warrior. His great sacrifice for the propagation and establishment of Islam is acknowledged.2

He accepted Islam before the Migration. When the Noble Messenger came to Madinah, he established a bond of religious brotherhood between him and Utbah ibn Ghazwan.3 Allamah Ibn Hajar has reported the historians’ consensus that he took part in Badr.4 Ibn Hisham also stated that he participated in Badr.5 On the day of the Battle of Badr, he wore a red headband. Musa ibn Muhammad said: “That red headband made him clearly recognizable among the people that day.”6 Among those in Makkah who cruelly mocked and ridiculed the Noble Messenger was Abu al-Aswad ibn al-Muttalib. According to one report, at Badr Abu Dujanah killed his son, Abu Hakimah Zam’ah ibn al-Aswad. He also killed Abu Musafi al-Ash’ari and Ma’bad ibn Wahb.7

Abu Dujanah was also with the Messenger at the Battle of Uhud and remained steadfast with him even at the moment of the greatest disaster. That day, he pledged allegiance to the Messenger unto death. Anas ibn Malik said: “Just before the battle, the Messenger took a sword in his hand and said: ‘Who will take this?’ Everyone present reached out his hand, but then all remained silent. Abu Dujanah, however, said: ‘I can fulfill its right.’” According to some reports, Abu Dujanah asked the Messenger: “What is its right?” He replied: “Do not kill any Muslim with it, and do not flee with it out of fear of the disbelievers.”8

It was his habit to tie a red headband around his head during battle. When he tied it, people knew that he was ready for combat. Taking the sword from the hand of the Messenger of Allah (peace be upon him), he tied the headband around his head. Then he stood among the rows of soldiers with a dignified bearing.⁹ After a while, humming a few lines of poetry, he charged toward the enemy forces. The meaning of the two lines was as follows:¹⁰

1. I am the one to whom my friend made a promise near the date garden at the foot of the mountain.

2. I should not remain at the rear end of the soldiers’ ranks. And he had commanded that the enemies be slain with the sword of Allah and His Messenger (peace be upon him).

Seeing him walk toward the battlefield of Uhud with a dignified bearing, the Messenger (peace be upon him) remarked: Although walking in this manner is not pleasing to Allah, there is no fault in this case.¹¹

Hazrat al-Zubayr ibn al-Awwam said: I had asked for the sword before Abu Dujana did. But the Messenger (peace be upon him) did not give it to me; he gave it to him. Yet I was the son of Safiyya bint Abd al-Muttalib, the paternal aunt of the Messenger of Allah (peace be upon him). So, to learn the reason for giving him the sword, I followed him. He advanced with the sword given by the Messenger (peace be upon him) in his hand. Wherever he moved, terror spread among the enemies. At one point he descended the slope of the mountain, where the Quraysh women, led by Hind, were singing battle songs and encouraging their soldiers. Seeing Abu Dujana, they became frightened and began crying out for help. But no one came to their aid. Yet Abu Dujana did not touch any of them. He returned. According to one narration, he placed his sword over Hind’s head and then withdrew it. Al-Zubayr was behind him. He was astonished by the sight and asked him why he had done this. Abu Dujana replied: I did not wish to kill a helpless woman with the sword of the Messenger of Allah (peace be upon him).¹²

During the calamity of Uhud, Abu Dujana was among the few soldiers who stood firm around the Messenger (peace be upon him), making their bodies into shields.¹³ That day he protected the back of the Noble Messenger (peace be upon him) by presenting his own back. Consequently, his back was riddled with the wounds of arrows and spears hurled by the enemy.¹⁴

At one stage of this battle, the polytheist Abdullah ibn Humayd advanced with the intention of killing the Messenger (peace be upon him). Abu Dujana struck him fiercely with his sword and called out: Take that—I am Ibn Kharasha. That blow brought the wretched Abdullah down. The Noble Messenger (peace be upon him) then prayed for him: O Allah, be pleased with Ibn Kharasha, for I am pleased with him.¹⁵

After returning from the battlefield at the end of the Battle of Uhud, the Messenger (peace be upon him) said to his daughter Fatimah (may Allah be pleased with her): Take my sword and wash it. Today it has proven its faithfulness. Hazrat Ali (may Allah be pleased with him) also made the same request to Fatimah, saying: Today I fought very well. The Messenger (peace be upon him) replied: Yes, if you fought well, then Sahl ibn Hunayf and Abu Dujana both fought well.¹⁶

Allah Almighty granted the Messenger (peace be upon him) ownership of all the spoils of Banu al-Nadir. He distributed that wealth only among the early Muhajirun. However, because of their poverty, he also gave something to the two Ansaris, Sahl ibn Hunayf and Abu Dujana. At that time Abu Dujana received some land, which for a long time was known as the land of Ibn Kharasha.¹⁷

According to one report, during the Battle of Tabuk the Noble Messenger (peace be upon him) entrusted Abu Dujana with the banner of the Khazraj tribe.¹⁸

In short, he played a notable role in all the battles and expeditions that took place during the lifetime of the Noble Messenger (peace be upon him). The author of al-Isti‘ab wrote: He played a praiseworthy role in all the battles during the time of the Messenger of Allah (peace be upon him).¹⁹

During the terrible Battle of Yamamah, fought during the caliphate of the first caliph, Abu Bakr (may Allah be pleased with him), he displayed extreme courage. The battle was against the false prophet Musaylimah al-Kadhdhab. From within a fortified garden, he was resisting the attack of the Muslim army. Since the garden was surrounded by strong walls, the Muslim army repeatedly tried and failed to enter. Abu Dujana reflected on the matter and then said: My Muslim brothers, throw me inside. In this way he leapt over the wall, but his leg was broken. Despite that, he succeeded in driving the enemy away from the gate in the wall and remained firm at his position until the Muslim soldiers entered. He took part, together with Abdullah ibn Zayd and Wahshi, in killing the false prophet Musaylimah. At last, he attained martyrdom at one stage of this battle. According to Ibn Sa‘d, this occurred in 12 AH, while according to Allamah al-Zirikli, it occurred in 11 AH/632 CE.²⁰

Although no hadith was narrated through Abu Dujana, in the words of Ibn al-Athir, “He was one of the honored Companions and a person of high rank among them.”²¹

He possessed powerful religious emotion. He demonstrated this in the Battle of Yamamah. He demonstrated his deep love for the Noble Messenger (peace be upon him) at Uhud. At one critical stage of that battle, when the Muslim army became scattered and was driven away from the Messenger (peace be upon him), Mus‘ab ibn ‘Umayr and Abu Dujana were among the few soldiers who remained near him and presented their chests as shields. Mus‘ab gave his very life, while Abu Dujana, riddling his body with wounds, presented an example of love.

His manner of walking was distinctive and had become almost a model in its time. He had a suit of armor called al-Mashhara, which he wore during battle. For this reason he was called Dhu’l-Mashhara, “the possessor of al-Mashhara.” He was also called Dhu al-Sayfayn, “the possessor of two swords,” because he fought at Uhud with two swords—one his own and the other belonging to the Messenger of Allah (peace be upon him).²²

Once Abu Dujana was lying on his sickbed. A man came to visit him. Seeing a radiance on his face, the man asked: What is the reason for your face being so bright? He replied: Apart from two qualities, I have no great deed. First, I do not speak unnecessarily. Second, my heart is always concerned for the welfare of the Muslims.²³ The foregoing discussion gives a clear idea of his active life, character and qualities.

References:

Kulthum ibn al-Hidm (may Allah be pleased with him)

Whenever the Hijrah chapter of Islamic history is discussed, the sacred name of Hazrat Kulthum ibn al-Hidm (may Allah be pleased with him) repeatedly appears. Although his contribution to the propagation and advancement of Islam was not particularly notable, he is remembered for the shelter he gave to those who made such contributions. No detailed account of his life is available.

His kunyah was Abu Qays and his actual name was Kulthum. His father was al-Hidm ibn Imra’ al-Qays. He was a descendant of ‘Amr ibn ‘Awf of the Aws tribe. He lived in the Quba quarter of Madinah and was an Ansari Companion of the Messenger of Allah (peace be upon him). He accepted Islam before the Hijrah, by which time he had already reached old age. The historic Hijrah took place only a short while after his acceptance of Islam.¹

After migrating from Makkah, the Noble Messenger (peace be upon him) first stayed for four days in the Quba quarter on the outskirts of Madinah, among the ‘Amr ibn ‘Awf tribe.² According to the most accurate account, the person who attained the rare honor of hosting the Noble Messenger (peace be upon him) and his loyal companion during those four days was Kulthum ibn al-Hidm (may Allah be pleased with him). The Messenger (peace be upon him) and Abu Bakr (may Allah be pleased with him) came to Quba and stayed in his house. Ibn Ishaq, Musa ibn ‘Uqbah and al-Waqidi all agreed on this.³ Ibn Ishaq said: The Messenger (peace be upon him) alighted at Kulthum’s house in Quba. Regarding those who said that he stayed not with Kulthum but in the house of Sa‘d ibn Khaythamah, he said: The Messenger (peace be upon him) stayed in Kulthum’s house and met people at Sa‘d’s house. Sa‘d was unmarried and had no family. Therefore, the unmarried Muhajirun arriving from Makkah took refuge in Sa‘d’s house. For this reason people called that house the residence of the unmarried.⁴ After staying in his house for four days, the Messenger (peace be upon him) went to the central area of Madinah and stayed in the house of Abu Ayyub al-Ansari (may Allah be pleased with him).

He was so delighted at the arrival of the Noble Messenger (peace be upon him) that he began loudly calling the household servants. He had a servant named Najih. When the Messenger (peace be upon him) arrived at his house, he began calling out, “Najih, Najih!” Najih means successful. The Messenger (peace be upon him) regarded the name as a good omen and said to Abu Bakr (may Allah be pleased with him): O Abu Bakr, you have succeeded.⁵

Were only the Noble Messenger (peace be upon him) and Abu Bakr (may Allah be pleased with him) guests in his house? No, that was not so. Many others came from Makkah and first sought refuge with him. Al-Waqidi narrated that while the Messenger (peace be upon him) was staying in his house at Quba, Ali (may Allah be pleased with him) and Suhayb (may Allah be pleased with him) came from Makkah and met the Messenger there. When they met the Messenger of Allah (peace be upon him), before him were a type of superior-quality date called Umm Jirzan, presented by Kulthum ibn al-Hidm. Suhayb was extremely hungry and also suffered from an eye ailment. In this condition he began eating the dates with great eagerness. Seeing him eat in this way, the Messenger (peace be upon him) asked the reason. He replied: The Quraysh captured me and persecuted me. Then, in exchange for all my wealth, I purchased the freedom of myself and my family and came away quickly. The Messenger (peace be upon him) remarked: You have profited.⁶

Al-Baladhuri narrated an incident from the period when Ali (may Allah be pleased with him) was staying in Kulthum ibn al-Hidm’s house. While there, he noticed that every night, deep in the night, the door of a neighboring house was opened and the sound of people coming and going could be heard. This aroused his curiosity. One day he asked the woman of the neighboring house about it. She said: Sir, I am an orphaned widow. Every night, Sail ibn Hunayf secretly breaks up the wooden idols of Madinah and brings me their wood as fuel.⁷ This shows that Ali’s stay in Kulthum’s house lasted for quite a long time.

In addition, Abu Ma‘bad al-Miqdad ibn al-Aswad (may Allah be pleased with him),⁸ Zayd ibn Harithah (may Allah be pleased with him),⁹ Abu Asada Qays ibn Hisn (may Allah be pleased with him),¹⁰ and Abu Kabsha (may Allah be pleased with him) came from Makkah and first stayed under his protection. According to al-Haytham ibn ‘Adi, Abu ‘Ubaydah ibn al-Jarrah (may Allah be pleased with him) also first stayed in his house.¹² Thus, turning the pages of history reveals the names of many other Muhajirun whom he sheltered during that extremely difficult time.

After the Noble Messenger (peace be upon him) came to Madinah, he established a bond of mu’akhah, or religious brotherhood, between Kulthum and Hazrat Hamzah ibn ‘Abd al-Muttalib (may Allah be pleased with him).¹³

While construction was underway in Madinah on the Prophet’s Mosque and the residence of the Messenger of Allah’s (peace be upon him) wives, the call to the Hereafter came to him. The Battle of Badr took place only a short while after his death. He did not have the opportunity to participate in any battle or expedition with the Messenger of Allah (peace be upon him).¹⁴ This was the first death of an Ansari Companion after the Messenger (peace be upon him) came to Madinah. A short while later, one of Islam’s foremost missionaries, Abu Umamah (may Allah be pleased with him), also passed away. Another Ansari Companion, As‘ad ibn Zurarah, died a little later.¹⁵ Al-Tabari and Ibn Qutaybah stated that among the Companions of the Messenger of Allah (peace be upon him), Kulthum ibn al-Hidm was the first to die in Madinah. As‘ad ibn Zurarah (may Allah be pleased with him) died afterward.¹⁶

References:

Shaddad ibn Aws (may Allah be pleased with him)

His name was Shaddad, and his kunyahs were Abu Ya‘la and Abu ‘Abd al-Rahman. He was a descendant of the Banu Najjar branch of Madinah’s renowned Khazraj tribe. He was the nephew of the famous poet of this tribe, Hazrat Hassan ibn Thabit (may Allah be pleased with him), known as the “Poet of the Messenger” and the “Poet of al-Manzir.” The poet Hassan was the brother of Shaddad’s father, Aws ibn Thabit.¹ His mother, Suraymah, was the daughter of the ‘Adi sub-clan of Banu Najjar.²

Shaddad’s respected father, Hazrat Aws ibn Thabit (may Allah be pleased with him), attained the honor of participating in the final pledge of al-‘Aqabah and the Battle of Badr. He attained martyrdom at the Battle of Uhud.³

Hazrat Shaddad was a Companion and an amir. Caliph Hazrat Umar (may Allah be pleased with him) appointed him governor of Hims. When the third caliph, Hazrat Uthman (may Allah be pleased with him), attained martyrdom, he withdrew from all responsibilities and devoted himself to worship. He was eloquent, patient and learned.⁴ During the earliest period of the propagation of Islam in Madinah, nearly all the members of his tribe, including his uncle, accepted Islam. He accepted faith along with them.⁵ Since Shaddad was not yet old enough to go to war, it is said that he did not participate in any battle with the Noble Messenger (peace be upon him). According to Imam al-Bukhari, he participated in Badr. Allamah Ibn ‘Asakir and many others, however, stated that this was incorrect.⁶

He died in Palestine in 58 AH/677 CE at the age of seventy-five and was buried in Bayt al-Maqdis.⁷ There are also differing opinions that he died in 41, 54 or 64 AH.⁸

Al-Hafiz and al-Hakim narrated that Hazrat Shaddad left four sons and one daughter. His sons were Ya‘la, Muhammad, Abd al-Wahhab and al-Mundhir. Ya‘la died without children. The descendants of the others are known. His daughter married into the Azd tribe, and her descendants are known up to 130 AH. That was the year Abu Muslim al-Khurasani’s uprising occurred and the Umayyad dynasty fell. In that same year, a devastating earthquake struck Damascus and Bayt al-Maqdis. Many descendants of the Ansar residing there were killed in the incident. Shaddad’s descendants died when buildings collapsed, but his son Muhammad survived somehow. He lived in a disabled condition until the time of Caliph al-Mahdi.

A pair of sandals belonging to the Noble Messenger (peace be upon him) had been entrusted to Hazrat Shaddad. One of them passed through his daughter into the hands of her children. When Caliph al-Mahdi visited Bayt al-Maqdis, he took that sandal from them in exchange for one thousand dinars and numerous gifts. They informed him that the remaining sandal was in the custody of Muhammad ibn Shaddad. When Muhammad came before al-Mahdi, he demanded the sandal. Muhammad pleaded humbly and respectfully: Do not snatch from his descendants the honor that the Messenger (peace be upon him) bestowed upon his companion through this sandal. Al-Mahdi relented and allowed them to keep the sandal.⁹

Hazrat Shaddad was one of the learned Companions. Hazrat ‘Ubadah ibn al-Samit (may Allah be pleased with him) was a pillar of the Ummah and a center of knowledge among the Companions. He used to say: People are of two kinds. Some are learned but very ill-tempered, while others are patient but ignorant and uninformed. Shaddad combined knowledge and patience.¹⁰ Hazrat Abu al-Darda (may Allah be pleased with him) said: Some people are given knowledge but not forbearance, but Abu Ya‘la Shaddad possessed both.¹¹ He also said: Every ummah has a faqih, an expert in religious matters. The faqih of this ummah is Shaddad; he was given knowledge and wisdom.¹²

Once Hazrat Ibn Ghanam, Abu al-Darda and ‘Ubadah ibn al-Samit were sitting and talking in the mosque of Jabiyah. At that moment Hazrat Shaddad came and said: People, I fear for you. My fear is that the Messenger (peace be upon him) said that my Ummah would follow its desires and fall into shirk. The latter part of this statement seemed astonishing. Therefore Abu al-Darda and ‘Ubadah objected and presented a hadith in support of their position. The hadith stated that Satan had despaired of being worshipped in the Arabian Peninsula. They asked: What, then, could it mean for us to become polytheists?

Shaddad said: Suppose a person prays and gives zakat to show people; what do you think of him? They replied: He is a polytheist. He then said: I heard the Messenger (peace be upon him) say that whoever performs all these deeds to show people is a polytheist. Hazrat Awf ibn Malik was also with them. He said: Any deed containing riya, or ostentation mixed with shirk, will not be accepted. In that case, we should not place confidence in our deeds. Hazrat Shaddad replied: It is stated in a Hadith Qudsi that all the deeds of polytheists will be assigned to their deity or object of worship. Allah has no need of them.¹³ Hazrat Shaddad’s view exactly corresponds to the Qur’anic statement that Allah will never forgive the sin of shirk. He possessed profound knowledge and insight into hadith. In this matter he followed the principles of dirayah and naqd. Hazrat Abu Dharr al-Ghifari (may Allah be pleased with him) was famous for zuhd and qana‘ah, asceticism and contentment. He launched a powerful movement throughout Syria against a materialistic lifestyle and narrated many hadiths in support of his views and movement, causing a great stir. Regarding him, Hazrat Shaddad (may Allah be pleased with him) said: Abu Dharr would hear a hadith from the mouth of the Messenger of Allah (peace be upon him) containing some severity. He would then return to his tribe and publicize it. The Messenger (peace be upon him) would later temper that severity somewhat, but Abu Dharr would not know this and would remain firm upon the severe wording.¹⁴ Fifty hadiths are narrated through Hazrat Shaddad (may Allah be pleased with him). Allamah al-Zirikli said that all of them were narrated in the Sahihayn.¹⁵ He heard these hadiths from the Messenger (peace be upon him), and some from Ka‘b al-Ahbar (may Allah be pleased with him).¹⁶ Many of those who narrated hadith from him were residents of Syria. Among the notable ones were Mahmud ibn Labid; his two sons, Muhammad and Ya‘la; Abu al-Ash‘ath al-Saffani; Damrah ibn Habib; Abu Idris al-Khawlani; Mahmud ibn al-Rabi; Abd al-Rahman ibn Ghanam; Bashir ibn Ka‘b; Jubayr ibn Nufayr; Abu Asma al-Rahbi; Hassan ibn Atiyyah; and ‘Ubadah ibn Basani al-Hanjali, among others.¹⁷ He was a deeply devout and God-fearing worshipper. He constantly trembled in fear of Allah. Most of the time he would lie down at night to rest, then after a while sit up again and spend the entire night standing in prayer. Sometimes he would be heard saying: Allahumma inna an-nara qad halat bayni wa baynan-nawm. O God, the fire of Hell has come between me and sleep. Hellfire has driven sleep away from me. Here the remark of Asad ibn Wida‘ah is noteworthy: When Shaddad went to bed at night, he would be extremely restless and fearful from fear of Allah.¹⁸ He keenly felt the changes taking place among Muslims after the Messenger of Allah (peace be upon him) and the Rightly Guided Caliphate. ‘Ubadah ibn Nasi said: Once, while Shaddad ibn Aws was passing by, he took my hand and led me to his house, then began to weep. Seeing this, we also began to cry. He asked: Why are you crying? We replied: Seeing you weep made us cry. He said: I remembered a hadith of the Messenger of Allah. He had said: I fear most that my Ummah will become worshippers of their desires and inclinations and fall into shirk. I asked: Will your Ummah become polytheists? He said: Yes, but not in the sense that they will worship the moon, sun, idols or stones. The effects of ostentation and worship of desires will appear among them. Everyone will begin fasting, but when his desire demands it, he will break the fast without hesitation.¹⁹ It was his habit to visit and inquire after friends, relatives and acquaintances when they fell ill. Abu al-Ash‘ath al-Saghani lived in the mosque of Damascus, near Syria. Once he met Shaddad (may Allah be pleased with him) on the road with his party. He asked: Where are you going? Shaddad replied: One of our brothers is ill; we are going to visit him. Abu al-Ash‘ath accompanied him. After entering, he asked the patient: How are you? The reply came: I am well. Hazrat Shaddad said: I bring you the good news that illness and disease are an expiation for sins. It is stated in a hadith: Whoever praises Allah during His trial and remains content with Him becomes pure like a newborn child emerging from its mother’s womb.²⁰ During the period of the conquest of Makkah, the Messenger (peace be upon him) once went to the Baqi cemetery in Madinah. Hazrat Shaddad was with him, and the Messenger (peace be upon him) held one of his hands.²¹ This incident indicates the nature of his relationship with the Messenger (peace be upon him).

Once he came into the presence of the Messenger of Allah (peace be upon him). Seeing a look of gloom on his face, the Messenger (peace be upon him) asked: What has happened? He replied: O Messenger of Allah, the earth has become constricted for you. The Messenger (peace be upon him) said: The earth will not remain constricted for you. Syria and Bayt al-Maqdis will be conquered. You and your descendants will become imams there.²² The prophecy came true in every detail. Later he settled in Bayt al-Maqdis with his children and turned the whole of Syria into a center of knowledge and spirituality.

Once Shaddad was bidding farewell to a group of mujahidun departing for jihad. When they invited him to eat with them, he said: If, after pledging allegiance to the Messenger of Allah (peace be upon him), I had developed the habit of eating without knowing where the food had come from, I would certainly eat with you.²³ Ibn Sa‘d narrated from Khalid ibn Ma‘dan that Khalid said: Among the Companions of the Messenger of Allah (peace be upon him) living in Syria, there is no one more trustworthy, thoughtful and content than ‘Ubadah ibn al-Samit and Shaddad ibn Aws.²⁴

Regarding the disappearance and forgetting of knowledge, Awf ibn Malik al-Ashja‘i (may Allah be pleased with him) narrated a hadith from the Messenger (peace be upon him). When a man asked Shaddad (may Allah be pleased with him) about it, he said: Awf has spoken the truth. He then said: Shall I tell you which knowledge will disappear first? The man said: Yes. He replied: Fear of Allah. You will not even see one person who fears Allah.²⁵ Shaddad ibn Aws used to say: You see nothing except the causes of good and prosperity, and likewise you see nothing except the causes of evil and misfortune. Everything good belongs to Paradise, and everything evil belongs to Hell. This world is an immediate object of enjoyment, which the righteous and the wicked alike enjoy. The Hereafter is the true promise, where the Almighty King reigns. Everyone has children; be children of the Hereafter, not children of this world.²⁶

He was extremely patient and sparing of speech. Yet when he spoke with people, his words were very sweet and captivating. Sa‘id ibn Abd al-Aziz said: Shaddad surpassed us in two qualities: eloquence when speaking, and patience, forbearance and magnanimity when angry.²⁷ Evidence of how sparing he was of speech is found in one of his remarks. Once he said to a companion: Bring the provisions; let us eat a little. The companion said: I have never heard such words from you! He replied: Ever since I accepted Islam, I have placed a bridle over my tongue. Today these words unexpectedly escaped my mouth. Forget them; it will never happen again.²⁸

Once Hazrat Mu‘awiyah (may Allah be pleased with him) asked Hazrat Shaddad: Shaddad, tell me, is Ali ibn Abi Talib not a good man? Which of the two of us is dearer to you? Shaddad replied: Ali migrated earlier, did more good deeds with the Messenger of Allah (peace be upon him), was braver than you, and was more openhearted than you. As for your asking about love—Ali has gone. Today people have greater expectations of you.²⁹

References:

Mu’adh ibn Afra (RA)

Hazrat Mu’adh’s father’s name was al-Harith ibn Rifa’ah al-Najjari, and his mother’s name was Afra bint Ubayd. He belonged to the Banu Najjar branch of Medina’s famous Khazraj tribe. He was not known by his father’s name. Ibn Sa’d says that he was attributed to his mother.¹ His mother Afra was first married to al-Harith ibn Rifa’ah al-Khazraji. Mu’adh and Mu’awwidh were born from that marriage. They later separated. Afra went to Makkah for Hajj and there married al-Bukayr ibn Abdi Yalil al-Laythi. After four sons—Aqil, Iyas, Imran, and Khalid—were born there, she returned to Medina. Her former husband, al-Harith, took her back. This time a son, Awf, was born.² All these events occurred before Islam.

Hazrat Afra (RA) was a fortunate woman. By embracing Islam, she attained the honor of becoming a female Companion. In addition, she gained the rare distinction of being the mother of three sons like Mu’adh, Mu’awwidh, and Awf. All three sons became famous warriors of Badr.³ The latter two were martyrs of Badr.⁴ Not only that, at Badr those two jointly attacked and killed Abu Jahl, the greatest enemy of Islam.

He went to Makkah and embraced Islam before the people of Medina pledged allegiance to the Messenger of Allah (SAW) in the Valley of Aqabah. Five other men accompanied him on the journey. There is considerable disagreement among scholars of the Sirah regarding the names of these six men. According to the accounts of al-Zuhri and Urwah, Mu’adh ibn Afra was one of them.⁵

Al-Tabarani narrated from Urwah that, during the Hajj season, several Ansar went to Makkah and performed Hajj. They were Mu’adh ibn Afra, As’ad, Ibn Zurara, Rafi’ ibn Malik, Zakwan ibn Abd al-Qays, Abu al-Haytham ibn al-Tayyihan, and Uwaym ibn Sa’idah (RA). Upon learning of them, the Messenger of Allah (SAW) went to them and informed them that Allah had chosen him as a Prophet. He also recited the Qur’an to them. They listened attentively and calmly to his message. They already knew from the People of the Book about the qualities and characteristics of the final Prophet and about his call. Their trust and faith in the Messenger of Allah’s (SAW) claim consequently grew, and they believed. They returned to Medina after promising to meet him again during the next Hajj season. After reaching Medina, they quietly began calling people to Islam and informing them about the Messenger of Allah’s (SAW) advent and mission. They continued reciting the Qur’an to the people. They worked in such a way that very few houses of the Ansar remained in which no one had embraced Islam.⁶ In Islamic history, some have referred to this event as the First Pledge of Aqabah. On this basis, there were three pledges at Aqabah.

When many people in Medina accepted Islam and Islam became known in household after household, the people of Medina requested the Messenger of Allah (SAW) to send someone from Makkah who would teach them the Qur’an as his representative and give them proper religious instruction. The Messenger (SAW) sent them to Medina. In Abu Nu’aym’s al-Hilyah (1/107), it is narrated from al-Zuhri that the people of Medina sent Mu’adh ibn Afra and Rafi’ ibn Malik to Makkah to bring the Messenger of Allah to them.⁷

There are various views among scholars of the Sirah regarding his acceptance of Islam and his journey to Makkah. Ibn Sa’d, for example, says that it is reported that Mu’adh ibn al-Harith and Rafi’ ibn Malik were the first two Ansar to go to Makkah and embrace Islam. It is also reported that the two of them were among the eight Ansar who were the first to go to Makkah and accept Islam. They are also counted among the six men who, according to reports, were the first of the Ansar to meet the Messenger of Allah (SAW) in Makkah and embrace Islam; no one had done so before them. Al-Waqidi and Muhammad ibn Umar say that the account of the six is considered the most correct and strongest in our view.⁸ Scholars of the Sirah are almost unanimous that he attended the two later pledges at Aqabah.⁹

After the Hijrah, the Messenger of Allah (SAW) established a bond of religious brotherhood between him and Ma’mar ibn al-Harith.¹⁰ Hazrat Mu’adh took part in Badr with his two brothers, Mu’awwidh and Awf. Ibn Hisham says that he participated in all the battles, including Badr, Uhud, and the Trench.¹¹ There is no disagreement that Mu’adh ibn Afra took part in Badr. However, scholars of the Sirah and Hadith sharply disagree over whether he killed Abu Jahl, the fiercest enemy of Islam, in that battle, or was martyred there. A review of the various reports makes it clear that he participated in the killing of Abu Jahl and lived for a long time after being wounded at Badr. I shall briefly present several reports here. At the beginning of the Battle of Badr, three champions from the Quraysh side—Utbah, al-Walid ibn Utbah, and a third man—left their ranks and challenged the opposing side to single combat. At that time, the three sons of Afra—Mu’adh, Mu’awwidh, and Awf—were the first from the Muslim army to seize their swords and rush toward the battlefield. But the Messenger of Allah (SAW) restrained them and instructed Hamzah and others to advance. Yet how could the intense passion for jihad allow them to remain behind? Hazrat Abd al-Rahman ibn Awf was standing in a row. His two brothers stood on his right and left. Abd al-Rahman did not know them, and therefore felt somewhat disappointed and anxious on seeing two young men beside him. One of them whispered, asking, ‘Uncle, please tell us, which way is Abu Jahl?’ He asked in return, ‘What will you do with him, nephew?’ The young man replied, ‘I have heard that he insults the Messenger of Allah (SAW). For this reason, we have pledged to Allah that we will certainly kill him, even if we must give our lives for this purpose.’ The second young man said exactly the same thing.

Abd al-Rahman was greatly delighted. He also felt somewhat proud at the thought that he was standing between two such great men. He pointed with his hand and said, ‘Look, there is Abu Jahl walking.’ No sooner had he said this than the two men swooped upon him like falcons and killed him. They returned and gave the Messenger (SAW) the glad tidings of the killing. At that time, Abu Jahl’s blood was still on both their swords.¹² Sahih Muslim names the two young men as Mu’adh ibn Amr ibn al-Jamuh and Mu’adh ibn Afra. But Sahih al-Bukhari mentions the sons of Afra, proving that Mu’adh ibn Afra and his brother killed the wretched Abu Jahl.

The accounts of al-Hakim (3/425) and al-Bayhaqi (6/305) state that one of the two young men was Mu’adh ibn Afra and the other was Mu’adh ibn Amr ibn al-Jamuh. After killing Abu Jahl, they ran to the Messenger (SAW) to give him the glad tidings. He asked, ‘Which of you two killed him?’ Both replied, ‘We both killed him.’ He then gave both of them the items taken from Abu Jahl on the battlefield.¹³

Ibn Abi Khaythamah narrated through Ibn Ishaq that Mu’adh ibn Afra said: ‘I seized an opportunity and struck Abu Jahl with my sword so forcefully that his leg was severed halfway down the shin and fell off. Immediately, Ikrimah ibn Abi Jahl struck one of my shoulders and left it hanging. I used to drag that dangling arm behind me. When it became too painful, one day I pressed it down with my foot and tore it off.’ Ibn Hisham, however, reports the above incident through Ibn Ishaq regarding Mu’adh ibn Amr ibn al-Jamuh, and names Mu’awwidh ibn Afra as his companion.¹⁴

The author of al-Isti’ab states that he was wounded at Badr by Ibn Ma’id of the Banu Zurayq tribe.¹⁵ According to Ibn Sa’d, Afra’s two sons, Mu’awwidh and Awf, struck Abu Jahl with a single blow. Abu Jahl counterattacked and killed both of them. When Abu Jahl fell to the ground, Abdullah ibn Mas’ud completed the remaining task and sent him to Hell.¹⁶ According to one report, in this Battle of Badr he also participated in killing another great enemy of Islam, Umayyah ibn Khalaf.¹⁷

As with the account of Abu Jahl’s killing, there is considerable disagreement about the time of Mu’adh ibn Afra’s death. Al-Baladhuri says that Mu’adh and his brother Mu’awwidh were martyred at Badr, while their brother Awf survived. Ibn al-Kalbi says that someone came to the Messenger of Allah (SAW), pointed toward his son Awf, and said, ‘O Messenger of Allah, this is my worst son who remains.’ The Messenger (SAW) said, ‘No; through him Afra’s lineage will continue.’ Al-Waqidi, however, says that Awf and Mu’awwidh were martyred at Badr and Mu’adh survived. He then died in AH 37, during the tribulation—that is, the conflict between Ali and Mu’awiyah (RA).¹⁸ Ibn Hisham also says that Awf and Mu’awwidh were martyred at Badr.¹⁹

Others have said that Mu’adh was wounded at Badr by Ibn Ma’idah of the Banu Zurayq tribe and later died from that wound in Medina. Ibn Idris narrated from Ibn Ishaq that Mu’adh lived until the time of Caliph Uthman (RA). Khalifah ibn Khayyat said that he died during the caliphate of Ali ibn Abi Talib (RA).²⁰ In any event, it is proven by many incidents from his later life narrated in the books of Sirah that he was neither martyred at Badr nor did he die during the lifetime of the Messenger of Allah (SAW). Two incidents are mentioned here:

A portion of Wadi al-Qura was distributed among the Muslims. One account of it was narrated by Aflah, the freed slave of Hazrat Abu Ayyub al-Ansari (RA), through Mu’adh ibn Afra. Once, Caliph Umar (RA) had beautiful cloaks made for every veteran of Badr and sent one to Mu’adh ibn Afra as well. Mu’adh then said to me, ‘Sell the cloak.’ I spent fifteen hundred dirhams to have a thick, full cloak made and sent it back. Mu’adh took the cloak and went straight to Umar (RA), asking, ‘Did you send this?’ Umar said, ‘Yes. I sent a cloak just like the one I had previously sent to your other brothers. I heard that you did not wear it.’ Mu’adh said, ‘Commander of the Believers, I will not wear it.’²¹ This incident shows how detached he was from the world.

He loved the Messenger of Allah (SAW) more than his own life. Proof of this is found in the killing of the wretched Abu Jahl. The remarkable example he set on that occasion, abandoning concern for his own life, is truly astonishing.

The land on which the Prophet’s Mosque in Medina was established belonged to two orphan boys named Sahl and Suhayl. On the day the Messenger (SAW) entered the main part of Medina from Quba, the reins of his camel were left loose. It proceeded by Allah’s command and, by Allah’s command, sat down on the land belonging to Sahl and Suhayl. According to Ibn Hisham, these two orphans were then being raised and cared for under the supervision of Mu’adh ibn Afra.²² This shows that he was very kind to orphans and the helpless.

He was very conscientious in fulfilling his responsibilities. He performed Hajj once with the Messenger of Allah (SAW), and performed Hajj on other occasions as well. One such account appears in Sunan al-Nasa’i.²³ Ibn Sa’d mentions that he had several wives and many sons and daughters, and even records their names.²⁴

A few Hadiths narrated by him are found in Sunan al-Nasa’i and various other works.²⁵

References:

Abu Lubabah (RA)

There is considerable disagreement regarding the actual name of Hazrat Abu Lubabah (RA). Musa ibn Uqbah and Ibn Hisham say that his name was Bashir, while according to Ibn Ishaq it was Rifa’ah. In Tafsir, his name is given as Sarwan.¹ Al-Baladhuri says that Rifa’ah was Abu Lubabah’s brother; he took part in the final pledge at Aqabah, participated in Badr, and was martyred at Khaybar. According to al-, Abu Lubabah’s name was Bashir.² Whatever his actual name may have been, history knows him by the name Abu Lubabah. His father’s name was Abd al-Mundhir ibn Zubayr. He belonged to the Banu Amr ibn Awf branch of Medina’s famous Aws tribe. He took part in the final pledge at Aqabah and was appointed the naqib (responsible representative) of his tribe.³

He took part in most of the battles with the Messenger of Allah (SAW). He received a special distinction during the Battle of Badr. On this journey, three riders shared each camel. Abu Lubabah and Ali ibn Abi Talib (RA) were riding the Messenger of Allah’s (SAW) camel. Taking turns, they would walk while the Messenger rode, saying, ‘O Messenger of Allah, remain on the camel; we will walk.’ But the Messenger (SAW) would say, ‘You are not stronger than us, nor am I less in need of reward than you.’⁴

Ibn Ishaq says that many reported that Abu Lubabah and al-Harith ibn Hatib set out with the Messenger of Allah (SAW) toward Badr. After they had gone some distance, the Messenger (SAW) sent both of them back to Medina. He appointed Abu Lubabah to govern Medina. After the battle, the Messenger (SAW) gave both of them a share of the spoils and treated them as he treated the veterans of Badr. Musa ibn Uqbah included Abu Lubabah among the veterans of Badr.⁵ Ibn Hisham says that the Messenger (SAW) sent the two of them back from a place called Rawha.⁶

He did not participate in the battle against the Jewish tribe of Banu Qaynuqa in Medina during Shawwal of AH 2, or in the expedition of Sawiq, which took place in Dhu al-Hijjah of that year. On these occasions, the Messenger (SAW) left him as his deputy in Medina. The Messenger (SAW) besieged Banu Qaynuqa for fifteen days, while Abu Lubabah governed Medina.⁷

In AH 5, during the Battle of the Trench, the Jewish tribe of Banu Qurayzah in Medina broke its treaty with the Muslims and assisted the Quraysh army. After the battle, when the Muslim army had returned to their homes, Jibril (AS) came to the Messenger of Allah (SAW) and said, ‘O Messenger of Allah, have you laid down your weapons?’ He replied, ‘Yes.’ Jibril (AS) said, ‘But the angels have not laid down their weapons. O Muhammad, Allah commands you to go toward Banu Qurayzah. I am going there now and am shaking them.’ The Messenger (SAW) had just returned home after completing the noon prayer.

After Jibril’s (AS) words, the Messenger (SAW) immediately announced, ‘No one should perform the afternoon prayer except after reaching Banu Qurayzah.’ Accordingly, everyone reached Banu Qurayzah. Their fortress was besieged for twenty-five long nights, and they were called upon to surrender. Eventually, Allah cast fear into their hearts. They agreed to accept the arbitration of their old friend, Sa’d ibn Mu’adh (RA).

The Banu Amr ibn Awf branch of Medina’s Aws tribe had maintained an alliance with Banu Qurayzah since the Age of Ignorance. Abu Lubabah belonged to this branch. Therefore, while under siege, they appealed to the Messenger of Allah (SAW), saying, ‘Send Abu Lubabah to us; we wish to consult him.’ The Messenger (SAW) granted their request and permitted Abu Lubabah to go to them.

When Abu Lubabah reached Banu Qurayzah, the Jews showed him great respect. They presented their problem to him. The Jewish women and children came before him crying and bewildered. The scene was truly heartbreaking. Abu Lubabah’s heart softened. They asked him, ‘Should we obey Muhammad’s command?’ He said, ‘Yes,’ but immediately gestured with his hand toward his throat, indicating that they would be killed.

He made this gesture in a moment of emotion. But immediately he realized that by doing so he had betrayed the trust of Allah and His Messenger (SAW). It seemed as though the ground had disappeared beneath his feet. He rose from there, went straight to the Prophet’s Mosque, tied himself to one of its pillars with a thick, heavy chain, and said, ‘I will remain bound like this until Allah accepts my repentance.’

When Abu Lubabah delayed returning, the Messenger (SAW) once asked, ‘Has Abu Lubabah completed his mission?’ The people informed the Messenger (SAW) of what had happened. He said, ‘Whatever happened has happened for the best. If he had come straight to me, I would have sought Allah’s forgiveness for him.’ In short, Abu Lubabah remained bound for ten nights, perhaps twenty days. His wife would release him for prayer and other necessary needs and tie him again afterward. He completely stopped eating and drinking. His hearing weakened, and his eyesight also deteriorated. One day he fainted from weakness and fell to the ground. It was then that Allah’s mercy descended.

That day, the Messenger of Allah (SAW) was in the room of the Mother of the Believers, Umm Salamah (RA). The verse was revealed before dawn. The Messenger (SAW) smiled slightly. Seeing this, Umm Salamah (RA) said, ‘O Messenger of Allah, may Allah always keep you happy. Please tell me what has happened.’ He replied, ‘Abu Lubabah’s repentance has been accepted.’ Umm Salamah asked, ‘May I inform the people of this good news?’ The Messenger (SAW) said, ‘Yes.’ The verses concerning hijab had not yet been revealed. Umm Salamah (RA) stood at the door of her room and informed the people. They rushed to free Abu Lubabah, but he said that when the Messenger came to the mosque for the dawn prayer, he should release him with his own hands. He did so.

When his repentance was accepted, Lubabah (RA) became extremely happy. He came to the Messenger of Allah (SAW) and said, ‘O Messenger of Allah, I wish to leave the house where I committed this sin. I want to give all my property in charity for Allah and His Messenger.’ The Messenger (SAW) said, ‘Not all of it; one-third is sufficient.’ He donated one-third.

There is disagreement among scholars of the Sirah about the reason behind Hazrat Abu Lubabah’s (RA) repentance. Ma’mar narrated from Imam al-Zuhri that Abu Lubabah adopted this method of repentance because he had failed to participate in the Battle of Tabuk. Hazrat Ibn Abbas (RA) also said this. In verse 102 of Surah al-Tawbah, it is stated that there are others who acknowledged their sins; they mixed a righteous deed with another evil deed, and perhaps Allah would forgive them. Surely Allah is Forgiving and Merciful. This verse was revealed concerning Abu Lubabah and eight or nine others. They stayed behind in Medina instead of joining the Battle of Tabuk. Then, remorseful, they all repented. As a form of repentance, they tied themselves to the pillars of the mosque. Thereafter, their repentance was accepted. Their best deed was this repentance, and their worst deed was failing to join Tabuk.

According to Abu Amir, Abu Lubabah repented not over the incident of Tabuk, but over the incident involving Banu Qurayzah. In that context, verse 27 of Surah al-Anfal was revealed: ‘O believers, do not betray Allah and the Messenger, nor knowingly betray one another’s trusts.’ Abu Amir and many others say that Abu Lubabah did participate in the Battle of Tabuk. Only three Muslims failed to join Tabuk without an excuse: Murarah ibn al-Rabi, Hilal ibn Umayyah, and Ka’b ibn Malik (RA). It is not correct to include Abu Lubabah with them, because verse 118 of Surah al-Tawbah speaks specifically of these three: ‘And [He also forgave] the three who were left behind, until the earth, vast as it is, became constricted for them, and their lives became unbearable, and they realized that there was no refuge from Allah except with Him. Then He turned to them in mercy so that they might return.’⁸

In AH 8, during the campaign to conquer Makkah, the banner of Banu Amr ibn Awf was carried by Hazrat Abu Lubabah (RA). In addition, he took part in all the battles and expeditions that occurred during the lifetime of the Messenger of Allah (SAW).

There is considerable disagreement about the year of his death. Most say that he died during the caliphate of Hazrat Ali (RA). It is also reported that he died after the martyrdom of Hazrat Uthman (RA). Some have even said that he was alive until AH 50.⁹ At the time of his death, he left two sons named Sa’ib and Abd al-Rahman.

Hazrat Abu Lubabah was a highly distinguished Companion. He enjoyed the good fortune of accompanying the Messenger of Allah (SAW) for many years. During that time, he must have heard many sayings of the Messenger of Allah (SAW). Yet the number of Hadiths narrated by him is very small. Among those who heard and narrated Hadiths from him were many eminent Companions, such as the great Abdullah ibn Umar (RA). In addition, many members of the first generation of the Tabi’in were his students and narrated Hadiths from him. The names of some renowned ones are given here:

Abd al-Rahman ibn Yazid ibn Jabir, Abu Bakr ibn Amr ibn Hazm, Sa’id ibn al-Musayyab, Abd al-Rahman ibn Ka’b ibn Malik, Salim ibn Abdullah, Ubaydullah ibn Abi Yazid, Nafi, the freedman of Ibn Umar, and his two sons, Sa’ib and Abd al-Rahman.¹⁰

Hazrat Abu Lubabah (RA) was a complete follower of Islam. He fully observed the commands and prohibitions of the Qur’an and Sunnah. Whenever, owing to human weakness, he made any mistake or lapse, he repented sincerely as soon as he realized it. We must remember that although Abu Lubabah (RA) made a mistake regarding Banu Qurayzah, his repentance made him even more pure and radiant than before. Allah Himself revealed the declaration that his repentance had been accepted, and the Messenger of Allah (SAW) gladly released his bonds with his own hands. What greater honor and blessing could Abu Lubabah (RA) have? Indeed, a remorseful, repentant sinner is beloved by Allah. He was careful to follow the Hadiths of the Messenger of Allah (SAW) even in the smallest matters.

He had heard from Hazrat Abdullah ibn Umar (RA) the Hadith about killing snakes, and therefore would kill a snake whenever he saw one. Abu Lubabah’s (RA) house was immediately adjacent to Ibn Umar’s. One day he said to Ibn Umar (RA), ‘Open the door of your house a little; I will go to the mosque through this way.’ As soon as Ibn Umar rose and opened the door, he saw a snake. Ibn Umar hurried to kill it, but Abu Lubabah (RA) stopped him and said, ‘The Messenger (SAW) prohibited killing snakes found inside houses.’¹¹

Abu Nu’aym included a report of Abu Lubabah in his work al-Dala’il (160). He said that one Friday, while the Messenger (SAW) stood on the pulpit delivering the sermon, he said, ‘O Allah, give us water.’ Abu Lubabah said, ‘O Messenger of Allah, the dates are lying in the courtyard to dry.’ The Messenger (SAW) said, ‘O Allah, give us water,’ until Abu Lubabah went out and blocked the water channel in his courtyard with his trousers. Then it rained so heavily that the people told Abu Lubabah, ‘The rain will not stop until you do what the Messenger (SAW) said concerning you.’ Abu Lubabah did so, and the rain stopped.¹²

In this way, many fragments of Abu Lubabah’s (RA) life are scattered throughout the pages of the books of Sirah.

References:

Zayd ibn Arqam (RA)

His proper name was Zayd. There is considerable disagreement regarding his kunya, or nickname, such as Abu Umar, Abu Amir, Abu Sa‘d, Abu Unays, and others.1 His father was Arqam ibn Zayd. He was from the Banu Harith branch of Medina’s Khazraj tribe. This Ansari Companion became fatherless at a very young age. Hadrat Abdullah ibn Rawahah (ra) was a highly honoured Companion and Zayd’s paternal uncle. He took the orphaned Zayd under his care and raised him.2 Abdullah ibn Rawahah (ra) participated in the Pledge of Aqabah. Essentially, it was through his influence that Hadrat Zayd (ra) accepted Islam.

Hadrat Zayd wished to go to the Battle of Uhud. However, since he was not yet old enough to participate in battle, the Noble Messenger of Allah (sa) prevented him from doing so. He first participated in the Battle of the Trench. It has also been narrated that al-Muraysi was the first battle of his life. In Sahih al-Bukhari, his account is given as follows: “The Messenger (sa) fought nineteen battles in all, and I participated in seventeen of them.”3

His uncle, Abdullah ibn Rawahah, was a great poet. As they travelled, he recited a poem of his own composition expressing his intense desire for martyrdom. Hearing the poem, Zayd began to weep. Ibn Rawahah shook his stick and exclaimed, “You insignificant fellow! If martyrdom is destined for us, what harm is it to you?”4

Among the Rightly Guided Caliphs, he had a close friendship with Hadrat Ali (ra). He joined Ali’s (ra) side in the Battle of Siffin and was counted among his close associates.5

In the latter part of his life, Hadrat Zayd (ra) settled in a house in the Banu Kinda quarter of Kufa. He died in that city. There is some disagreement regarding the year of his death. Many say that he died in 66 AH, during the revolt of al-Mukhtar al-Thaqafi. However, al-Haytham ibn Adi and many others hold that he died in 68 AH. Some have also said that he died shortly after the martyrdom of Hadrat al-Husayn (ra).6

Hadrat Zayd (ra) was a centre of knowledge, distinction, and honour in his time. People came to him from distant places in search of knowledge. One man even came to him from the farthest reaches of Qistas to ask about a legal matter.7 Wherever he went, those interested in Hadith gathered around him. Once, when he went to Basra—or, according to another account, to Makkah—Hadrat Abbas (ra) said, “I would like to hear again from your mouth that particular Hadith which you narrate.”8 Once, Atiyyah said, “You narrated such-and-such a Hadith. I have come in order to hear it from your own mouth.” When he narrated the Hadith, Atiyyah said, “You also said this sentence: ‘I shall narrate it to you exactly as I heard it.’”9

Besides Hadith, he taught people the supplications that he had memorized after hearing them from the mouth of the Messenger of Allah (sa), saying, “That is what we are teaching you.” Many of the supplications he narrated have been compiled in books of Hadith and Sirah.10 Hadrat Zayd (ra) was extremely cautious when narrating Hadith. Abd al-Rahman ibn Abi Layla said: “We would come to him and request him to narrate the Hadith of the Messenger of Allah (sa) to us. He would say: ‘I have now grown old and my memory has weakened. Narrating the Hadith of the Messenger of Allah (sa) is a very serious responsibility.’”11

Once, Yazid ibn Hayyan, Husayn ibn Sabra, and Amr ibn Muslim went to him to hear Hadith. First, they praised Zayd (ra), saying, “Allah has bestowed great virtue upon you. You witnessed the Messenger of Allah (sa) in his perfection, heard Hadith from him, went to war with him, and prayed behind him. What greater distinction could there be? Narrate some Hadith of the Messenger of Allah (sa) to us.” Zayd (ra) replied, “My nephews, I have now grown old, and that time has passed. Many things have today become memories and dreams. I have forgotten a large store of Hadith. Listen to whatever I now narrate. You should not trouble me about what I no longer possess.”12 For this reason, the number of Hadith narrated by Hadrat Zayd (ra) is only ninety. He heard Hadith from the Noble Messenger of Allah (sa) and from Ali (ra), and narrated them. The prominent Companions and Tabi‘in who narrated Hadith through him are listed here:

Anas ibn Malik, Abdullah ibn Abbas, Abu al-Tufayl, Abu Uthman al-Nahdi, Abd al-Rahman ibn Abi Layla, Abd Khayr al-Hamadani, Tawus, Nadr ibn Anas, Abu Umar al-Shaybani, Abu al-Mis-hal, Abd al-Rahman ibn Mutayyam, Abu Ishaq al-Sabi‘i, Muhammad ibn Ka‘b al-Qurazi, Abu Hamzah Talhah ibn Yazid, Abdullah ibn al-Harith, al-Basri, Qasim ibn Awf, Atiyyah al-Awfi, Abu Muslim al-Bajali, and others.13 Hadrat Zayd (ra) possessed a high degree of spiritual or inner Islamic education. Its practical evidence can be found in an incident during the Battle of Banu Mustaliq. In brief, the incident was as follows:

The guarded water reservoir of Banu al-Mustaliq was called al-Muraysi. According to Ibn Ishaq, in 6 AH, and according to Musa ibn Uqbah, in 4 AH, a battle took place beside this reservoir under the leadership of the Messenger of Allah (sa). It became known in history as the Battle of al-Muraysi. In this battle, Banu Mustaliq were decisively defeated.14

The Messenger (sa) camped beside this reservoir with his army. The soldiers watered their animals from there. Hadrat Umar ibn al-Khattab (ra) had a labourer from the Banu Ghifar named Jahjah ibn Mas‘ud, who tended Umar’s horse. One day, when the horse went to drink, Sinan ibn Wabar al-Juhani—the ally or friend of Khawf ibn Khazraj—began shouting for the Ansar’s help. Jahjah did not remain silent; he too called for the Muhajirun’s help. The hypocrite leader Abdullah ibn Ubayy ibn Salul was greatly angered by this. A group of his tribesmen was present with him, including Zayd ibn Arqam, who was then a young man.

Taking advantage of the opportunity, Abdullah ibn Ubayy said to his tribesmen: “The Muslim Muhajirun have treated us in this way? In our own land they despise us, and they have outnumbered us. The case of the Muhajirun is like that of a dog fattened by feeding, which then devours its master. By Allah, when we return to Medina, the nobles there will surely drive out these vile people. This is the result of your own deeds: you opened the doors of your homeland to them and shared your possessions with them. By Allah, you will be forced to leave your homeland.” The hypocrite Ibn Ubayy spared no effort in stirring his tribesmen against the Muhajirun by striking at their suppressed feelings. Zayd ibn Arqam (ra) silently heard everything. His faith would not allow him to conceal the hypocrite’s words, although Ibn Ubayy belonged to his own tribe. The Noble Messenger (sa) was resting after completing the duties of the expedition, while Umar ibn al-Khattab (ra) was sitting beside him. Zayd (ra) came and related everything. Umar (ra) burst into anger and advised the Messenger (sa), “Order Abbad ibn Bishr to kill Ibn Ubayy.” The Messenger (sa) said, “Umar, what will happen when people say that Muhammad kills his Companions? No, that must not happen. Instead, announce to the people that they are to depart from here.” Normally, the Messenger (sa) would not begin a journey at such a time, but the people set out when the announcement was made.

Meanwhile, when the hypocrite Abdullah ibn Ubayy learned that Zayd ibn Arqam had conveyed all his words to the Messenger of Allah (sa), he hurried to him, swore an oath, and said, “I did not say anything of what Zayd reported. I did not utter any such words.” He was a highly respected man among his tribe. Therefore, the Ansari Companions who were present said, “O Messenger of Allah, perhaps this young man misunderstood Ibn Ubayy’s words and could not remember their intended meaning.” Thus, believing Abdullah ibn Ubayy, they defended him. Zayd’s uncle, Abdullah ibn Rawahah (ra), also reprimanded him.

Ibn Ishaq says: The Messenger (sa) departed from al-Muraysi. Usayd ibn Hudayr came and said, “Have you not heard what your companion said?” “Ubayy? What did he say?” In answer to this question, the Messenger (sa) told him what he had heard. Usayd then said, “O Messenger of Allah! By Allah, you are honoured and powerful.” He then requested the Messenger (sa) to show compassion toward Abdullah ibn Ubayy.

Afterward, the Messenger (sa) halted at a highland called Baqa‘a in the Hijaz. It was there that Surah al-Munafiqun was revealed. It exposed the hypocrisy of Abdullah ibn Ubayy and other hypocrites like him, and at the same time proclaimed the sincerity and truthfulness of Hadrat Zayd (ra). To explain how the Surah begins, the translations of its first two verses are given here:

“When the hypocrites come to you, they say, ‘We bear witness that you are certainly the Messenger of Allah.’ Allah knows that you are certainly His Messenger, and Allah bears witness that the hypocrites are surely liars. They use their oaths as a shield, and thus they obstruct people from the way of Allah. Evil indeed is what they do.” After Surah al-Munafiqun was revealed, the Messenger (sa) held Hadrat Zayd’s (ra) ear and said, “This is the person whose ear has fully fulfilled its duty toward Allah’s truth.”

Another narration states that after the journey began from al-Muraysi, Hadrat Zayd (ra) repeatedly came to the Messenger of Allah (sa). He firmly believed that this hypocrite had called him a liar and disgraced him in the eyes of the entire community. Therefore, the Qur’an would certainly be revealed to affirm his truthfulness and expose this man’s falsehood. Suddenly, Zayd ibn Arqam saw the signs of the descent of revelation appear upon the Messenger of Allah (sa). He became hopeful that revelation concerning this matter would now descend. At last, that state passed from the Messenger of Allah (sa). Zayd (ra) said, “My mount was moving close to the Messenger of Allah (sa). From atop his own mount, he took hold of my ear and said, ‘Young man, Allah has confirmed the truth of your words.’”

This narration shows that Surah al-Munafiqun was revealed during the journey. However, Imam Baghawi’s narration states that when the Messenger of Allah (sa) reached Medina and Zayd ibn Arqam (ra) secluded himself in his house out of fear of humiliation, this Surah was revealed.15

He never deviated in the slightest from the practice of the Prophet. In the funeral prayer, he normally said four takbirs. Once, he said five takbirs. A man held his hand and asked, “You did not make a mistake, did you?” He replied, “This too is the Sunnah of the Messenger of Allah (sa). How could I abandon it altogether?”16

He was very close to the Messenger of Allah (sa). Whenever he fell ill, the Messenger (sa) would visit him.17 Once, he suffered from an eye ailment, and the Messenger (sa) went to see him. After he recovered, the Messenger (sa) asked him how he had endured it. He replied, “I was patient and hoped for reward.” The Messenger (sa) said, “By doing so, you will come into Allah’s presence free of sin.”18 Another narration states that the Messenger (sa) told him, “This illness will not harm you. But if you remain alive after my death and become blind, what will you do?” He replied, “I will then be patient and hope for reward.” The Messenger (sa) said, “Then you will enter Paradise without reckoning.” After the death of the Messenger of Allah (sa), Hadrat Zayd (ra) became blind.19

He always refrained from conduct and remarks that might diminish anyone’s honour and dignity, and he would object whenever he saw such a fault in someone. Once, Hadrat Mughirah ibn Shu‘bah (ra) made an improper remark concerning Hadrat Ali (ra). Hadrat Zayd (ra) immediately said, “The Messenger (sa) prohibited speaking ill of the dead. Ali (ra) has died. Why are you speaking ill of him now?”

Inquiring about people in times of hardship and calamity, and expressing sympathy and compassion, was part of his nature. During the tragedy of Harrah, one of Anas’s sons and some of his relatives and friends died. Hadrat Zayd (ra) wrote to Anas (ra), expressing sympathy and solidarity. He said, “I convey to you glad tidings from Allah. The Messenger (sa) said: ‘O Allah, forgive the descendants of the Ansar—their men, their grandchildren, and all their sons and daughters.’”20

He generously acknowledged the abilities and virtues of his contemporaries. Therefore, whenever someone came to ask him about a matter, he advised that person to go to one who was more knowledgeable about it. Once, Abu al-Minhal came to him to ask about bay‘ and sarf. He said, “There is a greater scholar in this matter than I am.” Abu al-Minhal went to al-Bara. After answering the legal question, al-Bara said, “Verify what I have told you with Zayd ibn Arqam. He knows more and better than I do.”

He associated with amirs and rulers. During the lifetime of the Messenger of Allah (sa), he earned his livelihood through trade.

Hadrat Zayd ibn Arqam spoke many important words concerning Islam’s fundamental beliefs and acts of worship. These are scattered throughout the books of Hadith and Sirah. For example, he said, “Whoever sincerely recites ‘There is no deity but Allah’ will enter Paradise.” He was asked, “What does reciting it sincerely mean?” He replied, “Refraining from what Allah has prohibited.”21

Once, some people were performing the Duha prayer in the Mosque of Quba. He was passing by that way. Seeing them praying, he said, “Perhaps they do not know that there is a better time for this prayer.”

References:

Zayd ibn Thabit (ra)

Several kunyas or nicknames of Hadrat Zayd (ra), one of the foremost Companions of the Messenger of Allah (sa), are found in the books of Sirah. They include Abu Sa‘id, Abu Kharijah, Abu Abd al-Rahman, and Abu Thabit.1 The Muslim Ummah bestowed many titles upon him, such as Habr al-Ummah and Katib al-Wahy. He was from the Najjar branch of Medina’s famous Khazraj tribe. His father was Thabit ibn al-Dahhak and his mother was Nawar bint Malik.2 Nawar was a descendant of the renowned Companion Hadrat Anas ibn Malik (ra).

Before the Messenger of Allah (sa) came to Medina, the Battle of Bu‘ath was the most famous of the many bloody conflicts among the inhabitants of Medina. Zayd’s father, Thabit, was killed in that battle. This occurred five years before the Hijrah, when Zayd was only six years old. He grew up under his mother’s care. At the time of the Messenger of Allah’s (sa) Hijrah to Medina, Zayd was merely an eleven-year-old boy.3

When he accepted Islam, its foundations in Medina had not yet become very firm. At some point, while Mus‘ab ibn Umayr (ra), whom the Noble Messenger (sa) had sent from Makkah, was spreading the call to Islam in Medina, he accepted Islam at a very young age. If embracing faith before reaching maturity is a matter of honour, then Hadrat Zayd possessed that honour. Thus, from the beginning of his life, he remained free from the filth of polytheism.

From the time he accepted Islam, he began reading the Qur’an. People began to regard him with respect. He possessed extraordinary intelligence and sharp understanding.4 The Messenger of Allah (sa) brought him and introduced him as a boy from the Najjar tribe. By then, he had completed the recitation of seventeen surahs. The Messenger (sa) was very pleased to hear him recite the Qur’an.5 Zayd said, “At that time I was only eleven years old.”6 At the time of the Battle of Badr, he was merely a thirteen-year-old boy and was still too young to fight. Nevertheless, when the Ansar and Muhajirun set out toward Badr, this boy also decided to go. He appeared before the Messenger of Allah (sa) with a group of boys like himself and expressed his desire to participate. Since they were not old enough for battle, the Messenger (sa) consoled them and sent them back.7

There is disagreement among scholars of Sirah regarding the first battle in which Hadrat Zayd participated. Many believe that he joined the Battle of Uhud, by which time he had completed sixteen years of age. Others say that the Trench was the first battle of his life.8 Al-Waqidi narrated that Zayd ibn Thabit said, “I was not permitted to participate in Badr or Uhud. I received permission for the first time at the Trench.”9 Ibn Hisham also says that, because he was young, the Messenger (sa) sent him back from Uhud along with the others.10

A narration of Zayd ibn Thabit has been compiled in Hayat al-Sahabah. It indicates that he participated in Uhud. He said, “On the day of Uhud, after the battle, the Messenger (sa) sent me to search for Sa‘d ibn al-Rabi. As I was leaving, he said, ‘If you find him, convey my greetings to him, and tell him that the Messenger of Allah (sa) wishes to know how he finds himself.’”

Zayd said, “I searched among the martyrs and eventually found him. He was then in his final moments. His entire body bore seventy wounds from arrows, spears, and swords. I said, ‘Sa‘d, greetings from the Messenger of Allah (sa), and greetings to you. Tell him that I am experiencing the fragrance of Paradise.’”11

In any case, no one disputes that he actively participated in the Battle of the Trench. Zayd (ra) said, “The Messenger (sa) permitted me to participate in the Trench and gave me a piece of Egyptian Qibti cloth, fine and white.”12 He took part in digging the trench and carrying soil. When Ammar once came into the Messenger of Allah’s (sa) view in this condition, he remarked, “What a fine boy!”13 At one point during these events, Zayd became tired and fell asleep. Ibn Hazm jokingly removed the weapon from his shoulder while he slept. Zayd did not notice. The Messenger of Allah (sa) was nearby and also jokingly called out, “O Abu Ruqad! O sleepy one, get up!” He then prohibited people from playing such jokes.14 From the Trench onward, he participated with the Messenger of Allah (sa) in all subsequent battles and expeditions.15

During the Battle of Tabuk, the standard of Zayd’s tribe, Malik ibn Najjar, was initially held by Ammarah ibn Hazm. Later, the Messenger (sa) entrusted it to Zayd. Ammarah thought that he might have committed some fault and asked, “O Messenger of Allah! Have I done something wrong?” He replied, “No, nothing of the sort. I did this with the Qur’an in mind. Zayd has read more of the Qur’an than you have. The Qur’an takes priority.”16

During the caliphate of Hadrat Abu Bakr (ra), the Battle of Yamamah was fought against the false prophet Musaylimah al-Kadhdhab. Zayd (ra) also participated in this bloody battle and was struck by an arrow, but he survived the serious injury.17 During the caliphate of Umar (ra), after the Jews were expelled from Khaybar, Wadi al-Qura there was distributed among the Muslims. Zayd (ra) also received a share.18

When Caliph Uthman (ra) was besieged by the rebels, many prominent people of Medina sought the Caliph’s permission to fight them. At that time, Zayd ibn Thabit (ra) also met the Caliph and said, “The Ansar are present at your door. If you wish, they are ready once again to serve as the Ansar of Allah.” The Caliph replied, “If you wish to fight, I do not consent to it.”19

The entire life of Hadrat Zayd ibn Thabit (ra) was a collection of righteous deeds. He was the secretary of the Messenger of Allah (sa). He wrote down revelation, wrote the Messenger of Allah’s (sa) letters, and read aloud the letters that arrived. He later also served as secretary to Caliph Umar (ra).20

The Holy Qur’an is the foundation of Islam. The great honour of collecting and compiling it belonged to the Katib al-Wahy, Zayd ibn Thabit (ra).21 Until the lifetime of the Noble Messenger of Allah (sa), the Qur’an was preserved on bones, leather, palm leaves, and in the memories of those who had memorized it. Many Companions had memorized the Qur’an, and Zayd was one of those memorizers.

After the death of the Noble Messenger of Allah (sa), a group of people in the Arabian Peninsula apostatized and joined the faction of Musaylimah al-Kadhdhab. In Yamamah, he proclaimed himself a prophet. Hadrat Abu Bakr (ra) declared jihad against him. Musaylimah was defeated in the Battle of Yamamah and killed by the Muslim army. However, seventy memorizers of the Qur’an were martyred in that battle.

After this incident, Hadrat Umar (ra) became concerned about collecting the Qur’an. He said to Caliph Abu Bakr (ra), “If the martyrdom of the memorizers continues in this way, there is a danger that a large portion of the Qur’an may eventually be lost. Therefore, without delay, arrange for the entire Qur’an to be collected in one place.” The Caliph accepted his advice. He summoned Zayd ibn Thabit and said, “You are an intelligent young man, and everyone trusts you. You wrote revelation during the lifetime of the Messenger of Allah (sa). Therefore, undertake this task.”22

Hadrat Zayd (ra) said, “By Allah! If they had charged me with moving a mountain, it would have been easier for me than carrying out the instruction they gave me to collect the Qur’an.”23 He told the Caliph, “That is true. But what difficulty can there be in doing a good deed?” Even so, Zayd continued to hesitate about undertaking the task. After the Caliph explained it to him in various ways, he agreed.24

To assist Zayd in this work, Caliph Abu Bakr (ra) assigned him another group of Companions. The group is reported to have numbered seventy-five. Among them were Ubayy ibn Ka‘b and Sa‘id ibn al-As (ra). Hadrat Zayd collected all the portions of the Qur’an written on palm leaves, thin stones, and bones, and compared them with the recitations of the memorizers. He himself was also a memorizer of the Qur’an and had collected it during the lifetime of the Messenger of Allah (sa).25

In verifying the authenticity and accuracy of the verses, the discussions sometimes reached the level of debate and dispute. At one place, Zayd said, “I heard the verse concerning stoning from the Messenger of Allah (sa).” Hadrat Umar (ra) said, “But the Messenger (sa) did not permit it to be written down.”26 In short, Hadrat Zayd (ra) completed this important task through strenuous effort. It was through him that the entire Qur’an was collected and written down.

No second testimony could be found concerning one verse. The rule of verification required the testimony of at least two people for each verse. The verse was with Hadrat Abu Khuzaymah (ra). This was the Abu Khuzaymah whose sole testimony the Messenger (sa) had declared equal to the testimony of two people. For this reason, Hadrat Zayd did not consider a second testimony necessary concerning that verse. Moreover, he himself knew the verse.27 The copy of the Qur’an collected and written by Hadrat Zayd (ra) was kept in the custody of Caliph Hadrat Abu Bakr (ra). After his death, it passed into the hands of the second Caliph, Hadrat Umar (ra), and from him reached his daughter, the Mother of the Believers Hadrat Hafsah (ra), where it was preserved.28

During the caliphate of the third Caliph, Hazrat Uthman (RA), differences arose in the recitation of the Qur’an in various regions. Hazrat Hudhayfah ibn al-Yaman (RA) advised the Caliph to take measures to prevent this before disagreements arose among the Jews and Christians. The Caliph understood its importance and necessity. He obtained the copy of the Qur’an compiled by Hazrat Zayd (RA) from Hazrat Hafsah (RA). He then ordered four eminent Companions—Hazrat Zayd ibn Thabit, Abdullah ibn al-Zubayr, Sa‘id ibn al-‘As, and Abdur-Rahman ibn al-Harith ibn Hisham (RA)—to copy from it. Hazrat Abu Bakr (RA) had made five copies from that original copy. Caliph Uthman (RA) sent these copies to five regions of the caliphate and returned the original copy prepared by Hazrat Abu Bakr (RA), famous as the Mushaf al-Siddiqi, to Hazrat Hafsah (RA).29 The unlettered Prophet Muhammad Rasulullah (SA) had entrusted various Companions with the task of recording revelation. One of these fortunate Companions was Hazrat Zayd ibn Thabit (RA).

Hazrat Zayd would sit beside Rasulullah (SA) with a pen, paper, an inkpot, date-palm leaves, broad and thin bones, stones, and other materials. When revelation descended, Rasulullah (SA) would dictate it, and he would write it down. If Rasulullah (SA) gave any special instruction concerning the writing, Zayd would carry it out accordingly.

Imam Bukhari (RA) narrated from al-Bara (RA): When verse 95 of Surah an-Nisa—

“Those believers who remain seated at home and those who strive in Allah’s way with their lives and wealth are not equal”—was revealed, Rasulullah (SA) said, “Call Zayd to me with a wooden writing board, an inkpot, and a bone.” When Zayd came, he told him to write the verse. The blind Companion Ibn Umm Maktum was sitting behind Rasulullah (SA). He said, “O Messenger of Allah! What is the ruling concerning me? I am a blind man.” Then the words “except those who have a valid excuse” were revealed. Rasulullah (SA) instructed Zayd to insert the verse in that form.30 Zayd then wrote the newly revealed words into the crack of the bone, because the bone on which the earlier part of the verse had been written was cracked.31

Immediately after the passing of Rasulullah (SA), the question of the caliphate became the principal topic of discussion among the Ansar. They gathered at Saqifah Banu Sa‘idah and elevated the eminent Ansari Companion Hazrat Sa‘d ibn Ubadah (RA) to the seat of leadership. His nominees were speaking there, and a large group of the Ansar supported him. Zayd ibn Thabit was also present at that gathering. But it was not easy then to speak against the opinion of the crowd. Therefore, he sat silently.

Then Hazrat Abu Bakr, Umar, and Abu Ubaydah (RA) arrived at Saqifah Banu Sa‘idah, and Umar (RA) began discussing the caliphate on behalf of the Muhajirun. The first Ansari to support his statement was Zayd ibn Thabit.

Hazrat Hubab ibn al-Mundhir (RA) was an Ansari and a Companion of Badr. In his speech, he proposed a system of two leaders and said to the Muhajirun, “One leader will be from among you and one from among us. There will be no compromise on anything else.” Zayd ibn Thabit then stood and opposed his proposal, presenting a new principle. He said, “Rasulullah (SA) was a Muhajir, so the Imam now too will be a Muhajir. Just as we were the Ansar of Rasulullah (SA), so now we shall be the Ansar of the Imam.” Saying this, he took one of Abu Bakr’s (RA) hands and, addressing the Ansar, said, “Here is your companion; pledge allegiance to him.”32

Hazrat Zayd’s (RA) statement was against the people of his own tribe. Nevertheless, he did not hesitate to express his convictions. After his speech, Hazrat Abu Bakr (RA) stood, thanked him, and said, “May Allah reward you with the best reward. Had anything contrary been said, I might not have accepted it.”33

After Hazrat Rasul-e-Karim (SA) came to Madinah, letters from the kings, rulers, emirs, and tribal chiefs of various neighboring lands and regions began arriving at different times. Most of them were in Syriac and Hebrew. At that time, only the Jews in Madinah knew these two languages, and they were bitterly hostile to Islam. It was therefore essential for the Muslims to master these languages.

Hazrat Rasul-e-Karim (SA) keenly felt this need. Having recognized Hazrat Zayd’s (RA) intelligence, he selected him for the task. A narration of Hazrat Zayd (RA) concerning this is quoted below:

When Rasulullah (SA) came to Madinah, I was brought before him. He said to me, “Zayd, learn the Jews’ writing for me. By Allah, I do not feel secure about what they write on my behalf in Hebrew.” So I learned Hebrew and mastered it within only half a month. Thereafter, whenever Rasulullah (SA) needed to write something to the Jews, I wrote it, and whenever they wrote something to Rasulullah (SA), I read it aloud to him.

Another narration states that Rasulullah (SA) said to me, “Zayd, do you know Syriac well? Letters come to me in this language.” I replied, “No.” He said, “Then learn to write this language.” I learned it within only seventeen days.34

Because of Hazrat Zayd’s (RA) extraordinary intelligence and knowledge, Hazrat Rasul-e-Karim (SA) entrusted him with all writing duties. Muhammad ibn Umar said, “Zayd wrote in both Arabic and Hebrew.”35 Baladhuri said, “Ubayy ibn Ka‘b al-Ansari was the first to serve as Rasulullah’s (SA) secretary. In Ubayy’s absence, Zayd performed this duty. Besides revelation, they also wrote Rasulullah’s (SA) letters.”36 He continued this duty until Rasulullah’s (SA) death. He also held it during the caliphates of Hazrat Abu Bakr (RA) and Umar (RA). But when the workload increased greatly, Mu‘ayqib al-Dawsi was appointed as his assistant.37

Judicial administration, or qada, is a highly respected institution of the Islamic government. According to the established view, this office was created during the caliphate of Hazrat Umar al-Faruq. It did not exist as a separate office during the time of Rasulullah (SA) and Abu Bakr (RA). Caliph Umar (RA) established it and appointed Hazrat Zayd ibn Thabit (RA) as judge in Madinah. The works Tabaqat ibn Sa‘d and Akhbar al-Qudat state that Umar (RA) appointed Zayd as judge and fixed his allowance.38

At that time, no separate court building had yet been constructed for judges. Hazrat Zayd’s (RA) house itself was the Dar al-Qada, or courthouse. A carpet was spread on the floor, and he sat in the middle of it. All cases from the capital, Madinah, and its surrounding areas were brought before Hazrat Zayd (RA). A case was even filed there against the Caliph Umar (RA) himself, and it was heard.

Imam Sha‘bi narrated that once a dispute arose between Caliph Umar (RA) and Hazrat Ubayy ibn Ka‘b (RA). When the case was brought before Hazrat Zayd (RA), Caliph Umar (RA) appeared in court as the defendant. Just as in modern times a chair is provided in court for a prime minister or head of state, Hazrat Zayd arranged for the Caliph to sit beside the lower seat. But the Companions (RA) observed with utmost strictness the principle of equality established by Islam. Hazrat Umar (RA), in particular, was uncompromising in this matter. Angered by the judge’s conduct, he said, “This is your first injustice. I should sit with my opponent.” Thereafter, both plaintiff and defendant sat together before the court.

The hearing began. Hazrat Ubayy (RA) was the plaintiff, claiming a certain matter, while Umar (RA) was the denier. According to Islamic judicial law, the denier must take an oath. But, considering the honor and status of the caliphate, Hazrat Zayd (RA) told the plaintiff, “Although it is not the rule, I ask you to waive the oath from Amir al-Mu’minin.” Hearing this, Amir al-Mu’minin said angrily, “Zayd cannot be a just judge until Umar is equal in his sight to an ordinary Muslim.”39

Although there were several local Bayt al-Mal treasuries in different parts of the caliphate, the central Bayt al-Mal was in Madinah, the seat of the caliphate. Hazrat Zayd (RA) was responsible for this central treasury. In 31 AH, Caliph Uthman (RA) appointed him to the post. Among the treasury employees was one of Zayd’s (RA) slaves named Wuhayb. He was highly intelligent and assisted Zayd (RA) in various tasks.

One day he was working in the Bayt al-Mal when Caliph Uthman (RA) arrived. He asked, “Who is this?” Zayd replied, “My slave.” Uthman (RA) said, “He has a right among us because he is helping the Muslims,” referring to his work in the Bayt al-Mal. He then intended to fix his salary at two thousand dirhams, but Hazrat Zayd proposed one thousand. The Caliph agreed, and his salary was fixed at one thousand.40 During the caliphate of Hazrat Abu Bakr (RA), Zayd (RA) was an honored member of the Shura council formed from distinguished Muhajir and Ansari figures. Caliph Umar (RA) transformed that Shura into an advisory council, and Zayd (RA) was also a member of it.

Hazrat Zayd (RA) possessed administrative ability along with perfection in knowledge and religion. Caliph Umar (RA) had such confidence in him that whenever he traveled outside Madinah, he appointed Zayd as his deputy. Caliph Uthman (RA) followed the same practice. Nafi‘ narrated from Ibn Umar that whenever Umar (RA) went for Hajj, he appointed Zayd as his deputy, and Uthman did likewise.41

During Hazrat Umar’s (RA) caliphate, Zayd attained the distinction of serving as the Caliph’s deputy three times—twice in 16 and 17 AH. Baladhuri said that in 23 AH Umar performed Hajj with the wives of Rasulullah (SA), and again left Zayd ibn Thabit as his deputy in Madinah.42 When Caliph Umar (RA) traveled to Syria, he also left Zayd (RA) in charge. After reaching Syria, he wrote Zayd a letter in which Zayd’s name was mentioned before the Caliph’s own name. He wrote:

“From Umar ibn al-Khattab to Zayd ibn Thabit.”43

Hazrat Zayd (RA) fulfilled the responsibilities entrusted to him with great care and competence. Hazrat Umar (RA) was pleased with his performance and, upon returning, would give him something from the state.

It is reported in a hadith that faith has more than seventy branches. Trustworthiness is one of its most important branches. Rasulullah (SA) even said, “He who has no trustworthiness has no faith.” This trustworthiness was fully developed in Hazrat Zayd (RA). Therefore, many important responsibilities concerning the state’s finances were entrusted to him at different times.

During the time of Hazrat Rasul-e-Karim (SA), he distributed most of the spoils that arrived with his own hands, which shows the importance of this task. During the caliphate of Hazrat Umar (RA), the Battle of Yarmuk was especially famous and important. The Caliph entrusted Zayd with distributing the vast wealth obtained as spoils in that battle. Moreover, when Caliph Umar (RA) fixed the stipends of the Companions, he entrusted Zayd with distributing the stipends of the Ansar. He began with the Ayali, then distributed them successively among the clans of Abd al-Ashhal, Aws, Khazraj, and others, taking his own stipend last.44

Hazrat Zayd (RA) was very close to the Caliph’s court. He held the highest position among Hazrat Umar’s (RA) closest associates. He was also trusted by Caliph Uthman (RA). Even toward the end of Uthman’s caliphate, when rebellion and unrest were raging everywhere, Zayd (RA) remained on the Caliph’s side. Amid that turmoil and disorder, he once addressed the Ansar, saying, “O community of Ansar! Become Allah’s Ansar once again.” Sadly, even a man like Hazrat Zayd (RA) could not prevent that day’s terrible tragedy.

There was also a reason for this failure. Some of the Companions (RA) had become angry with Hazrat Uthman (RA) that day, and among them was the eminent Companion Hazrat Abu Ayyub al-Ansari (RA). Opposing Hazrat Zayd’s (RA) statement, he said, “You are encouraging people to help Uthman because he has given you many slaves.” Hazrat Abu Ayyub (RA) was an Ansari Companion of great stature. In his presence, Hazrat Zayd (RA) had no option but to remain silent.

The author of Tahdhib al-Kamal mentions the names of several wives and twenty-nine sons and daughters of Hazrat Zayd (RA). One of his wives was the daughter of the renowned martyred Companion Hazrat Sa‘d ibn Rabi‘ al-Ansari.45

Hazrat Sa‘d ibn Rabi‘ (RA) was martyred at Uhud. He left behind two daughters and a wife, who was pregnant at the time. The child in her womb was Umm Sa‘d, or Umm al-‘Ala; her personal name was Jamila. She later became the honored wife of Zayd (RA). When Sa‘d (RA) died, the verses on inheritance had not yet been revealed. Following the practice of the Age of Ignorance, Sa‘d’s brother seized the entire inheritance. At that time, the verses of inheritance were revealed to Rasulullah (SA). He summoned Sa‘d’s brother and instructed him to give two-thirds to the two daughters and one-eighth to the wife, retaining the remainder. The rule of inheritance for an unborn child had not yet been established. When the later Caliph Umar (RA) instituted inheritance for unborn children, Hazrat Zayd told his wife, “If you wish, you may discuss your father’s inheritance with your sisters, for Amir al-Mu’minin has now decreed inheritance for unborn children.” Umm Sa‘d replied, “No, I will not ask my sisters for anything.”46

Among Hazrat Zayd’s (RA) children, Kharijah was the most famous. He was one of the renowned seven jurists and was born to Umm Sa‘d. His second child and one grandson were also famous figures of their respective eras. They gained renown as imams of hadith. He also had many emancipated slaves, the most famous of whom were Thabit ibn Ubayd and Wuhayb.

There is considerable disagreement regarding the year of Hazrat Zayd’s (RA) death. According to Waqidi, it was 45 AH; according to Ali al-Madini, 51 AH; according to Ahmad ibn Hanbal and Abu Hafs al-Fallas, 51 AH; and according to al-Haytham ibn Adi and Yahya ibn Mu‘in, 55 AH.47 Ibn Hajar (RA) said that according to the majority, he died in 45 AH.48 He was fifty-four or fifty-five years old at his death. Marwan ibn al-Hakam was then the governor of Madinah and had a close relationship with Zayd (RA). He led the funeral prayer.49 On hearing of his death, the people were overwhelmed with grief. Hazrat Abu Hurayrah (RA) remarked on the day of his death, “Today the Habr al-Ummah, the religious leader of the community, has departed.”50 Salim ibn Abdullah said, “On the day Zayd ibn Thabit died, I was with Abdullah ibn Umar (RA). I said, ‘Today the teacher of the people has died.’ Ibn Umar (RA) said, ‘May Allah have mercy on him. During Umar’s (RA) caliphate, he was the teacher of the people and their Habr, their religious leader.’”51

The renowned Tabi‘i Ibn al-Musayyab said, “I attended the funeral of Zayd ibn Thabit (RA). When he was lowered into the grave, Ibn Abbas (RA) said, ‘Those who wish to know how knowledge is taken away should know: this is how knowledge is taken away. Today, much knowledge has departed.’” Another narration states that he said, “Today, much knowledge has been buried,” and, pointing toward the grave with his hand, said, “This is how knowledge departs. A person dies, and if others do not know what he knew, he goes to the grave with his knowledge.”52 The poet Hassan ibn Thabit (RA) composed an elegy. One of its lines was as follows:53

“After Hassan and his son, who will compose the rhythms of poetry?”

Hazrat Zayd (RA) was an expert in Qur’anic recitation, inheritance law, jurisprudence, and issuing fatwas. In the language of the Holy Qur’an, he was rasikh fi’l-ilm, deeply rooted in knowledge. Hazrat Abdullah ibn Abbas (RA), regarded as the ocean of knowledge among the Companions, also considered Zayd rasikh fi’l-ilm.54 According to Ibn al-Athir, he was the most learned person among the Companions.55 Masruq ibn al-Ajda, one of the finest students of Hazrat Abdullah ibn Mas‘ud (RA), said, “I examined the knowledge of the Companions of Rasulullah (SA). The knowledge of all of them was concentrated among these six: Umar, Ali, Abdullah, Mu‘adh, Abu al-Darda, and Zayd ibn Thabit.” He further said, “When I went to Madinah and asked about the Companions of Rasulullah (SA), I learned that Zayd ibn Thabit was one of the rasikhun fi’l-ilm, those deeply rooted in knowledge.”56

Among the branches of knowledge established by Islam, the science of Qur’anic recitation holds special importance. Every individual among the Companions and the Tabi‘un acknowledged Hazrat Zayd’s scholarship in this field.

The eminent Tabi‘i Imam Sha‘bi said, “Zayd surpassed all the Companions in Qur’anic knowledge just as he surpassed them in the knowledge of inheritance.”57

Proof of Hazrat Zayd’s (RA) profound relationship with the Holy Qur’an is found in the events surrounding his acceptance of Islam. At only eleven years of age, he memorized seventeen surahs. He later memorized the remaining surahs. His life was spent writing and recording the Qur’an. Whenever any amount of revelation descended to Rasulullah (SA), he learned it, wrote it down, and memorized it. Thus, during Rasulullah’s (SA) lifetime, the entire Qur’an was memorized by him.58 Qatadah said, “Four of them—all Ansar—[memorized it]: Ubayy ibn Ka‘b, Mu‘adh ibn Jabal, Zayd ibn Thabit, and Abu Zayd.”59 For this reason, when Caliph Abu Bakr (RA) decided to compile the Qur’an, he selected Zayd for the task. When Caliph Uthman prepared copies of the Qur’an, he likewise regarded Zayd’s (RA) active participation as indispensable.

Hazrat Ubayy ibn Ka‘b (RA) was the leader of the Qurra, or reciters of the Qur’an. Hazrat Umar (RA) gave Zayd preference even over him. Once, when Abdur-Rahman al-Sulami wished to recite the Qur’an to Caliph Uthman, he said, “If you do that, you will keep me from the affairs of the people. Rather, go to Zayd ibn Thabit. He has more time for this work. Recite to him; his recitation and mine are the same. There is no difference between our recitations.”60

The chain of Hazrat Zayd’s Qur’anic recitation extended far and wide. Since he recited according to the Qurayshi manner, people were inclined toward him. Although he could not become the central authority in this field during Ubayy ibn Ka‘b’s lifetime, after Ubayy’s death he became the sole center of the Muslim world. People from various regions hastened to Madinah to study with him.

The recitation of the Qur’an Majid established by Zayd (RA) remains alive to this day. Ibn Abbas, Abu Abdur-Rahman al-Sulami, Abul Aliyah al-Riyahi, Abu Ja‘far, and others were his students in the science of recitation.61

After the Holy Qur’an comes the science of hadith. He did not narrate as many hadiths as others. His distinctive feature, however, was that he employed dirayah, or reasoning. Hazrat Rafi‘ ibn Khadij (RA) narrated that Rasulullah (SA) had forbidden leasing agricultural land. When this reached Zayd (RA), he said, “May Allah forgive Rafi‘! We know the reason behind his narrating so many hadiths. The actual incident was that two men were quarrelling. Seeing them, Rasulullah (SA) said that when matters reached such a state, land should not be cultivated on the basis of lease. Rafi‘ heard only the final part.”62

Hazrat Aishah (RA) told the children of Zubayr (RA) that Rasulullah (SA) had prayed two rak‘ahs in her room after Asr. They began offering these two rak‘ahs, considering them Sunnah. When Zayd (RA) learned of this, he said, “May Allah forgive Aishah! We have greater knowledge of hadith than she does. The reason Rasulullah (SA) prayed after Asr was that several Bedouins came to meet him at midday. They were asking questions, and Rasulullah (SA) was answering them. When the time for Zuhr arrived, he prayed it. After returning home, he remembered that he had not offered the two Sunnah rak‘ahs after the obligatory Zuhr prayer, so he offered them there. May Allah forgive Aishah. We know better than she does that Rasulullah (SA) forbade praying after Asr.”63

Whenever a hadith was authentic and someone asked him about it, he would affirm it. Once, Hazrat Abu Sa‘id al-Khudri (RA) narrated a hadith concerning the status of the Companions before the tyrannical Umayyad ruler Marwan. Marwan said, “You are lying.” Zayd ibn Thabit and Rafi‘ ibn Khadij (RA) were sitting beside Marwan on the platform. Abu Sa‘id told Marwan, “You may ask them.” Instead, Marwan raised a dagger to strike Abu Sa‘id. Then these two eminent Companions affirmed that Abu Sa‘id’s statement was true.64

Most of Hazrat Zayd’s (RA) hadiths were narrated directly from Rasulullah (SA). He also narrated hadiths from Abu Bakr, Umar, and Uthman (RA).65

The list of his students in the science of hadith is extensive. Here are the names of several renowned Companions and Tabi‘un who heard hadiths from him and narrated through his chain.66

Ibn Abbas, Ibn Umar, Anas ibn Malik, Abu Hurayrah, Abu Sa‘id al-Khudri, Sahl ibn Hunayf, Sahl ibn Sa‘d, and Abdullah ibn Yazid al-Khutami—all of these were Companions. Among the Tabi‘un were Sa‘id ibn al-Musayyab, Qasim ibn Muhammad, Aban ibn Uthman, Kharijah ibn Zayd (Zayd’s son and one of the seven jurists of Madinah), Sahl ibn Abi Hathmah, Abu ‘Amir, Marwan ibn Hakam, Ubayd ibn Sabbak, Ata ibn Yasar, Busr ibn Sa‘id, Hajar al-Mudari, Tawus, Urwah ibn al-Zubayr, Salman ibn Zayd, Thabit ibn Ubayd, and Umm Sa‘d, Zayd’s wife. There were many others as well. The number of hadiths narrated from Hazrat Zayd (RA) is comparatively small—only ninety-two. Five of these are agreed-upon hadiths. Because he exercised extraordinary caution in narrating hadith, their number was so small. Otherwise, he had spent much of his time in the presence of Rasulullah (SA), had heard many hadiths, and had been fortunate to witness many events. The reason he narrated so few hadiths was a warning given by Rasulullah (SA), and that warning made him and many others restrained in narrating numerous hadiths. Muhammad ibn Sa‘d mentioned him in the third class of the Ansar in his Tabaqat. Allamah Dhahabi discussed him in the first class in his work Tadhkirat al-Huffaz.

Hazrat Zayd (RA) was highly proficient in jurisprudence. During Rasulullah’s (SA) lifetime, he occupied the seat of issuing fatwas. Sahl ibn Abi Khaythamah said, “During Rasulullah’s (SA) lifetime, three Muhajirun and three Ansar issued fatwas. Zayd ibn Thabit (RA) was one of those three Ansar.”67 Imam Sha‘bi and the renowned Tabi‘i Masruq narrated a similar statement.68 During the caliphates of Hazrat Abu Bakr (RA) and Umar (RA), he also sat on the fatwa seat in Madinah. Not only that, he remained in this position until 45 AH. Ibn Sa‘d narrated that whenever Caliph Abu Bakr (RA) faced a difficult problem, he consulted several thoughtful and jurist Companions from among the Ansar and Muhajirun. Zayd ibn Thabit was one of them. He issued fatwas during the periods of Abu Bakr, Umar, and Uthman (RA).69

Qabis ibn Dhu’ayb narrated that during the caliphates of Umar, Uthman, and Ali (may Allah be pleased with them)—and even after Mu‘awiyah (may Allah be pleased with him) assumed the caliphate in 40 AH until Zayd’s (may Allah be pleased with him) death in 45 AH—Zayd was the foremost authority in Madinah on judicial matters, fatwas, Qur’anic recitation, and the science of fara’id.⁷⁰ Caliph Umar (may Allah be pleased with him) fully acknowledged his ability. He held Zayd (may Allah be pleased with him) in such high regard that he would not permit him to go anywhere outside Madinah. Whenever an important post became vacant in some place outside Madinah and a suitable person was needed to handle significant affairs, names would be proposed to the caliph. He would appoint one of them. But whenever Zayd’s name was proposed, he would say, “Zayd is not outside my reckoning. But what can I do? The people of Madinah need him more, for what they can learn from him they cannot learn from anyone else.”⁷¹

‘Abdullah ibn Umar used to say that Zayd was one of the greatest scholars of the Faruqi caliphate. Umar (may Allah be pleased with him) had dispersed the people throughout various lands and cities and had prohibited them from issuing fatwas and judgments. But Zayd would sit in Madinah and issue fatwas to its inhabitants and to those who came there.⁷²

Sulayman ibn Yasar said: In fatwas, fara’id, and Qur’anic recitation, Umar and Uthman (may Allah be pleased with them) did not prefer anyone over Zayd (may Allah be pleased with him).⁷³ The renowned Tabi‘i Sa‘id ibn al-Musayyab, despite being a great mujtahid, followed Zayd (may Allah be pleased with him) in issuing fatwas. Whenever a legal question was brought before him and people related the ijtihads of other Companions, he would ask them, “What did Zayd say about this?” Zayd was the most knowledgeable in judicial decisions. In matters about which no hadith was available, he possessed the greatest insight in giving judgments. “If he has said anything about it, then follow that.”⁷⁴

Imam Malik (may Allah have mercy on him) was the imam of Madinah, and even today he is an imam for countless people in fiqh and hadith. He used to say that after Umar (may Allah be pleased with him), Zayd ibn Thabit was the imam of Madinah. Imam al-Shafi‘i (may Allah have mercy on him) also followed Zayd (may Allah be pleased with him) in every issue of the science of fara’id.⁷⁵

The jurist Companions belonged to three tabaqahs, or levels. Zayd (may Allah be pleased with him) held a place in the first level. During his lifetime he issued a vast number of fatwas. If they were all collected together, they would form a large book.⁷⁶

Zayd’s (may Allah be pleased with him) fiqh became widely respected among the people during his lifetime. Sa‘id ibn al-Musayyab used to say, “There is no statement of Zayd ibn Thabit upon which the people have not unanimously acted.” Among the Companions there were many whose statements no one acted upon. But during Zayd’s (may Allah be pleased with him) lifetime, people in the East and the West all acted upon his fatwas.

People believe that four Companion personalities were chiefly responsible for the fame and spread of fiqh: Zayd ibn Thabit, ‘Abdullah ibn Mas‘ud, ‘Abdullah ibn Umar, and ‘Abdullah ibn ‘Abbas (may Allah be pleased with them). Through their students and the students of those students, the knowledge of religion spread throughout the Muslim world. But Madinah was the source of Islam and the dwelling place of the Prophet (peace and blessings be upon him). Through Zayd and his students, it consequently became a center of learning.

The jurist Companions held two assemblies. One was presided over by Umar (may Allah be pleased with him), and the other by Ali (may Allah be pleased with him). Zayd (may Allah be pleased with him) was a member of Umar’s assembly. Learned discussions were held there, and decisions were reached on difficult and important legal issues.

He did not answer questions about matters that had not yet occurred in reality. Kharijah ibn Zayd narrated that whenever he was asked about something, he would first ask, “Has this happened, or has it not happened?” He would give no opinion in response to such a question. If the matter had not actually occurred, he would say nothing about it; if it had occurred, he would answer.⁷⁷

Zayd (may Allah be pleased with him) was generally occupied with imparting knowledge at all times. Nevertheless, for the convenience of the general public, he would sit at a fixed time in the Prophet’s Mosque to issue fatwas and answer legal questions.

Zayd’s (may Allah be pleased with him) legal opinions encompassed every chapter of fiqh. It is not possible to discuss them in detail within a limited space. Here I shall briefly present several of them.

1. He said that, apart from the obligatory prayers, it is better to offer other prayers at home.⁷⁸ He said that offering the prayer in congregation is a special light. When a man stands in prayer at home, his sins hang above his head. With each prostration, Allah erases his sins.⁷⁹

2. A man asked, “Is there recitation in Zuhr and ‘Asr?” He replied, “Yes.” The Messenger (peace and blessings be upon him) would remain standing for a long time in these two prayers, and during that time his lips would move.⁸⁰ This does not mean that the follower should also recite behind the imam. In fact, the question concerned the imam, not the follower. The purpose of the question was whether anything is recited in the Zuhr and ‘Asr prayers. None of the narrations transmitted from Zayd ibn Thabit, Abu Qatadah, and Sa‘d ibn Abi Waqqas (may Allah be pleased with them) proves that the Companions recited behind the Messenger of Allah (peace and blessings be upon him).

3. If someone donates his house to another person for residence until the donor’s lifetime, then after his death his sons will inherit it. This is described in a narration from Zayd (may Allah be pleased with him). He said:

4. According to Zayd (may Allah be pleased with him), it is impermissible to sell fruit by estimation until the fruit in the garden has properly developed or the dates on the palm trees have ripened.⁸¹

In pre-Islamic Madinah, it was customary to sell fruit before it ripened on the trees. When the buyer suffered a loss as a result, disputes would arise between the two parties. When the Messenger (peace and blessings be upon him) came to Madinah and saw this practice, he prohibited such transactions.

Of all the chapters of fiqh, the science of fara’id was the field in which Zayd (may Allah be pleased with him) had the greatest expertise. A hadith of the Messenger of Allah (peace and blessings be upon him) states:⁸² “The greatest expert in fara’id among my ummah is Zayd ibn Thabit.” This statement of the Messenger of Allah (peace and blessings be upon him) shows how profound his knowledge of fara’id was. The Companions also acknowledged his mastery of this science. In his historic sermon at Jabiyah, Caliph Umar (may Allah be pleased with him) announced before countless listeners: “If anyone has a question concerning fara’id, let him go to Zayd ibn Thabit.”⁸³ His contemporaries used to say that Zayd had surpassed others in fara’id and the Qur’an.⁸⁴

The science of fara’id is quite complex. The Qur’an briefly mentions all the important legal issues in this science. Their detailed explanation and analysis are derived from the words and actions of the Messenger of Allah (peace and blessings be upon him), and from the fatwas and judicial decisions of the Companions. Whatever the Qur’an says about inheritance and wills is expressed in very concise words. It specifies the shares of heirs such as husbands and wives, sons and daughters, mothers and fathers, brothers and sisters, and others, and states that whoever transgresses these limits is, in reality, wronging himself.

The Noble Messenger (peace and blessings be upon him) explained and elaborated these concise regulations through his judicial decisions. After his death, Zayd (may Allah be pleased with him) developed this science to such an extent that books were written on the subject after him, and it became an independent discipline. Even knowledgeable and highly esteemed Companions such as ‘Abdullah ibn Umar (may Allah be pleased with him) would ask Zayd (may Allah be pleased with him) to resolve issues of fara’id.

Regarding those killed at Yamamah, Abu Bakr (may Allah be pleased with him) decided the matter according to Zayd’s (may Allah be pleased with him) fatwa. That is, he declared those who had survived to be the heirs of the deceased; he did not declare the deceased heirs of one another.⁸⁵

When tribe after tribe died during the plague of Amwas, Umar (may Allah be pleased with him) resolved the matter on the basis of the opinion attributed to Zayd (may Allah be pleased with him). Even ‘Abdullah ibn ‘Abbas (may Allah be pleased with him), who was called the most learned of the ummah and an ocean of knowledge, would find reassurance in Zayd’s decisions.

One day he sent his student ‘Ikrimah, saying, “Ask Zayd and find out: a man has died leaving behind a wife, a mother, and a father. How will his inheritance be distributed?” Zayd said, “The wife receives half; the mother receives one-third of the remaining half; and the father receives whatever remains.” Ibn ‘Abbas’s view was different. He believed that the mother should receive one-third. He therefore asked again, “Is this distribution found in the Qur’an, or is it your own opinion?” Zayd (may Allah be pleased with him) replied, “This is my ijtihad. I cannot give the mother precedence over the father.”⁸⁶

People from the distant regions of the caliphate would write requesting fatwas, and he would reply in writing. On one occasion, Amir Mu‘awiyah (may Allah be pleased with him) wrote to ask Zayd (may Allah be pleased with him) for his fatwa concerning the grandfather’s share. The written fatwa that Zayd (may Allah be pleased with him) sent in reply is recorded in Kanz al-‘Ummal. In that letter he mentioned how Caliphs Umar and Uthman had distributed the grandfather’s share.⁸⁷

Zayd (may Allah be pleased with him) organized the solutions to various questions and legal issues in fara’id during the caliphate of Umar (may Allah be pleased with him).⁸⁸ New problems arose through his insight and intellect, and he worked out their solutions. In later times, these solutions became an integral part of the discipline.

Many of the Companions opposed the ruling Zayd (may Allah be pleased with him) gave concerning the grandfather’s inheritance. However, public support was on his side. In the science of fara’id, the grandfather’s inheritance is an issue marked by deep disagreement. Indeed, Zayd (may Allah be pleased with him) expressed different opinions on it at different times. Imam al-Bukhari included a chapter entitled “The Inheritance of the Grandfather” in the Book of Fara’id, thereby alluding to this disagreement. He also stated that different views on the matter have been narrated from Ibn Umar, Ali, Ibn Mas‘ud, and Zayd (may Allah be pleased with them).⁸⁹ However, Umar and Uthman (may Allah be pleased with them) considered the opinion to which Zayd remained committed until the end of his life to be the one that should be applied.

In Islamic history, Umar (may Allah be pleased with him) was the first to adopt a rule concerning the grandfather’s share. When one of his grandsons died, he began to regard himself as entitled to all of the grandson’s property. People continued to object to this. One day, when Umar went to Zayd’s (may Allah be pleased with him) house, Zayd was combing his hair while a maid was arranging it. Zayd (may Allah be pleased with him) said to the caliph, “Why did you take the trouble to come? You could have sent for me.” The caliph replied, “I have come to consult you about a legal issue. If you have no obligation preventing you…” Zayd refused to give an opinion in those circumstances, so Umar left. He went again another day. Zayd said, “I shall give you my decision in writing.” He then arranged the shares in the form of a tree and distributed them. When Umar (may Allah be pleased with him) addressed the people, he said, “Zayd ibn Thabit wrote this and sent it to me. I am putting it into effect.”⁹⁰

Zayd (may Allah be pleased with him) compiled the knowledge of fara’id and, through research into its various details, developed new legal issues. Among these, his most important fundamental contribution was the doctrine of ‘awl. Some people believe that ‘Abbas (may Allah be pleased with him) originated ‘awl. But this notion conflicts with both transmitted reports and reason.

First, this belief has no substantial chain of transmission behind it. Second, ‘Abbas (may Allah be pleased with him) did not possess such expertise in the science of fara’id. For this reason, attributing such an innovation to him is contrary to reason.

The foregoing discussion has made clear how greatly Zayd (may Allah be pleased with him) served the science of fara’id. The words of the Noble Messenger—“The greatest expert in fara’id among my ummah is Zayd”—became true in every respect. The scholars and shaykhs of that age were deeply astonished by Zayd’s extraordinary sharp intellect, intelligence, and original power of thought. Besides the religious sciences, it is also necessary to shed some light on how proficient he was in worldly knowledge and sciences. Here I shall attempt to present some of it.

Zayd (may Allah be pleased with him) learned Hebrew and Syriac at the instruction of the Noble Messenger (peace and blessings be upon him). His intellect was so sharp that after only fifteen days of effort he became proficient enough in both languages to write letters with ease. With further practice, he progressed so far that he became a scholar of the languages of the Torah and the Gospel. Mas‘udi wrote that he also knew Persian, Roman, and Abyssinian. He learned these from people in Madinah who knew those languages.⁹¹

At that time, arithmetic was not widely practiced in Arabia. For this reason, during the early period of Islam, the accounts of land revenue were kept by Romans or Persians. The Arabs did not know how to count beyond a thousand, and Arabic had no word for numbers above a thousand. But Zayd (may Allah be pleased with him) was so skilled in arithmetic that he solved highly complex and subtle problems in fara’id mathematically. He could also distribute money and property. The Battle of Hunayn took place in the eighth year after the Hijrah, and nearly twelve thousand people took part in it. On the basis of his census and calculations, the Messenger (peace and blessings be upon him) distributed the spoils. First he determined the number of people, then spread the spoils over that number. Likewise, when the spoils of the Battle of Yarmuk reached Madinah, Zayd (may Allah be pleased with him) distributed them.⁹²

Writing was not widely practiced in pre-Islamic Arabia; accounts of the distant past were preserved through the generations in memory. Zayd (may Allah be pleased with him) knew how to write and was a renowned writer in his time. Besides writing decrees, treaties, and letters, he also knew the art of beautiful writing and calligraphy.

During the caliphate of Umar (may Allah be pleased with him), the famous famine of al-Ramadah struck Arabia. To confront the famine, he asked ‘Amr ibn al-‘As (may Allah be pleased with him), the governor of Egypt, to send grain. ‘Amr ibn al-‘As (may Allah be pleased with him) sent twenty shiploads of grain to the capital, Madinah. Umar (may Allah be pleased with him) waited for the ships in great anxiety. Accompanied by Zayd and several other Companions, he went to the port of Jar, near Madinah. When the ships carrying grain arrived, he built two storehouses there and stored it in them. He instructed Zayd to prepare a register listing the people afflicted by the famine, together with the amount of grain allocated to each person. On the basis of this instruction, Zayd prepared a register and gave each person a paper token bearing Umar’s (may Allah be pleased with him) seal beneath it. The making of tokens and affixing seals to them occurred for the first time in Islam, and Zayd was its originator.

The true purpose of Islam is to perfect noble character. The qualities and virtues that shone in his character included love of the Messenger, following the Messenger, enjoining what is right, offering advice and counsel to rulers, and seeking the welfare of the Muslim ummah.

Because of his intense love for the Messenger, he was present in his company most of the time. At dawn he would rise from sleep and go straight to serve the Messenger of Allah (peace and blessings be upon him). Sometimes he went so early that he would eat suhur with the Messenger (peace and blessings be upon him). The Messenger (peace and blessings be upon him) would call him into his own room.⁹³

One day he went to the Messenger of Allah (peace and blessings be upon him) and found him eating dates for suhur. He instructed Zayd to join him in the meal. Zayd said, “I intend to fast.” The Messenger (peace and blessings be upon him) said, “We also intend to do so.” That day Zayd ate suhur with the Messenger (peace and blessings be upon him). A short while later, when it was time for prayer, he went with the Messenger to the mosque and prayed with him.⁹⁴

Zayd (may Allah be pleased with him) would often sit beside the Messenger of Allah (peace and blessings be upon him). The Messenger was so open and familiar with him that at times he would rest his knee on Zayd’s thigh. One day revelation descended while he was in that position. Zayd narrated that the Messenger’s knee became so heavy at that time that it was impossible for him to bear its weight. He felt that his thigh would be crushed. Yet, fearing that it would be disrespectful, he did not utter even a sound. He remained seated silently.⁹⁵

He would not tolerate the slightest deviation from the instructions of the Messenger of Allah (peace and blessings be upon him). Once he went to Amir Mu‘awiyah (may Allah be pleased with him) in Syria and narrated a hadith to him. Mu‘awiyah asked someone to write down the hadith. Zayd (may Allah be pleased with him) said, “The Messenger of Allah prohibited writing his hadith.” He then erased what had been written.⁹⁶

Even in the presence of amirs and governors, he did not remain silent about spreading the Sunnah of the Messenger of Allah (peace and blessings be upon him). Marwan ibn al-Hakam was then the governor of Madinah. He used to recite short surahs in the Maghrib prayer. Zayd said, “Why do you do that? The Messenger (peace and blessings be upon him) used to recite long surahs as well.”⁹⁷

If any Companion or Tabi‘i unknowingly did something contrary to the Sunnah, Zayd would also warn him. Once Ghuraybil ibn Sa‘d (may Allah be pleased with him) caught a bird in the marketplace. Zayd saw him do it. He went to him, slapped him once, snatched the bird away, and released it. Then he addressed him, saying, “O enemy of yourself, do you not know that the Messenger (peace and blessings be upon him) declared Madinah a sanctuary?”⁹⁸

Once, seeing Shurahbil spreading a net in a garden, he shouted, “Hunting is forbidden here.”⁹⁹

A man came from Syria to Madinah to sell olive oil. Several merchants negotiated with him. ‘Abdullah ibn Umar negotiated and bought the oil. While the goods were still there, a second buyer appeared. He said to ‘Abdullah ibn Umar, “I will give you this much profit. Sell it to me.” Ibn Umar agreed. As he was about to place his hand on the buyer’s hand to finalize the agreement, someone pulled his hand back from behind. He looked and saw Zayd ibn Thabit. Zayd said to Ibn Umar, “Do not sell it now. First move the goods from this place, because the Messenger (peace and blessings be upon him) prohibited transactions conducted in this manner.”¹⁰⁰

Once he came out of the house of Marwan, the governor of Madinah, at midday. His students saw him and thought that he must have gone there for some special need. They came forward and asked him. Zayd said, “He asked me about several hadiths. I told him that a Muslim’s heart should not develop resentment toward three practices: acting for Allah’s sake, advising rulers, and remaining with the community.”¹⁰¹

‘Ubadah ibn al-Samit was a Companion of high rank. Once he went to Bayt al-Maqdis. There he asked a Nabataean man to hold his horse for a moment. The man refused. ‘Ubadah severely rebuked and struck him. The matter reached Caliph Umar. He said to ‘Ubadah, “What kind of act was this?” ‘Ubadah replied, “I asked him to hold the horse briefly, but he refused. I lost my temper and struck him.” Umar said, “Prepare yourself for retaliation, or qisas.” Zayd ibn Thabit was present. He could not bear to see a Companion humiliated in this way. He said to Umar, “Will you strike your own brother in retaliation for a slave?” After this, Umar imposed only diyah instead of qisas. ‘Ubadah (may Allah be pleased with him) had to pay the diyah.¹⁰²

There was another similar incident. While Umar (may Allah be pleased with him) was in Syria, he was informed one day that a Muslim had killed a dhimmi. Umar ordered that the Muslim who had committed the killing be executed. With great difficulty, Zayd persuaded the caliph and convinced him to accept diyah instead of qisas.¹⁰³

By nature he preferred to remain quiet. He maintained friendly relations with the caliphs. He was one of Caliph Umar’s closest companions and advisers. His relationship with Caliph Uthman (may Allah be pleased with him) was so close that people said Uthman loved him greatly. Although he did not take part in any battle on Ali’s side during the conflict between Ali and Mu‘awiyah (may Allah be pleased with them), he loved Ali deeply and spoke in praise of his excellence and rank. He also had a good relationship with Amir Mu‘awiyah (may Allah be pleased with him). Whenever he went to Syria, he stayed at Mu‘awiyah’s home.¹⁰⁴

Marwan was a very famous politician in the Arab world of that time. Zayd (may Allah be pleased with him) had an intimate relationship with him, but he did not keep away from politics in any matter. One day Marwan summoned Zayd ibn Thabit and asked him some political questions. While Zayd was replying, he realized that some people were writing down his words from behind a curtain. Zayd immediately said, “Excuse me, but everything I have said so far is merely my personal opinion.”

‘Abdullah ibn ‘Abbas (may Allah be pleased with him) held him in great respect. One day, when Zayd (may Allah be pleased with him) was about to mount his horse, Ibn ‘Abbas came forward to hold his riding gear and assist him. Zayd said, “You are the cousin of the Messenger of Allah (peace and blessings be upon him). Please step aside.” He replied, “We have been instructed to behave in this way toward our scholars and elders.” Zayd said, “Extend your hand.” When Ibn ‘Abbas extended his hand, Zayd kissed it and said, “We too have been instructed to behave in this way toward the family of the Prophet (peace and blessings be upon him).”¹⁰⁵

Marwan ibn al-Hakam, who had once raised a stick to strike the highly respected Companion Abu Sa‘id al-Khudri (may Allah be pleased with him), also held Zayd (may Allah be pleased with him) in great esteem. When Zayd went to the court, Marwan would seat him beside his own cushion. Zayd (may Allah be pleased with him) would sometimes advise other Companions and Tabi‘is through letters. He wrote such a letter of advice to the renowned Companion Ubayy ibn Ka‘b (may Allah be pleased with him). It has been recorded in various works of sirah and hadith.¹⁰⁶

He did not fear anyone when speaking the truth. Al-Tabarani narrated that Caliph Umar (may Allah be pleased with him) once secretly learned that a man named Abu Mihjan al-Thaqafi was drinking wine inside a house with a friend. He immediately set out and entered the man’s house. There he said to Abu Mihjan, “You have not done this correctly, because Allah has forbidden you from spying.” Umar then turned to his companions and asked, “What do you say?” Zayd ibn Thabit and ‘Abd al-Rahman ibn al-Arqan (may Allah be pleased with them) replied, “Commander of the Believers, he is right. This is a form of spying.” Umar then left him and departed.¹⁰⁷

Zayd (may Allah be pleased with him) was very kind toward his family and relatives. When going to sleep, he would supplicate: “O Allah, I ask You for comfort and abundance for my family. And if I sever ties with any relative, I seek refuge in You from that person’s evil supplication.” Among his family he was very humorous, whereas in gatherings he was extremely serious.¹⁰⁸

His own tribe, the Khazraj, took endless pride in him. The Aws and Khazraj were Madinah’s age-old rival tribes. Even after accepting Islam, they would occasionally claim superiority over one another in various matters. Thus, on one occasion the Khazraj said, “Among us are four men whose equals you do not have. During the lifetime of the Messenger of Allah (peace and blessings be upon him), they collected the entire Qur’an. One of them is Zayd ibn Thabit.”¹⁰⁹

It is not possible to present Zayd’s life and works in a short article. Much information about him can be found in the works of hadith and sirah.

References:

‘Amr ibn al-Jamuh (may Allah be pleased with him)

The name of Hazrat ‘Amr ibn al-Jamuh’s (RA) father was al-Jamuh ibn Zayd. He was the son of a notable member of the Banu Salama branch of Medina’s renowned Khazraj tribe. He was an Ansari Companion. Little information is available about his birth and early life. Ibn Ishaq says in his Maghazi: He was a leader and respected person among the Banu Salama and the Ansar as a whole. Moreover, during the Age of Ignorance, he was their religious leader and the custodian of their idol-worship center.

There was a wooden idol in his house named Manat. He venerated the idol immensely. In the meantime, the call of Islam arose in Mecca. Some people came from Medina to Mecca, took part in the Second Pledge of Aqabah, and returned to Medina. Mu‘adh, ‘Amr’s son, was among these two groups.

After returning to Medina, they began inviting people to Islam with great enthusiasm, and very soon its lanes and alleys resounded with takbir. Meanwhile, some young men of Banu Salama had accepted Islam. After discussing the matter among themselves, they decided that somehow they had to bring their respected leader, ‘Amr, beneath the gentle shade of Islam. His son Mu‘adh left no effort untried. At one point, a new idea occurred to them.

At night, his son Mu‘adh would come to the house with his friend Ibn Haytham—or, according to another report, Mu‘adh ibn Jabal—and others. Very carefully and without anyone’s knowledge, they would take ‘Amr’s beloved idol and throw it into a distant refuse pit. In the morning, ‘Amr would be deeply saddened to see the wretched state of his beloved idol. He would retrieve it, wash and clean it, apply perfume, and return it to its former place. This continued for several days. Finally, in desperation, he hung a sword around the idol’s shoulder and said, “I do not know who is treating you so disgracefully. If I knew, I would teach them a lesson. Here is a sword; do something if you can.”

The young men then played another new trick. In the darkness of night, they carried away the idol, removed the sword, tied a dead dog to it, and left it in a refuse pit. In the morning, when ‘Amr saw such humiliation of his deity, instead of becoming enraged he found guidance to the true path. The real truth about his idol became clear. He accepted Islam. He preserved those feelings of his at that time in a poem. A translation of several lines is given here.

1. By Allah’s name! If you were a deity, you would not be tied in this manner with a dog by one rope in a refuse pit.

2. All praise belongs to Almighty Allah, the Generous One, the Provider of sustenance to creation, and the Giver of the laws of religion.

3. He saved me before I became trapped in the darkness of disbelief. In another poem he said:

1. I repent to Allah, the Pure and Holy. I seek forgiveness from Allah’s Fire.

2. In public and in private, I express gratitude and praise for His grace.

Ibn Ishaq has narrated another account of ‘Amr ibn al-Jamuh’s acceptance of Islam. ‘Amr’s wife and sons accepted Islam along with the young men of Banu Salama. One day ‘Amr said to his wife, “Do not allow anyone from your family to join their group until you see how these young men fare.” She said, “I will do that; but have you heard what your son says about this man?” ‘Amr said, “Perhaps he has apostatized.” She said, “No, he was with his tribesmen. He has now been sent here.” ‘Amr’s wife asked, “Have you heard anything this man said?” He replied, “Yes, I have.” She then recited to him the opening verses of Surah al-Fatihah. ‘Amr reacted, saying, “What sweet and beautiful words! Is all his speech like this?” His wife said, “How unfortunate you are! There is even better than this. Do you also wish to pledge allegiance or swear an oath, like your tribesmen?” He said, “No, I will not do that. I want to consult the goddess Manat and see what she says.” It was the Arabs’ custom that when they wished to hear Manat’s response, an old woman would stand behind the idol and answer on its behalf. When ‘Amr came to Manat, the old woman began speaking as though Manat were addressing him: “You are silent while I speak unseen; this man forbids you to be worshipped and tells you to abandon him. I do not wish to pledge allegiance to him without your counsel. Tell me, what should I do?” He sought counsel for a long time, but Manat gave no response. He then angrily said, “Perhaps you are angry. Very well, from now on I have no connection with you.” He stood up, smashed Manat’s idol, and ground it to pieces.

There are also some little-known opinions regarding the time of Hazrat ‘Amr’s acceptance of Islam. Ibn al-Athir says that according to one report he is not mentioned among those present at the Second Pledge of Aqabah or in the ranks of Badr. Kalbi said that he was the last of the Ansar to accept Islam.

When the Messenger of Allah (SAW) came to Medina and established bonds of religious brotherhood between the Ansar and the Muhajirun, one report says that such a bond was established between ‘Ubaydah ibn al-Harith and ‘Amr.

There is disagreement over whether Hazrat ‘Amr (RA) took part in the Battle of Badr. The correct view, however, is that he did not participate in Badr. For some reason he had injured his foot and become lame. Even in that condition, he wanted to go to battle, but his sons obtained the Messenger of Allah’s (SAW) permission and dissuaded him from his resolve. They explained that jihad was not obligatory upon him in that condition.

The drums of war sounded for Uhud. ‘Amr called his sons and said, “You did not let me go to Badr. This time I will not heed any prohibition from you. I will certainly go to this battle.” Ibn Ishaq narrates the incident as follows: ‘Amr ibn al-Jamuh was severely lame. He had four sons, who were like lions. They accompanied the Messenger of Allah (SAW) in every task and event. On the day of Uhud, they said, “Allah has excused you because of your disability; you need not go to battle.” Limping along, ‘Amr came to the Messenger of Allah (SAW) and said, “My sons are preventing me from going to battle. By Allah, I wish to enter Paradise limping on this lame foot.” The Messenger of Allah (SAW) said, “Allah has excused you; jihad is not obligatory upon you.” When ‘Amr nevertheless remained firm in his decision, the Messenger of Allah (SAW) said to his sons, “Do not prevent him any longer. Perhaps Allah will grant him martyrdom.”

Imam Suhayli says: Others have also reported that, when leaving his house, he prayed with complete humility in his heart:

“O Lord! Do not return me to Medina again.” His earnest plea was accepted at the court of Almighty Allah, and he was martyred.

The Battle of Uhud began, and ‘Amr fought with all his might. At one stage of the fierce battle, the Muslim forces became scattered. He then launched a powerful attack on the polytheist army with his son Khallad. Father and son fought with tremendous courage and were martyred together. Hazrat ‘Amr’s (RA) intense desire and the Messenger of Allah’s (SAW) prophecy came true. He reached Paradise, limping all the way. This occurred in 3 AH/625 CE.

Hazrat ‘Amr’s (RA) lifeless body lay on the battlefield. The Messenger (SAW) was passing by. Recognizing the body, he stopped and said, “Allah fulfills some of His oaths; ‘Amr is one of them. I can see him walking into Paradise, limping.” The killer of ‘Amr and Khallad was al-Aswad ibn Ja‘un.

When news of ‘Amr’s (RA) martyrdom reached his wife, she brought a camel, placed the bodies of her husband and her brother, ‘Abdullah ibn ‘Amr—the father of Jabir (RA)—on its back, and took them home. Later, however, it was decided that all the martyrs would be buried on the battlefield of Uhud. The Messenger (SAW) retrieved the two bodies from ‘Amr’s wife and buried them with all the martyrs of Uhud. Ibn Ishaq narrates through some respected elders of Banu Salama that, while burying the martyrs of Uhud, the Messenger of Allah (SAW) said, “Pay particular attention to ‘Amr ibn Jamuh and ‘Abdullah ibn Haram. In this world they stood in the same row; bury them in the same grave.” They were buried together in one grave.

Imam Suhayli, however, reports that ‘Amr’s sons placed his body on a camel to bring it to Medina. The camel became obstinate. Despite every effort, they could not make it go toward Medina. Then they remembered their father’s final prayer: “O Lord, do not return me to Medina again.” They made no further futile effort and buried their father at the place where he had been killed.

Imam Malik narrates in al-Muwatta that ‘Amr ibn Jamuh and ‘Abdullah ibn ‘Amr, who were martyred at Uhud, were buried together beside a water channel. Many years later, the flow of water broke open the grave, and the two bodies emerged completely intact, as though they had died only the previous day. They were lifted for burial elsewhere. ‘Abdullah had been wounded, and one of his hands had been placed over the wound. They were buried again in this condition. The interval between the Battle of Uhud and this incident was approximately 46 years.

Jabir said, “After they were taken from the grave, I saw my father as though he were sleeping in his grave. Not the slightest part of his body had changed.” He was asked what condition he had found them in when they were exhumed. He replied, “I saw that a piece of cloth covered him above, including his face, while at his feet was a kind of grass called harmal. Both of these things were also intact.”

It has already been mentioned that ‘Amr (RA) had four sons. They all accompanied the Messenger of Allah (SAW) in every battle and event. The sira works mention the names of two of them: Mu‘adh and Khallad. Mu‘adh (RA) accepted Islam before his father and earned the honor of participating in the Second Pledge of Aqabah. Khallad (RA) was one of the martyrs of Uhud. In addition, a slave of ‘Amr (RA) named Abu Ayman was also martyred in this battle. What greater glory and honor could there be for a Muslim than this?

‘Amr’s (RA) proud wife was named Hind bint ‘Amr. She was the sister of ‘Abdullah ibn ‘Amr ibn Haram, a leader of Banu Salama and a martyr of Uhud, and the paternal aunt of the renowned Companion Jabir ibn ‘Abdullah (RA).

‘Amr (RA) was tall, with a bright, fair complexion. His hair was curly, and he was lame. Hospitality and generosity are ancient Arab traditions. Because of his generosity, the Noble Messenger (SAW) declared him the leader of Banu Salama. The incident was as follows. Some people of Banu Salama once came to the Messenger of Allah (SAW). He asked, “Who is your leader?” They replied, “Jaddah ibn Qays.” He is a miserly man. Hearing this, the Messenger said, “There is no disease worse than miserliness. Rather, your leader is ‘Amr ibn al-Jamuh.” In one report by Imam al-Zuhri, however, the name Bishr ibn al-Bara is mentioned. An Ansari poet rendered this incident in verse. A translation of several lines follows:

1. The Messenger (SAW) said—and his word is true—“Who is your leader?”

2. They replied, “Jaddah ibn Qays, although he leads us, is a miser.”

3. He is a young man who takes no step for the people of the earth and extends a helping hand to no one.

4. Therefore, he made ‘Amr ibn Jamuh their leader because of his generosity. Because of his generosity, ‘Amr alone deserves the right to lead.

5. When someone in need came to him, he gave him from his wealth and said, “Take these things and come again tomorrow.”

He had intense devotion and love for the Noble Messenger. Whenever the Messenger (SAW) held a wedding, he would arrange the wedding feast himself.

References:

‘Amr ibn Hazm (RA)

‘Amr’s (RA) kunya was Abu al-Dahhak; according to another opinion, Abu Muhammad. His father, Hazm ibn Zayd, was from the Banu Najjar branch of Medina’s Khazraj tribe, and his mother was from the Banu Sa‘idah branch. Hazrat ‘Ammar ibn Hazm (RA), who participated in the Pledge of Aqabah, was his half-brother.

At the beginning of Islam and up to the time of the Hijrah, ‘Amr had reached adulthood. Therefore, it cannot be determined with certainty when he accepted Islam. He probably accepted Islam along with his family.

Because he was not yet old enough to go to war, he could not participate in the Battles of Badr and Uhud. Ibn Hisham says that, because of their young age, the Messenger (SAW) did not permit Usamah ibn Zayd, ‘Abdullah ibn ‘Umar ibn al-Khattab, Ibn Thabit, al-Bara ibn ‘Amir, ‘Amr ibn Hazm, and Usayd ibn Zuhayr to participate in Uhud. They wished to go, but the Messenger (SAW) sent them back. He permitted them to participate at the time of the Battle of the Trench. Ibn Ishaq says that ‘Amr participated in the Battle of the Trench at the age of fifteen. He took part in all the battles after the Trench. The Trench was the first battle of his life.

Ibn Ishaq says: In Rabi‘ al-Awwal or Jumada al-Awwal of 10 AH, the Messenger (SAW) sent Khalid ibn al-Walid to the Banu al-Harith ibn Ka‘b of Najran. He instructed him to invite them to Islam three times before declaring war against them. If they accepted the invitation, he was to accept their Islam; if they rejected it, he was to fight them. When Khalid reached them and invited them to Islam, they accepted. Through Khalid’s tireless efforts, the people of Najran embraced Islam. Khalid remained there, teaching them various matters of Islam, the Book of Allah, and the Sunnah of the Messenger (SAW).

At one point, Khalid (RA) wrote to the Messenger (SAW), describing the true condition of Najran. In reply, the Messenger (SAW) sent him a letter instructing him to come to Medina with a delegation of Banu al-Harith. Khalid came to Medina with a delegation, which discussed various matters with the Messenger of Allah (SAW). Ibn Hisham says that this delegation returned home at the end of Shawwal or the beginning of Dhu al-Qa‘dah. The Messenger (SAW) lived only four months after their return. Ibn Hisham further says that after the delegation returned, the Messenger (SAW) sent ‘Amr ibn Hazm to them with full responsibility for teaching them the true knowledge of the religion, explaining Islam’s basic principles, teaching them the Sunnah of the Messenger of Allah (SAW), and collecting zakat and sadaqah. Before his departure, the Messenger (SAW) gave him a written document detailing the scope of his responsibilities and his method of work. Here is its meaning:

In the name of Allah, the Most Compassionate, the Most Merciful. This is a declaration from Allah and His Messenger: O believers, fulfill your covenant when he is being sent to Yemen. He instructs him to fear Allah in all matters, for Almighty Allah commands him to take people’s wealth and property truthfully, in accordance with Allah’s command.

You will give people glad tidings of their welfare and command good deeds. You will teach the Qur’an, explain its profound meanings to them, and prohibit them from evil deeds. No one may touch the Qur’an except in a state of purity. You will inform them of people’s rights, duties, and responsibilities. If people are upon truth and righteousness, be gentle with them; if they are oppressive, be firm with them. Allah dislikes oppression and has prohibited it. Allah says: Beware! Allah’s curse is upon the oppressors. Give people glad tidings of Paradise and the deeds that lead to it, and likewise warn them about Hell and the deeds that lead to it.

Build friendly relations with people so that they may understand the religion. Inform them of the rites of Hajj, its Sunnah and obligations, and what Allah has explained concerning it. Tell them about the greater Hajj. Hajj is of two types: Hajj al-Akbar and Hajj al-Asghar. ‘Umrah is Hajj al-Asghar. Prohibit people from praying in only one small piece of cloth. If another cloth is wrapped around both shoulders, the head should not protrude through an opening so that it is raised toward the sky. Prohibit them from tying their hair into a braid at the front of the head.

Prohibit people from passionately calling others toward tribes and communities. Their call must be only toward Allah. If anyone calls people toward a tribe or community instead of calling them toward Allah, cut off his head with the sword, so that their call may be toward the One Allah. Command people to perform ablution completely, as Allah has commanded: washing the face, the arms up to the elbows, both feet, and wiping the head. Command them to perform the prayer at its proper time and to perform bowing and prostration correctly. Command people to perform the morning prayer in darkness, Zuhr when the sun declines westward, ‘Asr when the sun begins to move away from the earth, and Maghrib when night arrives. Do not delay Maghrib until the stars become visible in the sky. Tell them to perform ‘Isha in the first part of the night. When the call to Friday prayer is made, tell them to stop all work and go to the Friday prayer. Tell them to bathe before going.

Any Jew or Christian who sincerely becomes a Muslim and follows the laws and regulations of Islam will be considered a true believer. He will enjoy the same rights as the believers and will likewise bear the same responsibilities and duties. As for Jews and Christians who remain in their own religion, no obstruction may be placed in their way. In that case, every adult—male or female, free or enslaved—must pay one complete dinar, or whatever is stipulated by His Messenger. Whoever refuses to pay it is an enemy of Allah, His Messenger, and all believers. May Allah’s mercy descend upon Muhammad. Peace, mercy, and blessings of Allah be upon him.

Alongside administering the government of Najran, religious and economic responsibilities were also entrusted to him. He was also responsible for teaching and conveying the message. Ibn al-Athir says: The Messenger of Allah (SAW) appointed him to teach the people of Najran fiqh and the Qur’an and to collect zakat and sadaqah from them.

Ibn Hajar says that when the Messenger (SAW) sent ‘Amr to Najran, he was only seventeen years old. Ibn Sa‘d also said this. But their statement does not seem correct. All books of sira and history state that he went to Najran in 10 AH. It is also reported that he was fifteen years old at the time of the Battle of the Trench. Ibn Hajar likewise says in his Tahdhib al-Tahdhib (8/9) that he participated in the Battle of the Trench at the age of fifteen. It is also certain that the Battle of the Trench took place in 5 AH. Therefore, in no circumstances could he have been under twenty years of age in 10 AH.

When Hazrat ‘Amr (RA) went from Medina to Najran, he took his wife with him. Her name was ‘Umrah. After they reached Najran, a son was born to them that same year. The parents named him Muhammad and gave him the kunya Abu Sulayman. When this news reached the Messenger (SAW) in Medina, he wrote instructing them to name the child Muhammad and give him the kunya Abu ‘Abd al-Malik. Imam al-Hazimi, identifying this Muhammad, says: Abu ‘Abd al-Malik Muhammad ibn ‘Amr ibn Hazm, one of those associated with Najran in Yemen, was one of them. He is called al-Najrani because he was born there in 10 AH during the lifetime of the Messenger of Allah (SAW). On the Day of al-Harrah, the Ansar of Medina appointed him their wali, and he was martyred in the incident of al-Harrah in 63 AH.

Hazrat ‘Amr (RA) had two wives. The first was ‘Umrah, the daughter of ‘Abdullah ibn al-Harith al-Ghassani. This ‘Abdullah was an outsider in Medina and a halif, or confederate, of the Sa‘idah tribe in Medina. The second was Sawdah bint Harith. She remained alive until the last day of ‘Amr’s (RA) life.

The exact number of ‘Amr’s (RA) descendants is not known. However, his son Muhammad, who was born during the lifetime of the Messenger of Allah (SAW), became renowned. He narrated from ‘Umar (RA) and others. He would show people the letter that the Messenger of Allah (SAW) had given his father and say, “This is a letter from the Messenger of Allah (SAW). He gave it to ‘Amr ibn Hazm when he sent him to Yemen.” The renowned mujtahid and faqih Qadi Abu Bakr was this Muhammad’s son.

He possessed profound knowledge, sound judgment, sharp judicial insight, and an unparalleled command of the laws of the Shariah. His appointment by the Messenger (SAW) as the wali of Najran is evidence of this. His ability to undertake the grave responsibility of governing and to teach the Qur’an and Hadith at only twenty years of age reflects his exceptional ability and talent.

A number of hadiths of the Messenger of Allah (SAW) have been narrated through him. In particular, the written document that the Noble Messenger (SAW) gave him before he went to Najran was narrated by Abu Dawud, al-Nasa’i, Ibn Hibban, al-Darimi, and other muhaddithun. Some of those who narrated hadiths from him are listed here:

His wife Sawdah, his grandson Abu Bakr, his son Muhammad, Nadr ibn ‘Abdullah al-Salami, and Ziyad ibn Suwaym al-Hadrami.

A shining feature of ‘Amr’s (RA) character was his honesty and truthfulness. No one’s intimidating glare could ever prevent him from speaking the truth. Regarding the renowned Companion ‘Ammar ibn Yasir (RA), the Noble Messenger (SAW) foretold that a rebellious group would kill him. ‘Ammar (RA) was martyred at Siffin at the hands of Mu‘awiyah’s (RA) forces, while fighting on the side of ‘Ali (RA). ‘Ammar (RA) went to Mu‘awiyah’s patron, ‘Amr ibn al-‘As (RA), and said, “Ammar has been killed. The Messenger of Allah (SAW) said about him: ‘A rebellious group will kill him.’” He then went to Mu‘awiyah (RA) and said, “Ammar has been killed. I heard the Messenger of Allah (SAW) say: ‘A rebellious group will kill him.’” Mu‘awiyah (RA) said, “You are mistaken in your reasoning. Did I kill him? ‘Ali and his companions killed him. They brought him before our spears and swords.”

Mu‘awiyah (RA) was caliph at that time. Once ‘Amr (RA) went to the caliph’s court and, alluding to his rule, related a hadith of the Messenger of Allah (SAW) to him. He said, “I heard from the lips of the Messenger of Allah (SAW): On the Day of Resurrection, the ruler will be questioned about his subjects.”

It is narrated with an authentic chain in Musnad Abu Ya‘la that when Mu‘awiyah (RA) took the pledge of allegiance for his son Yazid, he once had a fierce verbal dispute with ‘Amr (RA).

There is disagreement regarding the year of Amr’s (RA) death. His death has been reported in AH 51, 53, and 54. Abu Nu‘aym says that Amr ibn Hazm died during the caliphate of Umar (RA). Ibrahim ibn Munzir also said the same in his Tabaqat. However, Ibn Hajar considered one of the reports stating that he died after AH 50 to be correct, because his dispute with Mu‘awiyah (RA) has been reported through an authentic chain. Therefore, the question of his having died during Umar’s (RA) caliphate does not arise. He died in Medina.20

Amr ibn Hazm said: One day the Messenger (PBUH) saw me standing on a grave and said, “Come down. Do not cause distress to the person lying in the grave.”21

References:

Ka‘b ibn Malik (RA)

Ka‘b (RA) was one of the three men in history who, out of indolence, stayed behind from the Battle of Tabuk and incurred the displeasure of Allah, His Messenger (PBUH), and the believers. Then Allah Most High revealed verses conveying the good news that their repentance had been accepted.1 He was born in Yasrib in 598 CE, twenty-five years before the Hijrah.2 Several kunyas, or bynames, are mentioned for him in historical and sīrah works: Abu ‘Abdullah, Abu ‘Abd al-Rahman, Abu Muhammad, and Abu Bashir.3 According to a report by Ibn Hajar, after his birth his father, Malik ibn Abi Ka‘b Amr, gave him the byname Abu Bashir. After he accepted Islam, the Messenger of Allah (PBUH) gave him the name Abu ‘Abdullah. He was his parents’ only child.4 His mother’s name was Layla bint Zayd. Both his parents belonged to the Banu Salimah branch of Medina’s Khazraj tribe.5 He was a Companion who took part in the Pledge of ‘Aqabah and the Battle of Uhud. Ibn Abi Hatim says that he was also one of the members of Ahl al-Suffah.6 At the age of twenty-five, he joined his tribesmen in the Pledge of ‘Aqabah and accepted Islam.7

Ibn al-Athir says that, according to nearly all sīrah experts, Ka‘b took part in the final Pledge of ‘Aqabah.8 ‘Urwah included his name among the seventy who participated at ‘Aqabah.9 It is recorded in al-Bukhari and Muslim that Ka‘b said: “I was present with the Messenger of Allah (PBUH) at the Pledge of ‘Aqabah. We pledged ourselves to Islam.” However, another report states that he said: “I was deprived of taking the pledge on the Night of ‘Aqabah.”10

It is clearly known from Ibn Ishaq’s account that Ka‘b ibn Malik took part in the final Pledge of ‘Aqabah. Ka‘b gave a detailed account of this pledge, and it has been recorded in various early works. It appears verbatim in Sirat Ibn Hisham in Ka‘b’s own words. A brief portion is presented here.

Ibn Ishaq narrated through Ka‘b’s sons, ‘Abdullah and Ma‘bad. Ka‘b set out from Medina toward Mecca with a caravan of pagan members of his tribe. Some Muslims who had accepted Islam earlier were also with the caravan. They understood the religion and performed the prayer. Their senior leader in the caravan was also al-Bara ibn Ma‘rur. One day on the journey he said: “I no longer wish to pray with my back turned toward this Ka‘bah. From now on I will pray facing the Ka‘bah.” Ka‘b and the others objected, saying, “Our Prophet (PBUH) prays facing Bayt al-Maqdis in Syria. We do not wish to pray in opposition to him in this manner.” Despite this, al-Bara remained firm in his opinion.

When prayer time came on the journey, al-Bara prayed facing the Ka‘bah, while Ka‘b and the others prayed facing Syria, and they arrived in Mecca. They rebuked al-Bara for what he had done, but it had no effect; he remained firm in his opinion.

When they reached Mecca, al-Bara said to Ka‘b, “Take me to the Messenger of Allah (PBUH). I want to ask him about what I did on the way here. I do not feel at ease having opposed you.” Ka‘b took him to the Messenger of Allah (PBUH). Neither of them had previously known or seen the Messenger of Allah (PBUH). On the way they met two Meccans and asked about his whereabouts. They asked, “Do you know him?” Ka‘b and al-Bara replied, “No.” They asked, “Do you know his uncle ‘Abbas?” They replied, “Yes, we know ‘Abbas. He visits us on business.” The men then said, “Enter the mosque. You will see a man sitting beside ‘Abbas. He is the one.”

Following the two men’s directions, Ka‘b and al-Bara entered the Sacred Mosque and saw ‘Abbas sitting with the Messenger of Allah (PBUH) beside him. They greeted them and sat nearby. The Messenger of Allah (PBUH) said to ‘Abbas, “Abu al-Fadl, do you know these two men?” ‘Abbas replied, “Yes. This is al-Bara ibn Ma‘rur, the leader of his people, and this is Ka‘b ibn Malik.” Ka‘b said: “By Allah, I have never forgotten the questioning word the Messenger of Allah (PBUH) used: ‘The poet?’ In other words, the Messenger (PBUH) asked ‘Abbas, ‘Is this the poet Ka‘b ibn Malik?’ ‘Abbas replied, ‘Yes, this is that poet Ka‘b.’” Ka‘b then narrated how he met the Messenger of Allah (PBUH) and the terms upon which they pledged allegiance to him.11 Ka‘b also preserved in a poem the identities of the twelve leaders whom the Messenger (PBUH) appointed. Ibn Hisham recorded that poem as well.12

When the Messenger of Allah (PBUH) came to Medina, he established bonds of religious brotherhood between the Ansar and the Muhajirun. Ka‘b was paired in brotherhood with Talhah ibn ‘Ubaydullah (RA), one of the Ten Given the Glad Tidings of Paradise. Ibn Ishaq narrated this.13 However, it is reported from ‘Urwah that the Messenger (PBUH) established a bond of brotherhood between al-Zubayr and Ka‘b.14 When Ka‘b was wounded at Uhud, al-Zubayr carried him on his shoulder while he was near death. Had Ka‘b died that day, al-Zubayr would have inherited from him. Later, this rule was abrogated by the revelation of verse 75 of Surah al-Anfal: “Those related by blood are nearer to one another, according to Allah’s decree.”15

Except for Badr and Tabuk, he took part with the Messenger of Allah (PBUH) in all the other battles and expeditions. According to Ibn al-Kalbi, he participated in Badr.16 However, most sīrah experts did not accept this view. The actual situation was that the decision and preparations for the Battle of Badr were completed with such haste and speed that, like many others, Ka‘b was unable to participate. For this reason, the Messenger (PBUH) did not say anything to anyone.

Ka‘b said: “Up to Tabuk, I took part with the Messenger of Allah (PBUH) in every battle except Badr. The Messenger (PBUH) did not reproach those who did not go to Badr. Essentially, the Messenger (PBUH) had set out from Medina intending to intercept Abu Sufyan’s trade caravan, while the Quraysh left Mecca and unexpectedly came face to face with Abu Sufyan. Ka‘b further said that people regarded Badr as the most important battle of the Messenger of Allah’s (PBUH) life. However, Badr has no precedence for me over the Night of ‘Aqabah, when we pledged ourselves to Islam at the hands of the Messenger of Allah (PBUH). After that, I did not stay behind from any battle except Tabuk.”17

However, some reports indicate that Ka‘b participated in Badr. Ibn Ishaq included Ka‘b’s name in the list of those who took part in Badr.18 Another report states that Ka‘b said: “I went to Badr with the Muslims. After the battle, I saw the mutilated bodies of pagan fighters lying among the Muslim martyrs. I stood for a moment and was about to leave when I suddenly saw a pagan, armed and equipped, moving past the Muslim martyrs. It seemed that an armed warrior was also waiting for him. I moved closer and stood behind them to see what would happen to the two. The pagan was a huge man. As I watched, the Muslim warrior struck his shoulder with such force that the sword reached his buttocks and split him in two. Then the man removed his face armor and said, ‘Ka‘b, how did you find it? I am Abu Dujanah.’”19 Nevertheless, most sīrah experts considered the reports that he was absent from Badr to be sound.

At the Battle of Uhud, Ka‘b demonstrated the courage of his religious brother Talhah (RA). In this battle, he wore the armor of the Messenger of Allah (PBUH), while the Messenger (PBUH) wore Ka‘b’s armor. The Messenger (PBUH) himself put the armor on him. At Uhud, he suffered wounds in eleven places on his body.20 However, many hadith scholars reported that he suffered seventeen injuries.21

At one point during this battle, a rumor spread that the Messenger of Allah (PBUH) had been martyred. This caused great commotion among the noble Companions. In that situation, Ka‘b was the first to see the Messenger (PBUH), and he shouted at the top of his voice, “The Messenger (PBUH) is here! Here! Come this way!” Ka‘b was then in the middle of the valley. The Messenger (PBUH) signaled to him with his yellow armor and told him to remain silent.22

Ka‘b (RA) took part with great enthusiasm and energy in every battle fought after Uhud. Yet it is surprising that, just as he had failed to participate in Badr, the first battle of the Prophet’s (PBUH) life, he also failed to participate in Tabuk, its final battle. Tabuk was the last military expedition of the Messenger of Allah’s (PBUH) life. It was also called the Difficult Expedition for various reasons. The Messenger’s (PBUH) practice was not to state matters explicitly when deciding to go to war. This time, however, he acted contrary to his usual practice and openly announced the expedition so that the Muslims could adequately prepare for the long and arduous journey. Ka‘b prepared two camels for the expedition. According to his own account, he had never before been as prosperous and capable as he was on this occasion.

The reason the Messenger of Allah (PBUH) gave such importance to this expedition and took such precautions was that the confrontation was essentially with the powerful Roman army, the superpower of the contemporary world. In terms of equipment, numbers, unity, and steadfast morale, their army was the finest and strongest in the world.

The month of Rajab in the ninth year after the Hijrah had begun. It was the season of intense heat. The Messenger (PBUH) prepared for the expedition to Tabuk and ordered everyone to prepare as well.23 For various valid and invalid excuses, a total of eighty-three capable Muslims stayed behind from this expedition. Some of them were hypocrites. The fruits in someone’s garden had begun to ripen, and he did not wish to leave them. Some feared the intense heat and the long journey. Others were extremely poor and had no mount.24

Ibn Ishaq said: Those who failed to join not because of doubt or uncertainty, but because of indolence, were four in total: Ka‘b ibn Malik, Murarah ibn al-Rabi‘, Hilal ibn Umayyah, and Abu Khaythamah. However, Abu Khaythamah reached Tabuk and joined the Messenger of Allah (PBUH) at the very last moment.25 Some say that they stayed behind from going to Tabuk because of the intense heat.26 The Messenger of Allah (PBUH) set out for Tabuk with his army. Ka‘b (RA) prepared to leave every day, but could not make a decision. His time passed in hesitation. Each day he would tell himself, ‘I will be able to go,’ but moments later he would change his mind. He would begin preparing for the journey, then stop again. In this state, news reached Medina one day that the Messenger (PBUH) had arrived at Tabuk.

All the capable people of Medina and its surroundings went to Tabuk with the Messenger of Allah (PBUH). Whenever Ka‘b (RA) went out into Medina, he saw no one except children, the elderly, and some hypocrites. He was tormented by shame and remorse. Although he was healthy, strong, and capable, he was constantly consumed by regret over why he had stayed behind.

The Messenger of Allah’s (PBUH) army had no administrative registry. Therefore, among so many people, he could not know whether someone like Ka‘b had come or not. Only divine revelation from Allah Most High could inform him. One day at Tabuk, he asked about Ka‘b. Someone said, “O Messenger of Allah, where would he have the time to come here?” Mu‘adh ibn Jabal was nearby. He objected, saying, “We have seen nothing bad in him.” Hearing this, the Messenger (PBUH) remained silent.

There was no serious confrontation with the Romans. Many tribes of northern Arabia made treaties in exchange for the jizyah. The Messenger (PBUH) returned to Medina. Ka‘b learned that he had returned, and waves of various thoughts passed through his mind. He consulted his family about how he might avoid the Messenger’s (PBUH) displeasure. He even thought of presenting some mixed truth and falsehood as an explanation before the Messenger (PBUH), but moments later that thought would vanish. During this period of hesitation and conflict, he decided that whatever was destined would happen, and that he would not resort to any deception. He would tell only the truth.

Meanwhile, about eighty men came before the Messenger of Allah (PBUH) and offered explanations in defense of themselves for not going to the expedition. The Messenger (PBUH) considered all their excuses acceptable, prayed to Allah to forgive their offenses, and renewed their pledge of allegiance.

Ka‘b (RA) came before the Messenger of Allah (PBUH). Seeing him, the Messenger (PBUH) smiled gently and said, “Come.” After Ka‘b sat before him, he asked, “Why did you not go to the expedition?” Ka‘b replied, “What can I hide from you? If you were an earthly king, I would have woven all kinds of words to please you. I have that ability—I am an eloquent speaker and skilled debater. I will not conceal the truth from you. Perhaps Allah will forgive me for this. But if I lie, you may be pleased with me at this moment, while Allah will become displeased with me concerning me, and that would not be good for me at all. In truth, I had no reason not to go. I was healthy, strong, and financially capable of arranging the equipment for the expedition. Yet it was my misfortune that I did not go.” After listening to him, the Messenger (PBUH) said, “You have spoken the truth. Now go, and let us see what decision Allah makes concerning you.”

After he left the Messenger of Allah’s (PBUH) presence, some members of Banu Salimah said to him, “You had never committed any offense before. This is your first. Yet you could not present a proper excuse for it. Like the others, you could have offered some excuse; the Messenger (PBUH) would have prayed for Allah to forgive your sin, and Allah would have forgiven you. But you could not do that.” Hearing them, Ka‘b wanted to return to the Messenger of Allah (PBUH) and retract his previous statement. After thinking for a while, he asked, “Is there anyone else like me?” He learned that there were two others: Murarah ibn al-Rabi‘ and Hilal ibn Umayyah. Both were exceptionally pious servants and Companions who had taken part in Badr. Hearing their names reassured him somewhat, and he suppressed his desire to offer another excuse.

The Messenger (PBUH) prohibited people from speaking to the three men mentioned above. This prohibition remained in force for fifty days. People looked at them askance and spoke to no one. Murarah and Hilal confined themselves to their homes and wept day and night. Ka‘b was young; could he remain at home? He attended the mosque for all five daily prayers and walked through the markets, but no Muslim showed any desire to speak to him, even inadvertently.

Ka‘b went to the mosque and greeted the Messenger (PBUH) after the prayer. The Messenger (PBUH) would remain seated on his prayer mat. Ka‘b would carefully observe whether he returned the greeting or whether his lips moved. Then he would stand in prayer near the Messenger of Allah (PBUH). Turning his eyes aside, he would glance at the Messenger (PBUH) little by little, and the Messenger would also look at him from the corner of his eye. When Ka‘b finished praying and turned toward the Messenger of Allah (PBUH), he would turn his face away from Ka‘b.

Ka‘b’s (RA) family members treated him in the same way. Abu Qatadah (RA) was Ka‘b’s paternal cousin. One day Ka‘b climbed onto the wall of his house and greeted him, but Qatadah did not reply. Ka‘b swore three times and said, “You know how much I love Allah and His Messenger.” At last, Qatadah merely remarked, “Allah and His Messenger know best.”

Ka‘b (RA) was deeply distressed by Qatadah’s reply. He said to himself, “Now there is no one even to testify to my faith.” Tears flowed from his eyes. He went out toward the market. Meanwhile, a Nabatean man from Syria was looking for him there. When people saw Ka‘b, they pointed and said, “There he is.” The man had brought a letter from the Ghassanid king addressed to Ka‘b. Ka‘b took the letter and read it. It said: “Your friend—the Messenger (PBUH)—has treated you very unjustly. You are not the son of an ordinary household. Come to me.” After reading the letter, he remarked, “This too is a test,” and threw it into a burning oven.

Thus forty days passed. After forty days, a man sent by the Messenger of Allah (PBUH) came to him and said, “The Messenger of Allah (PBUH) has ordered you to keep away from your wife.” Ka‘b asked, “Should I divorce her?” He replied, “No. Only remain separated from her.”

Ka‘b (RA) said, “Go to your parents and stay there until Allah issues a decision concerning me.” The same instruction was given to the other two, Hilal and Murarah (RA). Hilal was elderly. His wife went to the Messenger of Allah (PBUH) and obtained special permission to serve her husband. Ka‘b’s family members also told his wife, “You too should go to the Messenger of Allah (PBUH) and obtain permission to serve your husband.” But she refused, saying, “I will not go. Who knows what the Messenger of Allah (PBUH) might say?”

On the fiftieth day, after performing the dawn prayer, Ka‘b (RA) was sitting on the roof of his house. He thought, “My life has become a burden. The heavens and the earth have become constricted for me.” As he was thinking such anguished thoughts, a voice came from the summit of Mount Sala‘: “Ka‘b, listen! Good news for you!” He understood that his supplication and repentance had been accepted. Immediately he fell prostrate and thanked Allah Most High. He sought forgiveness for his mistake. Shortly afterward, two men arrived, one of them riding a horse, and gave him the good news. Ka‘b removed the garment he was wearing and gave it to them. Since he had no other garment, he asked for that same garment back, put it on, and hurried to the Messenger of Allah (PBUH).

By then the news had spread throughout Medina. Groups of people began coming toward his house, and everyone he met along the way congratulated him. He reached the Prophet’s Mosque and found the Messenger (PBUH) sitting among the Companions. As soon as he entered the mosque, Talhah (RA) ran to him and shook his hand, while the others remained seated in their places. Ka‘b (RA) went forward and greeted the Messenger of Allah (PBUH). al-Tabarani narrated that, after his repentance was accepted, Ka‘b came to the Messenger of Allah (PBUH), took both his noble hands, and kissed them.27 At that time, the noble face of the Messenger appeared radiant like the moon. He said to Ka‘b (RA), “I give you good news. Since your birth, no day has been as good for you as this day.”

“Have you forgiven me?” The Messenger (PBUH) replied, “Why would I? Allah has forgiven you.” He then recited to them verse 117 of Surah al-Tawbah, which had just been revealed concerning them: “Allah has pardoned the Prophet, and the Muhajirun and the Ansar who followed him in the difficult hour, when the hearts of a group of them had almost deviated. Then He turned to them in mercy. Surely He is Most Kind and Most Merciful to them.” After the recitation, Ka‘b exclaimed in overwhelming joy, “I give all my wealth in charity.” The Messenger (PBUH) said, “Not all of it; give some.” Ka‘b donated his property in Khaybar. Then he remarked, “Allah has saved me because of my truthfulness. I pledge that for the rest of my life I will speak only the truth.”

The extreme trial that Ka‘b and his two companions endured for speaking the truth is difficult to match in the history of Islam. Even in such great adversity, they did not lose patience. Their painful condition is depicted most beautifully in this verse of the Holy Qur’an:

“And [He also forgave] the three who were left behind, when the earth, despite its vastness, became constrained for them and their lives became unbearable, and they realized that there was no refuge from Allah except with Him. Then He turned to them in mercy so that they might repent. Surely Allah is the Ever-Relenting, Most Merciful. O believers, fear Allah and be with the truthful.” (Surah al-Tawbah 9:118–119)

The verse says that they were “left behind.” This does not mean that they stayed behind from the expedition. Rather, it means that judgment concerning them was deferred, and the Messenger of Allah (PBUH) was waiting for a decision from Allah.

Ka‘b said: “The verse concerning the acceptance of our repentance was revealed when one-third of the night remained. Umm Salamah then said, ‘O Prophet of Allah, shall we give Ka‘b the good news?’ The Messenger (PBUH) said, ‘Then people will come pouring in, and you will not be able to sleep anymore.’”28

There is considerable disagreement regarding the year of Ka‘b’s (RA) death. Ibn Hibban says that he died during the period of ‘Ali’s (RA) martyrdom. Ibn Abi Hatim says that he became blind during Mu‘awiyah’s (RA) caliphate. Imam al-Bukhari mentioned only that, concerning his death, Ka‘b composed an elegy for ‘Uthman, and we have no information about his role in the conflict between Mu‘awiyah and ‘Ali (RA). Imam al-Baghawi says, “I learned that he died in Syria during Mu‘awiyah’s (RA) caliphate.” Abu al-Faraj al-Isfahani, in Kitab al-Aghani, cited through a weak chain that once Hassan ibn Thabit, Ka‘b ibn Malik, and al-Nu‘man ibn Bashir went to ‘Ali (RA) and debated with him regarding the killing of ‘Uthman (RA). Ka‘b then recited to ‘Ali an elegy he had composed in praise of ‘Uthman (RA). Afterward, they rose and went straight to Mu‘awiyah. Mu‘awiyah (RA) accorded them appropriate honor.29

According to al-Haytham and al-Mada’ini, Ka‘b died in AH 40. However, AH 51 has also been reported from him. al-Waqidi narrated that his death occurred in AH 50. The most well-known and correct view, however, is that he died between AH 50 and 55 (670–673 CE), at approximately seventy-seven years of age.30

The sīrah works mention the names of his five sons: ‘Abdullah, ‘Ubaydullah, ‘Abd al-Rahman, Ma‘bad, and Muhammad. In his later life, Ka‘b (RA) became blind.31 His sons would lead him by the hand.32 Ibn Ishaq narrated through his son ‘Abd al-Rahman. He said: “When my father became blind in his later life, I would accompany him. When I took him out for the Friday prayer, as soon as he heard the call to prayer, he would supplicate for the forgiveness of Abu Umamah As‘ad ibn Zurarah. I always saw him do this whenever he heard the Friday call to prayer. The matter seemed mysterious to me. One Friday, I took him out, and as soon as he heard the call to prayer on the way, he began praying for Abu Umamah. I said, ‘Father, why do you pray for Abu Umamah like this whenever you hear the Friday call to prayer?’ He replied, ‘My son, before the Messenger of Allah (PBUH) came to Medina, he was the first to gather us and establish the Friday congregation. It was held at the site called Naqi‘ al-Khadimat, at Hazm al-Nabit on the mountain of Banu Bayda in Harrah.’ I asked, ‘How many were you then?’ He replied, ‘Forty.’”33

A total of eighty (80) hadith narrated by Ka‘b are found in the hadith collections.34 However, Imam al-Dhahabi says that the number of hadith narrated by him reaches thirty. Of these, three are agreed upon by al-Bukhari and Muslim; one was narrated exclusively by al-Bukhari and two exclusively by Muslim.35 He narrated hadith directly from the Messenger (peace be upon him) and from Usayd ibn Hudayr (may Allah be pleased with him).36

Among the eminent people who narrated hadith from Ka‘b, the most notable include ‘Abdullah ibn ‘Abbas, Jabir ibn ‘Abdullah, and Abu Umamah al-Bahili. All three were Companions. Among the Tabi‘un, the especially notable figures include Imam Baqir, ‘Amr ibn al-Hakam ibn Sawban, ‘Ali ibn Abi Talhah, ‘Umar ibn Kathir ibn Aflah, ‘Umar ibn al-Hakam ibn Rafi‘, and five of Ka‘b’s sons and grandsons, including ‘Abd al-Rahman ibn ‘Abdullah.37

According to al-Baladhuri, the Messenger of Allah (peace be upon him) appointed ‘Abd al-Rahman ibn ‘Abdullah and others to collect the zakat and sadaqah of the Aslam, Ghifar, and Juhaynah tribes.38

On the sorrowful occasion of ‘Uthman’s martyrdom, Ka‘b (may Allah be pleased with him) composed a marthiyah (elegy) and recited it to ‘Ali (may Allah be pleased with him). A translation of some of its lines follows:39

1. ‘Uthman withdrew his hands and then shut the door. He firmly believed that Allah is not heedless.

2. He said to those who were in the house, “Do not engage in fighting.” May Allah forgive those who did not fight.

3. How did Allah, after creating friendship, pour hostility, hatred, and enmity into their hearts?

4. And how did prosperity turn its back on them and run away like an ostrich? After hearing the poem, ‘Ali (may Allah be pleased with him) remarked: “ ‘Uthman sacrificed himself, and that sacrifice was exceedingly sorrowful. At that time you became frightened, and that fear was of the worst kind.”

Regarding the conflict and confrontation that occurred between ‘Ali and Mu‘awiyah (may Allah be pleased with them both), Ka‘b (may Allah be pleased with him) did not join either side and kept away from both.

Honesty and truthfulness were distinctive features of Ka‘b’s (may Allah be pleased with him) character. Many people were unable to uphold these qualities as he did. After his repentance was accepted, he never resorted to the slightest lie throughout his life. He himself said: “By Allah, from the day I told those words to the Messenger of Allah (peace be upon him) until this day, I have not told any kind of lie.”40 His life before the Battle of Tabuk had been exceptionally pure. Therefore, when the trial of Tabuk befell him, his own tribe, Banu Salimah, could say to him: “By Allah, we had never seen you commit any offense before this.”41

Ka‘b (may Allah be pleased with him) was one of the greatest poets of his time. Among the Arab poets of that era, he was one of those who composed poetry most abundantly. He had already gained fame as a poet during the Age of Ignorance. According to literary critics, his poetry was of very high quality.42 In Madinah, Ka‘b (may Allah be pleased with him) was one of the three poets who, beside the Messenger of Allah (peace be upon him), formed an impenetrable bulwark against Quraysh and their fellow-tribal poets. They gave the poets hostile to Islam crushing replies.43 Ibn Sirin said: “These three poets were Hassan ibn Thabit, ‘Abdullah ibn Rawahah, and Ka‘b ibn Malik. They were the finest poets among the Companions of the Messenger of Allah (peace be upon him).”44

After accepting Islam, Ka‘b composed a great deal of poetry criticizing the gods and goddesses of Quraysh. In one verse he said:45

“We shall forget al-Lat, al-‘Uzza, and Udd, and snatch away their necklaces and earrings.”

The subjects of the poetry of the three principal poets at the court of the Messenger of Allah (peace be upon him) differed. The central theme of Ka‘b’s poetry was to instill fear in the hearts of the unbelievers by threatening them with war, and to remove fear from the hearts of Muslims, making them steadfast and firm. Ibn Sirin said:46 “In his poetry, Ka‘b frightened the unbelievers by speaking of war. He would say: ‘We have done this, we are doing this, or we will do this.’ Hassan described the faults and shortcomings of the unbelievers and their battles in his poetry. Ibn Rawahah, meanwhile, condemned and denounced them by mentioning their disbelief and their rejection and disobedience of Allah and His Messenger.”

Ka‘b’s son ‘Abd al-Rahman said: My father once said, “O Messenger of Allah, Allah has revealed what He was to reveal concerning poets.” The Messenger (peace be upon him) replied: “A true mujahid strives with both his sword and his tongue. By the One in Whose hand is my soul, you are hurling the tips of arrows at the enemies with your tongues.”

Ibn Ishaq narrated: When verses 224–226 of Surah al-Shu‘ara—“Only the misguided follow the poets”—were revealed, the three poets, Hassan, ‘Abdullah, and Ka‘b, came weeping to the court of the Messenger of Allah (peace be upon him). They said: “O Prophet of Allah, when Allah revealed this verse, He surely knew that we were poets.” The Messenger (peace be upon him) then recited to them the exception in the verse: “Except those who believe, do righteous deeds, remember Allah often, and defend themselves after being wronged.” Then he said: “You are those people.”48

Ka‘b (may Allah be pleased with him) composed many verses condemning the Quraysh, opponents of Islam. That one of his verses was accepted in the sight of Allah was stated by the Messenger himself (peace be upon him). It was narrated from Jabir (may Allah be pleased with him) that one day the Messenger (peace be upon him) said to Ka‘b: “In the verse you recited, your Lord has not forgotten you.” Ka‘b asked: “Which verse?” The Messenger (peace be upon him) then said to Abu Bakr: “Please recite the verse.” Abu Bakr recited it.49 The verse has been compiled in early Arabic sources.50 Its translation is given here: “Sakhinah thought that it would overcome its Lord. The One who is victorious over all victors will surely prevail.”

Here, ‘sakhin’ means a type of food made from flour and ghee or flour and dates. It was a very favorite food of the Quraysh, and they ate it in great quantities. For this reason, the poet called the Quraysh ‘Sakhinah.’ This was essentially intended to belittle and insult them.51

Ka‘b (may Allah be pleased with him) would compose poetry and recite it to the Messenger (peace be upon him). At times, the Messenger (peace be upon him) would revise it by changing some words. Ka‘b accepted this humbly and considered himself blessed.52

Ka‘b’s (may Allah be pleased with him) poetry was able to exert an extraordinary influence on contemporary Arab society. When the Noble Messenger (peace be upon him), after completing the Battle of Hunayn, set out toward Ta’if, it had such an impact that they accepted Islam as soon as they heard it. The meanings of the two verses are as follows:

“From Tihamah and Khaybar, we have removed every kind of hatred and malice and sheathed our swords.

Now we are again giving it a choice between either of two things. If the sword could speak, it would say: ‘Now it is the turn of Daws or Thaqif.’”

Ibn Sirin said: When the Daws tribe heard these two lines, they became frightened. They said: “Now we should become Muslims. Otherwise, our fate will be like that of the others.” They then accepted Islam all together.53

From the time he accepted Islam until the last day of his life, Ka‘b (may Allah be pleased with him) devoted his poetic talent to serving Islam and the Muslims. Just as he took up the sword when necessary, he also waged the war of words. He recorded in his poetry all the events of Islamic history that occurred during his lifetime. In the Battle of Badr, Ibn al-Harith was martyred, and he composed an elegy in his memory.54 He composed many poems about the Battle of Uhud and its martyrs. He wrote many poems in memory of Hamzah (may Allah be pleased with him), the uncle of the Messenger of Allah (peace be upon him) and Sayyid al-Shuhada, one of the principal martyrs of that battle. At that time he engaged in intense rivalry with the polytheist poets of Makkah. A picture of this is found in Sirat Ibn Hisham.55

In an elegy composed in praise of Hamzah (may Allah be pleased with him), he addressed Hamzah’s sister Safiyyah bint ‘Abd al-Muttalib as follows:56

1. Rise, Safiyyah; do not collapse. Call the women to lament Hamzah.

2. Do not grow weary of prolonged weeping for the calamity that has fallen upon the Lion of Allah and shakes the hearts of men.

3. He was a figure of honor for the orphaned and parentless. Armed, he was like a lion.

4. Through all his deeds, he sought only the pleasure of Ahmad and the pleasure of Allah, the sole Master of the Throne and of honor.

When the representatives of the Messenger of Allah (peace be upon him) were brutally massacred at Bi’r Ma‘unah, the poet Ka‘b’s tongue rose in protest, and he composed many poems condemning the killers.57 The expulsion of Madinah’s Jewish tribe Banu Nadir and the killing of the Jewish leader Ka‘b al-Ashraf are depicted in one of his long poems. He also replied to the denunciations of opposing poets concerning these events.58

The Battle of the Trench is also reflected in his poetry. He composed long poems condemning the opposing army and its poets.59 The Battle of Banu Lihyan is likewise reflected in his poetry.60 He was also outspoken regarding the incident of Dhu Qarad.61 The conquest of Khaybar is also depicted in his poetry.62 The martyrs of the Battle of Mu’tah left a deep impression on his heart. In their memory, he composed an emotionally charged qasidah.63 Thus, the tongue of this great poet of the Messenger of Allah (peace be upon him) remained vocal about all the events and battles of the early period of Islam. By properly employing the talent granted by Allah, he became renowned in history. Some of his lines became proverbial expressions in Arabic literature. Rawh ibn Zanba said that a verse he composed in praise of a man from his own tribe was regarded as the most heroic verse in Arabic poetry.64

References:

Hassan ibn Thabit (may Allah be pleased with him)

The books of sirah mention several nicknames or kunyas of Hassan (may Allah be pleased with him): Abu al-Walid, Abu al-Madrab, Abu al-Husam, and Abu ‘Abd al-Rahman. Abu al-Walid, however, is the most famous.1 His laqab or title was ‘Sha‘ir Rasulillah,’ meaning the poet of the Messenger of Allah (peace be upon him). His father’s name was Thabit ibn al-Mundhir, and his mother’s name was al-Furay‘ah bint Khalidah.2 Ibn Sa‘d, citing al-Waqidi, mentioned his mother’s name as al-Furay‘ah bint Hurays.3 Both his parents belonged to the Banu Najjar branch of Madinah’s famous Khazraj tribe. Since they were descendants of Banu Najjar, the maternal tribe of the Messenger of Allah (peace be upon him), they had a kinship and blood relationship with him.4 His mother, al-Furay‘ah, lived into the advent of Islam and attained the rank of a female Companion after accepting Islam.5 She was the cousin of Sa‘d ibn ‘Ubadah (may Allah be pleased with him), the famous leader of the Khazraj tribe.6 Hazrat Hassan (may Allah be pleased with him) preserved the name of his mother, al-Furay‘ah, in one line of his poetry.7 The renowned Companion Shaddad ibn Aws (may Allah be pleased with him) was Hassan’s nephew.8 Hassan (may Allah be pleased with him) was a Companion, the court poet of the Messenger of Allah (peace be upon him), the imam of all believing poets in the world, and his poetic talent was supported by Ruh al-Qudus, Jibril.9

Ibn Sallam al-Jumahi said: Hassan’s father, Thabit ibn al-Mundhir, was a leader and respected person among his people. During the pre-Islamic period, his grandfather al-Mundhir served as judge between the two Madinan tribes, Aws and Khazraj, and settled their dispute during the Battle of Sumay‘ah. A description of this is found in the poet Hassan’s poetry. Once, the Muzaynah tribe captured the poet’s father. When the poet’s tribe offered a ransom to secure his release, they refused. After he had remained captive for a long time, he was freed through an exchange of prisoners at his father’s suggestion.10 Hassan’s grandfather al-Mundhir was a very generous and peace-loving man.

Hassan was born in 563 CE in Yasrib (Madinah), approximately sixty years before the Hijrah. The fort of Fari‘, located on the western edge of the later-built Prophet’s Mosque, opposite Bab al-Rahmah, was their ancestral residence. A description of it is found in Hassan’s poetry.11 He grew up as a poet and adopted poetry as his livelihood. He frequented the royal courts of ancient Arabia, including those of Hira and Ghassan. However, he had a particular weakness for the Ghassanid emperors. A deep bond of friendship developed between Hassan and them. He composed many beautiful poems in their praise, some of which literary critics have counted among Hassan’s finest poetry.12 The emperors also showed him considerable generosity in return. Their relationship continued even after the advent of Islam.13

The last emperor of the Ghassanid Empire was Jabalah ibn al-Ayham. The poet Hassan composed many poems in his praise. When the banner of Islam was raised throughout Syria during the caliphate of ‘Umar (may Allah be pleased with him), this empire fell. After his defeat, Jabalah ibn al-Ayham accepted Islam and lived for some time in the Hijaz. During this period, he once went for Hajj. While circumambulating the Ka‘bah, the edge of his garment accidentally struck an Arab Bedouin. He ordered that the man be struck in retaliation. Jabalah defended himself, saying: “I am a king. How can a Bedouin slap me?” ‘Umar (may Allah be pleased with him) said: “Islam has brought you and him into the same rank.” Jabalah asked for time, saying that he would consider the matter. Then, under cover of night, he fled to the Roman Empire. He later abandoned Islam and died there.14

While he was residing in the Roman Empire, Jabalah once met there with an envoy sent by Mu‘awiyah (may Allah be pleased with him). Jabalah asked him about Hassan’s well-being. The envoy replied: “He is now afflicted by old age. He has become blind.” Jabalah gave the envoy one thousand dinars to deliver to Hassan. The envoy returned to Madinah and found the poet in the Prophet’s Mosque. He said to the poet: “Your friend Jabalah sends you greetings.” The poet said: “Then give me what you have brought.” The envoy replied: “Abu al-Walid, how did you know that I had brought something?” He said: “Whenever a letter comes from him, it always contains something along with it.”15

Al-Asma‘i narrated: Once, a Ghassanid emperor sent the poet Hassan five hundred dinars and some cloth through an envoy. He instructed the envoy that if Hassan were no longer alive, he should spread the cloth over his grave and use the dinars to buy a camel and slaughter it beside his grave. The envoy came to Madinah, met the poet, and conveyed the message. The poet said: “You have found me dead.”16

Just as Hassan the poet had influence and prestige at the Ghassanid royal court, he also enjoyed influence and prestige at the royal court of Hira. Jurji Zaydan said: “Among the famous Arab poets of the pre-Islamic period who visited the royal court of Hira and gained an honored position there through their poetic talent, Hassan was one of the foremost.”17

Before Islam, the poet Hassan served as the spokesman of his tribe in the wars that took place between Yasrib’s perpetually rival tribes, Aws and Khazraj. From there, he became involved in poetic contests with the two greatest poets of the opposing Aws tribe, Qays ibn Khutaym and Abu Qays ibn al-Aslat.18

Four generations of Hassan’s family lived exceptionally long lives. Each lived for one hundred and twenty years. No other Arab family had four successive generations live so long: Hassan’s great-grandfather Haram, grandfather al-Mundhir, father Thabit, and Hassan himself each lived for 120 years.19

When Hassan accepted Islam, he had already reached old age. He became Muslim during the early period of the propagation of Islam in Madinah. At the time of the Messenger of Allah’s (peace be upon him) Hijrah to Madinah, Hassan was sixty years old.20 Ibn Ishaq narrated through Hassan’s grandson ‘Abd al-Rahman that Hassan was sixty at the time of the Hijrah, while the Messenger of Allah (peace be upon him) was fifty-three. Ibn Sa‘d further narrated that he lived sixty years in the Age of Ignorance and sixty years in Islam.21

Regarding the advent of the Messenger of Allah (peace be upon him), Ibn Ishaq transmitted a report from Hassan. Hassan said: “I was then a clever and perceptive boy of seven or eight years. I understood whatever I heard. One day, I heard a Jew climb onto a fort in Yasrib and shout, calling the people. When the people gathered, he began saying: ‘Tonight the star of Ahmad has risen. Ahmad will be sent into the world as a prophet today.’”22

Ibn al-Kalbi said: Hassan was eloquent and brave. After a certain illness, cowardice came over him. From then on, he could no longer face war and did not participate in any battle.23 However, a report from Ibn ‘Abbas (may Allah be pleased with him) indicates that he participated in various battles. ‘Allamah Ibn Hajar al-‘Asqalani wrote: Once Ibn ‘Abbas was told, “Hassan al-La‘in” (the accursed Hassan) has come. He said: “Hassan is not accursed. He strove alongside the Messenger of Allah (peace be upon him) with his life and his tongue.”24 ‘Allamah al-Dhahabi said that this report proves that he participated in jihad.25

This report contradicts what is commonly said about Hassan’s direct participation in battles. During the Battle of the Trench—or, according to another view, the Battle of Uhud—the Messenger (peace be upon him) left the Muslim women for protection in Hassan’s Fari‘ fort. Hassan was with them. Among these women was the Messenger of Allah’s (peace be upon him) paternal aunt, Safiyyah bint ‘Abd al-Muttalib. One day she saw a Jewish man moving around the fort. She became alarmed, fearing that if he discovered the women’s location, a grave danger might arise, since the Messenger (peace be upon him) was then engaged in direct jihad with his army. She said to Hassan: “Kill this Jew, otherwise he will inform the Jews of our position.” Hassan said: “You know that I have no means to do this. If I possessed such courage, I would be with the Messenger of Allah (peace be upon him).” Safiyyah then took a tent pole and attacked and killed the Jew. She then said to Hassan: “Go and bring back what he has with him. Since I am a woman and he was a man, I cannot do this task; you must do it.” Hassan said: “There is no need for those things.”26

Another report states that after striking the man down, Safiyyah cut off his head and came to Hassan, saying: “Take this and throw it among the Jews below the fort.” He said: “That is not my task.” Thereupon Safiyyah herself threw the head among the Jews. They scattered in fear.27

Although Hassan (may Allah be pleased with him) did not participate physically, he strove alongside the Noble Messenger with his tongue. During the Battle of Banu Nadir, when the Messenger (peace be upon him) besieged them and burned their trees, Hassan composed poetry in support of him. Banu Nadir and the Quraysh of Makkah had a mutual treaty of assistance and cooperation. Therefore, in his poetry he condemned the Quraysh, saying: “The Muslims burned the gardens of Banu Nadir, yet you did nothing to help them.” When this poem reached Makkah, the Qurayshi poet Abu Sufyan ibn al-Harith said: “May Allah always grant you such power that Madinah itself burns to ashes in the surrounding fire, while we sit at a distance and watch the spectacle.”28

An unexpected incident occurred while returning to Madinah from the Battle of al-Muraysi‘ in the fifth year after the Hijrah. Opportunistic hypocrites exaggerated the matter. They slandered the chaste character of ‘A’ishah (may Allah be pleased with her). The leader of the hypocrites, ‘Abdullah ibn Ubayy, was foremost in this affair. Some genuine Muslims also became caught in the trap of their conspiracy, including Hassan, Mistah ibn Uthathah, and Hamnah bint Jahsh. When verses of the Qur’an declaring ‘A’ishah’s purity were revealed, the Messenger (peace be upon him) imposed the Qur’anic hadd punishment of eighty lashes on those who had spread the slander. This is reported in the Sahihayn from Imam al-Zuhri.29 Some, however, have denied that the hadd punishment was imposed.30

Some people, after analyzing Hassan’s life, activities, and poetry, have maintained that he was in no way involved in the incident of ifk, or slander. Since he had stood beside the Messenger of Allah (peace be upon him) and exposed the aristocratic mask of the polytheist Quraysh of Makkah, clearly revealing their arrogance to the Arabs, the Quraysh who later accepted Islam harassed him in various ways. They believe that Safwan ibn al-Mu‘attal was the leading figure among those who played a special role in associating Hassan’s name with the incident of ifk. Hassan composed many incomparable poems in praise of ‘A’ishah (may Allah be pleased with her). In one line he denied the allegation that he had been involved in the incident of ifk. In another line, he severely criticized the Qurayshi Muhajirs who had played a role in associating his name with it.31

The reports that are found concerning his involvement in the incident of ifk have been regarded by specialists in sirah as the most acceptable. For this reason, many Companions and Tabi‘un in later times did not regard him favorably. Many criticized and condemned him. However, ‘A’ishah (may Allah be pleased with her) and the Messenger (peace be upon him) themselves forgave him. This is known through many reports. It is narrated from ‘A’ishah: “Only believers love Hassan, and only hypocrites hate him.” She also said: “Hassan is a barrier between the believers and the hypocrites.”32 Whenever anyone said anything bad about Hassan (may Allah be pleased with him) in ‘A’ishah’s presence, she would forbid it.

After Hassan (may Allah be pleased with him) became blind in his old age, he once came to ‘A’ishah’s (may Allah be pleased with her) house. She spread out a bed and seated Hassan on it. At that moment, ‘A’ishah’s brother ‘Abd al-Rahman (may Allah be pleased with him) arrived. Addressing his sister, he said: “You have seated him on the bed? Did he not say such things about your character?” ‘A’ishah replied: “He used to reply to the unbelievers on behalf of the Messenger of Allah (peace be upon him), and by answering the enemies he brought peace to the Messenger’s heart. Now he has become blind. I hope that Allah will not punish him in the Hereafter.”33

The renowned Tabi‘i Masruq said: Once we went to ‘A’ishah (may Allah be pleased with her) and found Hassan sitting there reciting poetry composed in praise of ‘A’ishah. One of its lines was:

“Sahsanul rayabun ma tuzannu biribatin”—meaning: She is chaste, a dignified woman of strong self-respect; there is no room for doubt in her conduct. Her day begins free from slander.

After hearing the line, ‘A’ishah (may Allah be pleased with her) remarked: “But you are not like that.” We said to ‘A’ishah (may Allah be pleased with her): “Why do you permit him to come here? Allah has declared that whoever played the leading role in the ifk will receive a tremendous punishment.” (Surah al-Nur 24:11) ‘A’ishah replied: “He has become blind. He has already received the punishment for his deed. What punishment could be greater than blindness? He defended the Messenger of Allah (peace be upon him) against the Quraysh and harshly condemned them.”34

‘Urwah said: Once I insulted Hassan, the son of al-Furay‘ah, in ‘A’ishah’s (may Allah be pleased with her) presence. ‘A’ishah said: “Nephew, will you not refrain from such conduct? Do not insult him, for he used to reply to the Quraysh on behalf of the Messenger of Allah (peace be upon him).”35

Once, some women spoke ill of Hassan in Aishah’s (RA) presence. Aishah (RA) said to them, “Do not speak ill of him. He has received the severe punishment that Allah Almighty had promised them. He has become blind. I hope Allah will forgive him in return for the poem he composed in praise of the Messenger of Allah (SA), in response to the poetry of the Quraysh poet Abu Sufyan ibn al-Harith.” Saying this, she recited several lines from Hassan’s poem, “I insulted Muhammad and responded to him.”³⁶

It is clear from the accounts mentioned above that the Mother of the Believers, Aishah (RA), had forgiven the poet Hassan. Their good relationship continued until the last day of Aishah’s (RA) life.

Hassan (RA) lived for a long time after the death of the Messenger of Allah (SA). There is considerable disagreement concerning the date of his death. According to Ibn Ishaq, he died in 54 AH. Al-Haytham ibn Adi says that he died in 40 AH. Imam al-Dhahabi says that he visited the courts of Jabalah ibn al-Ayham and Amir Muawiyah. Therefore, Ibn Sa‘d said that he died during Muawiyah’s caliphate. According to the most famous view, however, he died in 54 AH/674 CE, at the age of 120.³⁷

Abu Ubayd al-Qasim ibn Sallam says: “In 54 AH, Hakim ibn Hizam, Abu Yazid Huwaytib ibn Abd al-Uzza, Sa‘id ibn Yarbu al-Makhzumi, and Hassan ibn Thabit al-Ansari died. Each of them lived for 120 years.”³⁸

Hassan’s (RA) wife was named Sirin. She was an Egyptian Coptic woman. Al-Bayhaqi narrated that the Noble Messenger (SA) sent the Companion Hatib ibn Abi Balta‘ah (RA) as an envoy to al-Muqawqis, the ruler of Alexandria. Al-Muqawqis treated the Messenger of Allah’s (SA) envoy with great honor. When he returned, he sent several gifts for the Messenger of Allah (SA). Among these gifts were three Coptic slave women. Mariyah al-Qibtiyyah (RA), the mother of the Messenger of Allah’s (SA) son Ibrahim, was one of them. Of the other two slave women, the Messenger (SA) gave one each to Hassan ibn Thabit and Muhammad ibn Qays al-Abdi. The slave woman given to Hassan was the sister of the Mother of the Believers, Mariyah al-Qibtiyyah. Her name was Sirin. Hassan’s (RA) son Abd al-Rahman was born to her. This Abd al-Rahman and the Messenger of Allah’s (SA) son Ibrahim were maternal cousins.³⁹

It has already been mentioned that the fortress of Mount Fari‘ was Hassan’s (RA) ancestral home. When Abu Talhah (RA) distributed the garden of Bayruha among his close relatives as charity, Hassan received a portion of it. He then built a residence there. The place was near al-Baqi‘. Later, Amir Muawiyah (RA) bought the house from him and built a palace there, which later became famous as Qasr Banu Hudhaylah. Some believe that the Messenger (SA) gave him this land, but that is not correct. The statement made above is supported by the account in Sahih al-Bukhari.

Hassan (RA) had a lock of long hair at the front of his head. He always let it hang between his eyes. He was extremely eloquent. For this reason, it was said that he could touch the tip of his tongue to the tip of his nose. He used to say, “No sweet-tongued Arab can satisfy me. If I place the tip of my tongue on someone’s hair, his head will become bald; and if I place it on a stone, it will split apart.”⁴⁰

Hassan (RA) narrated some hadiths from the Messenger of Allah (SA). Among those who narrated hadiths from him, the most notable were al-Bara ibn Azib, Sa‘id ibn al-Musayyib, Abu Salamah ibn Abd al-Rahman, Urwah ibn Khubayr, Abu al-Sahba, the freedman of the Prophet, Nawfal, Kharijah ibn Zayd ibn Thabit, Yahya ibn Abd al-Rahman ibn Hatib, Aishah, Abu Hurayrah, Sulayman ibn Yasar, Abd al-Rahman ibn Hassan, and others.⁴¹ Ibn Sa‘d placed Hassan (RA) in the second tabaqah (class).⁴²

After the death of the Messenger of Allah (SA), no political activity is recorded on Hassan’s (RA) part during the caliphates of the first two caliphs, Abu Bakr and Umar (RA). During Uthman’s (RA) caliphate, some signs of renewed asabiyyah (blind partisanship) appeared in him. Taking the side of Caliph Uthman (RA), he tried to rally the Banu Umayyah against Ali (RA). When Caliph Uthman (RA) was martyred at the hands of the rebels, Hassan composed some poems referring to the Banu Hashim, particularly Ali (RA).⁴³

Poetry was a distinct feature of Hassan’s (RA) life. Poetic talent has always been honored by all nations and communities. This quality was especially valued in pre-Islamic Arabia. The practice of poetry was a special taste of the Arabs of that age. Some tribes in Arabia were renowned as mines or sources of poets. For example, the tribes of Qays, Rabi‘ah, Tamim, Mudar, and Yemen may be mentioned. Countless Arab poets were born among these tribes. The Aws and Khazraj tribes of Madinah belonged to the aforementioned Yemenite tribe. Hassan’s (RA) ancestral lineage ultimately converged with theirs.

Among the tribes mentioned above, poetry was passed down through generations in some families. Hassan’s (RA) family was one such family. His grandfather and father on the upper side, and his son Abd al-Rahman and grandson Sa‘id ibn Abd al-Rahman on the lower side, as well as Hassan himself, were each outstanding poets of their time.⁴⁴ One of Hassan’s (RA) daughters was also a great poet. In his old age, Hassan once sat down one night to compose poetry. After composing several verses, he could no longer make the meter rhyme. Understanding his condition, his daughter said, “Father, it seems to me that you can no longer manage.” He said, “You are right.” She said, “Shall I complete a few verses for you?” He asked, “Can you?” She replied, “Yes, I can.” The old man then recited one verse, and his daughter composed another in the same meter and rhyme. Hassan said, “As long as you live, I will never compose another verse.” His daughter replied, “That cannot be; rather, I will not compose any poetry during your lifetime.”⁴⁵

Many Arab poets of the pre-Islamic age were known as the Ashab al-Mudhahhabat. The word mudhahhabat derives from dhahab, meaning gold. Since some exceptional poems of these poets had been written in gold ink, those poems were called mudhahhabat. The word ashab is the plural of sahib, meaning “possessor” or “owner.” Thus, Ashab al-Mudhahhabat means the possessors or authors of poems written in gold. Later, the finest poem of each poet came to be called a mudhahhab. The first line of Hassan’s (RA) mudhahhab is as follows:⁴⁶

It will be in Arabic.

(La‘amru abika al-khayru haqqan lima bina…………..)

Arab poets are divided into four tabaqahs, or classes: 1. Jahili, or poets of the pre-Islamic period; 2. Mukhadram, poets who lived through both the Jahili and Islamic periods; 3. Islami, those who were born after the rise of Islam and became poets; and 4. Muhdath, Abbasid or later poets. In this respect, Hazrat Hassan was a poet of the second class. He lived through both the Jahili and Islamic periods.⁴⁷

In poetic talent, Hassan (RA) was one of the greatest poets of the Jahili period. Imam al-Asma‘i said: “Hassan’s poetry from the Jahili period belongs among the finest poetry.”⁴⁸

Hassan’s (RA) poetic life had two chapters: one Jahili and the other Islamic. Although the two chapters were different in character, neither was inferior to the other in any respect. During his Jahili life, he became famous for composing panegyrics and songs of praise for the rulers of Ghassan and Hirah. In his Islamic life, he became renowned for praising the Messenger of Allah (SA), defending him, and condemning the Quraysh. He was recognized as the greatest poet among the poets of his time. He was highly skilled in composing satirical poetry. Abu Ubaydah said: “Hassan surpassed other poets for three reasons. In the Jahili period, he was the poet of the Ansar; during the prophethood of the Messenger of Allah (SA), he was the ‘Poet of the Messenger’; and in the Islamic period, he was the poet of all Yemen.”⁴⁹

Every year, a festival and competition in literature and culture was held at the Ukaz fair in pre-Islamic Arabia. Hassan also took part in this competition. On one occasion, the foremost poet of Arabia at that time, al-Nabighah al-Dhubyani (d. 604 CE), was the poetry judge at the fair. The poet Hassan was a contestant. When the judge, al-Nabighah, declared al-A‘sha‘shah a better poet than Hassan, Hassan objected and claimed to be the superior poet.⁵⁰

Abu al-Faraj al-Isfahani says: “Al-A‘sha Abu Basir recited poetry first. Then Hassan and the other poets recited. Finally, al-Khansa bint Amr, the greatest female poet of Arabia at that time, recited her poetry. When she finished, the judge al-Nabighah said: ‘By Allah, if I had not heard the poem of Abu Basir al-A‘sha recited just now, I would certainly have said that you are the greatest poet of jinn and humankind.’ Hearing this verdict, Hassan stood up and said: ‘By Allah, I am a greater poet than your father and you.’ Al-Nabighah then recited two of his own lines and said: ‘Nephew, can you say any lines more beautiful than these two?’ Hassan then felt ashamed of what he had said.⁵¹ Another account states that, in response to al-Nabighah’s words, Hassan recited his—

It will be in Arabic.

(Lana al-jafanat al-ghurru yalma‘na bid-duja). He recited these two lines. Al-Nabighah then severely criticized the two lines and rejected Hassan’s claim.⁵²

Hassan (RA) gained recognition for his poetic talent during his Jahili life. Throughout Arabia and in the neighboring royal courts, he succeeded in having his name entered among the renowned poets. By then, sixty years of his life had passed. After that, he received the call to Islam. The Messenger (SA) migrated to Madinah. The second chapter of Hassan’s poetic life began. By properly fulfilling the right of his poetic talent, he earned the title “Poet of the Messenger.”

After the Messenger of Allah (SA) migrated to Madinah, the Quraysh of Makkah devoted all their efforts to expelling him from this place of refuge. On the one hand, they confronted him militarily; on the other, they unleashed their poets. They composed slanderous and mocking poetry against the Messenger of Allah, Islam, and the Muslims, inciting the Arabs against them. The Quraysh poets of Makkah—Abu Sufyan ibn al-Harith ibn Abd al-Muttalib, Abd Allah ibn Zab‘ari, Amr ibn al-As, and Dirar ibn al-Khattab—played a leading role in this. Their mocking and condemnatory poetry distressed the Messenger (SA) and the Muslims.

At that time, Ali (RA) was a renowned poet among the Muhajirun in Madinah. The Muslims of Madinah asked him to compose satirical poetry in the same manner in response to the poets of Makkah. Ali (RA) said, “If the Messenger (SA) permits me, I can respond to them.” When this reached the Messenger of Allah (SA), he said, “Ali is not suited for this task. I will appoint Hassan to respond to those who have supported me with their swords.” Hassan was present. He grasped his own tongue and said, “I gladly accept this responsibility.” His tongue was like a serpent’s tongue, with a black mark on one side. He extended it and touched his chin. The Messenger (SA) then said, “How will you satirize the Quraysh? Will that not also amount to insulting me? I am one of them.” Hassan replied, “I will extract you from my satire and mockery just as flour is sifted to remove hair and other impurities.” The Messenger (SA) said, “You should seek Abu Bakr’s help regarding genealogy. He is particularly well versed in the genealogy of the Quraysh. He will tell you my lineage.”⁵³

Jabir (RA) said: During the Battle of the Confederates, the Messenger (SA) once said, “Who can defend the honor of the Muslims?” Ka‘b ibn Malik said, “I can.” Abd Allah ibn Rawahah said, “I can.” Hassan said, “I can.” The Messenger (SA) said to Hassan, “Yes, you. Satirize them. The Spirit of Holiness, Jibril, will help you against them.”⁵⁴

Hassan (RA) would go to Abu Bakr (RA) and ask him various questions about the branches of the Quraysh, the genealogies of individuals, and their relationships. Abu Bakr would say, “Spare such-and-such women. They are related to the Messenger of Allah (SA) through his grandmother. As for all the other women, say whatever you wish about them.” Hassan then composed a qasida condemning the Quraysh. In it, excluding the Quraysh descendants Abd Allah, al-Zubayr, Hamzah, Safiyyah, Abbas, and Dhirar ibn Abd al-Muttalib, he severely condemned and mocked Sumayyah, the mother of Abu Sufyan ibn al-Harith—the contemporary polytheist leader and poet of that tribe—and his father, al-Harith.

It should be noted that this Abu Sufyan ibn al-Harith was the paternal cousin and foster brother of the Messenger of Allah (SA). Before Islam, he had been very close to the Messenger of Allah (SA). After the beginning of his prophethood, hostility began between them. He was a poet who composed poetry condemning the Messenger (SA) and the Muslims. He accepted Islam after the conquest of Makkah and participated in the Battle of Hunayn. Against this Abu Sufyan, Hassan composed an unsurpassed qasida. A translation of several of its verses follows:⁵⁵

1. You have insulted Muhammad, and I have responded on his behalf; and the reward for that lies with Allah.

2. You have insulted a pure, righteous, truthful man, one who is deeply faithful to Allah and whose nature is to fulfill his promises.

3. Do you insult him, although you are not his equal? Therefore, let the worst among you be sacrificed for the best among you.

4. Therefore, let my father, his son, and my honor be devoted to protecting Muhammad’s honor.

When Sufyan ibn al-Harith heard this poem of Hassan’s (RA), he remarked, “Surely Abu Bakr had a hand in this.” In this way, Jibril (AS) helped him compose seventy couplets in praise of the Messenger of Allah (SA) and condemnation of the unbelievers.⁵⁶

The Noble Messenger (SA) was greatly pleased by Hassan’s (RA) efforts to construct a poetic defense against the opponents. He once said: “Hassan, respond on behalf of the Messenger of Allah. O Allah, support him through the Spirit of Holiness, Jibril.”⁵⁷

On another occasion, the Messenger (SA) said to Hassan (RA): “Continue to condemn and mock the Quraysh; Jibril is with you.”⁵⁸

It is reported that the Messenger (SA) said: “I asked Abd Allah ibn Rawahah to respond to the mockery of the Quraysh poets. He gave a fine response. I also asked Ka‘b ibn Malik to answer them. He gave an excellent response. Then I asked Hassan ibn Thabit. The response he gave satisfied him just as it satisfied me.”⁵⁹

Regarding the effect that Hassan’s (RA) poetry had on the pagan poets of Makkah, the Messenger (SA) said: “Hassan’s poetry strikes them more severely than the blow of arrows.”⁶⁰

Urwah narrated from Aishah (RA): The Messenger (SA) had a pulpit made for Hassan in his mosque. Standing upon it, he would respond to the unbelieving poets.⁶¹ From this pulpit, he recited poetry praising and describing the Messenger of Allah (SA), and responded to the Quraysh poets. The Messenger (SA) was extremely pleased when he heard it.⁶² For this reason, when Aishah (RA) once described the Messenger of Allah (SA), she said that he was just as Hassan had portrayed him.⁶³

In the ninth year after the Hijrah (630 CE), a delegation of seventy or eighty people from the famous Arab tribe of Banu Tamim came to Madinah to meet the Messenger of Allah (SA). The delegation included the powerful poet al-Zibriqan ibn Badr and the formidable orator Utarid ibn Hajib. Islam had by then spread throughout Arabia, and Makkah had been conquered the previous year. In terms of population, power, and prestige, all of Banu Tamim held considerable influence. They appeared before the Messenger of Allah (SA) and, according to Arab custom, said: “Muhammad, we have come to compete with you in pride and glory.” They were given permission to present their orators. Utarid ibn Badr, their foremost orator, stood on behalf of Banu Tamim and described their glory and achievements. The renowned orator Thabit ibn Qays responded on behalf of the Messenger of Allah (SA). Then the poet of Banu Tamim, al-Zibriqan ibn Badr, stood and recited a self-composed qasida filled with descriptions of their glory and accomplishments. When he finished, the Messenger (SA) said: “Hassan, rise and answer this man.” Hassan stood and recited a long poem composed spontaneously in the same meter and rhyme as that of the opposing poet. His poem greatly impressed both sides. The listeners from Banu Tamim said unanimously that day: “Muhammad’s orator is superior to our orator, and his poet is superior to our poet.”⁶⁴

The subject matter of Hassan’s (RA) Jahili poetry consisted of tribal and personal madah (praise) and hija (condemnation and satire). He also composed elegies, descriptions of drinking parties and wine, poems of valor and pride, and love songs. In the poetry of his Islamic life, he praised the Messenger of Allah (SA) from his heart and condemned the polytheists who opposed Allah’s Messenger and Islam.

Islam gave honesty and sweetness to his poetry. In his poetry, he presented descriptions and explanations of many aspects of Islam. He used numerous quotations from the Holy Qur’an. For this reason, Hassan may rightly be called the pioneer of those who tried to break the bonds of conventionality in Arabic poetry and introduce originality. He was the first to compose na‘t, poetry praising the Messenger of Allah (SA). Among those who excelled in composing madah (praise poetry) in Arabic poetry during both the Jahili and Islamic periods, Hassan was one of the foremost.⁶⁵

Ibn al-Athir says: “To respond to the condemnation, mockery, and slander of the pagan poets, three of the greatest poets of Arabia at that time stood beside the Messenger of Allah (SA) in Madinah. They were Hassan ibn Thabit, Ka‘b ibn Malik, and Abd Allah ibn Rawahah. Hassan and Ka‘b responded to the opposing poets by citing events, wars and battles, victories and defeats, achievements, and glory in the same manner as they did. Abd Allah, however, condemned them by mentioning their unbelief and worship of false goddesses. His poetry did not have much effect on the opponents, but the poetry of the other two wounded them severely.”⁶⁶

Hassan (RA) did not condemn the Quraysh by mentioning their disobedience to Allah and His Messenger (SA) or their idol worship, because that would not have produced any result. They did not believe in the Messenger (SA) in the first place, and they believed idol worship to be the truth. Therefore, he wounded them severely by exposing their hereditary faults, moral lapses, defeats in war, and similar matters. Abu Bakr (RA) assisted him in this task with knowledge and information.

Hassan’s (RA) mastery can be found across all the varied subjects of ancient Arabic poetry. Here, a few characteristics of his poetry are briefly presented:

1. Originality of similes: It is true that ancient poetry did not arise within an advanced civilization. Yet it cannot be denied that it was influenced in many ways by great civilizations. Arab civilization truly began with the revelation of the Holy Qur’an and the advent of the Messenger of Allah (SA). The Qur’an is the greatest practical miracle of Arabic expression and eloquence. This Qur’an left many great rhetoricians speechless. Consequently, a new power of eloquence and rhetorical expression arose in the poets of that time who accepted Islam. Among such poets, Hassan was the greatest. This power was comparatively most evident in him.

While describing the qualities and characteristics of the Companions in the Holy Qur’an, it is said—

The mark of prostration is visible on their faces. Hassan used this verse metaphorically in praise of Uthman (RA) and condemned his killers. He said:⁶⁷

They slaughtered this man with graying hair and the mark of prostration on his forehead, who spent his nights reciting tasbih and the Qur’an.”

In this verse, the poet described Uthman’s face as bearing the mark of prostration. Such a metaphor was entirely new in the Arabic poetry of that time.

2. Excellent use of symbolism: In Arabic rhetoric, a type of symbol is known as tatbi‘ or tajawuz. It means that a poet is about to discuss one subject, but suddenly and deliberately abandons it and describes another subject through which the earlier subject becomes clearer. Symbols or indications of this kind are found in Hassan’s poetry.

Numerous Arab tribes lived in the vast desert stretching to the horizon. They were nomadic. Wherever they found water and pasture for their animals, they pitched their tents and established temporary settlements. When the water and food for the animals ran out, they traveled to other places. Thus they wandered from one place to another. Arab poets preserved this way of life in various ways in their poetry. Hassan, however, described it with considerable originality. He says: “The sons of Jafnah live beside the grave of their father, Ibn Mariyyah, who is exceedingly generous and charitable.”

Since the person being praised was of Arab descent, the poet subtly indicated in praising him that although these people were Arabs, they were not nomads; rather, they were royalty. Without fear or apprehension, they lived around their father’s grave. Their dwelling place was green and verdant. Therefore, they had no need to move from place to place.

3. Originality of metaphor: Arab poets used to describe certain things metaphorically and indirectly. For example, if they intended to say that a certain person was highly honored and generous, they would say that these qualities were present in his household. Hassan’s (RA) poetry displays originality in its metaphors. In one verse, he wished to say that they were very noble and steadfast. But he expressed it in this way: “Honor and dignity have made their home in our courtyard, and have fixed their stakes so firmly that even if people try to move them, they cannot.” In this verse, the house built by honor and dignity, the firmly planted pillars, and people’s inability to shake them are all new modes of expression in Arabic poetry.

4. This remarkable beauty of meter, rhyme, and assonance is evident in his poetry. The arrangement of words and the structure of the sentences are very strong, dynamic, and fluent. The final letter of the last word in the first hemistich of the first verse is found in the final word of every verse of many of his qasidas. In Arabic prosody this is called qafiyah. Such artistry in Arabic composition had previously been observed only in the poetry of Imru’ al-Qays. After him, however, many Arab poets successfully experimented with various forms of artistry. One famous poem by Abu al-‘Ala al-Ma‘arri, one of the greatest philosophical poets of the Abbasid period, is entitled Nudumu Ma La Yaltazim. In composing poetry, he invariably followed certain features that are not at all necessary for poetry. This collection is a compilation of poems of this kind. It is one of his famous poetic works.

5. Another characteristic of Hassan’s poetry is that he often used words with broad meanings. Perhaps he wished to clarify a particular idea, and therefore used a word that beautifully conveyed many other meanings along with the intended one.68

6. Exaggeration and hyperbole: Hassan’s Islamic poetry may be said to be free of all exaggeration and hyperbole. It is true that poetry cannot exist without imagination and exaggeration. He himself used to say, “Islam has forbidden falsehood. For this reason, I have completely abandoned exaggeration and hyperbole, which are essentially another name for falsehood.”69

Not only that, but even the poetry he wrote during the pre-Islamic period contained very little of this element. For this reason, when al-Nabigha, the greatest poet of contemporary Arabia, disparaged one of Hassan’s verses, a quarrel broke out between the two.70

The main subject of Hassan’s Islamic poetry was resisting and condemning the unbelievers. He composed many poems satirizing and condemning them. Yet obscenity never touched those poems. By hija, contemporary Arab poets meant praising their own tribe and condemning an opposing tribe. This condemnation was highly biting and aggressive. Therefore, poets presented accurate events in their poetry in a relevant and pleasing manner. We observe one style of the pre-Islamic poet Zuhayr ibn Abi Sulma’s hija, or satire, in two of his verses. Condemning the tribe of Hisn, he said:71

“I do not know. But I think I shall soon find out. Are the people of the tribe of Hisn men or women? If they are veiled women, then each of them deserves a maiden’s gift.”

This verse of Zuhayr was the harshest expression of condemnation in Arabic poetry. For this reason, it caused the people of that tribe great distress. Hassan’s satire did not consist merely of abuse; it also contained resistance and retort. His style was exceptionally fine. The final verse of one of his poems composed to satirize Quraysh became so popular at the time that it turned into a proverb. The verse is as follows:

“I know that you are related to Quraysh. But it is like the resemblance between a camel’s colt and an ostrich chick.”72

Later, the poet Ibn al-Mufarrigh used the first line of this verse to satirize Amir Mu‘awiyah (RA).73 When a preacher sent by the Messenger of Allah (SAW) was killed in the settlement of the tribe of al-Harith ibn ‘Awf al-Murri, the poet Hassan composed a poem condemning them. He said:

“If you have broken your promise, that is nothing unusual, for breaking promises is your nature. And from the root of promise-breaking, promise-breaking sprouts.”

Hearing this satirical poem by Hassan, a flood of tears poured from al-Harith’s eyes. He rushed to the court of the Messenger of Allah (SAW), sought protection, and appealed to him to restrain Hassan.74

Hassan (RA) composed splendid madih, or praise poetry. Two verses from the poems he composed in praise of the Āl ‘Inan are as follows:

“Those who visit them are served the water of the Barada River mixed with pure wine.”

The poet Ibn Qays composed a verse similar to this one in praise of Mus‘ab ibn al-Zubayr. But the idea expressed in Hassan’s verse is absent from Ibn Qays’s verse.75

In another verse, he beautifully depicted the generosity and hospitality of the Ghassanid nobles in an excellent style: “Their homes are always so crowded with guests that even their dogs have become accustomed to it. Now they no longer bark when they see a new visitor.”

Three verses by three famous poets of the Arab poetic world are regarded as the finest examples of praise, or madih, poetry. Almost everyone agrees on this. However, there is disagreement as to which of the three is the best. The poet Hutay’ah considered this verse of Hassan’s the finest. Others, however, regarded the two verses of Abu Tihān and al-Nabigha as the best.76 Umayyad Caliph ‘Abd al-Malik was a highly learned man and a connoisseur of literature. His judgment was: “Of all the praise poetry composed by the Arabs, Hassan’s verse is the finest.”77 The poems he composed in praise of the Noble Messenger possess considerable originality in style and artistry. In one verse composed in praise of the Messenger of Allah (SAW), he said: “On a dark night, the pure forehead of the Messenger of Allah (SAW) appears radiant in the darkness like the light of a burning lamp.”

Hassan (RA) composed many marathi, or elegies, during both his pre-Islamic and Islamic lives. The passing of the Messenger of Allah (SAW) was the greatest grief and pain for the Muslims. That grief is expressed most beautifully in several elegies composed by Hassan. Ibn Sa‘d compiled these elegies in his Tabaqat.

Hassan was an experienced poet who lived a long life. In addition, he was a great Companion. Therefore, his poetry contains abundant advice and moral instruction. In his poetry, he urged people to acquire noble morals. Two verses on honor and self-respect are:

“I preserve my honor in exchange for wealth. May Allah grant no prosperity to wealth by which honor cannot be preserved!

When wealth is lost, it can be regained; but once honor is lost, it cannot be regained.”79

A person should remain consistent at all times. He expressed in a verse that one should not consider oneself lord of the world when blessed with abundance, nor collapse when abundance disappears:

“Wealth and property could not make me forget modesty and self-respect. Likewise, adversity and hardship could not disturb my comfort and ease.”80

Regarding the fact that oppression does not have a good outcome, he composed the following verse:

“I avoid needless questioning and investigation regarding any matter. Most often, the one who digs a pit falls into it.”81

In one verse, he advised ignoring hurtful words when they are heard:

“Ignore hurtful words and treat the speaker as though you did not hear them at all.”82

Regarding living in a state of disgrace and humiliation, he says:

“Because they disliked death, I made their pasture lawful for others. Thus, the enemies committed misdeeds there.

Are you fleeing from death? The death of weakness is not beautiful.”83

“‘Abd al-Qahir al-Jurjani said, ‘A strong unity and bond can be seen among all the lines of Hassan’s poetry. Indeed, the complete sentence seems like a strong rope.’84

Butrus al-Bustani, one of the greatest literary critics of his time, says: “The distinction of Hassan’s poetry is not confined merely to his madih and hija. Rather, it possesses a major distinction of another kind: that of a faithful historian of the events of his time. He described the battles and various events in the life of the Messenger of Allah (SAW). In his poetry, he recorded the names of many Muslims who were martyred in these battles and many of those killed on the opposing side. When we read his poetry, it seems that we are reading the history of the early period of Islam.”85

The inhabitants of ancient Arabia were divided into two groups: desert dwellers and urban residents. The inhabitants of Makkah, Madinah, and Ta’if were city dwellers. The inhabitants of all the remaining regions were desert dwellers or villagers. Most renowned poets came from rural areas. A small number of poets were born in cities as well. Among them, Hassan held the highest position.86

Ibn Sallam al-Jumahi says: “There were many poets in every village of Madinah, Makkah, Ta’if, Yamamah, and Bahrain. However, the villages of Madinah ranked highest in poetry. Its finest poets numbered five: three from the Khazraj and two from the Aws. The three from the Khazraj were Qays ibn al-Khutaym and Abu Qays ibn al-Aslat. Among them, Hassan was the finest.87 Abu ‘Ubaydah says: ‘Among urban poets, Hassan was the greatest.’88 Abu ‘Amr ibn al-‘Ala also said this. The poet al-Hutay’ah said: ‘Tell the Ansar that their poet is the greatest poet of Arabia.’89 Abu al-Faraj al-Isfahani says: Hassan was one of the greatest poets. The Messenger of Allah (SAW) himself said: ‘Imru’ al-Qays is the standard-bearer of the poets of Hell, while Hassan ibn Thabit will lead all of them toward Paradise.’90

Imam al-Asma‘i says: Poetry becomes strong and fluent in evil and wrongdoing, but weakens in goodness and righteous deeds. This Hassan was one of the greatest poets of pre-Islamic Arabia. After accepting Islam, the quality of his poetry declined. His pre-Islamic poetry is the finest poetry.”91

Once, in Hassan’s old age, he was told, “Your poetry has become weak, and old age has left its mark on it.” He replied, “My nephew! Islam is an impediment to falsehood.” Ibn al-Athir says that Hassan meant that poetry is excellent when its subject matter contains exaggeration. Yet every exaggeration is falsehood from the Islamic perspective and must be avoided. So how could the poetry be good?92

In evaluating Hassan’s (RA) poetry, Butrus al-Bustani says: “We find that Hassan excelled in his pre-Islamic poetry, though he could not reach the level of the greatest poets of that age. He also excelled in some parts of his Islamic poetry, particularly in poetry of hija and fakhr (satire and boasting). However, he displayed weakness in most subjects, especially in poems composed in praise of the Messenger and in elegies dedicated to him. Nevertheless, these poems are extremely important from the perspective of historical information. His Islamic poetry contains new styles that were absent from pre-Islamic poetry. During the Islamic period, Hassan was a poet, a historian, and at the same time a reformist poet. In defending the Messenger of Allah (SAW), he was the foremost of the political poets.”93

Once, the poet Ka‘b ibn Zuhayr proudly said in a verse: “What will become of poetic meter and rhyme after Ka‘b’s death?” As soon as he heard the verse, Tamrūdh, the brother of the famous contemporary Arab poet Qutb Sammakh, exclaimed: “You are certainly not a poet like the sharp-minded Hassan, son of Thabit.”94 In any case, it is now an established fact that he was a poet of great stature.

All of Hassan’s (RA) poetry had long been preserved orally and in people’s hearts. It was later recorded in book form. There is a diwan of his poetry transmitted by Ibn Habib. However, many poems compiled in it are interpolations. Imam al-Asma‘i once said, “Hassan was a very great poet.” Hearing this, Abu Hatim said, “But many of his poems are very weak.” Al-Asma‘i replied, “Many of the poems attributed to him are not his.”95 Ibn Sallam al-Jumahi says: “There are many fabricated poems attributed to Hassan. Since he wrote extensively against Quraysh, many inferior poems were later attributed to him. In reality, he was not the author of those poems.”96

Among those who narrated fabricated poetry in Hassan’s (RA) name, the most prominent was the renowned expert on sira, Muhammad ibn Ishaq. In his Maghazi, he compiled many fabricated poems attributed to Hassan (RA). Later, when Ibn Hisham compiled his al-Sirah al-Nabawiyyah on the basis of Ibn Ishaq’s Maghazi, he noticed the matter. For verification, he then turned to the leading contemporary scholars and experts in ancient Arabic poetry, especially the famous Basran transmitter and linguist Abu Zayd al-Ansari. He would ask him about the poems of Hassan narrated by Ibn Ishaq; he would judge some to be authentic and others not to be Hassan’s. Some of the poems that these scholars judged not to be Hassan’s were also transmitted by Ibn Habib and included in the diwan.97

In reality, considerable interpolation occurred in Hassan’s (RA) Islamic poetry. Consequently, some poems attributed to him are found to be very weak. Basically, these poems are not his. Seeing this weakness, even scholars such as al-Asma‘i remarked that Hassan’s Islamic poetry was extremely weak.

A diwan of Hassan’s (RA) poetry was first published in India and Tunisia. It was later published in England in 1910 as part of the Professor Gibb Memorial Series. Ancient handwritten copies of the diwan are preserved in London, Berlin, Paris, and St. Petersburg.98

Once, near the end of his life, Hassan (RA) composed an incomparable poem late at night. Immediately, he climbed onto the fortress of Fari‘ and called out for the people of his tribe, Banu Qaylah, to gather before him. When they had assembled, he recited the poem to them and said, “No poet of Arabia has ever composed a poem like this qasida I have composed.” The people asked, “Did you summon us merely to say this?” He replied, “I fear that I may die tonight. In that case, you would be deprived of this poem of mine.”99

Al-Asma‘i narrated: In those days, musical gatherings were held on small platforms. Nothing indecent took place there as it does in the present age. A similar entertainment gathering was held among Banu Nabi. When Hassan (RA) became blind in his old age, he and his son would attend this gathering. One day, when two female singers began singing a song Hassan had composed during his pre-Islamic period, he began to weep. His son then kept telling the two singers, “Sing more, sing more.”100 Memories of his past life had then risen before his mind’s eye.

Although Hassan (RA) was naturally timid, he possessed immense moral courage. Once, Caliph ‘Umar (RA) was passing beside the Prophet’s Mosque. He saw Hassan reciting poetry in the mosque. ‘Umar said, “Poetry in the Mosque of the Messenger of Allah (SAW)?” Hassan thundered, “O ‘Umar! I recited poetry here in the presence of one better than you.” Imam al-Bukhari and Muslim both narrated this hadith through Sa‘id ibn al-Musayyib. ‘Umar (RA) said, “You have spoken the truth.”101

Hassan (RA) drank wine in his pre-Islamic life. But after accepting Islam, he abandoned wine forever. Once, he became extremely angry upon seeing some young men of his tribe drinking wine. The young men then recited one of his lines and said, “We are only following you.” He replied, “That is poetry from my pre-Islamic life. By Allah, after accepting Islam I have never touched wine.”102

In Hassan, we observe the highest degree of God-consciousness. While his fierce verbal battle with the Quraysh poets was underway, verse 224 of Surah al-Shu‘ara was revealed condemning poets. The three poets of the Messenger of Allah (SAW)—Hassan, Ka‘b, and ‘Abdullah—came weeping to the Messenger’s court and pleaded, “O Messenger of Allah! We too are included under the scope of this verse. We also practice poetry. What will become of us?” The Messenger (SAW) then recited to them the concluding, exceptional portion of the verse and said, “That is you.”103

Hassan’s (RA) greatest distinction was that he was the poet of the court of the Messenger of Allah (SAW). He would recite his own poetry to the Messenger (SAW) in the Prophet’s Mosque. This was a great honor. He was rightly given the titles “Poet of Islam” and “Poet of the Messenger.” From the time he accepted Islam until the final day of the Messenger of Allah’s (SAW) life, he remained at his side, hurling words like the tips of poisoned arrows at Quraysh, the Jews, and the Arab idolaters, thereby defending and elevating the honor of the Messenger of Allah (SAW).

When the Noble Messenger (SAW) went to war, he would take his wives to the safe, secure location of Hassan’s protected fortress of Fari‘. Upon returning from battle, the Messenger (SAW) would give him a share of the spoils. He even gave Hassan Sirin (RA), the sister of Umm al-Mu’minin Mariyah al-Qibtiyyah. Hassan also held a special position at the courts of the Rightly Guided Caliphs. The caliphs would consult him on various matters and arranged a special allowance for him. If one were to count Hassan’s (RA) honors and distinctions one by one, the list would be a long one.

Sources:

‘Abdullah ibn Salam (RA)

‘Abdullah (RA) was descended from the famous Jewish tribe of Madinah, Banu Qaynuqa. His lineage ascended to Yusuf (AS).1 He had two kunyas: Abu Yusuf and Abu al-Harith. His father’s name was Salam ibn al-Harith. Banu ‘Awf was a branch of Madinah’s Khazraj tribe. One sub-branch of Banu ‘Awf was called Qawaqil. According to the customs of ancient pre-Islamic Arabia, ‘Abdullah ibn Salam was a hanif, or covenant ally, of the Qawaqil tribe. Later, he became a highly honored Companion of the Messenger of Allah (SAW) and one of those given glad tidings of Paradise.2 In the pre-Islamic period before Islam, his name was Husayn. After he accepted Islam, the Messenger of Allah (SAW) changed his name to ‘Abdullah.3

The story of ‘Abdullah ibn Salam’s (RA) acceptance of Islam has been narrated in various books of hadith and sira. What becomes clear from the various accounts is that before accepting Islam he had gained renown as a Jewish religious leader. He knew what the Torah had mentioned about the time of the Messenger of Allah’s (SAW) coming and his identity. Like many others, he too awaited the Final Prophet. According to Ibn Ishaq’s account, when the Messenger of Allah (SAW) came to Madinah and first stayed with the Banu ‘Amr ibn ‘Awf of Quba, ‘Abdullah was atop a date palm. When someone informed him of the Messenger’s arrival, he hurried to meet him and recognized him as a prophet at first sight. Then, when the Messenger (SAW) reached the main settlement of Madinah and stayed at the home of Abu Ayyub al-Ansari, ‘Abdullah came again to meet him. During this meeting, he spoke at length with the Messenger of Allah (SAW). These conversations appear in various forms in different narrations.4 Here we present several of them.

‘Abdullah ibn Salam used to say: I learned the reading and interpretation of the Torah from my father. One day, he recited to me a verse concerning the identity, signs, qualities, and deeds of the Messenger of Allah (SAW). Then he said, “If he is a descendant of Aaron, follow him; otherwise, do not.” He died before the Messenger of Allah’s (SAW) Hijrah.

Then one day the Messenger (SAW) arrived in Madinah. I was picking dates in the garden, while my paternal aunt, Khalidah bint al-Harith, was gathering dates. At that time, a man from the Jewish tribe of Banu al-Nadir began shouting, “The one who holds authority over the Arabs has arrived today.” Hearing this, I began to tremble and loudly proclaimed the takbir. Seeing my condition, my elderly aunt said, “You wretch, look at your state! Even if Musa ibn ‘Imran had come, it could not have affected you more.” I said, “Aunt, he is Musa’s brother and follows his religion. He has brought the same message that Musa brought.”

I came down from the tree and went to the Messenger of Allah (SAW). I observed his appearance and recognized him. I told him what my father had said. I accepted Islam. Later, my aunt also accepted Islam.5

‘Abdullah ibn Salam further said: When the Messenger of Allah (SAW) entered Madinah, people crowded around him. I went as well. On seeing him, I understood that this was not the face of an impostor or a liar. The first words I heard from his mouth were: “O people! Spread peace, feed people, maintain ties of kinship, and pray at night while people are asleep; then you will enter Paradise without difficulty.”6

The account above in which ‘Abdullah ibn Salam describes his first meeting with the Messenger of Allah (SAW) after the Messenger reached Quba from Makkah probably refers to that meeting. After staying in Quba for three days, the Messenger (SAW) traveled toward the main settlement of Madinah. Ignoring everyone’s requests and entreaties along the way, he stayed at the home of Abu Ayyub al-Ansari. At that time, ‘Abdullah ibn Salam again came to the service of the Messenger of Allah (SAW). Anas (RA) narrated the account of this meeting.

It is narrated from Anas that after the Messenger of Allah (SAW) came to Madinah, ‘Abdullah ibn Salam came to meet him. He said to the Messenger of Allah (SAW), “I wish to ask you three questions whose answers are known only to prophets.”7

a) What is the first sign or indication of the Day of Resurrection?

b) What will be the first food of the inhabitants of Paradise?

c) Why does a child resemble its father or mother?

The Messenger (SAW) said: “Jibril has just told me these things.” ‘Abdullah ibn Salam said: “Among the angels, Jibril is the enemy of the Jews.” The Messenger (SAW) said: “The first sign of the Day of Resurrection will be a fire that emerges from the east and drives people together toward the west. The first food of the inhabitants of Paradise will be the extra portion of a fish’s liver. The reason a child resembles one of its parents is that if the man’s fluid emerges first, the child will incline toward him, and if the woman’s fluid emerges first, the child will incline toward her.” Hearing this answer, ‘Abdullah said, “I testify that you are the Messenger of Allah.”

Then ‘Abdullah ibn Salam said: “O Messenger of Allah! The Jews are a lying community. I am the learned son of a learned father; likewise, the leading son of a leading father. Call the Jews and ask them about me, but conceal from them that I have accepted Islam.” In accordance with his request, the Messenger (SAW) called the Jews and presented Islam to them. At one point, he asked them, “Who among you is ‘Abdullah ibn Salam?” They replied, “He is the son of our former leader and our current leader—the learned son of a learned father.” The Messenger (SAW) said, “Well then, could he accept Islam?” They replied, “Never.”

Meanwhile, ʿAbdullah ibn Salām was hiding in a corner of the house. The Messenger (peace be upon him) indicated that he should come out. He came out reciting the testimony of faith and, addressing the Jewish community, said: “Fear Allah a little. You know very well that this man is Allah’s Messenger and that his religion is true.”

Despite his appeal, the Jews did not believe. Rather, being humiliated so unexpectedly, they became even more furious. They began saying to ʿAbdullah: “You are a hypocrite, a liar and a traitor. You are one of the vilest members of our community. Your father was also a base man.”

ʿAbdullah then said: “O Messenger of Allah! You saw it, did you not? This is exactly what I feared.”⁸ When the Jews rejected the call of the Messenger of Allah (peace be upon him) and departed, verse 10 of Sūrah al-Ahqāf of the Holy Qur’an was revealed.⁹

There are differing opinions regarding the time when ʿAbdullah ibn Salām accepted Islam. It is narrated from Imam al-Shaʿbī that he accepted Islam two years before the death of the Messenger of Allah.¹⁰ Imam al-Dhahabī says that this is an exceptional and rejected report, because Ṣaḥīḥ al-Bukhārī records that he accepted Islam at the time of the Hijrah of the Messenger of Allah (peace be upon him) and his arrival in Madinah.¹¹ Ibn Saʿd says: He accepted Islam at the very beginning, after the Messenger of Allah (peace be upon him) arrived in Madinah. He was one of the Jews’ ḥabr, or religious scholars.¹²

There is disagreement among sīrah specialists concerning ʿAbdullah ibn Salām’s participation in the Battles of Badr and Uḥud. According to Ibn Saʿd, he first participated in the Battle of the Trench. For this reason, he mentioned him among the warriors of the Trench in the third ṭabaqah (rank) of the Companions. From the Battle of the Trench onward, he participated in every battle.

He accompanied Caliph ʿUmar (may Allah be pleased with him) on his journey to Bayt al-Maqdis. Al-Wāqidī narrated that he was one of the principal participants in the conquests of Bayt al-Maqdis and Jābiyah.¹³

When the rebels besieged Caliph ʿUthmān (may Allah be pleased with him) in his house and began plotting to kill him, ʿAbdullah visited him one day during that disastrous period and said: “We are ready to help. It is not right for you to remain seated in your house like this. Go outside and disperse the assembled crowd.” Saying this, ʿAbdullah himself came before the people and delivered a brief speech. The speech has been recorded in various books. Its summary is as follows:

“O people! In the Age of Ignorance my name was Ḥusayn. The Messenger of Allah gave me the name ʿAbdullah. These verses of the Noble Qur’an were revealed concerning me.

1) And a witness from the Children of Israel testified to its truth and believed, while you acted arrogantly. (Sūrah al-Ahqāf 46:10)

2) The disbelievers say: ‘You are not a Messenger.’ Say: ‘Sufficient as a witness between me and you is Allah and the one who possesses knowledge of the Scripture.’ (Sūrah al-Raʿd 13:43)

The sword of Allah remains sheathed to this day, and the angels have made this city of yours—the place of the Messenger of Allah’s (peace be upon him) Hijrah—their dwelling place. Therefore, fear Allah and refrain from killing him—ʿUthmān. By Allah! If you have resolved to kill him, your angelic neighbors will leave Madinah. Then the sword that has remained sheathed until now will be drawn, and it will not be sheathed again until the Day of Resurrection.”

His speech had no effect on the hard-hearted rebels. On the contrary, the opposite result appeared. Their misfortune and obstinacy increased even further. They said: “Kill both this Jew and ʿUthmān.”¹⁴

Another narration states that ʿAbdullah ibn Salām said: “When ʿUthmān was confined to his house, I went to visit him one day. As soon as I entered his house, he said: ‘Welcome, my brother!’ The previous night, I saw the Messenger of Allah (peace be upon him) through this window. He said: ‘ʿUthmān, have they besieged you?’ I replied: ‘Yes.’ He said: ‘Have they left you thirsty?’ I replied: ‘Yes.’ Then he gave me a bucket full of water. I drank and quenched my thirst. He said to me: ‘If you wish, I will grant you victory over them; or, if you wish, you may break your fast with me today.’ I chose to break my fast with him. He was killed that very day.”¹⁵

When Caliph ʿAlī (may Allah be pleased with him) decided to make Kūfah the capital instead of Madinah, ʿAbdullah said to him: “Do not abandon the pulpit of the Messenger of Allah (peace be upon him) in the mosque of Madinah. If you abandon it, you will never be able to visit it again.” ʿAlī remarked: “The poor man is very simple and honest.”¹⁶

Another narration states that ʿAlī (may Allah be pleased with him) said: “Just as I was placing my foot in the stirrup to mount my horse, ʿAbdullah ibn Salām came to me and asked: ‘Where are you going?’ I replied: ‘To Iraq.’ He said: ‘If you go there, you will taste the edge of the sword.’ I said: ‘I heard the Messenger of Allah (peace be upon him) say this before.’”¹⁷

He did not become involved in the dispute and conflict between Caliph ʿAlī and Muʿāwiyah (may Allah be pleased with them). Carrying a wooden sword with him, he carefully kept away from this conflict.¹⁸

All sīrah specialists agree that he died in Madinah in 43 AH, during the caliphate of Amīr Muʿāwiyah (may Allah be pleased with him).¹⁹ He left behind two sons, named Yūsuf and Muḥammad. Both were born during the lifetime of the Messenger of Allah (peace be upon him). Yūsuf was the elder. After his birth, the Noble Messenger (peace be upon him) took him in his arms, placed his hand on his head, and gave him the name Yūsuf.²⁰

Not much is known about ʿAbdullah’s daily activities. However, it is known that, owing to weakness in old age, he walked with a staff and leaned on it when necessary.²¹ The mark of fear of Allah was always visible on his face.²²

ʿAbdullah’s (may Allah be pleased with him) heart was filled with knowledge of the Torah, the Gospel, the Noble Qur’an and the Prophetic Ḥadīth. Regarding his boundless mastery of the Torah, the scholar al-Dhahabī wrote:²³

“In his time, ʿAbdullah ibn Salām was the greatest scholar of the People of the Book in Madinah.”

After accepting Islam, he devoted himself to the Qur’an and Ḥadīth and became trusted by everyone for his knowledge of them. What greater honor could there be than that Abū Hurayrah—who was the most accomplished of the Companions in Ḥadīth—would also ask ʿAbdullah about Ḥadīth? Once Abū Hurayrah went to Syria. There he narrated the following Ḥadīth to Kaʿb ibn al-Aḥbār: “On Friday there is a moment when, if a servant asks Allah for something, He surely grants it to him.” After hearing the Ḥadīth, Kaʿb wavered somewhat between belief and disbelief. Eventually, however, he agreed with Abū Hurayrah’s narration.

When Abū Hurayrah returned to Madinah, he related the incident to ʿAbdullah ibn Salām. After hearing it, he remarked: “Kaʿb lied.” Abū Hurayrah said: “But in the end he accepted what I said.” ʿAbdullah asked: “Do you know at what time it is?” Hearing this question, Abū Hurayrah followed him and repeatedly requested him to tell him the time. ʿAbdullah then said: “The time between ʿAṣr and Maghrib.” Abū Hurayrah said: “There is no prayer between ʿAṣr and Maghrib. How can this be?” ʿAbdullah replied: “Perhaps you do not know that the Messenger (peace be upon him) said: ‘Whoever sits waiting for prayer is as though he is in prayer.’”²⁴

Despite his mastery of Ḥadīth, only twenty-five Ḥadīths have been narrated from him.²⁵ Among those who heard Ḥadīth from him and transmitted it were many Companions, including Anas ibn Mālik, Zurārah ibn Awfā, Abū Hurayrah, ʿAbdullah ibn Maʿqil and ʿAbdullah ibn Ḥanẓalah. Some of his notable students were Khārashah ibn al-Ḥurr, Qays ibn ʿUbād, Abū Salamah ibn ʿAbd al-Raḥmān, Ḥamzah ibn Yūsuf (his grandson), ʿUmar ibn Muḥammad (his grandson), Awf ibn Mālik, Abū Burdah ibn Abī Mūsā, Abū Saʿīd al-Muqrī, ʿUbādah al-Zuraqī, ʿAṭā ibn Yasār, ʿUbaydullah ibn Jaysh al-Ghifārī, Zurrah ibn Awfā, and Yūsuf and Muḥammad (his two sons).²⁶

ʿAbdullah ibn Salām held a very high position of honor and esteem among the Companions. He was one of the distinguished scholarly Companions. When the end of the famous Companion Muʿādh ibn Jabal drew near, he was asked to give them some advice. He said: “I am leaving this world, but knowledge is not leaving with me. Whoever seeks it will acquire it. Seek knowledge from Abū al-Dardā, Salmān al-Fārisī, ʿAbdullah ibn Masʿūd and ʿAbdullah ibn Salām. ʿAbdullah was a Jew and later became a Muslim. I heard the Messenger of Allah (peace be upon him) say about him: ‘He is the tenth person destined for Paradise.’”²⁷

Saʿd ibn Abī Waqqāṣ (may Allah be pleased with him) said: “I never heard the Messenger of Allah (peace be upon him) say of any person living on earth, apart from ʿAbdullah ibn Salām: ‘He is a person destined for Paradise.’ Verse 10 of Sūrah al-Ahqāf was revealed concerning him.”²⁸

Muṣʿab ibn Saʿd ibn Abī Waqqāṣ narrated from his father, Saʿd (may Allah be pleased with him). He said: “One day, a bowl of tharīd was brought to the Messenger of Allah (peace be upon him). After he ate, some remained. The Messenger (peace be upon him) said: ‘A person destined for Paradise will enter through this opening and eat these leftovers.’ Saʿd said: ‘I had sent my brother ʿUmayr to perform ablution. I wanted him to come and eat the leftovers. But before he could do so, ʿAbdullah ibn Salām came and ate them.’”²⁹

Although ʿAbdullah possessed such great distinction, he was extremely humble. He would become angry if anyone praised him even slightly. Qays ibn ʿUbād said: “I was in the mosque of Madinah when a man arrived whose face bore the mark of fear of Allah. The people said: ‘This is a person destined for Paradise.’ He then offered two brief rakʿahs of prayer. When he left the mosque, I followed him. He entered his house, and I followed him inside. After speaking with him and becoming acquainted, I said: ‘When you entered the mosque, people were saying such-and-such about you.’ He said: ‘Subḥānallāh! No one should say about a person what he does not know. I will tell you: I saw a dream and related it to the Messenger of Allah (peace be upon him). The dream was as follows: I saw what seemed to be a green garden. In its middle stood an iron pillar, its base in the ground and its top reaching the sky. A rope was tied to its top. I was told: “Climb the pillar.” I climbed and grasped the rope. Then I was told: “Hold on firmly.” I awoke from sleep while the rope was in my hand. In the morning, I went to the Messenger of Allah (peace be upon him) and related the dream. The Messenger (peace be upon him) said: “The garden is the garden of Islam, the pillar is the pillar of Islam, and the rope is the rope of Islam. You will remain upon Islam until your death.”’ The narrator Qays said: “That man was ʿAbdullah ibn Salām.”³⁰

Khārashah ibn al-Ḥurr narrated the dream somewhat differently.³¹ Another narration states that, after hearing the details of his dream, the Messenger of Allah (peace be upon him) said: “You will die while holding firmly to the strong rope of Islam.”³²

Many other incidents demonstrating ʿAbdullah’s (may Allah be pleased with him) humility have been recorded in various books. Once, he was carrying a bundle of firewood on his head. Seeing this, people said to him: “Allah has spared you from having to do such work.” He replied: “Yes, indeed. But through this act I can crush my arrogance and pride, because I heard the Messenger say: ‘Whoever has an atom’s weight of arrogance in his heart will not enter Paradise.’”³³

ʿAbdullah (may Allah be pleased with him) possessed boundless passion and strength for truth and honesty. In his later years he would say: “If you again wage war against Quraysh, and I no longer have the strength at that time, place me on a platform between the two sides.”³⁴

It is narrated from ʿAbdullah ibn Salām (may Allah be pleased with him) that Salmān al-Fārisī (may Allah be pleased with him) once said to him: “Brother! Whichever of us dies first, the one who remains alive will try to see him in a dream.” ʿAbdullah ibn Salām asked: “Is that possible?” Salmān replied: “Yes, it is possible. The soul of a believer is free and can go wherever it wishes on earth, whereas the soul of a disbeliever remains imprisoned.” Salmān died. ʿAbdullah ibn Salām said: “One night, I fell asleep around midnight. Salmān came and greeted me. I returned his greeting and said: ‘O Abū ʿAbdullah, how have you found your abode?’ He replied: ‘Good. Hold fast to tawakkul (reliance upon Allah). Tawakkul is an excellent thing.’ He repeated this three times. Another narration states that ʿAbdullah asked: ‘Which deed did you find best?’ He replied: ‘I found tawakkul to be a wondrous thing.’”³⁵

It is narrated from Abū Burdah that he said: “Once I went to Madinah and met ʿAbdullah ibn Salām. He said to me: ‘Will you not come to my house? Come, I will feed you roasted flour and dates.’ I went. He said to me: ‘Look, you live in a region where usury is widespread. If you are owed something by a person and he gives you even a little bran as a gift—the fodder of animals—do not accept it, because it will constitute usury.’”³⁶ Another narration relates the incident somewhat differently.³⁷

Some exegetes have expressed the opinion that, besides verses 10 and 43 of Sūrah al-Ahqāf and Sūrah al-Raʿd respectively, two other verses of the Holy Qur’an were revealed concerning ʿAbdullah ibn Salām (may Allah be pleased with him). Ibn Isḥāq narrated from Ibn ʿAbbās (may Allah be pleased with him) that verses 113 and 114 of Sūrah Āl ʿImrān were revealed in praise of ʿAbdullah ibn Salām and Thaʿlabah ibn Saʿyah.³⁸ Allah says in their praise:

They are not all alike. Among the People of the Book are those who are steadfast in reciting Allah’s verses and prostrate during the depths of the night. They believe in Allah and the Last Day, enjoin what is right, forbid what is wrong, and hasten to do good deeds. They are among the righteous.

Thus, Allah Himself granted testimony to the rank of ʿAbdullah ibn Salām (may Allah be pleased with him). How great a person he was becomes clear from this declaration of Allah, the Exalted.

References:

Sahl ibn Saʿd (may Allah be pleased with him)

His given name was Sahl. He had several kunyahs, including Abū al-ʿAbbās, Abū Mālik and Abū Yaḥyā. His father’s name was Saʿd ibn Mālik. He was a descendant of Banū Sāʿidah of Madinah’s Khazraj tribe. He was a famous Anṣārī Companion. His father Saʿd was also a Companion.¹

He was born five years before the Messenger of Allah (peace be upon him) migrated to Madinah. After his birth, his father named him Ḥuzn. When the Messenger (peace be upon him) came to Madinah, he changed his name to Sahl. Ibn Ḥibbān narrated this.² His father Saʿd had accepted Islam before the Hijrah. Thus, he grew up as a Muslim.

When the Noble Messenger of Allah (peace be upon him) came to Madinah, he was only five years old. In the second year after the Hijrah, at the time of the Battle of Badr, he was merely a seven-year-old boy. As preparations for the battle were underway, his father, Saʿd, passed away. He became fatherless at only seven years of age. After the Battle of Badr, the Messenger (peace be upon him) gave a share of the spoils to his deceased father as well, because he had intended to participate in the Battle of Badr.

In the third year after the Hijrah, during the Battle of Uḥud, he helped guard Madinah together with boys of his own age. In this battle, the Noble Messenger of Allah (peace be upon him) was injured and covered in blood. When that blood was being cleaned, he was present there.³

When the Battle of the Trench took place in the fifth year after the Hijrah, he was only ten years old. Nevertheless, with intense feeling and enthusiasm, he took part in digging the trench and carried earth on his shoulders.⁴ In short, when the Messenger of Allah (peace be upon him) died in the eleventh year after the Hijrah, he was only fifteen years old. He was not yet old enough to go to war.

Detailed information about his life during the period of the Rightly Guided Caliphate is not available. In 74 AH, he incurred the wrath of the tyrannical and oppressive Umayyad ruler al-Ḥajjāj ibn Yūsuf. Al-Ḥajjāj summoned him and asked: “Why did you not help Caliph ʿUthmān?” He replied: “I did.” Al-Ḥajjāj said: “You are not telling the truth.” He then ordered that a mark be stamped on his neck as a symbol of disgrace and humiliation. Even such distinguished Companions as Anas and Jābir ibn ʿAbdullah were not spared this wrongdoing by al-Ḥajjāj. His purpose was to make people keep away from them and not listen to what they said.⁵

Imam al-Zuhrī says: At the time of the Messenger of Allah’s death, Sahl ibn Saʿd was fifteen years old. He died in Madinah in 91 AH. According to al-Wāqidī, he lived for one hundred years. Some have said ninety-six years or somewhat more.⁶ According to Ibn Ḥajar, when he died in 88 AH, he was over one hundred years old.⁷ Ibn Abī Dāwūd believed that he died in Alexandria. It is narrated from Qatādah that he died in Egypt. Ibn Ḥajar says that these are merely conjectures.⁸ Al-Wāqidī says: It has been narrated that the last Companion to die in Madinah was Jābir ibn ʿAbdullah. However, the correct view is that Sahl ibn Saʿd al-Sāʿidī was the last Companion to die in Madinah, in 91 AH.⁹ During the final part of his life, there were no other Companions left in Madinah. The other regions of the Islamic Caliphate had also become almost deprived of the blessing of the Companions. He himself used to say: “When I die, there will be no one left to say, ‘The Messenger said.’”

Sahl ibn Saʿd was one of the renowned Companions. After the deaths of the distinguished Companions, he became the focal point of the people. Countless people would gather around him with great eagerness and enthusiasm to hear Ḥadīth.

Although he was underage during the lifetime of the Messenger of Allah (peace be upon him), he heard many Ḥadīths. After the Messenger of Allah (peace be upon him) passed away, he acquired proficiency in this discipline from distinguished Companions such as Ubayy ibn Kaʿb, ʿĀṣim ibn ʿAdī and ʿĀmir ibn ʿAbasah. Although Marwān was not a Companion, he also received some Ḥadīths from him.¹⁰

Many Companions and Tābiʿūn heard Ḥadīth from him and transmitted it. Only some of the more notable ones are mentioned here:

Abū Hurayrah, Ibn ʿAbbās, Saʿīd ibn al-Musayyib, Abū Ḥāzim ibn Dīnār, al-Zuhrī, Abū Suhayl Ṣubḥī, ʿAbbās ibn Sahl (his son), Wafā ibn Shurayḥ al-Ḥaḍramī, Yaḥyā ibn Maymūn al-Ḥaḍramī, ʿAbdullah ibn ʿAbd al-Raḥmān ibn Abī Jubāb, ʿAmr ibn Jābir al-Ḥaḍramī and others.¹¹

The total number of Ḥadīths narrated from Sahl ibn Saʿd (may Allah be pleased with him) is 188. Of these, 28 are agreed upon by al-Bukhārī and Muslim.¹²

He deeply loved the Noble Messenger of Allah (peace be upon him). He tried to follow the Messenger’s every action and manner. The Messenger (peace be upon him) used to deliver the sermon standing and leaning against a rough wooden post. Once he mentioned a minbar. Sahl immediately went into the forest and brought wood for the minbar.¹³ On one occasion, he personally gave the Messenger (peace be upon him) water from the Budāʿah well. He narrated this incident. It should be noted that this was a well in Madinah. The people of Madinah used to throw rubbish into it. However, the well was large and had many springs.¹⁴

Speaking the truth was a special characteristic of Sahl’s (may Allah be pleased with him) character. Once during his lifetime, a man from the Marwānid family came as governor of Madinah. He summoned Sahl (may Allah be pleased with him) and ordered him to insult ʿAlī (may Allah be pleased with him). He firmly refused to obey the tyrannical ruler’s order. The governor then demanded that he at least say: “May Allah curse Abū Turāb.” In reply, Sahl said: “Abū Turāb was ʿAlī’s beloved name. The Messenger (peace be upon him) was pleased to call him by this name.” He then explained why ʿAlī (may Allah be pleased with him) had been given the name Abū Turāb, and the governor fell silent.¹⁵

Once, Sahl ibn Saʿd, Abū Dharr, ʿUbādah ibn al-Ṣāmit, Abū Saʿīd al-Khudrī, Muḥammad ibn Maslamah and a sixth person pledged allegiance at the hand of the Messenger of Allah (peace be upon him) that, regarding Allah, they would not fear the criticism of any critic.¹⁶ His life proves that he remained steadfast upon this pledge until his death.

If anyone remained inattentive or careless during his Ḥadīth lessons, he would become extremely angry. al-Ṭabarānī recorded an incident of this kind in his book al-Kabīr. Abū Ḥāzim said: “Once he was narrating Ḥadīth in a gathering. Some of the listeners were talking among themselves. He became extremely angry and said: ‘Keep an eye on these people. I am relating to them what my two eyes saw and what my two ears heard from the Messenger of Allah (peace be upon him), yet they do not listen.’ I asked: ‘Where will you go?’ He replied: ‘I will go out to strive in the path of Allah.’ I said: ‘Jihād is no longer obligatory upon you. You can no longer sit on a horse, you do not have the strength to strike with a sword, and you cannot shoot arrows or throw spears.’”

He said: “O Abū Ḥāzim! I will go to the battlefield and stand in the ranks. An unknown arrow or stone will fly and strike me, and through it Allah will grant me martyrdom.”¹⁷

References:

Sahl ibn Ḥunayn (may Allah be pleased with him)

His name was Sahl. His kunyahs included Abū Saʿd, Abū ʿAbdullah, Abū al-Walīd and Abū Thābit. His father was Ḥunayn ibn Wahib, and his mother was Hind bint Rāfiʿ. He was from the Aws tribe of Madinah. He was a famous Anṣārī and Badri Companion.¹ His brother ʿAbbād ibn Ḥunayn was one of Madinah’s prominent hypocrites. He was one of those who built the Mosque of Ḍirār.²

He accepted Islam before the Messenger of Allah (peace be upon him) came to Madinah. After accepting Islam, he and ʿAbdullah ibn al-Zubayr would secretly wander through Madinah at night, breaking the idols found in various places. After breaking the wooden idols, they would deliver the wood to the homes of poor Muslims to be used as fuel. After ʿAlī (may Allah be pleased with him) migrated to Madinah, he stayed for some time in Qubāʾ at the home of Kulthūm ibn al-Hidām. Beside it was a woman’s house. Every night he would hear the sound of that house’s door opening. Then he would hear the sound of a man entering and leaving. One day, wishing to learn the reason, he asked the woman. She said: “I am a widowed Muslim woman. The person who comes here every night is Sahl ibn Ḥunayn. He wanders around at night breaking idols and leaves their wood for me to use as fuel.”³

After the Noble Messenger of Allah (peace be upon him) came to Madinah, he established a bond of religious brotherhood between him and ʿAlī (may Allah be pleased with him).⁴

He participated with the Messenger of Allah (peace be upon him) in all the battles, including Badr, Uhud, and the Trench.⁵ When disaster struck at Uhud, he was one of the fifteen Companions who stood firm on the battlefield alongside the Messenger of Allah (peace be upon him), risking their lives.⁶ That day, he pledged to the Messenger of Allah (peace be upon him) that he would fight to the death. The Messenger then said to those around him, “Give him arrows; this is Sahl.” Later, whenever Sahl was present during a crisis, Umar (may Allah be pleased with him) would regard him as a sign of good fortune and say, “Sahl is here; there is nothing to worry about.”⁷ After the Battle of Uhud, Ali (may Allah be pleased with him) came to Fatimah and held out his sword, saying, “Take this sword; it is by no means blameworthy.” Hearing this, the Messenger (peace be upon him) said, “You fought well. But Sahl and Abu Dujanah both fought well.”⁸

When Ali (may Allah be pleased with him) was chosen as caliph, he supported him. When Ali went to Iraq, he appointed him governor of Madinah.⁹ At one point, when the caliph summoned him, he left Madinah and went to Kufa.¹⁰ After the Battle of the Camel, Ali appointed him governor of Basra.¹¹ He joined Ali’s side in the Battle of Siffin.¹² After the battle, he went to Kufa. At that time, he was appointed governor of Fars.¹³ However, its inhabitants rebelled and drove him out of the city. Ali appointed Ziyad ibn Abih as governor there in his place.¹⁴

After the Jewish tribe of Banu Nadir was expelled from Madinah, the Messenger (peace be upon him) distributed the wealth seized from them among the Muhajirun. When Sahl ibn Hunayf and Abu Dujanah Simak ibn Kharashah, among the Ansar, expressed their extreme poverty, the Messenger (peace be upon him) gave them something as well.¹⁵ According to Allamah Suhayli, a total of three Ansar were given shares from the property of Banu Nadir.¹⁶

Al-Waqidi and al-Mada’ini state that Sahl ibn Hunayf died in Kufa in 38 AH. Ali (may Allah be pleased with him) led his funeral prayer. Abdullah ibn Ma‘qal said, “I prayed the funeral prayer of Sahl ibn Hunayf with Ali. He said six takbirs during that prayer. When someone objected, he said, ‘Hunays was a veteran of Badr. By saying six takbirs, I wanted to inform you of the superiority of the veterans of Badr over others.’”¹⁷

At the time of his death, he left behind two sons. They were Abu Qumamah As‘ad and Abdullah. The former was born during the lifetime of the Messenger of Allah.¹⁸

Nine months after the Noble Messenger (peace be upon him) arrived in Madinah, one of his most beloved Ansari Companions, As‘ad ibn Zurarah, died. He had been the chief of the twelve chiefs appointed at the Second Pledge of Aqabah. After his death, the Messenger (peace be upon him) personally undertook the upbringing of one of his daughters and married her to this Sahl ibn Hunayf. Abu Umamah ibn Sahl was born to them.¹⁹

He was an extremely handsome man. A mark of purity was visible on his face. His physique was exceptionally beautiful. Once, during a battle, he was riding on the same mount as the Messenger of Allah (peace be upon him). There was a spring there. He bathed in that spring, and someone exclaimed, “What an exquisite body he has! I have never seen anything like it.” As a result, Sahl was afflicted by the evil eye. He fell ill, and a severe fever overtook his body. The Messenger (peace be upon him) asked the reason. The people related what had happened. Hearing them, he said, “When a person sees his brother’s body or possessions, he should pray for him; otherwise, the evil eye may affect him. The evil eye is real.”²⁰

Allamah Zirikli has mentioned that forty hadith narrated from him were compiled in the Sahihayn.²¹ He narrated hadith from the Messenger of Allah (peace be upon him) and Zayd ibn Thabit. Many Followers heard and transmitted hadith from him. Among the notable ones were:

Abu Wa’il, Ubayd ibn Sabbaq, Abd al-Rahman ibn Abi Layla, Ubaydullah ibn Abdullah ibn Utbah, Sirin ibn ‘Amir, Rabab, and others.²²

He always kept away from every kind of dispute. After returning from Siffin, his student Abu Wa’il said, “Tell us some events.” He replied, “What shall I relate? It is a difficult matter. When one hole is plugged, another opens.”

He was extremely courageous and energetic. Yet people held a different opinion of him. Regarding this, he said, “That is a fault in their judgment. I am not a coward. Whatever cause I raised my sword for, I made easy forever. Had fighting on the day of Hudaybiyyah not been contrary to the Messenger of Allah’s (peace be upon him) wish, I would have been ready to fight that day as well.”²³

Sources:

Nu‘man ibn Bashir (may Allah be pleased with him)

The books of sīrah mention two kunyas, or nicknames, of Nu‘man (may Allah be pleased with him): Abu Abdullah and Abu Muhammad. He was a son of the famous Khazraj tribe of Madinah. He was a commander, orator, poet, scholar, and one of the prominent Ansari Companions.¹ His father, Bashir ibn Sa‘d, was also a Companion of great stature.² He participated in the Battle of Badr.³

At the Second Pledge of Aqabah, Bashir ibn Sa‘d (may Allah be pleased with him) pledged allegiance to the Messenger of Allah with seventy—or, according to another view, seventy-five—Ansar. He participated with the Messenger of Allah (peace be upon him) in all the battles, including Badr and Uhud. After the death of the Noble Messenger (peace be upon him), at the gathering held to choose a caliph at the Saqifah of Banu Sa‘idah in Madinah, this Bashir ibn Sa‘d was the first to pledge allegiance to Abu Bakr (may Allah be pleased with him).⁴ In 12 AH, under the command of Khalid ibn al-Walid (may Allah be pleased with him), he went to fight the false prophet Musaylimah al-Kadhdhab. On the return journey, he was martyred in the Battle of Ayn al-Tamr.⁵

Nu‘man’s (may Allah be pleased with him) mother was ‘Amrah bint Rawahah. She was the sister of the famous poet-Companion and martyred commander Abdullah ibn Rawahah (may Allah be pleased with him).⁶ She too attained the honor of companionship with the Messenger of Allah (peace be upon him).

Nu‘man (may Allah be pleased with him) was born into such a pure and noble family. Ibn Sa‘d says that he was born in the month of Rabi al-Thani, fourteen months after the Hijrah of the Messenger of Allah (peace be upon him). This is the account of the people of Madinah. The people of Kufa, however, hold a different view. They narrated many hadiths from Nu‘man in which he said, “I heard the Messenger of Allah (peace be upon him) say.” They say that these reports show he was older than the age indicated by the Madinan account of his birth. Al-Baladhuri says that Abdullah ibn al-Zubayr was born in Madinah in the second year after the Hijrah, and An-Nu‘man Bashir was also born in that year. Nu‘man was the first child born in an Ansari household after the Messenger of Allah (peace be upon him) came to Madinah. The Messenger performed tahnik for him.⁸ (Tahnik means chewing a date or something else and placing it in the infant’s mouth.) Abdullah ibn al-Zubayr (may Allah be pleased with him) was born six months after him. He therefore used to say later, “An-Nu‘man ibn Bashir is six months older than I am.”⁹ According to Imam Bukhari, he was born in the year of the Hijrah.¹⁰

While introducing Nu‘man (may Allah be pleased with him), Imam al-Dhahabi said, “He was born in the second year after the Hijrah. He heard hadith directly from the Messenger of Allah (peace be upon him). Experts in sīrah unanimously included him among the child Companions.”¹¹

The second year after the Hijrah holds special importance in Islamic history. From the very beginning of that year, conflict and confrontation began between the Muslims of Madinah and the Quraysh of Makkah and the surrounding tribes. This reached its full expression in the Battle of Badr. The children born that year must have been influenced in some way by that revolutionary period and its events. This is why both An-Nu‘man and Abdullah later led major revolutions.

Nu‘man’s parents loved him dearly. His father would take him to the Messenger of Allah (peace be upon him) and ask him to pray for him. His mother loved him so much that she wanted to register all her wealth in his name, depriving her other children. Once she persuaded her husband to do this and chose the Messenger of Allah (peace be upon him) as a witness. Bashir (may Allah be pleased with him) came to the Messenger with his son Nu‘man and said, “Be my witness that I am giving this and that property to this son.” The Messenger (peace be upon him) asked, “Have you given your other children similar shares?” He replied, “No, I have not.” The Messenger (peace be upon him) said, “Then I cannot be a witness to such injustice.” Hearing this, Bashir changed his decision.¹²

When he reached the age at which he could walk, he would go to the Messenger of Allah (peace be upon him). Once, some grapes arrived from Ta’if for the Messenger. He gave two bunches to Nu‘man and said, “One is for you and one is for your mother.” On the way home, Nu‘man ate both bunches. When he reached home, he said nothing to anyone about the grapes. A few days later, the Messenger (peace be upon him) asked him, “Did you give your mother the grapes?” He replied, “No.” The Messenger then gently pulled his ear and said, “You little trickster!”¹³

Even in childhood, Nu‘man became attentive to prayer and other acts of worship. He carefully observed the various actions of the Messenger of Allah (peace be upon him) and tried to remember them. Sitting near the pulpit in the mosque, he listened to the Messenger’s admonitions and sermons.¹⁴ Once he claimed, “I know more about the Messenger of Allah’s (peace be upon him) night prayer than most of the Companions.”¹⁵ On the Night of Decree, he would stay awake and pray with the Messenger of Allah (peace be upon him).¹⁶

The Noble Messenger (peace be upon him) died in Rabi al-Awwal of 11 AH. Nu‘man was then only eight years and seven months old. Thus, no particular activity of Nu‘man is recorded during the reigns of the first and second caliphs. History tells us that after Uthman (may Allah be pleased with him) was killed by rebels, his wife Na’ilah (may Allah be pleased with her) sent Nu‘man (may Allah be pleased with him) to Syria with the bloodstained garment of her husband.¹⁷ From this event onward, he appears as one of the significant figures of contemporary history.

During Ali’s (may Allah be pleased with him) caliphate, his conflict with Mu‘awiyah (may Allah be pleased with him) began. In this dispute, he took Mu‘awiyah’s side. It is remarkable that, among the entire Ansar, he was one of the few who then supported Mu‘awiyah (may Allah be pleased with him). Various books clearly state that Amir Mu‘awiyah (may Allah be pleased with him) was his close friend. Ibn al-Athir said, “His love was for Mu‘awiyah.” For this reason, he was attached to Mu‘awiyah and his son Yazid.¹⁸ In return, Mu‘awiyah (may Allah be pleased with him) granted him important offices. Malik ibn Ka‘b al-Ahbabi was the governor of Ayn al-Tamr on behalf of Ali (may Allah be pleased with him). At Amir Mu‘awiyah’s command, Nu‘man (may Allah be pleased with him) attacked the weapons depot there.¹⁹

Nu‘man joined the Battle of Siffin on Mu‘awiyah’s (may Allah be pleased with him) side.²⁰ In 53 AH, after Fudalah ibn Ubayd, Mu‘awiyah (may Allah be pleased with him) appointed him judge of Damascus.²¹ After Yemen came under Mu‘awiyah’s authority, following Uthman ibn al-Saffafi, he appointed Nu‘man (may Allah be pleased with him) its governor. Thus, he was the third governor of Yemen on behalf of the Umayyad dynasty.²²

In 59 AH, Mu‘awiyah (may Allah be pleased with him) appointed him governor of Kufa. He remained in that office for about seven months. After Mu‘awiyah’s (may Allah be pleased with him) death, his son Yazid became caliph. He pressured Imam Husayn (may Allah be pleased with him), Abdullah ibn Umar (may Allah be pleased with him), and Abdullah ibn al-Zubayr (may Allah be pleased with him) to pledge allegiance to him. Imam Husayn (may Allah be pleased with him) clearly refused to accept Yazid’s authority. Meanwhile, letters from Ali’s (may Allah be pleased with him) followers in Kufa began reaching Imam Husayn (may Allah be pleased with him). In these letters, they pledged to accept Imam Husayn as caliph. For this reason, Imam Husayn sent Muslim ibn Aqil to Kufa to assess the situation. When Muslim reached Kufa, most of the city’s inhabitants declared their allegiance to the Imam. Nearly twelve thousand people pledged allegiance to Muslim. Nu‘man (may Allah be pleased with him) was then governor of Kufa and received all this information, but he considered it preferable to remain silent rather than provoke conflict.

But when the followers of Ali (may Allah be pleased with him) met at the home of Mukhtar ibn Ubayd and decided to break their pledge of allegiance to Yazid, Nu‘man (may Allah be pleased with him) stood on the pulpit of the mosque in Kufa and delivered a speech. Its gist was as follows:

“O people! Fear Allah. Do not hasten to create disorder and division, for that leads to loss of life, bloodshed, and the plundering of property. If no one initiates a conflict with me, I will not engage in conflict with him. I will not speak ill of anyone or abuse anyone. I will not seize anyone because of slandering his character or harboring a bad opinion of him. But if you break your pledge of allegiance and openly rise against me and the Imam, then, by Allah—there is no god but Him—as long as the sword hilt remains in my grasp, I will continue fighting you. Even if not a single person remains at my side, I will not desist. Yet I hope that among you there are more people who know the truth than followers of falsehood.”

Abdullah ibn Muslim, a staunch supporter and friend of the Banu Umayyah, was present at that gathering. He was distressed to see the government’s governor taking such a weak stance toward the enemy. Angrily, he said to Nu‘man, “Your position on this matter is extremely weak. This is no time for gentleness; you should now be harsh toward the enemy.” Nu‘man replied:

“I prefer being weak in obedience to Allah to being strong in disobedience to Him. And I do not consider it proper to tear the veil that Allah has drawn.” After returning from the gathering, Abdullah ibn Muslim wrote to Yazid: “Muslim ibn Aqil has gained control over Kufa. If you need authority over that region, you will be able to enforce your commands and prohibitions. Nu‘man is a coward, or he has deliberately pretended to be cowardly and weak.” At exactly the same time, ‘Amr ibn Uqbah and Umar ibn Sa‘d ibn Abi Waqqas wrote similar letters to Yazid. After receiving these letters, Yazid removed Nu‘man ibn Bashir from the governorship of Kufa and appointed Ubaydullah ibn Ziyad in his place. Nu‘man then went to Syria.²³ This occurred in 60 AH.²⁴

Thereafter, Yazid appointed him governor of Hims, and he remained in that office until Yazid’s death. Some reports, however, state that Mu‘awiyah (may Allah be pleased with him) removed him from Kufa and appointed him to Hims.²⁵

After the death of Yazid ibn Mu‘awiyah in 64 AH, Nu‘man called upon the people of Syria to pledge allegiance to Abdullah ibn al-Zubayr (may Allah be pleased with him), and he was appointed governor of Hims on his behalf. Some reports state that he pledged allegiance to Abdullah ibn al-Zubayr (may Allah be pleased with him), but later began accepting people’s allegiance to himself as a claimant to the caliphate. This report is incorrect. If such an event had actually occurred, it would have been mentioned in the famous books of history and sīrah. Yet most books are completely silent about it.

Many others like Nu‘man pledged allegiance to Ibn al-Zubayr in Syria. Seeing this situation, Marwan went to Syria, assembled an army, and sent it against al-Dahhak ibn Qays. Al-Dahhak was the ruler of several regions of Syria on behalf of Ibn al-Zubayr. Upon receiving this news, Nu‘man sent some soldiers under the command of Shurahbil ibn Dhu’l-Kilab to assist al-Dahhak. The two sides clashed at a place called Marj Rahit, and al-Dahhak was defeated and killed. On hearing this news, Nu‘man tried to leave Hims under cover of darkness. Marwan sent a group of soldiers under the command of Khalid ibn Adi al-Kila‘i to pursue and capture him.

He encountered Khalid in a village called Birin, near Hims. Khalid killed him, cut off his head, captured his family, and brought them before Marwan. Nu‘man’s wife had witnessed her husband’s brutal fate with her own eyes. She appealed to Marwan to place her husband’s severed head in her lap, saying, “I am entitled to this head. Let it be given to me.”

At Marwan’s order, the people threw Nu‘man’s (may Allah be pleased with him) head into his wife’s lap. This occurred at the beginning of 65 AH, or, according to another view, toward the end of 64 AH. Nu‘man (may Allah be pleased with him) was then sixty-four years old.²⁶ Ibn Hazm said, “Marwan inaugurated his accession to power by killing Nu‘man.”

The birthplace of the renowned Abbasid-era poet Abu al-Ala al-Ma‘arri was Ma‘arrat al-Nu‘man. The place was formerly known simply as Ma‘arra. Nu‘man once traveled there. At that time, one of his sons died and was buried there. Because of this, the place became known as Ma‘arrat al-Nu‘man, in reference to An-Nu‘man.²⁷

Nu‘man’s (may Allah be pleased with him) wife was a woman of the Arab Kalb tribe. Several strange accounts about her have been related in various books. At one time she was in Mu‘awiyah’s (may Allah be pleased with him) household. One day Mu‘awiyah said to Mabsun, the mother of Yazid, “Go and take a look at this woman.” After seeing her, Mabsun returned and said, “This woman is exceptional in appearance and beauty. But she has a mole below her navel. For this reason, she will one day hold her husband’s severed head in her lap.”

This woman was first married to Habib ibn Maslamah. When that marriage ended in divorce, he married her. When he was killed, she held his severed head in her lap as his wife. Thus, Mabsun’s prophecy came true.²⁸

Among Nu‘man’s (may Allah be pleased with him) children, three sons—Muhammad, Bashir, and Yazid—became renowned. His descendants continued to live in Madinah and Baghdad for many years.²⁹

Nu‘man (may Allah be pleased with him) possessed profound knowledge of hadith and jurisprudence. Although his important state responsibilities and other engagements prevented him from fulfilling the great duty of disseminating knowledge, wherever he served as a governor, that place became a center for the study of jurisprudence and hadith. Numerous cases came before him, and he decided them through his own knowledge and intellect.

Although he was only an eight-year-old boy when the Noble Messenger (peace be upon him) died, many hadiths had nevertheless been preserved in his memory. Later, he was honored by the company of Umm al-Mu’minin Aishah (may Allah be pleased with her) and Umar (may Allah be pleased with him). He heard hadith from them. In addition, he heard many hadiths from his maternal uncle, Abdullah ibn Rawahah (may Allah be pleased with him).³⁰

He was extremely cautious and conservative in receiving and transmitting hadith. Even so, a total of 124 hadiths were narrated through his chain. Of these, five are agreed upon by al-Bukhari and Muslim; al-Bukhari narrated one other independently, and Muslim narrated four others independently.³¹ He cited hadith when delivering judgments. Once, while deciding a case, he said, “I will decide this case in the manner in which the Messenger (peace be upon him) decided the case of a certain man.”³²

He answered people’s various questions concerning the rules and regulations of the Shariah. Most of the time, he gave these answers during sermons or speeches. His sermons were of two kinds: religious and political. He was an exceptionally eloquent man. His speeches were delivered in highly pure and lucid language. Simak ibn Harb acknowledged his skill in expression and delivery by saying, “Of all the people whose speeches I have heard, Nu‘man ibn Bashir seemed to me the most eloquent.”³³

During his sermons, he used gestures appropriate to the situation. For example, once in a sermon he said, “I heard from the Messenger of Allah (peace be upon him).” As he said “I heard,” he pointed with his fingers toward both ears.³⁴ Once, in a speech, he described the condition of the Messenger of Allah (peace be upon him) as follows: “The Messenger of Allah (peace be upon him) could not even obtain enough dates to satisfy his hunger. Yet now you cannot be satisfied without various kinds of fine dates and butter.”³⁵

Once he stood on the pulpit and delivered a sermon. In it, he portrayed communal life as Allah’s mercy and separation as Allah’s punishment and curse. The renowned Imam al-Bahili was also present at the gathering. At the end of the sermon, he stood and addressed the assembled people, saying, “It is obligatory upon you to follow al-Sawad al-A‘zam.”³⁶

Countless people heard hadith from him during his speeches and sermons. Here are the names of some of his prominent students: al-Sha‘bi, Humayd ibn Abd al-Rahman, Khaythamah ibn Abd al-Rahman, Salim ibn Abi al-Ju‘d, Abu Ishaq al-Subai‘i, Abd al-Malik ibn Umayr al-Yasi‘ al-Kindi, Habib ibn Salim (Nu‘man’s secretary), Abdullah ibn Abdullah ibn Utbah, Urwah ibn al-Zubayr, Abu Qilabah al-Jurami, Abu Salamah al-Aswad, Ghayraz Abu Sufrah, Azhar ibn Abdullah, Muhammad ibn Nu‘man, Abu Sallam Mamta‘, and others.³⁷

Nu‘man (may Allah be pleased with him) was a man who appreciated literature and poetry. Just as his talent is evident in prose, he also left his mark on poetry. He composed many poems. Some poems were compiled under his name in the books of sīrah. Al-Qurtubi compiled some of his verses in the book al-Isti‘ab. There is also a diwan of his poetry.³⁸

Despite being involved in various disputes, disturbances, upheavals, and revolutions, Nu‘man (may Allah be pleased with him) had no liking whatsoever for oppression and tyranny. He was extremely kind and soft-hearted. In disputes, he won people’s hearts through compassion and affection rather than harshness and the use of force. The historian al-Tabari said, “He was a discerning, patient, devout man who loved to forgive people.”

The incident of Muslim ibn Aqil and Nu‘man’s speech concerning it, mentioned earlier, clearly demonstrate his tolerant and generous policy. Once he wrote in a letter to Qays ibn al-Haytham: “You are a truly unfortunate man. We saw the Messenger of Allah (peace be upon him) and heard his hadiths. You neither saw him nor heard hadith from his lips. He said, ‘Near the approach of the Day of Resurrection, successive trials and corruption will appear. A person will be a Muslim in the morning but become an unbeliever before evening. People will sell their religion for the lure of some slight worldly benefit.’³⁹ Yet his gentle and mild nature was not due to cowardice or timidity. Just as he was unmatched in patience and forbearance, he was likewise unparalleled in courage and bravery.”

He was a highly generous man. He made every effort to stand beside people in times of hardship. Once, while he was governor of Hims, the poet al-A‘sha al-Hamadani came to him and said, “I asked Yazid for help, but he gave me no response. Now I have come to you. Fulfill some of the rights of kinship. Arrange for my debts to be paid.” Nu‘man (may Allah be pleased with him) had no money in hand at the time. He swore, saying, “I have nothing.” After thinking for a while, he said, “Hmm!” Then he stood on the mosque’s pulpit and addressed nearly twenty thousand assembled people. The gist of his speech was as follows:⁴⁰

O people! Al-A‘sha al-Hamadani is the son of one of your uncles. He is a Muslim of noble lineage. He needs some money, and for this purpose he has come to you. What do you say now? The people all exclaimed in unison, “We will listen to whatever you say.” He said, “I have no instruction.” The people said, “Then each of us present here will donate one dinar.” He said, “No. Give one dinar for every two people.” When everyone agreed, he said, “I am giving him this money from the Bayt al-Mal. When the money for salaries or allowances arrives, it will be collected from everyone.” In this way, Nu‘man (ra) arranged for ten thousand dinars to be given to the indebted Al-A‘sha. This is the account given by the author of Al-Isti‘ab. The author of Usud al-Ghabah, Ibn al-Athir, says it was forty thousand. The poet Al-A‘sha al-Hamadani remained grateful to Nu‘man (ra) throughout his life. He also composed a poem in praise of Nu‘man (ra). The meaning of several lines of the poem is as follows:41

1. In times of need, I have found no one as generous as Nu‘man ibn Bashir.

2. When he says something, he fulfills his word. He is not like the person who hangs a rope of deception before the people.

3. Had he not been an Ansari, I would have been like one who goes somewhere and returns without receiving anything.

4. When I become ungrateful to Nu‘man, the quality of gratitude will disappear from within me. There is nothing good in an ungrateful person.

Since Nu‘man (ra) had the opportunity in his childhood to remain in close company with the Noble Messenger (sa), he was able to describe many details of his conduct and practices. Many such reports from him are found in books of Hadith and Sirah. For example, while describing the Messenger’s (sa) night worship, he said that his feet would swell from standing for so long.42 He also described how the Messenger (sa) would straighten the rows in prayer and how much importance he attached to straightening them. He said: One day the Messenger (sa) saw a man’s chest protruding beyond the row. He then said, “O servants of Allah! Either you will straighten your rows, or Allah will create discord among you.”43

‘Umm al-Mu’minin ‘A’ishah (ra) was the daughter of Abu Bakr al-Siddiq (ra). Nu‘man (ra) said: One day Abu Bakr went to visit his daughter and son-in-law. After asking permission to enter, he heard his daughter ‘A’ishah raising her voice over the voice of the Messenger of Allah (sa). As soon as he entered, he moved to slap his daughter, saying, “You are raising your voice over the voice of the Messenger of Allah (sa)?” The Messenger (sa) quickly stood between them and saved ‘A’ishah from being struck. Abu Bakr left his daughter’s room angrily. The Messenger (sa) then said to ‘A’ishah, “You see, I saved you from your father.” A few days later, Abu Bakr again went to his daughter and son-in-law’s home. He found their relationship normal. He then said, “Allow me to enter when you are at peace, and allow me to enter even when you are at war.” The Messenger (sa) replied, “We have done so; we have done so.”44

One day he stood on the minbar and said: The Messenger of Allah (sa) stood on this very minbar and said, “Whoever does not show gratitude for a little cannot show gratitude for much. Whoever does not show gratitude to people cannot show gratitude to Allah. Acknowledging Allah’s blessings is gratitude for them, while failing to acknowledge them is ingratitude.”

Thus, various aspects of the life of Allah’s Messenger (sa) emerge through his different reports.

Although Nu‘man (ra) took the side of Mu‘awiyah (ra) and his son Yazid during a confused chapter of history, there is no information that he ever committed the slightest injustice against anyone. Proof of his steadfastness upon truth is found in his pledging allegiance to ‘Abdullah ibn al-Zubayr (ra) and giving his life for that cause. Although he abandoned the seat of power in Kufa, he refused to become involved in conflict with Muslim ibn ‘Aqil, Imam Husayn’s representative. Through the blessing of the company of the Noble Messenger (sa), he was able to attain such exalted moral character.

Sources:

Samurah ibn Jundub al-Fazari (ra)

Many kunyas, or nicknames, of Samurah al-Fazari (ra) are found in the books of Sirah: Abu Sa‘id, Abu ‘Abd al-Rahman, Abu ‘Abdullah, Abu Sulayman, and Abu Muhammad.1 He was a Companion of the Messenger of Allah (sa). In history, he is renowned as a courageous leader. Imam al-Dhahabi says: He was one of the learned Companions.2

Samurah (ra) was not a son of the Ansar of Madinah. Rather, he belonged to Banu Fazara. Ibn Ishaq says: He was a halif, or covenantal ally, of the Ansar of Madinah.4 His father, Jundub ibn Hilal al-Fazari, was a resident of Basrah. Samurah was born in Basrah. He was orphaned of his father during childhood. His mother brought him to Madinah and expressed her wish to marry an Ansari man again. However, she stipulated that whoever married her must agree to assume full responsibility for her, including her son Samurah. Murrī ibn Shaiban ibn Tha‘labah accepted this condition and married her. Samurah (ra) grew up under the care and affection of this stepfather, Murrī ibn Shaiban.5

Samurah (ra) accepted Islam after the Hijrah. Since he was not yet old enough to go to war, he was not permitted to participate in the Battle of Badr in the second year after the Hijrah. At the time of the Battle of Uhud, he came to the Messenger of Allah (sa) with some other Ansari youths, hoping to go to battle. The Messenger (sa) selected one of Samurah’s companions and sent Samurah back. Samurah said, “You selected him and sent me back, although I am stronger than he is. If you do not believe me, let us wrestle.” Hearing this, the Messenger (sa) ordered the two of them to wrestle. In the wrestling match, Samurah lifted his opponent and threw him down. Seeing this, the Messenger (sa) also permitted him to go to the battlefield.6 Ibn Hisham says: The Messenger (sa) permitted Samurah ibn Jundub and Rafi‘ ibn Khadij to participate in Uhud. Both were fifteen years old at the time.7 From Uhud onward, he participated with the Messenger of Allah (sa) in all the battles.

During the lifetime of the Noble Messenger (sa), he lived in Madinah. Later, he settled in Basrah.8 In the year 50 AH, after the death of Mughirah ibn Shu‘bah (ra), the governor of Kufa, Mu‘awiyah (ra) assigned Ziyad ibn Sumayyah responsibility for the governorship of Basrah in addition to Kufa. Ziyad appointed Samurah (ra) as his deputy and assistant. Ziyad would stay in Basrah and Kufa for six months at a time. Samurah likewise administered both places during his absence: when Ziyad was in Basrah, he was in Kufa, and when Ziyad was in Kufa, Samurah was in Basrah.9

Ziyad’s rule is noteworthy in many respects. During his time, such great importance was attached to punishment and security that no rebellion or uprising could arise in Basrah or Kufa. A group of Kharijite revolutionaries who had long been present there once raised their heads, but they were thoroughly suppressed.

The Kharijites emerged during the lifetime of the fourth Caliph, ‘Ali (ra). At one time they had been followers of ‘Ali (ra). Later, they became a group that spread disorder and chaos, and many of their brave fighters were killed. Yet it was not possible to eradicate them completely. Whenever they found an opportunity, they raised their heads and unfurled the banner of rebellion. The blood of countless innocent Muslims, including many Companions, was shed by these extremists. Caliph ‘Ali (ra) attained martyrdom at the hands of these misguided extremists.10 Basrah and Kufa were their principal centers. Ziyad decided to eradicate them and secure the region. This decision coincided with Samurah’s (ra) own position.11 Ibn Hajar says: Samurah was extremely harsh toward the Kharijites.12 Historical and biographical works state that Ziyad and his son ‘Ubaydullah killed nearly seventy thousand people in Basrah, and Samurah was also involved in this.13 Imam al-Dhahabi said: Samurah (ra) killed many people.14

‘Amir ibn Abi ‘Amir said: We were sitting in the gathering of Yunus ibn Habib. Those present said, “No other part of the earth has absorbed as much blood as this land. Seventy thousand people have been killed here.” I asked Yunus whether this statement was true. He said, “Yes.” He was asked, “Who carried out this deed?” He replied, “Ziyad, his son ‘Ubaydullah, and Samurah.”15 Imam al-Qurtubi says: Whenever a Kharijite was brought before Samurah, he would kill him and say, “Under the sky, this is the worst person to be killed, because they declare Muslims unbelievers and shed human blood.”16

Because of Samurah’s severity, the Kharijites were intensely hostile toward him. They regarded Samurah as evil and protested and condemned his conduct. By contrast, the scholars of Basrah at that time, including such renowned figures as Ibn Sirin and Hasan al-Basri, praised him. They answered the allegations made against Samurah.17

Seeing all these reports mentioned in historical and biographical works, we may ask ourselves today: How could the hand of a Companion such as Samurah (ra) become stained with human blood? The answer may be given that historical reports are not completely accurate like Hadith. It is possible that this accusation was imposed upon him amid the troubled political circumstances of that time. Such examples are not rare in history.

Moreover, to understand this chapter of history, we must know the accurate history of the emergence and development of the Kharijites, their ideology, and above all, their ruthless treatment of opponents and their acts of terrorism. They were extremists who killed countless innocent people indiscriminately. Many Companions of the Messenger of Allah (sa) lost their lives at their hands. This truth is also reflected in Samurah’s statement mentioned earlier. Therefore, as a ruler, he had no option but to deal harshly with them. For this reason, such eminent scholars as Ibn Sirin and Hasan al-Basri gave him their unequivocal support. We believe that a great Companion of the Messenger of Allah (sa) could not unjustly shed human blood.

When Ziyad died in 53 AH, some changes took place in the state administration. Basrah and Kufa became two separate provinces, and a governor was appointed for each. Samurah became the governor of Basrah and remained in this post for about a year.18 In 54 AH, he was removed from office by the order of Amir Mu‘awiyah (ra).

There is disagreement concerning the year of Samurah ibn Jundub’s (ra) death. The years 58, 59, and 60 AH have been reported.19 Ibn ‘Imad al-Hanbali states that he died in 60 AH.20 There is also disagreement over whether he died in Basrah or Kufa.21 Some have said that he was governor of Basrah and died in Kufa. It has also been reported that he was the last Companion of the Messenger of Allah (sa) to die in Kufa.22

Samurah (ra) died an unusual death. In his later years, he felt extremely cold. As a treatment, he would sit in hot water for a long time to warm his body. Eventually, this became a chronic illness. One day he began feeling intensely cold. Fires were kept burning around him, but this did not help. He said, “How can I describe what is happening inside my stomach?” In such a state of agitation, while trying to sit in a pot of hot water, he fell into the vigorously boiling water and died.23 Hilal ibn Umayyah says that he was burned to death in the fire while carelessly trying to warm himself. If this report is true, then the meaning of the Messenger’s (sa) prophecy was the fire of this world, not the fire of the Hereafter.24 Ibn ‘Abd al-Barr says that Samurah’s death in this manner fulfilled a prophecy of the Messenger of Allah (sa).

A prophecy of the Noble Messenger (sa) concerning the death of Samurah (ra) is found in works on narrator biographies and Sirah. Anas ibn Hakim al-Dabbi said: I was walking around Madinah when I suddenly met Abu Hurayrah. Before saying anything else, he asked about Samurah. When I told him that Samurah was still alive, he was very pleased. Then he said: One day, we were ten people in a house with the Messenger of Allah (sa). Suddenly he rose and looked sharply at all our faces. Then he grasped both sides of the doorway and said, “The last of you to die will enter the Fire, or will die by being burned in the Fire.” Of those ten, eight have died. I and Samurah remain alive. Now nothing is dearer to me than tasting death.25 In some reports, three people are mentioned instead of ten: Samurah, Abu Mahdhurah, and Abu Hurayrah.26

There is no doubt that, among the group mentioned, Samurah (ra) was the last to die. However, there is disagreement over who died first between Abu Mahdhurah and Abu Hurayrah (ra). Some reports indicate that Abu Hurayrah (ra) died first. Al-Baladhuri says: Samurah was alive in Basrah and Abu Mahdhurah in Makkah. Thus, when someone from the Hijaz went to Basrah, Samurah would ask about Abu Mahdhurah; and when someone went from Basrah to Makkah, Abu Mahdhurah would ask about Samurah. In this way, one day Abu Mahdhurah died before Samurah.27

Aws ibn Khalid said: Whenever I went to Abu Mahdhurah, he would ask about Samurah. And whenever I went to Samurah, he would ask about Abu Mahdhurah.28 However, the previously mentioned report of Anas ibn Hakim and a report from Tawus indicate that Abu Mahdhurah died before Abu Hurayrah. Tawus said: If someone wanted to frighten Abu Hurayrah, he would say, “Samurah has died.” Upon hearing this, Abu Hurayrah would suddenly scream and fall unconscious.29

The exact number of Samurah’s (ra) children is unknown. It is known, however, that he had two sons named Sulayman and Sa‘d. He was one of the learned and highly honored Companions. Although he was a young man during the lifetime of the Noble Messenger (sa), he retained numerous Hadiths of the Messenger of Allah (sa) in his memory. Imam al-Qurtubi says: He was one of the Hadith memorizers who narrated a large number of Hadiths from the Messenger of Allah (sa).30 Tahdhib al-Tahdhib states that a written copy of the Hadiths he narrated was kept by his son.31 Ibn Sirin said that this booklet was a treasury of knowledge.32

Samurah (ra) attached great importance to retaining Hadith in memory. His memory was extraordinary; whatever he wished to retain, he could do so. The Noble Messenger (sa) would remain silent at two points during prayer. One was after the opening takbir, when he recited “Subhanaka Allahumma.” The other was after reciting Surat al-Fatihah, when he said “Amin.” Samurah remembered this and acted upon it. However, ‘Imran ibn Husayn (ra) did not remember the matter. Once, when Samurah (ra) followed the practice of the Messenger of Allah (sa) in prayer, ‘Imran (ra) objected. To ascertain the correct information, a letter was sent about the matter to Ubayy ibn Ka‘b (ra) in Madinah. In reply, he wrote: Samurah has spoken the truth. He remembers correctly.33

Once, while delivering a sermon, he narrated a Hadith. Among the listeners was Tha‘labah ibn ‘Abbad al-‘Abdi. He said that when Samurah narrated the Hadith a second time, there was no difference in its wording.34 Despite possessing a powerful memory, he was extremely cautious and conservative in narrating Hadith. He said: I heard many things from the mouth of the Messenger of Allah (sa). But my respect for the senior Companions prevented me from narrating all of them. They were older than I was. During the lifetime of the Messenger of Allah (sa), I was a young man. Nevertheless, whatever I heard, I retained in my memory.35

At times he would narrate a Hadith, and if it raised any doubt in someone’s mind, he would remove it by answering. A man who heard an account of one of the miracles of the Messenger of Allah (sa) asked: “Did the food increase?” He replied, “Why be surprised? From where else could this increase have come, if not from the heavens?”36

Samurah directly narrated Hadiths that he heard from the Messenger of Allah (sa) and Abu ‘Ubaydah ibn al-Jarrah. A total of 123 Hadiths are narrated through his chain in various books. Among those who narrated Hadith from him, several notable ones are:

‘Imran ibn Husayn, al-Sha‘bi, Ibn Abi Layla, ‘Ali ibn Rabi‘ah, ‘Abdullah ibn Buraydah, Hasan al-Basri, Muhammad ibn Sirin, Mutarrif ibn Shukhayr, Abu al-‘Ala al-‘Ataradi, Qudamah ibn Wabrah, Yazid ibn ‘Uqbah, Rabi‘ ibn ‘Umaylah, Hilal ibn Li’af, Abu Nadrah al-‘Abdi, Tha‘labah ibn ‘Abbad, Abu Qilabah al-Jarmi, and Sulayman ibn Samurah.37

Samurah (ra) possessed many beautiful qualities of character. Muhammad ibn Sirin said: He was a deeply trustworthy and truthful man. He loved Islam and the Muslims with all his heart.38 He was a devoted follower of the habits and Sunnah of the Messenger of Allah (sa).39

In Arabia, a man named Ahnaf made a particular type of sword that became famous as a hanafiyyah. The Messenger of Allah (sa) also possessed one such sword. Samurah (ra) made a copy of it. Among his students, Muhammad ibn Sirin also made a copy.40

Sources:

Abu al-Yasar Ka‘b ibn ‘Amr (ra)

Abu al-Yasar Ka‘b (ra) belonged to the Banu Salimah branch of the Khazraj tribe of Madinah. In historical and biographical works, he is mentioned simply as Abu al-Yasar, as Ka‘b, or by both names. His father was ‘Amr ibn ‘Abbas and his mother was Nusaybah bint Azhar al-Murri. She too was a daughter of Banu Salimah.1 Imam al-Dhahabi gives his father’s name as ‘Umar and describes Abu al-Yasar as one of the pillars of the Ansar.2

He participated in the Second Pledge of al-‘Aqabah and, declaring his acceptance of Islam, pledged allegiance to the Messenger of Allah (sa). Many have stated that he was twenty years old at the time.3

He participated with the Noble Messenger (sa) in all subsequent battles, beginning with Badr, the first battle of Islam.4 He displayed tremendous courage and bravery at Badr. The banner of the pagan army of Makkah was in the hands of Abu ‘Aziz ibn ‘Umayr, the own brother of the famous Muhajir Companion Mus‘ab ibn ‘Umayr. Abu al-Yasar advanced like a sudden gust, snatched the banner from his hand, and captured him.5 In this battle, he killed a pagan soldier named Munabbih ibn al-Hajjaj.6 He also captured ‘Abbas and brought him before the Noble Messenger (sa). The Messenger (sa) looked in astonishment at Abu al-Yasar’s small frame and ‘Abbas’s huge body. He asked Abu al-Yasar, “How did you capture ‘Abbas?” Abu al-Yasar said, “O Messenger of Allah! A man helped me capture him whom I had never seen before or after that. He looked like this.” Hearing this, the Messenger (sa) said, “A great angel helped me capture him.”7 Imam Ahmad narrated through al-Bara’: He did not capture me. Another man captured me, who looked like this. Hearing this, the Messenger (sa) said, “An angel helped him.”8

Ibn Ishaq narrated: The Messenger (sa) distributed the Quraysh prisoners of Badr among the Companions so that they could be transferred to Madinah. Abu ‘Aziz ibn ‘Umayr, the brother of Mus‘ab ibn ‘Umayr, was one of the prisoners. He was placed under the care of Mus‘ab and Abu al-Yasar. Abu al-Yasar himself had captured him on the battlefield. On the way to Madinah, Mus‘ab asked Abu al-Yasar to bind his brother Abu ‘Aziz’s hands tightly. Hearing this, Abu ‘Aziz said sadly, “Brother, could you really say this about me?” Mus‘ab replied, “You are not my brother now; Abu al-Yasar is my brother.”9 Imam al-Bukhari mentioned Abu al-Yasar’s participation at Badr in his Tarikh. Ibn Hisham counted him among the people of Badr.10 Al-Baladhuri said that he was thirty-two years old at the time of the Battle of Badr.11 But it was previously stated that he participated in the Second Pledge of al-‘Aqabah at the age of twenty. How, then, could he have been thirty-two at the time of Badr?

Abu al-Yasar participated in the Battle of Khaybar. An incident connected with him at Khaybar is narrated in various works. At one point in the battle, the Muslim army was besieging the enemy fortress. One night, someone asked whether anyone could bring the meat of a flock of sheep belonging to an opposing Jew. Abu al-Yasar immediately exclaimed, “I can!” Saying this, he ran toward the flock. The sheep were then entering the fortress. He caught two from behind, pressed them under his arms, and brought them back. His companions slaughtered and cooked the two sheep.12

He sided with ‘Ali (ra) at Siffin and in the subsequent events.13 At that time, he was the only one of the Companions of Badr still alive.14

He died in Madinah in 55 AH. Some have said that he was the last of the Companions of Badr to die.15 In his later years, he would recount the incident at Khaybar and jokingly say, “Take it from me; I am now the only Companion still alive.”16 By this he meant only the Companions of Badr. At the time of his death, he was over seventy years old. Some have said he was 120, but that is incorrect.

Abu al-Yasar’s body was stout and short. His muscles, however, were as hard as twisted rope. His belly was large.17

He narrated very few Hadiths, but he exercised boundless caution in what he narrated. Once he narrated two Hadiths of the Messenger of Allah (sa) to ‘Ubadah ibn al-Walid. He then placed his fingers over his eyes and ears and said, “These eyes of mine witnessed this event, and these ears heard the Messenger (sa) say it.”18 Imam Muslim narrated his two Hadiths. Their numbers are 3006 and 3007. Imam al-Bukhari, however, did not narrate any Hadith from him.19

Among his students, the most notable were ‘Ubadah ibn al-Walid, Musa ibn Talhah, ‘Umar ibn Hakam ibn Rafi‘, Hanzalah ibn Qays al-Zuraqi, Sayfi—the freedman of Abu Ayyub al-Ansari—and Riba‘i ibn Kharash.20 He was extremely compassionate and soft-hearted. A man from Banu Haram owed him some money. One day, Abu al-Yasar went to the man’s house to demand repayment and called him by name at the door. Receiving no response, he assumed that the man was not at home and turned back. Just then, a small boy came running. He asked, “Where is your father?” The boy replied, “He is hiding beneath my mother’s bed.” He then called out loudly, “Come out now. I know where you are.” The man came out and described his hardship. Abu al-Yasar’s heart softened. He asked the man for the written debt document and erased its writing. Then he said, “Pay it if you are able. Otherwise, I have forgiven the entire debt.”21

He believed in treating male and female slaves with equality and fairness, and practiced it himself. One day, Ubadah ibn al-Walid came to him to hear a hadith and saw a pile of books before his slave. He was wearing one length of cloth and a loincloth, and the slave was dressed in the same way. Ubadah said, “Uncle, it would be better if you both had matching garments. Take his loincloth and give him your cloak, or give him your loincloth and take his cloak.” Abu al-Yasar heard him, placed his hand on his head, and prayed for him. Then he said, “The Messenger of Allah (peace and blessings be upon him) instructed: Let your slaves wear what you wear and feed them what you eat.”22

Imam Abu Dawud and al-Nasa’i narrated, through Abu al-Yasar, a supplication of the Messenger of Allah (peace and blessings be upon him). The Messenger would say: “O Allah, I seek refuge in You from destruction. I seek refuge in You from falling, drowning, burning in fire, and old age. I also seek refuge in You from Satan’s incitement at the time of death, from fleeing while setting out for jihad in Your path, and from dying by the bites of poisonous creatures and insects.”23

References:

Asim ibn Thabit ibn Abi al-Aqlah (may Allah be pleased with him)

His name was Asim, and his kunyah was Abu Sulayman. His father was Thabit ibn Abi al-Aqlah Qays, and his mother was al-Shamus bint Abi Amir.1 This Asim was the maternal grandfather of the famous Tabi‘i Asim, son of the second Caliph, Umar ibn al-Khattab.2 He was a descendant of Medina’s renowned Aws tribe.

He embraced Islam before the Noble Messenger of Allah (peace and blessings be upon him) arrived in Medina. Biographers mention him as one of the Ansar who accepted Islam at an early stage.3 After the Messenger of Allah (peace and blessings be upon him) came to Medina, he established a bond of brotherhood between Asim and Abdullah ibn Jahsh.4

Asim took part in the Battles of Badr and Uhud.5 Before Badr, the Noble Messenger of Allah (peace and blessings be upon him) gathered all the fighters and consulted them about battle strategy. At one point he asked, “Tell me, how will you fight?” Asim immediately stood up with bow and arrows and said, “If the enemy is two hundred cubits away, I will shoot arrows. If they come closer, I will use my spear, and if they come still closer, I will strike with my sword.” Hearing this, the Messenger (peace and blessings be upon him) said, “This is how war is fought. Fight as Asim fights.”6

At the Battle of Badr, the flag of the Meccan polytheist army was first held by Talhah ibn Abi Talhah. When he was killed by Ali, his brother Abu Sa‘d ibn Abi Talhah took it up. When he was killed by Sa‘d ibn Abi Waqqas, Uthman—or Usamah—ibn Talhah raised it. He was killed by Hamzah, and Musafi ibn Talhah took it up. Asim ibn Thabit killed him. Then his brother al-Julas ibn Talhah—or, according to another view, Kilab ibn Talhah—raised the flag. Asim shot and killed him as well.7

At Badr, Asim also killed Uqbah ibn Abi Mu‘ayt, another highly respected Qurayshi. Uqbah was a vile man and one of the Prophet’s most bitter enemies in Mecca. He tormented the Messenger (peace and blessings be upon him) in many ways. He would fill a basket with filth and leave it at the door of the Messenger’s house. One day, while the Messenger was prostrating, that wretch rushed up and sat heavily on his head, nearly causing him to die. On another occasion, while the Prophet was prostrating, the villain came carrying the intestines of a dead goat and poured them over the Messenger’s head. This sinful man was captured by the Muslims at Badr. At the command of the Noble Messenger, Asim killed him.8 Ibn Hisham, however, says that al-Zuhri and many other scholars stated that Uqbah was killed by Ali ibn Abi Talib (may Allah be pleased with him).9

He took part in the Battle of Uhud. In that battle he left an unparalleled example of how one must stake one’s life for Islam. At first the Muslim army was victorious. But the archers stationed by the Messenger (peace and blessings be upon him) at a mountain pass disobeyed his order, abandoned their positions, and became occupied with gathering booty. Seizing this opportunity, a group of polytheist soldiers under Khalid ibn al-Walid launched a counterattack through the pass. This sudden assault brought terrible disaster upon the victorious Muslim army. In an instant the army fell into confusion, and the soldiers were scattered away from their commander, the Messenger (peace and blessings be upon him). At that disastrous moment, fifteen mujahids stood firm like mountains and confronted the enemy. Asim ibn Thabit was one of them. On that day of Uhud, eight men pledged allegiance to the Messenger of Allah (peace and blessings be upon him) unto death: Ali, al-Zubayr, Talhah, Abu Dujanah, al-Harith ibn al-Simmah, Hubab ibn al-Mundhir, Asim ibn Thabit, and Sahl ibn Hunayf. Yet none of them died that day.10 Ibn Sa‘d says that when everyone fled at Uhud, he pledged to the Messenger of Allah (peace and blessings be upon him) to fight unto death.11 He was one of the Muslim army’s skilled archers in that battle.12

At Uhud, he killed Musafi and al-Harith—or, according to another report, al-Julas—the two sons of Talhah ibn Abi Talhah, members of the polytheist army. He struck both of them with his arrows with great precision. They were brought, gravely wounded, to their mother, Sulafah bint Sa‘d. Placing Musafi’s head in her lap, she asked, “My son, who shot you so accurately?” He replied, “I heard a man shoot at me and say, ‘Take this! I am Ibn Abi al-Aqlah.’” Sulafah then swore that if she ever got hold of Asim’s head, she would drink wine from his skull.13 Allah did not fulfill this oath of hers.

At Uhud, Asim killed another ungrateful villain from Mecca, Abu Uzzah Amr ibn Abdillah. This man had been captured by the Muslim army at Badr. He pleaded for the Messenger’s mercy, saying that he was responsible for supporting a large family and was its only breadwinner. The Messenger of Allah (peace and blessings be upon him) showed him mercy and released him on the condition that he would never again leave his home to fight against him. Yet during Uhud, Abu Uzzah decided to leave Mecca with Quraysh. He told them, “Muhammad treated me well and showed me kindness. I cannot repay him in this way.” But he could not remain firm in his decision. Pressured by Safwan ibn Umayyah and Ubayy ibn Khalaf of Mecca, he eventually came with them to fight at Uhud. By the cruel irony of fate, he was again captured by the Muslims. As before, he pleaded for the Messenger’s mercy. The Messenger (peace and blessings be upon him) replied with a remarkable saying: “A believer is not stung twice from the same hole. Do you think that, after returning to Mecca, you will tell your people, ‘I deceived Muhammad twice’?”

The historian al-Waqidi narrated, through Bukayr ibn Mismar, the story of Abu Uzzah’s capture at Uhud. He said: The polytheists withdrew from Uhud and halted during the first part of the day at a place called Hamra al-Asad. After some time they departed, but Abu Uzzah was still asleep. As the day advanced, the Muslims pursuing the Quraysh army arrived there. Asim ibn Thabit found and captured Abu Uzzah there and brought him before the Messenger of Allah (peace and blessings be upon him). The Messenger rejected his plea for his life and ordered that he be killed. Asim severed his head from his neck.14 According to another report, however, Abu Uzzah was killed by al-Zubayr.15

Asim (may Allah be pleased with him) attained martyrdom in the fourth year after the Hijrah at the incident of al-Raji‘, at the hands of members of the Hudhayl tribe. There is some disagreement in the accounts of this incident between Imam al-Bukhari and other biographers. A brief account is given here:

Al-Raji‘ was the name of a well belonging to the Hudhayl tribe. The incident occurred beside it, and is therefore known in history as the Incident of Yawm al-Raji‘. Imam al-Bukhari narrated it from Abu Hurayrah (may Allah be pleased with him). The Messenger (peace and blessings be upon him) sent a reconnaissance party of ten men under the leadership of Asim ibn Thabit. When they had traveled from Medina and reached a place between Usfan and Mecca, the Banu Lihyan branch of Hudhayl learned of them. They began pursuing the party with one hundred archers. When they reached the place where the party had camped, they found date pits and, seeing them, became certain that the men had come from Medina. On finding the pits, they said, “These are the dates of Yathrib.” They hurried after the party and surrounded it. Sensing the enemy’s presence, Asim and his companions took refuge on a high, firm hill.16

The accounts of Muhammad ibn Ishaq, Musa ibn Uqbah, and Urwah ibn al-Zubayr differ somewhat from the foregoing account of Imam al-Bukhari. In the science of maghazi, however, Muhammad ibn Ishaq is unrivaled. Imam al-Shafi‘i therefore said that anyone wishing to learn the maghazi—accounts of battles and campaigns—must rely on Muhammad ibn Ishaq.17

Muhammad ibn Ishaq narrated from Asim ibn Umar: After the Battle of Uhud, some men from the tribes of al-Adal and al-Qarah came to Medina and said, “O Messenger of Allah! Some of our people have become Muslims. Send some of your companions with us to teach us the knowledge of the religion, recite the Qur’an to us, and teach us Islamic law.” The Messenger of Allah (peace and blessings be upon him) sent six men with them: (1) Marsad ibn Abi Marsad al-Ghanawi, (2) Khalid ibn al-Bukayr al-Laythi, (3) Asim ibn Thabit, (4) Khubayb Adi, (5) Zayd ibn al-Dathinnah, and (6) Abdullah ibn Tariq. Marsad ibn Abi Marsad was their leader. Musa ibn Uqbah also narrated it in the same manner as Ibn Ishaq.18

Ibn Ishaq said: They set out with those men. When they reached the well of al-Raji‘, near al-Had’ah in the direction of the Hijaz, their companions betrayed them and began shouting for the Hudhayl tribe to help attack the party. The Hudhayl men immediately came out with weapons and surrounded the party from every side. This small group took up arms to fight them. The Hudhayl men then said, “By Allah, we do not intend to kill you. We only intend to hand you over to the people of Mecca and receive something in return.” They pledged to them in Allah’s name and promised that they would hand them over for a payment. Marsad, Khalid, and Asim replied, “By Allah, we will never accept the pledge or treaty of a polytheist.” Imam al-Bukhari said that at this time Asim said, “I will not place myself under the protection of a disbeliever. O Allah, convey news of us to Your Prophet.”20 Ibn Ishaq said that at this time Asim recited a poem, several lines of which are as follows:21

“What excuse could I have, when I am a strong and skilled archer?

I also have a bow, whose string is strong.

From it fly broad, long-headed arrows. And death? It is the truth, while life is false.

Whatever Allah has decreed will surely come,

And every person will return to Him.

My mother would be disgraced—

Unless I fight them.’

Several other lines of a similar kind have been recorded in the works of prophetic biography.22

Asim shot arrows at the disbelievers while reciting these lines of poetry. When his arrows ran out, he began using his spear. When it eventually broke, he used his sword. Shortly before attaining martyrdom, he prayed:

“I am Abu Sulayman! Men like me are the ones who shoot arrows. I inherited this honor from noble men. Marsad and Khalid have been martyred while standing against the enemy.23

Imam al-Bukhari said: Then Asim and his companions engaged in battle. Struck by the enemy’s arrows, Asim and six of his companions attained martyrdom. Khubayb, Zayd, and another man remained alive. Trusting the disbelievers’ promise, they surrendered. As soon as the disbelievers had them in their hands, they broke their promise, removed their bowstrings, and bound their hands and feet. Seeing this, the third man among them said, “This is the first betrayal.” Saying this, he refused absolutely to go with them. They dragged him repeatedly, but could not take him. Finally, the disbelievers killed him as well. The remaining two were taken to Mecca and killed.24

After killing Asim (may Allah be pleased with him), the Banu Hudhayl decided to sell his head to a woman of Mecca, Sulafah bint Sa‘d. It has already been mentioned that Asim had killed this woman’s two sons at Uhud. She had therefore sworn that if she ever got Asim in her grasp, she would drink wine from his skull.25 She also announced that whoever brought her his head would receive one hundred camels as a reward.26 In addition, Asim had killed Uqbah ibn Abi Mu‘ayt, a leading Qurayshi polytheist at Badr. Thus, when they heard of Asim’s death, they were overjoyed. They celebrated, saying, “At last, the worldly life of Uqbah’s killer has come to an end.” They wished to burn his body to ashes and thereby satisfy their desire for revenge.27 But Allah did not fulfill the desire of any of them.

Before his death, Asim had prayed to Allah: “O Allah, let no polytheist touch me, and let me not touch any of them.” Allah accepted his prayer. He sent bees—or wasps—to protect him from being touched by the disbelievers. Urwah said regarding this: When the polytheists moved toward his body, a swarm of bees came from somewhere and began stinging them so fiercely that they fled in confusion. They decided that, since they had failed in daylight, they would approach the body under cover of night. But before night fell, torrential rain began. In the powerful floodwaters, Asim’s body was swept away to an unknown place, and the polytheists could find no trace of it despite searching thoroughly. Ibn Sa‘d says that this sorrowful incident of al-Raji‘ took place thirty-six months after the Hijrah, in Safar. When Umar heard that bees had protected his body, he remarked, “Allah protected a believing servant. In life and in death, Allah protected him from the touch of a polytheist.” Because bees protected him, he became known in history as Hamiy al-Dubar.28

After the sorrowful incident of al-Raji‘, the Muslim poets of Medina began openly condemning the Hudhaylites. Poets such as Hassan ibn Thabit and Abu Zayd al-Ansari composed poems condemning their evil deed and praising the martyrs. Some of these have been compiled in Sirat Ibn Hisham and other works.29 Two lines from a lament by Hassan ibn Thabit are as follows:

“By my life! Hudhayl ibn Mudrik has committed a grave crime; they have brought disgrace upon themselves through Khubayb and Asim.”30

Ibn Abbas said: When news of al-Raji‘ reached Medina, the hypocrites remarked, “These wretched men neither remained in their homes nor conveyed their leader’s message, nor did they gain any benefit in exchange for their lives.” Then Allah revealed verse 204 of Surah al-Baqarah:31

“Among people there is one whose speech about the life of this world impresses you, and he calls Allah to witness what is in his heart, while in reality he is the fiercest of opponents.”

One of Asim’s sons was named Muhammad. The famous Arab poet al-Ahwas of that period was a grandson of this Muhammad.32

Unshakable faith, deep love for the Messenger of Allah (peace and blessings be upon him), purity of heart, and incomparable courage were among the brightest qualities of Asim’s character.

It is narrated from Anas (may Allah be pleased with him) that he said: The two rival tribes of Medina, Aws and Khazraj, used to boast of the distinguished sons of their respective tribes. The Aws would say: Hanzalah, whom the angels washed; Sa‘d ibn Mu‘adh, at whose death the Throne shook; Asim ibn Thabit, whose body Allah protected with bees; and Khuzaymah ibn Thabit, whose testimony alone counted as the testimony of two men—all of these were sons of the Aws tribe.33

References:

Al-Harith ibn Suraqah (may Allah be pleased with him)

Al-Harith ibn Suraqah was a descendant of the Najjar branch of Medina’s renowned Khazraj tribe. His father was Suraqah ibn al-Harith, and his mother was al-Rabi‘ bint al-Nadr. His kunyah was Umm al-Harith. His mother, al-Rabi‘, was a distinguished female Companion and the paternal aunt of Anas ibn Malik, the Companion who served the Messenger of Allah (peace and blessings be upon him).1

His father died before the Messenger of Allah (peace and blessings be upon him) arrived in Medina. His mother was alive, embraced Islam, and attained the honor of being a female Companion. Her son also embraced Islam with her. The Messenger (peace and blessings be upon him) established a bond of religious brotherhood between him and al-Sa’ib ibn Uthman ibn Maz‘un.2

He took part in the Battle of Badr. After receiving the order to march to Badr, he was the first to mount a horse and set out.3 The Messenger (peace and blessings be upon him) kept him with him as an observer and supervisor.4 While he was drinking water from a spring in a thirsty state, he was struck by an arrow shot by Hibban ibn Araqah and attained martyrdom.5 It is reported that he was the first martyr among the Ansar. Some reports, however, state that he attained martyrdom at Uhud. The former report is the most famous.6

When the Messenger of Allah (peace and blessings be upon him) returned from Badr to Medina, al-Harith’s mother hurried to him and said, “O Messenger of Allah! You know how dearly I love al-Harith. If he has attained Paradise, I will be patient; otherwise, you will see what I do.” The Messenger of Allah (peace and blessings be upon him) said, “What are you saying? Paradise is not one or two; there are many paradises. Al-Harith has attained the highest Paradise, al-Firdaws.”7 Hearing this good news, his mother al-Rabi‘ became overwhelmed with joy. Smiling gently, she stood up and began to say, “Well done, well done, O al-Harith—bravo, bravo, O al-Harith!”8

Al-Harith was exceptionally devoted to his mother. The author of Usd al-Ghabah writes that he was extremely obedient and dutiful to her.9

Once, the Noble Messenger (peace and blessings be upon him) was going somewhere and met al-Harith on the way. He said, “Harith, how did you find yourself this morning?” Harith replied, “In a state of being a true Muslim.” The Messenger (peace and blessings be upon him) said, “Think carefully before you answer. Every statement has a profound meaning.” Al-Harith replied, “O Messenger of Allah! I have turned away from the world. I spend the night in worship and devotion and the day fasting. At this moment, it is as though I can see myself proceeding toward the Throne. I feel as though the people of Paradise are moving toward Paradise and the people of Hell toward Hell.” After hearing this, the Messenger (peace and blessings be upon him) said, “When Allah illuminates a servant’s heart, that heart is never separated from Allah.” Al-Harith said, “O Messenger of Allah, pray that I attain martyrdom.” He prayed for him, and the prayer was accepted. It was fulfilled at the Battle of Badr, where he attained martyrdom.10

References:

Al-Harith ibn al-Simmah (may Allah be pleased with him)

Al-Harith’s kunyah was Sa‘id. His father was al-Simmah ibn Amr, and his mother was Tumadur bint Amr. He was a descendant of a branch of Medina’s renowned Khazraj tribe.1

He embraced Islam before the Noble Messenger (peace and blessings be upon him) arrived in Medina. A bond of mu’akhah, or religious brotherhood, was established between him and Suhayb al-Rumi (may Allah be pleased with him), the very embodiment of patience and steadfastness.2

Musa ibn Uqbah, Ibn Ishaq, and others mention him among those who took part in the Battle of Badr.3 He set out for Badr with the Noble Messenger (peace and blessings be upon him), but after reaching a place called Rawha’, one of the bones in his body broke for some reason, so the Messenger (peace and blessings be upon him) sent him back to Medina. Nevertheless, at the end of the battle he declared him a recipient of Badr’s booty and reward.4

At one point in the Battle of Uhud, when the Muslim army was scattered, al-Harith displayed remarkable courage. He seized the armor, shield, sword, and other equipment of Uthman ibn Abdillah ibn al-Mughirah al-Makhzumi, a member of the Quraysh army, and killed him. When this news reached the Messenger of Allah (peace and blessings be upon him), he remarked, “All praise belongs to Allah, who granted him this opportunity.”5 It may be mentioned here that Abdullah ibn Jahsh (may Allah be pleased with him) had previously captured this Uthman during a patrol at Nakhlah and brought him to Medina. He was later freed after paying a ransom and rejoined the Quraysh. When al-Harith was killing him at Uhud, Ubayd ibn Hajiz al-Amiri noticed him and suddenly struck al-Harith’s shoulder with his sword. Al-Harith was seriously wounded. Abu Dujanah ran from a distance, attacked Ubayd ibn Hajiz, and knocked him down. He then killed him and cut him to pieces.6 The Messenger (peace and blessings be upon him) gave al-Harith all the equipment belonging to the slain Uthman.

When the Muslims became scattered at Uhud and were separated from the Messenger (peace and blessings be upon him), al-Harith ibn al-Simmah was one of the few who remained steadfast at his side.7 Ibn Ishaq says that during the disaster at Uhud, when the Muslims learned that the Messenger (peace and blessings be upon him) was alive and recognized where he was, they all rushed toward him. Abu Bakr, Umar, Ali, Talhah, al-Zubayr, al-Harith ibn al-Simmah, and several other Muslims then went with the Messenger (peace and blessings be upon him) toward the valley.8

In the valley of Uhud, the Noble Messenger (peace and blessings be upon him) was sitting, supported within a circle of Companions. At that moment, the Meccan polytheist leader Ubayy ibn Khalaf came very close and addressed the Messenger (peace and blessings be upon him): “O Muhammad! If you survive, I will not survive.” The Companions said, “O Messenger of Allah, should one of us stop him?” He replied, “No, there is no need.” When Ubayy came still closer, the Messenger (peace and blessings be upon him) took a spear from the hand of al-Harith ibn al-Simmah. He then faced Ubayy ibn Khalaf and gave him a slight prick in the neck. At that, Ubayy leapt from his beloved horse and fled.

Ibn Ishaq narrates: When the Messenger of Allah (peace and blessings be upon him) met Ubayy ibn Khalaf in Mecca, Ubayy would say, “Muhammad, I will kill you while riding this horse of mine.” The Messenger (peace and blessings be upon him) would reply, “No, you will not be able to do that. Rather, I will kill you, if Allah wills.” The wound the Messenger (peace and blessings be upon him) inflicted on his neck was extremely slight. After being pricked, he ran in agitation to his companions and cried, “By Allah, Muhammad has killed me!” They said, “You have not even been seriously injured. You must have lost your mind.” He replied, “When Muhammad was in Mecca, he used to tell me, ‘I will kill you.’ By Allah, even if he had merely spat on me, I would have died.” This enemy of Allah died at a place called Saraf while returning to Mecca with the Quraysh caravan.9 In reality, he understood that no matter how slight the wound, whatever words came from Muhammad’s mouth would inevitably come true.

At one point during the Battle of Uhud, the Noble Messenger (peace be upon him) asked al-Harith, “Have you seen ‘Abdur-Rahman ibn ‘Awf?” He replied, “Yes, O Messenger of Allah! He was among the crowd of polytheists at the foot of the mountain. I was about to go to him when I caught sight of you, so I came this way.” The Messenger (peace be upon him) said, “The angels are fighting on his behalf.” As soon as he heard this, al-Harith hurried toward ‘Abdur-Rahman. He saw seven heaps of slain unbelievers lying before him. He asked ‘Abdur-Rahman, “Did you kill all of them by yourself?” ‘Abdur-Rahman replied, “I killed these two—‘Artaat ibn ‘Abd Shuraybil and that one. But I did not see who killed the others.” Al-Harith then said, “The Messenger (peace be upon him) has spoken the truth.” Al-Tabarani recorded this narration.10

Toward the end of the Battle of Uhud, the Messenger (peace be upon him) asked about al-Harith. Al-Harith immediately set out to look for him. When he was late returning, ‘Ali (may Allah be pleased with him) went out in search of him. ‘Ali was reciting two lines of a poem repeatedly. Their meaning was as follows:

“O Lord, al-Harith ibn as-Simmah is a friendly man and a responsible person among us. He has gone missing while undertaking an important task, and wherever he goes, he seeks Paradise.”11

Ibn Hisham related the two lines somewhat differently. He also stated that the two lines were not ‘Ali’s.12

Afterward, ‘Ali met al-Harith. The two of them saw Hamzah (may Allah be pleased with him) lying dead, and they returned to inform the Messenger (peace be upon him). Meanwhile, the unbelievers had killed his other companions, but he did not know this. He was sitting beneath a tree with ‘Amr ibn Umayyah. Suddenly, a bird resembling a kite appeared in the sky. He realized that something had happened. Taking ‘Amr with him, he went in that direction. He saw a number of Muslim bodies lying at one place, bloodstained, dust-covered, and mutilated. Seeing this, he said to his companion ‘Amr, “We should now return to Madinah and inform him of the matter. Tell me, what do you think?” Al-Harith replied, “How can I flee from the place where al-Mundhir ibn ‘Amr has been killed? People will say, ‘Al-Mundhir was killed, while we fled with our lives.’” He then repeated, “Al-Mundhir has been killed—how can I flee from there? People will say that al-Mundhir was killed while we escaped with our lives.” Then he advanced toward the enemy with ‘Amr. The opposing force was well-equipped and numerous. They showered al-Harith’s entire body with arrows, riddling it. He attained martyrdom at the scene. His companion ‘Amr was captured by the enemy. When ‘Amir ibn at-Tufayl learned that the captive ‘Amr belonged to the Mudar tribe, he shaved the front of his head and released him, because his mother had vowed that he would free a captive. Thus ‘Amir fulfilled his mother’s vow. This occurred in the month of Safar, thirty-six months after the Hijrah.13

Al-Harith’s son Sa‘d fought on ‘Ali’s side at Siffin and attained martyrdom. Sa‘d’s mother was Umm al-Hakam Khawlah bint ‘Uqbah. He had another son named Abu al-Juhaym. He was honored by the companionship of the Messenger of Allah (peace be upon him) and narrated hadiths from him. His mother’s name was ‘Utaylah bint Ka‘b. Ibn Sa‘d stated in his Tabaqat that descendants of al-Harith still lived in Madinah and Baghdad.14 Al-Harith also possessed poetic talent. Some of his verses have been compiled in various books.15

References:

‘Umayr ibn Sa‘d (may Allah be pleased with him)

‘Umayr ibn Sa‘d was an Ansari Companion from Madinah’s famous Aws tribe who was averse to sharing in worldly interests. Because of his moral qualities, he received the title Nasij Wahdihi. Caliph ‘Umar (may Allah be pleased with him) gave him this title.1

‘Umayr’s father, Sa‘d ‘Ubayd, died during his childhood. After his father’s death, his mother married Julas ibn Suwayd as her second husband. ‘Umayr went with his mother into Julas’s care. Julas raised him with great affection and care, as though he were his own child. Ibn Hisham said: This Julas and his brother al-Harith were both hypocrites.2

It is necessary to mention here that Abu Zayd was one of the four famous reciters among the Ansar of Madinah. His real name was Sa‘d ibn ‘Ubayd. The honored father of the great Companion under discussion here was also named Sa‘d ibn ‘Ubayd. For this reason, many historians, particularly Ibn Sa‘d, made a mistake. They identified ‘Umayr as the son of the reciter Abu Zayd Sa‘d ibn ‘Ubayd. This was a serious error on their part. For example, Ibn al-Kalbi said that his father, Sa‘d ibn ‘Ubayd, participated in the Battle of Badr.3 Yet there is a considerable difference between the years in which the two Sa‘ds died. Moreover, ‘Umayr’s father Sa‘d belonged to the Aws tribe, whereas Abu Zayd Sa‘d was a member of the Khazraj tribe. The renowned Companion Anas ibn Malik said that Abu Zayd was his uncle. It is established that Anas belonged to the Khazraj tribe. Furthermore, Abu Zayd left no descendants.4

‘Umayr probably accepted Islam while he was under the care of his foster father, Julas. Biographers state that he attained the honor of being a Companion, but did not have the privilege of accompanying the Messenger of Allah (peace be upon him) in any battle.5 This was because he had not reached the age for military participation during the Messenger’s lifetime. Some authors have said that although he did not participate in battles, he accompanied Julas on military expeditions. In this connection, they mention an incident from the Battle of Tabuk.6

During Caliph ‘Umar’s (may Allah be pleased with him) caliphate, he took part in the campaign to Syria with the commander Abu ‘Ubaydah. ‘Umar appointed him commander of a Syrian army. After some time, he appointed him governor of Hims and Damascus. He remained in this position until ‘Umar’s death. Imam az-Zuhri said: When Sa‘id ibn ‘Amir ibn Hidhyam died, ‘Umayr succeeded him. Until ‘Umar was killed, Mu‘awiyah and he were together in Syria. Thereafter, Caliph ‘Uthman removed ‘Umayr and placed all of Syria under Mu‘awiyah’s authority.7

Safwan ibn ‘Amr said: After Mu‘awiyah was appointed commander of all Syria, he stood on the pulpit of the mosque in Hims and delivered a sermon. He said, “O people of Hims! Allah has blessed you with righteous and capable commanders. Your first commander was ‘Iyad ibn Ghanm. He was a better man than I. Your second commander was Sa‘id ibn ‘Amir. He too was a better man than I. Then your commander was ‘Umayr. ‘Umayr is an excellent man. Now I am your commander. You will come to know me.”8

Various books relate a number of incidents from the period when ‘Umayr (may Allah be pleased with him) lived in Syria. A few are presented briefly here:

Once Caliph ‘Umar (may Allah be pleased with him) sent him to Syria as commander of an army. After some time, he came to the Caliph and said, “Commander of the Believers! Between our position and that of our enemies lies a city called Arabissus. Its inhabitants supply our secret information to our enemies. Based on it, the enemy treats us in such and such ways.”

The Caliph said, “You will offer the inhabitants of the city the option of leaving it and settling elsewhere. In exchange, you will give them two goats for one goat, two cows for one cow, and likewise two of everything they possess. If they accept this proposal, we will give them double, in accordance with our promise. If they refuse, announce that our treaty with them is canceled and wait one year.”

‘Umayr requested, “O Commander of the Believers! Please give me this undertaking in writing.”

Taking the Caliph’s written undertaking, ‘Umayr returned to Syria and destroyed Arabissus. He heard various other reports as well. The Caliph became extremely angry with him and immediately summoned him to Madinah. ‘Umayr appeared before the Caliph in Madinah. The angry Caliph shook his staff over his head and said, “You have destroyed Arabissus!” ‘Umayr stood silently without replying. The Caliph rose from the court and returned home. ‘Umayr sought permission to meet him, entered, and read aloud the written undertaking the Caliph had given him. ‘Umar remarked, “May Allah forgive you.”9

Caliph ‘Umar (may Allah be pleased with him) sent him as governor of Hims. He received no news of him for a year. Finally, he said to his secretary, “I think he has betrayed our trust. Write to him: As soon as this letter reaches you, you will come to Madinah with whatever taxes, zakat, and other dues you have collected from the Muslims.” When ‘Umayr received the letter, he immediately put a small amount of provisions and a cup of water into a leather bag, slung it over his shoulder, took his staff, and set out on foot.

The distance from Madinah to Hims was several hundred miles. When he reached Madinah, his hair had grown long. His face had become pale from the sun, dust, and fatigue of the long journey. In this condition, he went directly to the Caliph’s court and said, “Peace be upon you, O Commander of the Believers!” The Caliph looked at him and asked in astonishment, “What has happened to you?” ‘Umayr replied, “What do you see wrong with me? Am I not well? Has worldly life touched me? Am I struggling to grasp the two horns of the world?” The Caliph had assumed that ‘Umayr had perhaps brought considerable wealth with him. So he asked, “Did you come on foot?”

He replied, “Yes, I came entirely on foot.”

“Did no one help you by providing a mount?”

“I did not ask anyone for a mount, and no one gave me one.”

“They have become very bad Muslims.”

“O ‘Umar! Allah has forbidden you to backbite people. I saw them performing the dawn prayer in congregation.”

The Caliph ordered that ‘Umayr’s appointment be renewed. ‘Umayr said, “I will not undertake any responsibility under you or under anyone else in the future. I could not remain free of wrongdoing. There, I told a Christian protected subject, ‘May Allah humiliate you.’ O ‘Umar, did you send me for such work? I survived instead of dying like the other Companions, and the day I began working with you is the worst day of my life.” Then, with the Caliph’s permission, he went to a secluded place several miles from Madinah and settled there permanently. One day, the Caliph felt that ‘Umayr might have betrayed his trust. To test him, he sent a man named al-Harith to him with one hundred dinars. He told the man, “Go to ‘Umayr disguised as a guest. If you see any sign of worldly luxury in his home, return immediately. But if you find him in very straitened circumstances, give him these one hundred dinars.”

The man departed. When he reached ‘Umayr’s home, he saw him sitting beside the wall, picking dirt from his garment and patching it. The man greeted him. When ‘Umayr returned the greeting, he invited him to stay. The man remained.

‘Umayr asked, “Where have you come from?”

“From Madinah.”

“How did you leave the Commander of the Believers?”

“As a righteous and virtuous man.”

“Does the Commander of the Believers no longer enforce the hudud (the punishments prescribed by Islamic law)?”

“He recently punished one of his sons for adultery. The boy died.”

“O Allah, help ‘Umar! I know of nothing in him except his love for You.”

The man stayed as a guest in ‘Umayr’s home for three days. During those three days, he had to subsist on chewing a few pieces of barley bread. Seeing this, the man said, “For these few days, you have left me almost hungry.” Then he took out the dinars and held them out to ‘Umayr. As soon as he saw the money, ‘Umayr cried, “I have no need of it!” Saying this, he pushed the pouch of dinars toward the man. At that point, ‘Umayr’s wife said, “If you have no need of it, distribute it among those who do.” ‘Umayr said, “I have no authority to do anything with it.” His wife then tore her veil into several pieces. She divided the dinars, tied them in those pieces, and distributed them among the children of the martyrs in the surrounding area.

Meanwhile, the man returned to Caliph ‘Umar. He asked, “What did ‘Umayr do with the dinars?” “I do not know,” the man replied. The Caliph then wrote ordering ‘Umayr to come with the dinars. ‘Umayr appeared before the Caliph. “What did you do with the dinars?” the Caliph asked. He replied, “I did what I wished. What connection do you have with that?” “No, you must tell me,” the Caliph insisted. ‘Umayr said, “I sent them ahead for the needs of my Hereafter.” The Caliph then ordered that some food and two garments be given to him. ‘Umayr said, “I do not need food. I left two sa‘s of barley at home. Perhaps Allah will provide other sustenance while I eat that. But I can take the two garments, because on my way here I saw that so-and-so’s mother had no clothing and was nearly naked.” Saying this, he tucked the two garments under his arm and returned home. He died shortly afterward.10

Biographical experts differ regarding the year of ‘Umayr’s death. Some have said that he established a permanent residence in Hims. He died there during the caliphate of Amir Mu‘awiyah (may Allah be pleased with him), or, according to another view, during the caliphate of ‘Umar or ‘Uthman (may Allah be pleased with them).11 One narration states that he died in Madinah and that Caliph ‘Umar (may Allah be pleased with him) led his funeral prayer.12 Another narration says that when Caliph ‘Umar (may Allah be pleased with him) heard of ‘Umayr’s death, he expressed grief and prayed for his forgiveness. He then went to the Baqi‘ al-Gharqad cemetery in Madinah. Others followed him, and he said, “Now, each of you express your own wish.” One man said, “If I had abundant wealth, I would use it to free this many slaves.” Another said, “If my body possessed invincible strength, I would draw water from the Zamzam Well with a bucket and give it to the pilgrims.” Others likewise expressed their wishes. Finally, ‘Umar (may Allah be pleased with him) said, “If only I could find more people as worthy as ‘Umayr ibn Sa‘d, I would seek their assistance in the affairs of the Muslims.”13

One day, while serving as governor of Hims, he stood on the mosque’s pulpit and said in a sermon: “Know that Islam is a protective wall and a strong gate. The wall of Islam is truth and justice. If the wall cracks and the gate is broken, Islam will be defeated. But as long as the ruler remains firm, Islam will remain protected. The firmness of the ruler does not mean that he conducts slaughter by the sword. It means that he judges by the truth and holds firmly to justice.”14 He left behind two sons, named ‘Abdur-Rahman and Mahmud.

‘Umayr (may Allah be pleased with him) was one of the distinguished and ascetic Companions.15 In honor and rank among the Companions, he occupied a very high position. Al-Mufaddal al-Ghallabi said: “Among the Ansar, the most ascetic were three: Abu ad-Darda, Shaddad ibn Aws, and ‘Umayr ibn Sa‘d.”16 Ibn Sirin said: “Caliph ‘Umar (may Allah be pleased with him), impressed by his noble character, gave him the title Nasij Wahdihi—unique and unmatched in creation and disposition.”17

‘Umayr’s son ‘Abdur-Rahman said: “Abdullah ibn ‘Umar told me, ‘There was no better man among the Companions than your father.’”18 Ibn Sumay mentioned ‘Umayr’s name in the first class of the Companions who went to Hims.19

In temperament and moral character, ‘Umayr (may Allah be pleased with him) was exemplary. It is difficult to find anyone equal to him in God-consciousness and piety. He possessed intense religious feeling. From childhood, his heart held sincere love for the Messenger of Allah (peace be upon him). In his faith in and love for the Messenger, there was not the slightest trace of hypocrisy. This is demonstrated by an incident during the Battle of Tabuk. At that time, his foster father, al-Julas, made an offensive remark concerning the Messenger of Allah (peace be upon him). ‘Umayr immediately informed the Messenger (peace be upon him) of the matter, even though he had been raised under al-Julas’s protection and was still dependent on him.20 Firm faith in and deep love for Allah and His Messenger stood above everything else for him.

The incident involving ‘Umayr and al-Julas has been narrated by Ibn Hisham and various other authors. Al-Julas was one of those who did not participate in the Battle of Tabuk. One day during that period, in ‘Umayr’s presence, al-Julas remarked, “If this man, Muhammad (peace be upon him), is truthful, then we are worse than donkeys.” Hearing this, ‘Umayr said, “By Allah, O al-Julas! You are dearer to me than all people, and your favor toward me is greater than anyone’s. If any misfortune befell you, I would suffer the most. You have made a remark. If I say that you are worse than donkeys, I will disgrace you; but if I remain silent, my religion will be ruined. The former is easier for me than the latter.”

‘Umayr’s protest made al-Julas extremely angry. He immediately vowed to sever all relations with ‘Umayr. ‘Umayr, meanwhile, promptly informed the Messenger (peace be upon him) of the matter. The Messenger (peace be upon him) summoned both of them and questioned al-Julas about it. Al-Julas swore, “ ‘Umayr has lied about me. I did not say what he claims.” Thus al-Julas completely denied the incident. But no truth remains hidden from the Prophet and Messenger. Through revelation and inspiration, they learn everything. The same happened in al-Julas’s case. Allah revealed the matter to His Prophet. The Messenger (peace be upon him) then recited verse 74 of Surah at-Tawbah.

“They swear by Allah that they did not say it, while they certainly uttered the word of disbelief and disbelieved after their Islam. They desired what they could not attain. And they resented only that Allah and His Messenger had enriched them by His bounty.”

When the Noble Messenger (peace be upon him) recited the concluding portion of the verse—“Yet if they repent, it will be better for them. But if they turn away, Allah will punish them with a painful punishment in this world and the Hereafter”—al-Julas exclaimed, “I repent.” Ibn Ishaq said: After this incident, al-Julas became a true Muslim, and no further lapse or deviation was seen in the rest of his life. In joy that his repentance had been accepted, al-Julas took ‘Umayr back into his care and raised him for the rest of his life. After the verse was revealed, the Messenger (peace be upon him) took ‘Umayr by the ear and said, “My son, this ear of yours heard correctly.” ‘Urwah said: After this incident, ‘Umayr’s rank rose above that of everyone else.21

A hadith of the Messenger of Allah (peace be upon him) has been narrated from ‘Umayr (may Allah be pleased with him). Those who narrated it include his son Mahmud, Abu Talhah al-Khawlani, Abu Idris al-Khawlani, Rashid ibn Sa‘d, Habib ibn ‘Ubayd, and Zuhayr ibn Salim, among others.22

References:

Rafi‘ ibn Malik ibn ‘Ajlan (may Allah be pleased with him)

His kunyahs were Abu Malik and Abu Rifa‘ah. His actual name was Rafi‘. He was a member of Madinah’s famous Khazraj tribe. His father was Malik ibn ‘Ajlan.

The Ansar of Madinah were an exceptionally fortunate group, numbering seventy—or, according to another view, seventy-five—people. Among them, there were differences in rank according to how early they accepted Islam. Among the Ansar, the Banu Najjar and Khazraj tribes were almost equal in responding early to Islam’s call. Yet all their honor, distinction, and nobility in this regard were due to two of their members. Those two great men were Mu‘adh ibn ‘Afra’ and Rafi‘ ibn Malik ibn ‘Ajlan.

The Noble Messenger (peace be upon him) was preaching Islam in Makkah. Particularly during the Hajj season, he personally contacted people arriving from different parts of Arabia and invited them to Islam. At one such stage of the Messenger’s prophetic life in Makkah, six men from Madinah’s Khazraj tribe went to Makkah for ‘Umrah. Mu‘adh and Rafi‘ were among this group of six. When the Messenger learned of their presence in Makkah, he presented Islam to them. They listened calmly and attentively to his words. Then, among them, Mu‘adh and Rafi‘ were the first to accept Islam by pledging allegiance to the Messenger (peace be upon him).

It is narrated in Ibn Sa‘d’s Tabaqat that on that occasion only Mu‘adh and Rafi‘ came from Madinah. When they reached Makkah, they heard about the appearance of the Messenger of Allah (peace be upon him). At one point, they met him, listened to him, and accepted Islam. According to Sa‘d ibn ‘Abdul-Hamid’s narration, Rafi‘ was the first of the two to pledge allegiance to the Messenger (peace be upon him). He further says that Rafi‘ was the first among the Khazraj to accept Islam. Al-Baladhuri said: Rafi‘ was the first among the Ansar to accept Islam.

After accepting Islam, he returned to Madinah and devoted himself vigorously to preaching Islam. Ibn al-Athir says:

“When they returned to Madinah and began preaching Islam among their people, Islam spread throughout the Ansar. There was not a house in which the Messenger of Allah (peace be upon him) was not mentioned.” The following year, Rafi‘ went to Makkah with twelve men, and the year after that with seventy or seventy-five men. Thus, on two successive occasions, he participated in the historic Pledges of ‘Aqabah and pledged allegiance to the Messenger of Allah (peace be upon him). At the time of the final pledge, he was appointed naqib, or responsible representative, of Banu Zurayq.

According to one narration, after some people in Madinah accepted Islam, they unanimously sent Mu‘adh and Rafi‘ to Makkah. Their purpose was to ask the Messenger of Allah (peace be upon him) to send a preacher to Madinah who would teach the Qur’an there. Responding to their request, the Messenger (peace be upon him) sent Mus‘ab ibn ‘Umayr to Madinah.

After the Messenger of Allah (peace be upon him) migrated to Madinah, he established a bond of religious brotherhood between Rafi‘ and Sa‘id ibn Zayd ibn ‘Amr ibn Nufayl.

Rafi’s Islamic life was very brief. During this short period, only two battles took place—Badr and Uhud. There is disagreement among scholars of sirah regarding his participation in Badr. Ibn Ishaq did not include him among the Companions of Badr. Musa ibn ‘Uqbah, narrating from Imam Ibn Shihab az-Zuhri, reported that Rafi’ participated in Badr. The most reliable information on this matter is Rafi’s own statement, compiled by Imam al-Bukhari. Rafi’ said: “I would not be pleased to have participated in Badr instead of al-‘Aqabah.” Although by this statement he intended to indicate the greater importance of al-‘Aqabah compared with Badr, it also suggests that he did not participate in Badr. The historian al-Baladhuri says: When the Messenger (SA) set out from Madinah toward Badr, Rafi’, like many others in Madinah, thought that the Messenger (SA) was not going to war. For this reason, they did not accompany the Messenger of Allah (SA).

Rafi’ (RA) participated in the Battle of Uhud in the third year after Hijrah. This was the first and last battle of his Islamic life. He was martyred in this battle.

During his brief Islamic life, Rafi’ (RA) rendered various religious services. He was a devoted muballigh (propagator). He made a tremendous contribution to the propagation and spread of Islam in Madinah during its earliest period. After accepting Islam, his sole concern and preoccupation was how Islam could be propagated and spread throughout Madinah. Thus, every year he hastened from Madinah to Makkah, secretly met the Messenger of Allah (SA) at al-‘Aqabah, and returned to Madinah with essential guidance and instructions. At the time of the final pledge at al-‘Aqabah, he successfully fulfilled the great responsibility entrusted to him as one of the twelve naqibs selected by the Messenger of Allah (SA).

It is reported that Rafi’ was the first to bring Surah Yusuf to Madinah. Before it was recited in any of Madinah’s other mosques, the Qur’an was first recited in the Mosque of Banu Zuraiq. He was the reciter. Whatever of the Qur’an had been revealed to the Messenger at the time of his pledge to the Messenger of Allah (SA) in Makkah, Rafi’ wrote down and brought with him to Madinah, then gathered all the members of his clan and recited it to them.

There is also a report that after accepting Islam he remained in Makkah. When Surah Ta-Ha was revealed, he wrote it down and brought it to Madinah. In short, he rendered many other services of this kind.

Al-Hakim compiled a hadith of Rafi’ ibn Malik in his book al-Mustadrak. Its narrator was his grandson, Mu‘adh ibn Rifa‘ah ibn Rafi’.

References:

Zayd ibn Dasinah (RA)

Hazrat Zayd’s (RA) father was Dasinah ibn Mu‘awiyah. He was descended from the Banu Bayyada branch of Madinah’s Khazraj tribe. Little information is available about when he accepted Islam. However, the other events of his life indicate that he accepted Islam during the earliest period of the Islamic call in Madinah. He participated with the Messenger of Allah (SA) in the battles of Badr and Uhud, and after accepting Islam he did not have the opportunity to enjoy this worldly life for long. While carrying out the work of calling people to the religion and conveying its message at the command of the Messenger of Allah (SA), he was brutally killed.

After the Battle of Uhud, according to Ibn Ishaq’s account, some people from the tribes of ‘Adal and Qarah came to the Messenger of Allah (SA) and requested: “Send some people to us who can teach and train us in the Qur’an and the Shariah; Islam has spread among us.” In response to their request, the Messenger of Allah (SA) ordered six men, including Khubayb ibn ‘Adi and Zayd ibn Dasinah, to go there. They set out from Madinah. On the way, they were attacked by polytheists beside a pool called ar-Raji‘, belonging to the Hudhayl tribe. Hazrat Khubayb and Zayd (RA) were taken captive by them, while the others were martyred. The two captives were taken to Makkah with their hands bound and handed over to the Quraysh in exchange for two prisoners from the Hudhayl tribe. Safwan ibn Umayyah was delighted, thinking that by taking Zayd ibn Dasinah he would be able to avenge the killing of his father, Umayyah ibn Khalaf, who had been killed by the Muslims.

After much deliberation and consultation, the polytheists of Makkah decided that Zayd would be killed at a place called Tan‘im. Safwan had a slave named Nistas. He ordered him to take the two men to the execution ground. When they arrived, they faced a strange test. Abu Sufyan said to Zayd (RA): “Zayd, I adjure you by Allah to speak the truth. If Muhammad were brought in your place and killed, while you returned safely to your family, would you be pleased with that?” Zayd (RA) calmly replied: “I would not be pleased if even a thorn were to prick Muhammad while I remained safe among my family.”

Abu Sufyan was stunned by this reply. The words came spontaneously from his mouth: “By Allah, no friend in the world loves his companion as much as Muhammad’s Companions love him.” Then Nistas killed him on their orders. This was a tragic event of the third—or, according to another opinion, the fourth—year after Hijrah. Some reports state that Hazrat Zayd (RA) was captured and martyred in the incident of Bi’r Ma‘unah. In his Sahih, in the chapter “The Expedition of ar-Raji‘ and Bi’r Ma‘unah,” Imam al-Bukhari narrated through Ibn Ishaq that this occurred after Uhud. His account further indicates that ar-Raji‘ and Bi’r Ma‘unah were two entirely separate events. In the incident of ar-Raji‘, Zayd was killed in Makkah together with Khubayb.

Musa ibn ‘Uqbah stated in his Maghazi that Khubayb and Zayd were killed on the same day. On that day, the Messenger (SA) was heard saying in Madinah: “Wa ‘alaykuma aw wa ‘alaykas-salam.”

‘Urwah and Musa ibn ‘Uqbah say that before hanging Zayd, the Quraysh pierced and shredded his body with spears to test the firmness of his faith. But this only increased his faith and his willingness to submit himself.

Ibn Ishaq narrated through Ibn ‘Abbas (RA): When the heroes of ar-Raji‘ were killed so helplessly, the hypocrites of Madinah began saying: “How unfortunate are these wretched men, who have perished so helplessly. They neither remained among their families and relatives nor were they able to fulfill the trust entrusted to them by their companions.” Then Allah Most High revealed verse 204 of Surah al-Baqarah: “Among people there is one whose speech about the life of this world impresses you, and he calls Allah to witness what is in his heart; yet he is the most quarrelsome of adversaries.”

Regarding the martyrs of ar-Raji‘, Allah Most High revealed verse 207 of Surah al-Baqarah:

“And among people is he who sells himself, seeking the pleasure of Allah. And Allah is Most Kind to His servants.”

References:

Qays ibn Sa‘d ibn ‘Ubadah (RA)

Several kunyahs of Hazrat Qays (RA) are mentioned in history, such as Abu al-Fadl, Abu ‘Abdillah, and Abu ‘Abd al-Malik. Ibn Hibban mentions the name Abu al-Qasim. He was an honored member of the Sayidah branch of Madinah’s famous Khazraj tribe. An Ansari Companion, the famous leader of the Khazraj and distinguished Companion Hazrat Sa‘d ibn ‘Ubadah, was his father, and Fuqayhah bint ‘Ubayd ibn Dulaym was his mother. His parents were paternal cousins. His forefathers were renowned benefactors and eminent leaders of Madinah. Hazrat Qays accepted Islam before the Messenger of Allah (SA) migrated to Madinah.

Hazrat Qays participated with the Messenger of Allah (SA) in all his battles and expeditions. Imam az-Zuhri says that he was one of the standard-bearers of the Messenger of Allah (SA). He participated in the expedition of Jaysh al-Khabat in the eighth year after Hijrah. The expedition was a great trial for the Muslims. Abu ‘Ubaydah ibn al-Jarrah advanced toward the coast with an army of 300 men, including Hazrat Abu Bakr and ‘Umar. They stayed there for fifteen days, until the food they had brought ran out. The entire army faced severe food shortages, and the soldiers began eating fallen leaves from trees out of hunger. Khabat means fallen leaves. Since the soldiers of this army ate tree leaves, it became known in history as Jaysh al-Khabat, or the Army of Fallen Leaves. During this difficult time, Hazrat Qays borrowed three camels at a time and slaughtered them. Three times he borrowed and slaughtered a total of nine camels, providing enough food for the entire army to survive. As the debt was becoming excessive, the commander, Abu ‘Ubaydah (RA), told him to refrain from doing so. One report says that on the return journey from Jaysh al-Khabat, Hazrat Abu Bakr and Hazrat ‘Umar (RA) became worried when they saw him slaughtering camels so recklessly. They said among themselves that if this young man were not stopped, he would exhaust all his father’s wealth. They then persuaded the other members of the army to support them and stopped Qays from slaughtering camels. When the people mentioned this conduct to the Messenger of Allah (SA) after returning from the expedition, he said: “Generosity is certainly a characteristic of this household.”

He accompanied the Messenger of Allah (SA) on the expedition for the conquest of Makkah. When they entered Makkah, the Ansar’s banner was initially in the hands of Sa‘d ibn ‘Ubadah. At one point, the Messenger (SA) took it from him and handed it to Qays. Besides carrying the banner in various battles, Qays became an important figure in the administration of the caliphate during the lifetime of the Messenger of Allah (SA). Qays was one of those entrusted with responsibilities for maintaining order and administration at that time.

Hazrat Anas ibn Malik (RA) said: “Qays’s position in the court of the Messenger of Allah (SA) was like that of a chief of police in the court of a ruler.”

He also held a special position in the court of Hazrat ‘Ali. Ibn Yunus says: He participated in the conquest of Egypt and built a house there. Then ‘Ali (RA) appointed him governor of Egypt. Despite opposing him in various ways, Hazrat Mu‘awiyah (RA) failed to create any disturbance or unrest in Egypt. Eventually, he succeeded in provoking the people of Kufa and having him dismissed by ‘Ali (RA). ‘Ali (RA) appointed Muhammad ibn Abi Bakr as governor in his place. Regarding this, Ibn Sirin says: ‘Ali (RA) appointed Qays ibn Sa‘d governor of Egypt in 36 AH and dismissed him in 37 AH, because ‘Ali’s friends convinced him that Qays had secretly allied himself with Mu‘awiyah (RA). When he was removed and Muhammad ibn Abi Bakr was appointed in his place, he realized that ‘Ali (RA) had been misled. Even afterward, his cordial relationship with ‘Ali (RA) continued, and ‘Ali consulted him on all matters. It became impossible for Muhammad ibn Abi Bakr to govern Egypt. The strategies employed against him by Amir Mu‘awiyah (RA) and ‘Amr ibn al-‘As (RA) created a current of unrest, which later tore apart the bonds of the caliphate.

Hazrat Qays (RA) went directly from Egypt to Madinah. Marwan was in Madinah at the time. When he threatened Qays, Qays left Madinah for Kufa, where he continued to live with Hazrat ‘Ali (RA).

He participated in all the battles alongside ‘Ali (RA). During the days of the Battle of Siffin, he was at the forefront of ‘Ali’s (RA) army. During those days he would recite a poem. Its two lines were as follows:

“That banner which we carried with the Prophet.”

“When Jibril was our helper.”

“We are the people who, when they fight,”

“Until the land is conquered,”

“Their sword-bearing arms remain extended.”

Before this, he had also participated in the Battle of the Camel. In the Battle of Nahrawan, he joined all the men of his own tribe. At the beginning of this battle, Hazrat ‘Ali (RA), as was customary, sent Abu Ayyub al-Ansari and Qays (RA) to the Kharijites to invite them to peace and prosperity. They discussed the matter with the Kharijite ‘Abdullah ibn Sanjar. He said: “We are not pleased with obeying and following ‘Ali. If there were someone like ‘Umar ibn al-Khattab (RA), we would be willing to recognize him as caliph.” Qays (RA) replied: “Among us is ‘Ali ibn Abi Talib (RA). If there is anyone among you equal to him, put his name forward.” He said: “No, there is no one among us like that.” Qays said: “Then you should be cautious. Unrest and disorder have taken root in your hearts.”

Hazrat Qays (RA) was a trusted friend of ‘Ali (RA) in every circumstance. ‘Ali (RA) was martyred in 40 AH, and responsibility for the caliphate was entrusted to Imam Hasan (RA). Hazrat Qays (RA) supported Imam Hasan. Meanwhile, upon hearing of ‘Ali’s (RA) martyrdom, Hazrat Mu‘awiyah (RA) sent an army. Hazrat Qays reached Anbar with an army of five thousand soldiers, each with a shaven head and having sworn to die, to resist Mu‘awiyah’s (RA) Syrian troops. Amir Mu‘awiyah’s army laid siege to Anbar. In the meantime, a peace agreement was concluded between Imam Hasan (RA) and Mu‘awiyah. Imam Hasan (RA) wrote to Qays (RA), instructing him to hand the city of Anbar over to Mu‘awiyah’s (RA) army and come to him at Mada’in.

Upon receiving the Imam’s letter, Hazrat Qays became extremely angry. He gathered all the members of his army and delivered an impassioned speech. He said: “What do you want? If you wish, I will fight alongside you until death. And if you wish, I can obtain a pledge of aman, or security, for you from Amir Mu‘awiyah.” The soldiers said: “Obtain a pledge of security for us.” He did so and went to Mada’in with his fellow soldiers.

From Mada’in, Hazrat Qays (RA) set out toward Madinah. Every day on the way, until he reached Madinah, he slaughtered one of his own camels for his companions. After arriving in Madinah, he adopted complete seclusion and remained devoted throughout the rest of his life to the remembrance and worship of Allah with undivided attention.

According to Caliph Ibn Khayyat, al-Waqidi, and many others, Hazrat Qays died in Madinah in 60 AH, toward the end of the caliphate of Hazrat Mu‘awiyah (RA). According to Ibn Hibban, he left Madinah out of fear of Mu‘awiyah, lived elsewhere in exile, and died in 85 AH during the reign of Caliph ‘Abd al-Malik. Ibn Hajar al-‘Asqalani considers the first opinion the most accurate.

He was ill for some time before his death. Many inhabitants of Madinah were financially indebted to him. For this reason, those in debt felt embarrassed to visit him. Understanding this, he announced: “I have forgiven all that is owed to me.” As soon as this announcement spread, crowds began streaming in to see him. At one point, the staircase of his house collapsed under the tremendous crowd.

Hazrat Qays (RA) had a son named ‘Amir. He narrated hadiths through his father, Qays. Hazrat Qays was heavily built and tall. ‘Amr ibn Dinar said: “He had a huge body and a small head.” He was so tall that when he rode a donkey, his feet touched the ground. He never grew a beard. The Ansar would joke: “We would like to buy some hair for Qays with our own money.”

He was one of the learned Companions. The central aim of his life was to propagate and spread the hadiths of the Messenger of Allah (SA). He never deviated from this aim at any stage of his life. Even while serving as governor of Egypt, he would stand on the pulpit of the mosque there and narrate hadiths. In the hadith collections, he narrated from his father Sa‘d ibn ‘Ubadah, ‘Abdullah ibn Hanzalah, and others. The latter was younger than Qays. He narrated a total of sixteen hadiths. This was stated by the scholar az-Zirikli.

Many people heard hadiths from Hazrat Qays and narrated hadiths through his chain of transmission. The names of some of his famous students are given here: Anas ibn Malik, Tha‘labah ibn Abi Malik, Abu Maysarah, ‘Abd ar-Rahman ibn Abi Layla, Abu ‘Ammar adh-Dhahabi, Ghurayb ibn Humayd al-Hamadani, ash-Sha‘bi, ‘Amr ibn Shurahbil, ‘Urwah ibn az-Zubayr, Maymun ibn Abi Shaybah, Muhammad ibn ‘Abd ar-Rahman, and Abu Tamim al-Jayshani.

Hazrat Qays was a deeply thoughtful man. Whenever he gave a decision on any matter, he did so only after much reflection. Even regarding Islamic laws and rulings, he displayed a clear and open-minded approach. Once, a man asked him about zakat al-fitr. He said: “Before the obligation of zakat was prescribed, the Messenger (SA) instructed people to give zakat al-fitr. After zakat became obligatory, he neither renewed the instruction concerning zakat al-fitr nor prohibited it. We continue to fulfill it on the basis of the earlier instruction.” The character and qualities of the Messenger of Allah (SA) had profoundly influenced him. Service to the Messenger of Allah (SA), indifference to worldly pleasures and luxuries, taqwa, generosity, reflection and contemplation, bravery and courage, magnanimity, and equal love for all were among the special beauties of his character.

To serve the Messenger of Allah (SA) and have the opportunity to do so was a fortune in both religion and worldly life. All the Companions strove with all their might to attain this fortune. Hazrat Qays (RA) was also among those who possessed this honor and good fortune. It is recorded in the Musnad of Imam Ahmad:

“His father appointed him to serve the Messenger of Allah (SA). Imam al-Bukhari narrated in his Tarikh through Marwan ibn ‘Aswad. He said: I saw Qays ibn Sa‘d. He served the Messenger of Allah (SA) for ten years.”

He had boundless devotion and respect for the Messenger of Allah (SA). One day, the Messenger (SA) went to the home of Sa‘d ibn ‘Ubadah. When it was time to return, Sa‘d had one of his donkeys brought and spread a blanket over its back. The Messenger (SA) sat on the donkey, while Qays began walking beside him. The Messenger (SA) told him to mount behind him, but Qays hesitated. The Messenger (SA) then said: “Either mount behind me on my riding animal, or go back.” Qays considered sitting beside the Messenger of Allah (SA) contrary to proper etiquette, so he returned.

Generosity and charity were a shining aspect of his character. The scholars of asma’ ar-rijal openly acknowledged the breadth of his spirit. Ibn al-Athir says:

“He was one of the most knowledgeable and honored Companions, and one of the cleverest and most generous men of the Arabs.” This generosity was entirely innate to him. Yet the great influence of the country’s environment and climate, and of the qualities of his parents and clan, in shaping this nature cannot be denied. When he returned to Madinah from the Battle of Jaysh al-Khabat and told his father about the soldiers’ hunger and shortage of food, his father said to him: “You could have slaughtered camels and fed them.” He replied: “That is what I am doing.” When he described the food shortage during the second stage, his father said the same thing, and the son gave the same answer. When he described the hunger during the third stage, his father again said the same thing. He then replied in a tone of complaint: “That is what I wanted to do, but I was stopped.” It is narrated from Jabir that he slaughtered a total of nine camels during this expedition. When the comments made by Hazrat Abu Bakr and Hazrat ‘Umar (RA) about Qays’s slaughtering of camels during this expedition reached Sa‘d ibn ‘Ubadah (RA), he hurried to the Messenger of Allah (SA), stood behind him, and said: “Please answer this: Why have Ibn Abi Quhafah and Ibn al-Khattab—Abu Bakr and ‘Umar—tried to make my son miserly?”

It can easily be imagined how generous the son of a father who gave so freely could be. The author of Usud al-Ghabah says: “Many stories are current about his generosity. I have not mentioned them because it would make the account too long.” The Messenger (SA) said: “Generosity is a characteristic of this household.” Another report states that the Messenger (SA) said of him: “He is the son of a generous family.”

Ad-Daraqutni narrated from Yahya ibn ‘Abd al-‘Aziz: Sa‘d ibn ‘Ubadah and his son Qays would take turns going to war, each going every other year. Once Sa‘d went to war while Qays stayed at home. Sa‘d learned from the battlefield that many guests had come to the Messenger of Allah (SA) in Madinah. He said to his companions: “If Qays is truly my son, he will tell my servant Nistas: ‘Show me your father’s authorization.’ Qays will then punch him on the nose, snatch away the key, and take out whatever the Messenger of Allah (SA) needs.” The narrator says that this is exactly what happened. On that occasion, Qays brought one hundred wasaqs of food for the Messenger of Allah (SA). Another incident illustrating Hazrat Qays’s generosity may appropriately be mentioned here. A man named Qusayr ibn Salt owed money to Amir Mu‘awiyah (RA). Amir Mu‘awiyah (RA) wrote to Marwan: “Purchase Qusayr’s house. If he does not wish to sell it, demand the money he owes me. If he pays, that is good; otherwise sell his house.” Marwan summoned Qusayr, informed him of the matter, and gave him three days. Qusayr did not want to sell the house and initially thought of paying the money. But he was short by thirty thousand. Remembering Qays, he went to his house and asked to borrow thirty thousand. Qays lent him the money. When Qusayr appeared before Marwan with the money and told him everything, Marwan’s heart softened. He returned both the house and the money to Qusayr. Qusayr then went to Qays and returned the thirty thousand. Qays refused to accept the bundle of money, saying: “What I give someone once, I do not take back.” Once, an old man came to Qays (RA), described his extreme poverty and need, and said: “There is no food in my house now.” Qays told him: “Go home. You will find food in your house immediately.” He then ordered that the old man’s house be filled with foodstuffs such as oil, flour, clarified butter, meat, and dates. Juwayriyah ibn Asma said: “Qays would lend them money and feed them.”

His father, Hazrat Sa‘d (RA), possessed vast wealth and property. When Sa‘d (RA) left for Syria, he distributed all his property among his sons and daughters. After his death, another son was born to him. No share had been designated for that child. Abu Bakr and ‘Umar (RA) advised Qays to annul his father’s distribution and redistribute all the property. Qays said: “It will remain as my father distributed it. However, I give my share to him.”

Hazrat Qays (RA) would ask Allah for abundant wealth. He believed that wealth was necessary in order to do good, and that nothing could be accomplished without wealth. Thus he would often supplicate: “O Allah, grant me wealth, for nothing can be accomplished without wealth.”

In sound judgment and political strategy, he was one of the finest men in Arabia at that time. Ibn Shihab said: “During times of unrest and disorder, five men throughout Arabia were renowned for political maneuvering and strategy: Mu‘awiyah, ‘Amr ibn al-‘As, Qays, al-Mughirah, and ‘Abdullah ibn Budayl. Among them, Qays and Budayl were with ‘Ali (RA).”

His intelligence and cunning were such that, as long as he was the governor of Egypt, he did not allow any of the conspiracies and intrigues of Amir Mu‘awiyah and ‘Amr ibn al-‘As (may Allah be pleased with them) to succeed there. He used to say, “Had Islam not come, I would have practiced such deception that I would have rendered all the Arabs helpless.” Another narration states: “The deceiver and trickster is in Hell.” Had I not heard these words of the Messenger of Allah (peace and blessings be upon him), I would have been the greatest trickster of this ummah. Imam al-Zuhri said that he was one of the shrewdest men in Arabia. His contemporaries said that in battle he was a precise decision-maker, an unfailing strategist, and a brave, perceptive warrior.

When extreme disorder and unrest prevailed throughout the caliphate after the martyrdom of ‘Uthman (may Allah be pleased with him), one day Habib Maslamah came to him on horseback and said, “Please mount this horse.” Saying this, he moved slightly from his seat to make room for him in front. He refused to sit in front, saying, “The Messenger (peace and blessings be upon him) said that the owner should sit at the front of a mount.” He then said, “I know that too. But I cannot feel at ease with you sitting behind me.”

Qays (may Allah be pleased with him) was a generous and impartial man. This was evident in various actions throughout his life. Once, he was sitting with Sahl ibn Hunayf at Qadisiyyah. At that moment, he saw a funeral procession passing before them. In accordance with Muslim practice, he immediately stood out of respect for the deceased. The people said, “You have stood up unnecessarily. The deceased is only a protected non-Muslim.” Qays (may Allah be pleased with him) said, “The Messenger also stood when he saw the bier of this Jew.” When he was told that the deceased was a Jew, he said, “That does no harm. Is he not also a living being?”

Qays (may Allah be pleased with him) was a servant of the Messenger of Allah (peace and blessings be upon him). The Messenger treated him with great affection and tenderness, and lovingly taught him many things. Qays said, “One day I had finished two rak‘ahs of prayer. As the Messenger (peace and blessings be upon him) passed by me, he gently tapped me with his foot and said, ‘Shall I tell you of one of the gates of Paradise?’ I said, ‘Yes, please tell me.’ He said, ‘La hawla wa la quwwata illa billah.’”

The Noble Messenger (peace and blessings be upon him) prayed to Allah for Qays’s father, Sa‘d ibn ‘Ubadah (may Allah be pleased with him), and his descendants. On one occasion he said, “O Allah, shower mercy and compassion upon Sa‘d ibn ‘Ubadah and his family.”

Qays’s (may Allah be pleased with him) piety and fear of Allah became so pronounced that, after Hasan (may Allah be pleased with him) withdrew from the caliphate, he completely adopted a life of seclusion. Thereafter, he spent most of his time in worship and devotion. He always performed the obligatory acts of worship properly. The fast of ‘Ashura is voluntary. Before fasting in Ramadan became obligatory, all the Companions used to fast. After the Ramadan fast became obligatory, fasting on that day was no longer required. Nevertheless, Qays always observed the fast of ‘Ashura.

Qays (may Allah be pleased with him) was a supporter of ‘Ali (may Allah be pleased with him). He regarded ‘Ali and, after him, Hasan as being in the right concerning the caliphate. Therefore, when Hasan made an agreement with Mu‘awiyah (may Allah be pleased with him) and withdrew from the caliphate, he was deeply grieved. He then withdrew from the political arena and adopted a life of seclusion. Even so, it does not appear that he accepted Mu‘awiyah’s (may Allah be pleased with him) caliphate wholeheartedly. Various statements and actions of his prove this. Here I shall mention only one incident, reported in several reliable works.

Once, the Roman emperor sent a messenger to Amir Mu‘awiyah requesting that he send him a pair of trousers belonging to the tallest man in Arabia. Mu‘awiyah (may Allah be pleased with him) summoned Qays (may Allah be pleased with him) and said, “I only need one pair of your trousers.” Qays immediately rose, went to a secluded corner, removed the trousers he was wearing, carried them in his hand, and threw them toward Mu‘awiyah. Mu‘awiyah said, “You could have returned home and sent them.” Qays (may Allah be pleased with him) then answered Mu‘awiyah (may Allah be pleased with him) in verse. His intense emotion, longing, and indignation were expressed in it. Several lines of that poem have been recorded in various works. The meaning of some of them is as follows:

1. I gave the trousers at once so that people would know they were Qays’s trousers, and so that Caesar’s envoys might bear witness.

2. So that they could not say that Qays had disappeared from the stage of politics and that these were merely ordinary trousers.

3. I am a leader of the Yemeni tribe. People are of only two kinds: leaders and followers.

4. Men like me are frightening to them. Yet my disposition and character have spread among the people.

Then Mu‘awiyah (may Allah be pleased with him) told the tallest man in his army to wear them. When the man held the trousers up to his nose, they fell to the ground. Citing Abu ‘Amr, Ibn al-Athir said that the story of Qays’s trousers at Mu‘awiyah’s court has no basis.

Sources:

‘Abdullah ibn ‘Amr ibn Haram (may Allah be pleased with him)

His name was Abu Jabir ‘Abdullah. His father was ‘Amr ibn Haram and his mother was al-Rabab, the daughter of Qays. He belonged to the Banu Sulaymah branch of the Khazraj tribe of Madinah.1 He was the proud father of the renowned Companion Jabir (may Allah be pleased with him), who narrated many hadiths from the Messenger of Allah (peace and blessings be upon him). He was an honored and distinguished leader of Banu Sulaymah. He was an ‘Aqabah Companion, a veteran of Badr, and a martyr of Uhud.2 Al-Baladhuri says that he was an ‘Aqabah Companion, a veteran of Badr, and a Naqib.3

Before Islam, the Arabs would go to the Ka‘bah in Makkah to perform Hajj and ‘Umrah. In the thirteenth year of Prophethood, during the Hajj season, a large caravan of five hundred people from Yathrib went to Makkah for Hajj. At that time, besides those who had secretly or openly accepted Islam through Mus‘ab ibn ‘Umayr (may Allah be pleased with him), there were many polytheists in the caravan. ‘Abdullah was also a member of this caravan. He had not yet accepted Islam.4 His son Jabir also took part in this journey as a Muslim. Regarding this, the Ansari Companion Ka‘b ibn Malik says:5 “We set out from Yathrib for Hajj. After reaching Makkah, we agreed to meet the Messenger of Allah (peace and blessings be upon him) in the Valley of ‘Aqabah on a certain night in the middle of the Days of Tashriq. We completed the Hajj, and the appointed night arrived. Abu Jabir ‘Abdullah ibn ‘Amr was with us. He was a leader and a prominent man, and we had taken him as a traveling companion. We concealed our plans from our polytheist companions. Shortly before going to meet the Messenger of Allah (peace and blessings be upon him), we said to him, ‘Abu Jabir, you are one of our leaders and a respected man. If you die holding the belief you have, you will burn in the Fire of Hell tomorrow.’ In this way, we invited him to accept Islam and also told him about the appointed meeting with the Messenger of Allah (peace and blessings be upon him) at ‘Aqabah. He immediately accepted Islam and joined us in the pledge at ‘Aqabah. The Messenger (peace and blessings be upon him) appointed him as the Naqib, or responsible leader, of Banu Sulaymah.”

Al-Baladhuri says:6 After accepting Islam, he removed the impure clothes he was wearing and put on two pieces of cloth given to him by al-Bara’ ibn Ma‘rur. At this final pledge at ‘Aqabah, father and son attained the honor of participating together. ‘Abdullah took part in the Battle of Badr. He also participated in the Battle of Uhud in the third year after Hijrah and attained the everlasting honor of martyrdom. This occurred in the month of Shawwal, thirty-two months after the Hijrah.7

In the Battle of Uhud, the leader of the hypocrites, ‘Abdullah ibn Ubayy, disagreed with going outside Madinah to confront the Quraysh army. When the Messenger (peace and blessings be upon him) decided to go to Uhud, he came to his supporters and said, “He is listening to the words of his young men instead of accepting my advice. We know what we are doing; why should we put our lives in danger?” Saying this, he turned back with three hundred companions.

At that time, ‘Abdullah ibn ‘Amr met him with some Muslim companions and said, “May you perish! Have you no shame? Fight to defend your women and your homeland.” He severely rebuked and reproached the hypocrite ‘Abdullah ibn Ubayy in particular, saying, “By Allah, I appeal to you: do not disgrace your people and your Prophet by abandoning them before the enemy in this way.” They replied, “If we were skilled in warfare, we would go with you.” He answered, “If we were skilled in warfare, we would go with you. We would not leave you at the mercy of the enemy in this way.” When they refused in every way to return to the battlefield, he said, “May Allah drive away His enemies. Allah alone is sufficient to protect His Prophet from you.” It was on this occasion that Allah Most High revealed verse 167 of Surah Aal ‘Imran.8

On the night before the Battle of Uhud, he called his son Jabir and said, “My son, I want to be the first martyr tomorrow. After the Messenger of Allah (peace and blessings be upon him), you are the dearest person to me. I am leaving you at home. Treat your sisters well and repay the debt I owe.”9

During the day, fierce fighting began. ‘Abdullah fought with remarkable courage and attained martyrdom. He was the first martyr of the day.10 Usamah ibn ‘Unayd killed him.11 Al-Baladhuri names Sufyan ibn ‘Abdi Shams al-Sulami as his killer.12 The polytheists cut up and horribly disfigured his body.

Jabir said: “When I heard the news of my father’s martyrdom, I rushed there and found his body covered with a sheet. I removed the cloth from his face and began kissing it. The Messenger (peace and blessings be upon him) saw this but did not stop me. I began to weep. The Companions of the Messenger of Allah tried to stop me, but the Messenger (peace and blessings be upon him) did not. My aunt, Fatimah bint ‘Amr, began to weep. The Messenger (peace and blessings be upon him) said, ‘Whether you weep or do not weep, the angels continued to shade him with their wings until you lifted the body.’ He then asked, ‘Whose sister is she?’ Those present replied, ‘‘Abdullah’s sister.’13

He was buried at Uhud. The martyrs of Uhud were buried two or three to a grave.14 Jabir said: “The bodies of my father and maternal uncle, both martyrs of Uhud, were being taken to Madinah. On the way, we heard the Messenger of Allah (peace and blessings be upon him) announce that the martyrs would be buried at the place of their martyrdom, so they were taken back to Uhud and buried there. Malik ibn Anas said that ‘Abdullah ibn ‘Amr and ‘Amr ibn al-Jamuh were buried in the same shroud and the same grave.15 In al-Bukhari’s narration, ‘uncle’ is mentioned instead of ‘maternal uncle.’16 In fact, ‘Amr ibn al-Jamuh was not ‘Abdullah’s brother but his brother-in-law.17 Ibn Ishaq narrated through an elderly man of Banu Sulaymah: At the time of burying the bodies at Uhud, the Messenger (peace and blessings be upon him) said, ‘Take special care of ‘Amr ibn al-Jamuh and ‘Abdullah ibn Haram. They were sincere friends in this world. Bury them in the same grave.’18

Six months after the burial, Jabir had his father’s body taken from the grave and buried in another grave. Except for the ears, the entire body was so well preserved that it seemed he had been buried only a short while earlier.19 Forty-six years later, the body was again taken from the grave. Jabir narrated: The grave was beside a water channel. During a flood, water entered it, and the grave was opened. It was found that one of ‘Abdullah’s hands was placed over a wound on his face where he had been injured. When the hand was moved, blood began to flow from the wound. When the hand was placed back over it, the bleeding stopped. Jabir said, ‘I saw my father as though he were sleeping in the grave. His body had undergone virtually no change. Jabir was asked, “What was his shroud like?” He replied, “The shroud had not changed either; it was in the same condition, even though forty-six years had passed.”

When Jabir (may Allah be pleased with him) asked whether some perfume should be applied to his father’s body, the Companions refused and said, “Do not do anything further regarding them.” They were then buried in another place.20

At the time of ‘Abdullah’s (may Allah be pleased with him) death, he left behind, besides his son Jabir (may Allah be pleased with him), nine daughters. Six of them were minors.21 He left behind a heavy burden of debt. Its details are given in Sahih al-Bukhari. Jabir (may Allah be pleased with him) repaid these debts. I have discussed Jabir (may Allah be pleased with him) in detail in my biography of him.22 Jabir said: “My father left behind many debts. After his death, I went to the Messenger of Allah (peace and blessings be upon him) and said, ‘My father has left many debts, but there are dates. Please come with me so that the creditors do not take everything.’ The Messenger (peace and blessings be upon him) came, sat atop the heap of dates, and called the creditors one by one to pay what was owed to them. Even afterward, an equal amount of dates remained.23

‘Abdullah (may Allah be pleased with him) was one of the most honored and highly esteemed Companions. The efforts and initiatives he undertook to spread Islam among Banu Salamah, and the way he devoted himself to Allah, were acknowledged by the Noble Messenger himself (peace and blessings be upon him). It is recorded in Sunan al-Nasa’i that the Messenger (peace and blessings be upon him) said, “May Allah reward the entire Ansar community on our behalf, especially the descendants of ‘Amr ibn Haram—‘Abdullah and his children—and Sa‘d ibn ‘Ubadah.”24 It is recorded in Jami‘ al-Tirmidhi that once, after the events of Uhud, the Messenger (peace and blessings be upon him) saw Jabir looking sorrowful and distressed and asked, “What has happened?”

He replied, “My father has been martyred and left behind many children. Concern for them keeps me distressed at all times.” The Messenger (peace and blessings be upon him) said, “Listen to some good news: Allah does not speak face-to-face with anyone without a veil, but He spoke face-to-face with your father. He said, ‘‘Abdullah ibn ‘Amr, what would you like?’ Your father replied, ‘I would like to return to the world, fight in Your path, and be martyred again.’”25 Allah said, “That cannot be. Whoever comes from the world once cannot return to it.” Then he said, “In that case, send down some revelation concerning me.” Thereupon this verse was revealed:

“Do not think of those who are slain in Allah’s path as dead. Rather, they are alive with their Lord, being provided for.”26

What greater honor and distinction could ‘Abdullah (may Allah be pleased with him) have than that we are remembering him even today, fourteen hundred years later? Perhaps people will remember him in this way even thousands of years from now.

Sources:

‘Abdullah ibn ‘Abdullah ibn Ubayy ibn Rasul (may Allah be pleased with him)

‘Abdullah (may Allah be pleased with him) belonged to the Hublah branch of Madinah’s famous Khazraj tribe. This was a highly honored clan. One of the clan’s forefathers was Salim, whose title was Hublah. The clan came to be called Hublah after him. Salim had a very large belly, which was why he was called Hublah. Later, the name became that of his clan.1 ‘Abdullah’s (may Allah be pleased with him) mother was Khawlah bint al-Mundhir. She belonged to the Banu Maghalah branch of the Banu Najjar clan.2

It should be remembered that the father of the ‘Abdullah (may Allah be pleased with him) discussed here was the leader of the hypocrites, ‘Abdullah ibn Ubayy ibn Salul. This hypocrite leader is famous in history as Ibn Ubayy ibn Salul. In pre-Islamic Madinah, he was one of the most honored and influential figures of the Khazraj tribe. The extent of his influence, prestige, strength, and ability can be gauged from the fact that before Islam, the people of Madinah were considering making him their king. There had long been conflict and hostility between the Aws and Khazraj tribes. Even so, no one disagreed about making him king. ‘Abdullah (may Allah be pleased with him) was the son of such a father.3

‘Abdullah’s (may Allah be pleased with him) father was this Ibn Ubayy ibn Salul. He was highly intelligent, perceptive, and cunning. Nevertheless, he remained deprived of the blessing of faith. When the Noble Messenger (peace and blessings be upon him) came to Madinah and established the foundations of the Islamic state, an astonishing display of jealousy and hostility appeared in him. Ibn Ubayy and some of his followers in Madinah began to view the steady growth and prosperity of Islam with jealousy and hatred. The influence and prestige of the Messenger of Allah (peace and blessings be upon him) became unbearable to them. Thus, they began plotting one conspiracy after another to drive Islam and the Muslims from the soil of Madinah.

Eventually, Ibn Ubayy and his followers were outwardly forced to bow before the victory and power of the Muslims. Taking refuge in hypocrisy, they joined the ranks of the Muslims. The members of this group were hypocrites, and he became known in Islamic history as their leader. Of all the hypocrites who would ever be born in the world, this Ibn Ubayy ibn Salul was their leader. After the Hijrah, almost every hardship, calamity, and affliction that befell the Messenger of Allah (peace and blessings be upon him) and the noble Companions (may Allah be pleased with them) in Madinah was connected directly or indirectly with Ibn Ubayy and his faction. Many verses of the Qur’an were revealed concerning his deeds and those of his group. Surah al-Munafiqun describes their character and traits.4

There is a saying: “Moses in Pharaoh’s house,” or, “Where there is Pharaoh, there is Moses.” The same was true here: the great Companion ‘Abdullah (may Allah be pleased with him) was born to this staunch enemy of Islam and consummate hypocrite. He remained completely free of the father’s impure influence. Such an intelligent father was unable to exert even the slightest influence over his own son.

This hypocrite, Ibn Ubayy, was the maternal cousin of Abu ‘Amir al-Rahib, a famous ascetic of Arabia at that time. Shortly before the appearance of the Messenger of Allah (peace and blessings be upon him), Abu ‘Amir was one of those ascetics who spoke of his imminent arrival and believed in him. During the Age of Ignorance, he adopted a life of monasticism and asceticism, renouncing worldly pleasures. But when the Messenger (peace and blessings be upon him) appeared as a prophet, he abandoned his former belief. At Badr, he joined the polytheists and fought against the Messenger of Allah (peace and blessings be upon him). For this reason, the Messenger (peace and blessings be upon him) called him al-Fasiq, “the sinful one.”5

‘Abdullah (may Allah be pleased with him) accepted Islam before the Messenger of Allah (peace and blessings be upon him) came to Madinah. His pre-Islamic name was al-Hubab. ‘Urwah said: It was the custom of the Messenger of Allah (peace and blessings be upon him) to change a person’s bad name. One day he told al-Hubab, “From now on your name will be ‘Abdullah, because al-Hubab is the name of Satan.”6 Thus, father and son came to have the same name.

‘Abdullah (may Allah be pleased with him) was a Companion of Badr. He participated in Badr with the Messenger of Allah (peace and blessings be upon him). It is known that he later took part in all the battles and expeditions.7 He also fought at Uhud. In that battle, his two front teeth were knocked out. After the battle, the Messenger (peace and blessings be upon him) told him, “Have two gold teeth made for yourself.” This was narrated from ‘A’ishah (may Allah be pleased with her). However, Ibn Mundah mentioned that it was not his teeth but his nose that was severed, and that he had a gold nose fitted in its place. But this view is not correct.8

When Abu Sufyan was returning from Uhud, he climbed a mountain and shouted, “We promise to meet you again at Badr next year.” Hearing this announcement, the Messenger (peace and blessings be upon him) told a Companion, “Say, ‘Yes, we promise to meet you there.’”9 Ibn Ishaq says that, to fulfill this pledge with Abu Sufyan, the Messenger (peace and blessings be upon him) went to Badr for a second time in Sha‘ban of the fourth year after Hijrah. It is known in history as Badr al-Akhirah. Ibn Hisham says that on this occasion the Messenger (peace and blessings be upon him) left ‘Abdullah (may Allah be pleased with him) in Madinah as his deputy during his absence.10

During the Battle of Banu al-Mustaliq—or, according to another view, during the Battle of Tabuk—a quarrel broke out between an Ansari and a Muhajir over watering the camels and horses. In the course of the quarrel, the hypocrite Ibn Ubayy, referring to the Messenger (peace and blessings be upon him) and the Muhajirun, remarked, “When we reach Madinah, we, the nobles, will drive out these lowly people.”11 When this reached the Messenger of Allah (peace and blessings be upon him) and spread among the other Muslims, great tension arose. ‘Umar (may Allah be pleased with him) came before the Messenger of Allah (peace and blessings be upon him) and said, “If you permit me, I will separate this hypocrite’s head from his body.” The Messenger (peace and blessings be upon him) told him, “Leave him. Otherwise people will say that Muhammad kills his companions.”12

Eventually, the highly offensive remark made by Ibn Ubayy about the Messenger of Allah (peace and blessings be upon him) and his many tested Muhajir companions reached the ears of his son ‘Abdullah (may Allah be pleased with him). He went before the Messenger of Allah (peace and blessings be upon him) and said, “My father has insulted you by calling you a lowly person. I swear by Allah, you are not the lowly one—he is.” Then he said something astonishing and extraordinary: “Among the entire Khazraj tribe, there is no son more obedient and dutiful to his father than I am. Yet if you wish to kill him, command me. I will bring his head before you. But if another Muslim kills my father, his killer will become a thorn in my eye. I will not be able to bear it. I may then kill him, and my destination would be Hell for killing a Muslim.” When he finished speaking, the Messenger of Allah (peace and blessings be upon him) said, “I have no intention or desire to have him killed.”13

After speaking with the Messenger of Allah (peace and blessings be upon him), ‘Abdullah (may Allah be pleased with him) came and stood in the road. When he saw his father approaching, he dismounted from the camel, raised his sword, and said, “This sword will not be sheathed until you say with your own mouth, ‘I am lowly and Muhammad is highly honored.’ You will not take a single step forward.” Seeing that the situation had become serious, he said, “May you perish! Muhammad is honored and I am lowly.” The Noble Messenger (peace and blessings be upon him) was coming a little behind them. He heard the exchange between father and son and instructed ‘Abdullah, “Let him go. By Allah, as long as he remains among us, we will treat him well.”14 ‘Urwah said: Hanzalah ibn Abi ‘Amir and ‘Abdullah ibn ‘Abdullah each sought the Messenger of Allah’s (peace and blessings be upon him) permission to kill his own father. The Messenger of Allah (peace and blessings be upon him) restrained them both.15

After the Messenger of Allah (peace and blessings be upon him) returned to Madinah from the Battle of Tabuk, the hypocrite ‘Abdullah ibn Ubayy died.16

On the basis of authentic hadiths, the Muslim ummah has concluded that verses 80 and 84 of Surah al-Tawbah were revealed concerning the death and funeral prayer of the hypocrite ‘Abdullah ibn Ubayy. In verse 80, Allah Most High says: “Whether you ask forgiveness for them or do not ask forgiveness, it is all the same. Even if you ask forgiveness for them seventy times, Allah will never forgive them. That is because they disbelieved in Allah and His Messenger.” It is established through the narrations of the Sahihayn—that is, al-Bukhari and Muslim—that the Messenger (peace and blessings be upon him) led his funeral prayer, stood beside his grave, and consoled his son ‘Abdullah (may Allah be pleased with him). Immediately after the prayer, verse 84 was revealed. It says: “Never pray over any of them who dies, nor stand by his grave. They disbelieved in Allah and His Messenger and died while disobedient.” After this verse was revealed, the Noble Messenger (peace and blessings be upon him) did not pray the funeral prayer of any other hypocrite.

At that time, the Noble Messenger (peace and blessings be upon him) was wearing two garments. ‘Abdullah (may Allah be pleased with him) preferred the lower one, which had been touched by the pure sweat of the Messenger of Allah’s (peace and blessings be upon him) body. The Messenger (peace and blessings be upon him) gave the garment to ‘Abdullah (may Allah be pleased with him) and said, “When he has been shrouded, inform me, and I will lead the funeral prayer.” Another narration states that the Messenger (peace and blessings be upon him) came after the body had been lowered into the grave. He descended into the grave, placed the body on his knees, dressed it in the garment, and applied saliva from his blessed mouth. Then he stood to offer the funeral prayer.

When the funeral prayer was about to begin, Umar ibn al-Khattab (RA) pulled the Prophet’s (SAW) garment and said, “You are offering the funeral prayer for this hypocrite, although Allah has forbidden you to pray for him.” The Prophet (SAW) smiled gently and said, “Go and stand in your place.” When Umar (RA) continued to press the matter, the Prophet (SAW) said, “Allah has given me a choice: I may pray for his forgiveness or not. If he is forgiven when I seek forgiveness for him more than seventy times, then I am prepared to do so.”

The Prophet (SAW) then offered his funeral prayer, and immediately afterward the eighty-fourth verse was revealed. Through this revelation, Umar (RA) received divine support for his own action and opinion. He was deeply astonished at his own audacity.17

During the caliphate of Caliph Abu Bakr (RA), Abdullah (RA) attained martyrdom in the Battle of Yamamah. This occurred in Rabi al-Awwal of 12 AH.18

Abdullah was among the highly honored Companions. Aisha (RA) narrated hadiths concerning him. He knew how to write and occasionally served as a scribe of revelation.19

Abdullah (RA) was a worthy son of a hypocritical father. His father’s hypocritical life constantly distressed him, and he suffered greatly.20 He made every effort to bring his misguided father back to the true and correct path. Despite his father’s deviation, he never showed any laxity in fulfilling his responsibilities and duties toward him as a son. Within the framework of Islamic law, he always obeyed his father. Even after his death, he did everything a son could do in the hope of his salvation.

References:

Rafi ibn Khadij (RA)

Rafi (RA) was born in 611 CE, twelve years before the Hijrah.1 He belonged to Banu al-Harithah of Medina’s famous Khazraj tribe—or, according to another view, of the Aws tribe. His father was Khadij ibn Rafi and his mother was Halimah bint Masud. He was named after his grandfather.2 Rafi’s kunyah was Abu Abdillah. Imam al-Bukhari said it was Abu Khadij.3 He was the nephew of two renowned Companions of the Messenger of Allah (SAW), Zuhayr and Muzahir ibn Rafi.4

In ancient Medina, the tribes of Abd al-Ashhal and al-Harithah were equal in strength and power. Quarrels and disputes, followed by conflict and confrontation, continually persisted between them. The people of these two tribes killed Simak ibn Rafi, the grandfather of Usayd ibn Hudayr (RA), in a battle and expelled his family from Medina. Usayd’s father, Hudayr, besieged the al-Harithah tribe to avenge his father’s murder, defeated them, and drove them to Khaybar. Banu al-Harithah began settling in Khaybar. In the meantime, compassion arose in Hudayr’s heart, and he permitted Banu al-Harithah to return to Medina and live there again.

Rafi ibn Khadij’s (RA) ancestor was the chief or leader of Banu al-Harithah. After the death of his father and uncles, Rafi assumed this leadership, which he retained throughout his life. At the time of the Messenger’s (SAW) Hijrah, Rafi was only a young boy. Nevertheless, Islam had left a deep impression on his heart. His two uncles, Zuhayr and Muzahir, were Muslims at that time.

Rafi was fourteen years old at the time of the Battle of Badr. He came before the Messenger of Allah (SAW), wishing to go to the battle. Since he was not yet of fighting age, the Prophet sent him back with the other boys. Thus, Rafi was unable to become one of the fighters at Badr.5

The young boys of Medina were brought before the Messenger (SAW) every year.6 He selected those whom he considered fit to go to war. In the third year after the Hijrah, when preparations were being made for the Battle of Uhud, Rafi was brought before the Messenger of Allah (SAW). He had then completed fifteen years of age, and was therefore granted permission to go to battle. At that time, an amusing incident occurred between him and his contemporary, Samurah ibn Jundub. The incident has been recorded in nearly all the works of rijal.

Rafi said concerning this: “I stood in the row, rising onto my toes to make myself appear taller. The Messenger of Allah (SAW) had already been told that I was a skilled archer. He then granted me permission. Samurah ibn Jundub, who was my contemporary, said to his stepfather, Murrah ibn Thabit, ‘The Messenger (SAW) granted permission to Rafi ibn Khadij but sent me back. Yet I can defeat Rafi in wrestling.’ Murrah then said, ‘O Messenger of Allah! You have permitted Rafi but sent my son Samurah back. He can defeat Rafi in wrestling.’ The Messenger (SAW) said, ‘Let the two of you wrestle.’7 Thus they wrestled, and Samurah defeated Rafi, thereby obtaining the Messenger of Allah’s (SAW) permission. Ibn Hisham said: Both of them were fifteen years old at the time.8”

In this Battle of Uhud, an arrow shot by the enemy struck Rafi in the chest. It pierced the bone and entered inside. Imam al-Bayhaqi narrated the following concerning this: On the day of Uhud or Hunayn, an arrow pierced the chest of Rafi ibn Khadij. When he was brought to the Messenger of Allah (SAW), he pleaded, “O Messenger of Allah! Remove the arrow from my chest.” The Messenger (SAW) said, “If you wish, I can remove the arrow together with its head; or if you wish, I can remove only the shaft and leave the head embedded. In that case, I will testify on the Day of Resurrection that you are a martyr.” Rafi said, “O Messenger of Allah! Then remove only the arrow and leave its head embedded. Testify on my behalf on the Day of Resurrection that I am a martyr.” He survived in this condition until the caliphate of Muawiyah (RA). Eventually, the wound became infected, and he died.9

Rafi would later recount how the Muslims were defeated at Uhud. His account presents a vivid picture of that battle.10

He participated in all subsequent battles and expeditions, including the Battle of the Trench.11 In the Battle of Siffin, he joined the side of Ali (RA).12

The arrowhead that remained inside Rafi’s body caused a wound after a long period, and he died from the resulting pain. He lived in Medina and breathed his last there.

There is disagreement among the scholars of rijal regarding the year of his death. All, however, agree that Abdullah ibn Umar (RA) led his funeral prayer. Imam al-Bukhari stated in his Tarikh that he died during the caliphate of Muawiyah (RA). In his Tarikh al-Awsat, he mentioned Rafi’s name in the section entitled “Those who died between 50 and 60 AH.” Ibn Qani specified the year as 59 AH.13 On the other hand, al-Waqidi reported through some of the children of Rafi ibn Khadij that he died in Medina at the beginning of 74 AH, at the age of eighty-six.14 At that time, Abd al-Malik ibn Marwan was seated on the caliphate’s throne.

It is established that Abdullah ibn Umar led his funeral prayer. It is also accepted that he was in Mecca at the beginning of 74 AH. Therefore, some have said that Rafi ibn Khadij’s wound became infected earlier and that he died in 74 AH after Ibn Umar returned to Medina from the Battle of Siffin. Alternatively, he may have died in 73 AH, before Ibn Umar (RA) went to Mecca. Ibn Umar (RA) died in the same year as him. This is the more reasonable view.15

It is recorded in Musnad Imam Ahmad that he was brought outside after being shrouded, with a red sheet spread over him.16 A great number of people accompanied the bier. The women came out of the house weeping and mourning. Many accounts concerning his death and funeral prayer are found in the works of sirah and rijal. A few of them are reproduced here verbatim:

Abu Nusrah said: “I attended the funeral of Rafi ibn Khadij. Ibn Umar was also among those present. When the women began screaming and weeping, he said, ‘Be quiet. This old man does not have the strength to endure Allah’s punishment.’ The Messenger of Allah (SAW) said: ‘The deceased is punished because of the mourning and weeping of his family.’”17

Shubah narrated from Yusuf ibn Mahak. Yusuf said: “I saw Ibn Umar take the front two legs of the bier carrying Rafi ibn Khadij onto his shoulders and walk ahead of it until he reached the grave. At that time he said: ‘The deceased is punished because the living weep for him.’”18

Hammad narrated from Bishr ibn Harb. He said: “When Rafi ibn Khadij died, Ibn Umar was told, ‘Let the burial be delayed until morning, so that the people of the city can be informed.’ He said, ‘Your decision is excellent.’” Husham ibn Saad narrated from Uthman ibn Ubaydullah. He said: “When Rafi died, his body was brought for the funeral prayer before sunrise. Ibn Umar said, ‘Do not offer his funeral prayer before sunrise.’”19

Little is known about the physical build and appearance of Rafi ibn Khadij (RA). It is known only that he kept his hair short and dyed it with henna. At the time of his death, he left male and female slaves, buildings, and landed property as inheritance.20

The names of six of his sons are known: Abdullah, Rifaah, Abd al-Rahman, Ubaydullah, Sahl, and Ubayd. Abdullah was the imam of the Qiblatayn Mosque. Ubayd was the son of a slave woman. His other sons were born to his two wives, Lubna and Asma. The descendants of these children continued to exist in Medina and Baghdad for many generations.21

Rafi (RA) narrated hadiths from the Messenger (SAW) and from his uncle Zuhayr ibn Rafi (RA).22 A total of 78 hadiths have been transmitted through his chain in the hadith collections.23 Among those who narrated hadiths from him were both Companions and Tabiun. Some of their names are given below:

Ibn Umar, Mahmud ibn Labid, Saib ibn Yazid, Usayd ibn Zuhayr, Mujahid, Ata, al-Shabi, Abayah ibn Rifaah, Umrah bint Abd al-Rahman, Said ibn al-Musayyib, Nafi ibn Jubayr, Abu Salamah ibn Abd al-Rahman, Abu al-Najjashi, Sulayman ibn Yasar, Isa, Uthman ibn Sahl, Harith ibn Abd al-Rahman, Yahya ibn Ishaq, Thabit ibn Anas ibn Zuhayr, Hanzalah ibn Qays, Nafi al-Umari, Wasi ibn Hibban, Muhammad ibn Yahya ibn Hibban, Ubaydullah ibn Amr ibn Uthman, and others.24

Rafi ibn Khadij (RA) was one of Medina’s foremost Companion jurists who issued fatwas. Ziyad ibn Mina said: “Ibn Abbas, Ibn Umar, Abu Said al-Khudri, Abdullah ibn Amr ibn al-As, Jabir ibn Abdullah, Rafi ibn Khadij, Salamah ibn al-Akwa, Abu Waqid al-Laythi, Abdullah ibn Buhaynah, and many other Companions of the Messenger of Allah (SAW) like them issued fatwas in Medina and narrated the hadiths of the Messenger of Allah (SAW). They continued doing so from the death of Uthman (RA) until their own deaths.”25 Imam al-Dhahabi said: “He was among those who issued fatwas in Medina during the time of Muawiyah (RA) and afterward.”26 When Ibn Abbas (RA) died, Rafi ibn Khadij remarked: “Today a man has died upon whom all the learned people from the East and West—from the rising to the setting of the sun—were dependent.”27 He was a desert-dwelling man and was skilled in agriculture and irrigation.28

Obedience to the Messenger and enjoining what is right—obedience to the Messenger (SAW) and commanding good deeds were among the brightest features of his character and disposition. Once, a slave belonging to Numan al-Ansari uprooted a small date-palm tree from someone’s garden. The matter was brought before Marwan’s court. He was about to order the slave’s hand cut off for theft, when Rafi said: “The Messenger (SAW) said: ‘The hand is not to be cut off for taking fruit.’”29

Once, during a sermon, Marwan said, “Mecca is sacred.” Rafi was present in the gathering. He shouted, “Mecca is sacred, that is true. But Medina is sacred as well. The Messenger (SAW) declared Medina sacred. I have the hadith written down. If you wish, I can show it to you.” Marwan said, “Yes, I have heard that hadith too.”30

He had boundless devotion, reverence, and love for the Noble Messenger (SAW). This was evident in many words, deeds, and actions throughout his life. Once, his uncle Zuhayr (RA) came and said, “Today the Messenger (SAW) prohibited something, although it would have made matters easier for us.” Rafi (RA) immediately exclaimed, “Uncle, whatever the Messenger (SAW) has said is true.”31

One day, he was engaged in marital relations when the Noble Messenger (SAW) came and called him. As soon as the voice of Allah’s Messenger (SAW) reached his ears, he stood up, purified himself, and came out.32

One day, Rafi (RA) went to the Messenger of Allah (SAW) and saw meat boiling vigorously in a pot. He very much wanted to eat it, so he put a piece into his mouth and swallowed it. From then on, he suffered from a stomach ailment, which continued for a year. One day he told the Messenger of Allah (SAW) about his stomach problem. The Messenger rubbed Rafi’s (RA) stomach, causing him to vomit something green. After that, he recovered completely.33

Rafi (RA) narrated some of the supplications that the Messenger of Allah (SAW) used to recite at various times. For example, Rafi narrated the supplication the Messenger (SAW) would recite upon sighting the new moon.34

A search through the various works of hadith and sirah reveals many small details from Rafi’s (RA) life. They can serve as a guiding light for a Muslim’s journey through life.

References:

Amr ibn Thabit ibn Waqsh (RA)

Amr’s (RA) title was Usayrim, and he became known by this name. He belonged to the Abd al-Ashhal branch of Medina’s Aws tribe. His father was Thabit ibn Waqsh and his mother was Layla—or, according to another view, Lubabah—bint Yaman. She was the sister of the renowned Companion Hudhayfah ibn al-Yaman (RA). The martyr of Uhud, Salam ibn Thabit (RA), was Amr’s brother.1

At first, Amr (RA) was strongly opposed to Islam. Almost all the men and women of his tribe became Muslims through the efforts of Sad ibn Muadh (RA). Yet he remained firm in his old beliefs and religion. Al-Baladhuri said: “He was in great doubt regarding Islam.” He accepted Islam on the day of Uhud and attained martyrdom. Although he had never performed a prayer in his life, he entered Paradise.2

When the Noble Messenger (SAW) had completed all preparations for the Battle of Uhud, a powerful urge toward the truth suddenly arose in Amr’s (RA) heart. It is narrated in Sunan Abi Dawud that during the Age of Ignorance he had dealt in usury. Many people owed him outstanding debts. He decided to collect these debts and then accept Islam, because Islam had declared usurious transactions forbidden. It seems that his outstanding debts were collected around the time of the Battle of Uhud, and he then firmly resolved to become a Muslim.3

When the Muslims set out for Uhud, all the Companions, including the people of Usayrim’s clan, Abd al-Ashhal, were with the Messenger of Allah (SAW). After the warriors of Uhud had departed, a terrifying silence descended upon every neighborhood of Medina. Seeing such silence and desolation all around him, Usayrim returned home and asked, “Where have the people of our clan gone?” He was told, “To Uhud.”

Although he had not yet accepted Islam, he nevertheless armed himself for battle, mounted a horse, and set out for Uhud. He went directly to the Messenger of Allah (SAW), who was stationed at Uhud, and asked, “Should I fight first or become a Muslim?” The Messenger (SAW) replied, “Do both. First become a Muslim, then go to battle.” He asked, “O Messenger of Allah! I have never performed even one rakah of prayer in my life. If I die in this condition, will that be good for me?” He replied, “Yes, it will be good.” He then recited the declaration of faith and became a Muslim.

After accepting Islam, he took his sword and advanced toward the battlefield. The Muslim warriors did not know that he had accepted Islam, so they said to him, “Turn back now.” He replied, “I have also become a Muslim.”

The battle began. He fought the enemy with tremendous bravery and courage. After penetrating the enemy ranks, he was covered with wounds from numerous blows. His injuries were so severe that he lay motionless on the battlefield, unable even to rise. After the battle, the people of the Abd al-Ashhal tribe went out searching for the martyrs and found Usayrim lying among the dead. He was still breathing. They asked, “Why are you here in this condition? Perhaps you came here out of loyalty to your tribe?” He replied, “No. I accepted Islam and participated on behalf of Allah and His Messenger (SAW).”

He was carried from the battlefield and brought home. News of what had happened to him spread throughout the clan. When Sad ibn Muadh (RA), the leader of the Abd al-Ashhal clan, heard the news, he hurried to his house and asked his sister what had happened. Amid this coming and going of people, he breathed his last. When the Noble Messenger (SAW) heard of his death, he remarked, “He exerted little effort but gained a great reward.” According to some narrations, the Messenger (SAW) said, “Indeed, he is one of the people of Paradise.”

Since Amr’s (RA) story was somewhat extraordinary, people attached special importance to remembering him. Abu Hurayrah (RA) would ask his students, “Tell me, do you know the name of a person who never performed a prayer in his life yet went straight to Paradise?” When no one could answer, he would say, “He was Usayrim of Abd al-Ashhal.”24

At Uhud, his brother Salam ibn Thabit attained martyrdom at the hands of Abu Sufyan ibn Harb, while he himself was wounded and later attained martyrdom at the hands of Dirar ibn al-Khattab.5

References:

Rifaah ibn Rafi ibn Malik al-Zuraqi (RA)

Rifaah’s (RA) kunyah was Abu Muadh.1 He belonged to the Hubla branch of Medina’s Khazraj tribe. His father was Rafi ibn Malik (RA), and his mother was Umm Malik bint Ubayy ibn Salul. She was the sister of the hypocrite leader Abdullah ibn Ubayy.2

Rifaah’s (RA) honored father, Rafi (RA), was the first Muslim of the Khazraj tribe. Two years before the Pledge of Aqabah, he went to Mecca with five or six people from Yathrib, accepted Islam, and pledged allegiance to the Messenger of Allah (SAW). His honored mother also became a Muslim. The brother of this woman, Abdullah ibn Ubayy, was the center of disbelief and hypocrisy in Medina. Yet his own sister was a shining lamp of truth and justice. Rifaah (RA) grew up in such a noble family. He went to Mecca with his father, took part in the Second Pledge of Aqabah, and pledged allegiance at the blessed hand of the Messenger of Allah (SAW). He then returned to Medina.3

He took part with the Messenger of Allah (SAW) in all the battles and expeditions. His participation at Badr is established by the narration of Sahih al-Bukhari.4 In that battle, an arrow shot by the enemy struck his eye. When the Messenger (SAW) spat lightly and supplicated, he was cured.5 His other two brothers, Khallad and Malik, also participated in this battle.6 Umayr ibn Wahb was one of the leaders of the Quraysh in Mecca and one of those who had caused the Messenger of Allah (SAW) various kinds of harm there. At Badr, Rifaah captured his son Wahb.7

He sided with Ali (RA) in the Battles of the Camel and Siffin.8 In the Battle of the Camel, the participation of Aisha (RA), Talhah (RA), and al-Zubayr (RA) made the matter extremely complicated. Umm al-Fadl bint al-Harith, the wife of Abbas (RA), the paternal uncle of the Messenger of Allah (SAW), informed Ali by letter from Mecca that Talhah and al-Zubayr had gone to Basra. Ali was deeply grieved upon hearing this. He said regretfully: “I am astonished by their conduct. After the passing of the Noble Messenger, we, the people of the Prophet’s family, began to consider ourselves more entitled to the caliphate. My community appointed others as caliphs. Considering the disputes and unrest, we accepted everything and remained patient. Praise be to Allah, the outcome was extremely favorable. Then the people rebelled and killed Caliph Uthman, and the people selected me as caliph without any coercion. Talhah and al-Zubayr were among those who pledged allegiance to me. Not even a month has passed, and now news has come that they have gone with an army to Basra. O Allah! Look upon this dispute and disorder.”

After hearing Caliph Ali’s (RA) speech, Rifaah ibn Rafi (RA) said: “O Commander of the Believers! After the passing of the Messenger of Allah (SAW), considering our honor and our support for the religion, we had considered ourselves more entitled to the caliphate. At that time, you claimed from us a right on the basis of such rare honors and distinctions as your close relationship with the Messenger of Allah (SAW), your precedence in faith, and your Hijrah. We trusted that truth and justice were being established and that matters were being conducted according to the Book and the Sunnah. We accepted your claim and entrusted the caliphate to Quraysh. In reality, it was proper for us to do so. Now, after pledging allegiance to you, some people have risen in opposition. Certainly, you are better than them, and in our view you are the more acceptable person. Now tell us: what do you want? We await your command.”

When Rifaah’s speech ended, Hajjaj ibn Ghaziyyah al-Ansari came forward and said: “O Commander of the Believers! Decide this matter now. I am prepared to give my life for this cause.” He then addressed the Ansar, saying: “Just as you supported the Messenger of Allah (SAW) previously, support the Commander of the Believers now. This latter support resembles the former in every respect, although the first support was better and more honorable.”9

After this speech, Ali (RA) went to Iraq with an army. Rifaah (RA) was also among his companions.

There is slight disagreement regarding the year of Rifaah’s (RA) death. Ibn Qani said: “He died in 41, 42, or 43 AH,” which was at the beginning of Muawiyah’s (RA) caliphate.10 At the time of his death, he left two sons, named Muadh and Ubayd.

A considerable number of hadiths have been narrated from Rifaah. Several of his hadiths have been compiled in Sahih al-Bukhari and Sahih Muslim. Al-Bukhari alone narrated three hadiths from him.

In addition to the Noble Messenger (SAW), Rifaah (RA) heard hadiths from Abu Bakr and Ubadah ibn al-Samit. Among those who narrated hadiths from him were Yahya ibn Khalid, Ali ibn Yahya, and his sons Muadh and Ubayd.11

References:

Abdullah ibn Zayd (RA)

‘Abdullah’s kunya was Abu Muhammad, and his title was “Sahib al-Adhan.” He belonged to Medina’s Khazraj tribe. In recounting the names of his father and grandfather, the scholars of rijal have become rather confused. Ibn Sa‘d has clearly pointed this out. Ibn Hajar and Imam al-Qurtubi have also indicated this discrepancy.¹ Ibn al-‘Imad al-Hanbali, introducing him, said: “He was a Badri Companion and the man who was shown the adhan in a dream.”² He was a member of the Second Pledge of ‘Aqabah. Ibn Hisham mentioned his name among those who pledged allegiance at ‘Aqabah and said that he participated in Badr and was shown the adhan in a dream. Imam al-Dhahabi also said this.³

Until the first year after the Hijrah, no particular method had been instituted for gathering people for prayer. After the Noble Messenger (peace and blessings be upon him) came to Medina and had the Prophet’s Mosque built, he consulted the Companions about announcing the prayer. He received various suggestions. Some said that a flag should be raised above the mosque when prayer time arrived. Others suggested ringing a bell. Suggestions were also made to blow a horn, light a fire, and so forth. But none of these proposals pleased the Messenger of Allah (peace and blessings be upon him), because they resembled the practices of one or another religious community, such as the Jews and Christians. Nevertheless, everyone then agreed on the proposal of announcing the time with a bell. According to this proposal, the Messenger (peace and blessings be upon him) concluded the meeting by permitting a bell to be rung to call people to prayer.

That very night, ‘Abdullah (may Allah be pleased with him) dreamt that a man was standing with a bell in his hand. He asked him, “Will you sell it?” The man asked, “What will you do with it?” He replied, “Ring it at prayer time.” The man said, “Shall I tell you of a better method?” He then taught ‘Abdullah the words and phrases of the adhan, pronouncing them for him. As soon as he awoke, ‘Abdullah went to the Messenger of Allah (peace and blessings be upon him) and related his dream. The Messenger (peace and blessings be upon him) said, “This is a true dream. Go and teach it to Bilal, and let him give the adhan.” ‘Abdullah taught Bilal the adhan he had learned in his dream, and Bilal gave the adhan. This was Islam’s first adhan, and thus the adhan was instituted.

Hearing the call to prayer in Bilal’s voice, ‘Umar (may Allah be pleased with him) hurried out of his house, pulling his cloak around him, and came before the Messenger of Allah (peace and blessings be upon him). He said, “By Allah, I too had heard these words in my dream.” The Noble Messenger (peace and blessings be upon him) thanked Allah for the agreement between the dreams of the two Muslims.⁴ After the adhan, the people lined up for prayer. When Bilal (may Allah be pleased with him) was about to give the iqamah, ‘Abdullah said, “I will give the iqamah.”

The reason Bilal (may Allah be pleased with him) was chosen to give the adhan was that his voice was louder than ‘Abdullah’s. Thus, it is narrated in Sahih al-Tirmidhi that when the Messenger (peace and blessings be upon him) told ‘Abdullah, “Teach Bilal the words you saw in your dream,” he also said, “His voice is louder than yours.”

It is noteworthy that the adhan—which is essentially the prelude to prayer and a major symbol of Islam—was instituted through ‘Abdullah (may Allah be pleased with him). Receiving the words of the adhan from the unseen in a dream, having them confirmed by the Messenger of Allah (peace and blessings be upon him), and having them unanimously accepted by the Muslims were all enviable honors and distinctions for ‘Abdullah (may Allah be pleased with him). We believe it would not be inappropriate to say a little more here about the institution and spread of the adhan.

Some people believe that ‘Umar (may Allah be pleased with him) was the first to propose the adhan to the Messenger (peace and blessings be upon him). One narration in Sahih al-Bukhari seems to suggest this. But in reality, it does not even mention the words of the adhan. It only says that ‘Umar said, “Send one of your men who will announce the prayer.” Thereupon the Messenger (peace and blessings be upon him) said, “Bilal, rise and announce the prayer.”⁵

According to a narration of Abu Dawud, ‘Umar (may Allah be pleased with him) kept his dream secret for twenty days. When Bilal gave the adhan, he disclosed his dream to the Messenger of Allah (peace and blessings be upon him). The Messenger (peace and blessings be upon him) asked, “Why did you not tell me earlier?” ‘Umar (may Allah be pleased with him) replied, “‘Abdullah had already disclosed it before me. That is why I felt embarrassed.”⁶

Even setting aside the fact that the foregoing report is inconsistent with ‘Umar’s (may Allah be pleased with him) character, the incident does not fit the surrounding circumstances. For among all the reports concerning the adhan, the point found in every account is that the Messenger (peace and blessings be upon him) consulted the Companions during the day, and a decision was reached there. ‘Abdullah’s (may Allah be pleased with him) hadith tells us that the initial decision concerned ringing a bell. They went home from the gathering, he saw the dream at night, and the adhan was given at dawn. In this respect, ‘Abdullah’s (may Allah be pleased with him) hadith explains and interprets the hadith of Ibn ‘Umar narrated by al-Bukhari. Imam al-Bukhari knew the hadith of ‘Abdullah ibn Zayd, but since it did not meet his stipulated conditions for acceptance, he did not include it in his Sahih.⁷

In fact, these reports cannot establish who preceded whom. Perhaps Imam al-Bukhari deliberately avoided the issue for this reason. Otherwise, according to al-Tabarani’s narration, Abu Bakr (may Allah be pleased with him) also saw the adhan in a dream. Imam al-Ghazali wrote in his book al-Wasit that more than ten people had seen the adhan in dreams. The book Tamhid al-Tanbih mentions fourteen people. However, in the view of the hadith scholars, none of these reports is suitable for determining the matter. Only the report of ‘Abdullah ibn Zayd, and the report of Ibn ‘Umar through some chains, have reached the level of authenticity and proof. Among them, ‘Abdullah ibn Zayd’s report has come through multiple chains, and a group of Companions narrated this account.

In any case, regardless of who first saw the dream of the adhan, the dream and its interpretation became associated with ‘Abdullah ibn Zayd. For this reason, he became famous by the title Sahib al-Adhan.⁸

Even after attaining such a great honor, many more blessings awaited him. The Battle of Badr took place in the second year after the Hijrah. He and his brother Huwayris ibn Zayd participated in it.⁹ Thereafter, he actively participated in every battle, including the Trench and Uhud. He took part in the campaign to conquer Mecca, carrying the banner of Banu al-Harith ibn Khazraj. He also participated in the Farewell Pilgrimage. At that time, when the Noble Messenger (peace and blessings be upon him) distributed goats and camels, he was standing nearby. The Messenger (peace and blessings be upon him) gave him none of these things. But something else was destined for him. When the Messenger (peace and blessings be upon him) shaved his head and cut his nails, he gave ‘Abdullah some of his hair and nails, distributing the remainder among others. The hair had been dyed with henna. For a long time, ‘Abdullah’s descendants preserved this hair and these nails as symbols of blessing.¹⁰

After the Noble Messenger (peace and blessings be upon him) returned to Medina from the expedition to Tabuk, envoys arrived with a letter from the rulers of Himyar. In the letter, they announced their acceptance of Islam. The Messenger (peace and blessings be upon him) sent a delegation led by Mu‘adh ibn Jabal to reply to their letter, teach them the rules of Islam, and collect zakat and charity. ‘Abdullah ibn Zayd was also among this group.¹¹

‘Abdullah’s son Muhammad said, “My father died in Medina in the thirty-second year after the Hijrah, at the age of sixty-four. Caliph ‘Uthman (may Allah be pleased with him) led his funeral prayer.”¹² However, al-Hakim and many others believed that he was martyred at Uhud. As evidence, they cite the report that one of ‘Abdullah’s daughters once came to ‘Umar (may Allah be pleased with him) and said, “My father was a Badri Companion and was martyred at Uhud.” ‘Umar asked, “What do you want now?” When she then requested some assistance, he gave it to her. This is al-Hilyah’s narration. Yet nearly all books of rijal, including the Musnad, give the thirty-second year after the Hijrah. Moreover, although al-Hakim stated that he was martyred at Uhud, he expressed a different view in al-Mustadrak.¹³

One son and one daughter are known among his children. His son’s name was Muhammad. He was born during the lifetime of the Noble Messenger (peace and blessings be upon him). He said, “My father was neither short nor tall; his physique was of medium build.”¹⁴ He knew how to write in Arabic.¹⁵

One of ‘Abdullah’s grandsons, Shir ibn Muhammad, went to the court of ‘Umar ibn ‘Abd al-‘Aziz. Introducing himself, he said, “I am the grandson of a man who was an ‘Aqabah Companion, a Badri, and the man who was shown the adhan in a dream.” ‘Umar then recited a verse of poetry to the Syrians present beside him.¹⁶

Imam al-Bukhari wrote that only one hadith on the subject of the adhan had been narrated through his chain. Imam al-Tirmidhi also supported this statement. However, Hafiz Ibn Hajar al-‘Asqalani found six hadiths narrated through his chain and stated that he had compiled them in a separate section.¹⁷ ‘Allamah al-Dhahabi said that only a few hadiths are found through his chain.¹⁸

Among those who heard hadith from ‘Abdullah and narrated it, the most notable were his son Muhammad, his grandson ‘Abdullah ibn Muhammad, Sa‘id ibn al-Musayyib, ‘Abd al-Rahman ibn Abi Layla, Abu Bakr ibn Muhammad ibn ‘Amr ibn Hazm, and others.¹⁹

Giving everything in the path of Allah despite want and poverty is an especially lofty moral quality. ‘Abdullah (may Allah be pleased with him) possessed very little property, which he used to support his family. It is narrated that one day he came to the Messenger of Allah (peace and blessings be upon him) and said, “O Messenger of Allah, I give this garden of mine as charity for Allah and His Messenger.” Immediately afterward, his parents came to the Messenger (peace and blessings be upon him) and pleaded, “O Messenger of Allah, we live on the income from this garden.” The Messenger (peace and blessings be upon him) then returned the garden to them. Some time later, when they died, their two sons inherited the garden.²⁰

References:

Thabit ibn Qays (may Allah be pleased with him)

Thabit’s (may Allah be pleased with him) kunya was Abu Muhammad or Abu ‘Abd al-Rahman. “Khatib Rasulillah” (the orator of the Messenger of Allah) was his title.¹ He belonged to Medina’s Khazraj tribe. His father was Qays ibn Shammäs. His mother was Hindah, daughter of the Ta’i tribe, or, according to another view, Kabshah bint Waqid. ‘Abdullah ibn Rawahah and ‘Amrah bint Rawahah were his maternal half-siblings.²

Thabit (may Allah be pleased with him) was one of the most distinguished Companions. He accepted Islam before the Messenger of Allah’s (peace and blessings be upon him) Hijrah. Ibn Ishaq says that according to one report, the Messenger (peace and blessings be upon him) established a bond of brotherhood between him and ‘Ammar ibn Yasir.³

When the Noble Messenger (peace and blessings be upon him) arrived in Yathrib from Mecca, the entire population of the city became overwhelmed with joy at welcoming him. Anas (may Allah be pleased with him) said that on this occasion Thabit delivered a speech. At one point in the speech he said, “We shall protect you from everything from which we protect our own lives and children. But what will we receive in return?” The Messenger (peace and blessings be upon him) replied, “You will receive Paradise.” The assembled people then called out with one voice, “We accept this in return.”⁴

Scholars of maghazi did not count Thabit (may Allah be pleased with him) among the Companions of Badr. However, Ibn Hajar al-‘Asqalani expressed the view in Tahdhib al-Tahdhib that he was a Badri Companion.⁵ Scholars of maghazi said that his first battle was Uhud, after which he participated in all battles and expeditions.⁶ He also participated in the Pledge of Ridwan.⁷

In the fifth year after the Hijrah, Thabit (may Allah be pleased with him) participated in the siege and expulsion of Banu Qurayzah, a Jewish tribe of Medina. Ultimately, Banu Qurayzah surrendered, entrusting their fate to their old friend Sa‘d ibn Mu‘adh. On Sa‘d ibn Mu‘adh’s judgment, the death penalty was pronounced for their guilty men. Ibn Ishaq narrated this through the chain of Ibn Shihab al-Zuhri. At this time, Thabit ibn Qays went to meet Zabir ibn Bata al-Qurazi, an elderly Jew of Banu Qurayzah. During the Battle of Bu‘ath in the Age of Ignorance, when Thabit had been taken captive, this Zabir had released him. Hoping to repay this debt, Thabit went to him in this time of danger. Zabir had by then become very old. He said to Thabit, “Abu ‘Abd al-Rahman, do you recognize me?” Thabit replied, “Could a man like me forget a man like you? I have come today hoping to repay my debt to you.” Zabir said, “A noble person repays noble people.”

Thabit then came to the Messenger of Allah (peace and blessings be upon him) and said, “O Messenger of Allah, Zabir has done me a great favor, and I wish to repay him. Grant me his blood.” The Messenger (peace and blessings be upon him) accepted his request and said, “Yes, let it be so.” Thabit went to Zabir and said, “The Messenger (peace and blessings be upon him) has granted you to me, and I have granted you your freedom.” Zabir said, “I am now an old man without family. What benefit would life be to me?” Thabit returned to the Messenger of Allah (peace and blessings be upon him) and said, “O Messenger of Allah, grant me Zabir’s wife and children.” The Messenger (peace and blessings be upon him) said, “Yes, they are yours.” Thabit returned to Zabir and said, “The Messenger (peace and blessings be upon him) has granted me your family and children. I give them all back to you.” The old man said, “How can a family from the Hijaz, without any wealth or property, survive?” Thabit again came to the Messenger of Allah (peace and blessings be upon him), requested their wealth and property, and returned to Zabir, informing him that the Messenger of Allah (peace and blessings be upon him) had restored all his property to him.

Then the old man said, “O Thabit, what became of Ka‘b ibn Asad, the young man whose face was like a Chinese mirror, in which every virgin girl of the tribe could see her reflection?” Thabit replied, “He was killed.” Zabir asked, “What happened to ‘Azzal ibn Samawal, who was always at the forefront in our joy and hardship and protected us when we fled?” Thabit said, “He too was killed.” Zabir asked again, “What happened to the two communities, Banu Ka‘b ibn Qurayzah and Banu ‘Amr ibn Qurayzah?” Thabit replied, “They have been taken away to be killed.” Zabir said, “O Thabit, in return for the favor I did you, give me the opportunity to share the fate of my people. By Allah, there is no benefit in my living in their absence. I have no patience to remain alive when they have gone.”⁸

In the sixth year after the Hijrah, the Battle of Banu al-Mustaliq took place. During this battle, Juwayriyah, the daughter of the enemy commander, met the Messenger of Allah (peace and blessings be upon him) and sought his help. The Messenger (peace and blessings be upon him) paid the gold stipulated in her contract and permanently freed her from slavery. Thereafter, with her consent, he married her and honored her with the status of Mother of the Believers.⁹

During the Battle of Banu al-Mustaliq, the incident of ifk—the spreading of a false and fabricated accusation—occurred. The hypocrites centered their rumor on ‘A’ishah (may Allah be pleased with her), Mother of the Believers, and Safwan ibn al-Mu‘attal. For some time, this incident placed the entire Muslim community, including the Noble Messenger (peace and blessings be upon him), in a deeply distressing situation. Some simple-hearted Muslims were also confused by the false propaganda. The books of history and rijal show that Hassan ibn Thabit, the poet of the Messenger of Allah, also became involved in it. At that time, he composed a poem criticizing Safwan and his Mudhar tribe. When Qur’anic verses were revealed exposing the truth of the incident, Safwan one day rushed at Hassan with a sword in his hand. Thabit ibn Qays was nearby. He immediately seized Safwan, tied both his hands to his neck with a rope, and took him in this restrained condition to the quarter of Banu al-Harith ibn al-Khazraj. There he met ‘Abdullah ibn Rawahah, who asked, “What is this?” Thabit replied, “Would you be pleased if he killed Hassan with that sword? By Allah, this Safwan had nearly killed him.” ‘Abdullah ibn Rawahah asked, “Does the Messenger (peace and blessings be upon him) know what you have done?” Thabit said, “No.” ‘Abdullah said, “Then you have acted very rashly. Release him.” Thabit released him. Everyone then came to the Messenger of Allah (peace and blessings be upon him) and explained the entire incident. The Messenger (peace and blessings be upon him) reconciled the parties.¹⁰

In the ninth year after the Hijrah, a delegation from the tribe of Banu Tamim came to the Messenger of Allah (peace and blessings be upon him) in Medina. In accordance with Bedouin custom, they came directly to the door of the Messenger of Allah’s (peace and blessings be upon him) house and called out, “Muhammad, come outside!” The Messenger (peace and blessings be upon him) came out and sat down to discuss matters with them. At one point, following Arab custom, they brought forward their eloquent orator, ‘Utārid ibn Hajib, to present the honor and prestige of his tribe before the Messenger of Allah (peace and blessings be upon him). ‘Utārid delivered a lengthy speech describing his tribe’s glory and achievements. When he finished, the Messenger (peace and blessings be upon him) instructed Thabit ibn Qays to respond. Thabit presented Allah, His Messenger, and Islam in exceptionally pure and eloquent language. After his speech, the delegation of Banu Tamim remarked, “By the oath of our father, his orator is better than our orator!” The Messenger (peace and blessings be upon him) and the Muslims were also delighted to hear his speech.¹¹

In this connection, Ibn Hisham says that Thabit stood and delivered a speech. He said:¹² “All praise belongs to Allah, who created the heavens and the earth, who encompasses everything in the heavens and the earth, and whose Throne is as vast as His knowledge. Nothing can exist without His grace and mercy. It is by His power that He made us rulers and chose the best of His creation as a Messenger. He honored him through lineage and made him truthful. By revealing the Book to him, He completed His favor to creation. Thus he became the finest being in the created world. He called people to believe in him. Responding to that call, the Muhajirun of his people believed in him. They are the noblest in lineage, the most handsome in appearance, and the best in deeds. After them, we are the people who responded to the Messenger’s call. We are the helpers of Allah and the ministers of His Messenger. We shall fight people until they believe. Whoever believes in Allah and His Messenger will secure the safety of his life and property from us. Whoever rejects faith, we shall fight him forever. Killing him will be very easy for us. This is all I have to say. I seek forgiveness and ask Allah’s pardon for myself and for all Muslim men and women. Peace be upon you.”

In this same ninth year after the Hijrah, Musaylimah al-Kadhdhab came to Medina with a group of people from Banu Hanifah. On hearing the news, the Noble Messenger (peace and blessings be upon him), accompanied by Thabit ibn Qays, went to the house of al-Harith ibn Qurayb, where Musaylimah was staying. The Noble Messenger (peace and blessings be upon him) was holding a staff. During the discussion, Musaylimah said, “If you promise to make me caliph after you, I may become your follower.” The Messenger (peace and blessings be upon him) replied, “Caliphate aside, I do not consider you worthy even of this staff in my hand. Allah’s decision concerning you will certainly come to pass. I have seen your fate in a dream. If you have anything more to say, speak to this Thabit. I am leaving.”¹³

After the death of the Noble Messenger (peace and blessings be upon him), the Ansar of Medina gathered at Saqifah Banu Sa‘idah intending to elect their leader, Sa‘d ibn ‘Ubadah, as caliph. When this news reached Abu Bakr (may Allah be pleased with him), he attended the gathering with ‘Umar (may Allah be pleased with him) and others. Like many others, Thabit ibn Qays also addressed the people there. Part of his speech was as follows: “To proceed: We are the helpers of Allah and the soldiers of Islam, while you Muhajirun are a small community. Yet some people now wish to deprive us of the caliphate. This is truly astonishing.” Abu Bakr (may Allah be pleased with him) replied, “What you have said is correct. However, the caliph must be from Quraysh.”

Soon after Abu Bakr (may Allah be pleased with him) became caliph, a military expedition was conducted against the false prophet Tulayhah. Khalid ibn al-Walid (may Allah be pleased with him) commanded this army, while the Ansar mujahids were under Thabit’s leadership.¹⁴

In the twelfth year after the Hijrah, a military expedition was conducted against the false prophet Musaylimah al-Kadhdhab. Thabit (may Allah be pleased with him) also took part in the expedition. At one stage, the Muslims were defeated and the Muslim army became scattered. Anas (may Allah be pleased with him) said to him, “Uncle, you can see what has happened.” Thabit was applying perfume at the time. He said, “This is no way to fight. People did not fight like this in the time of the Messenger of Allah (peace and blessings be upon him). O Allah, I have no connection with what these people have done.”¹⁵ He also said, “I grieve over all these people, those whom they worship, and what they have done.” He then fought bravely on the battlefield, killed a soldier standing at the gate of Musaylimah’s fortress, and was himself martyred.¹⁶

The armor on his body remained intact. A Muslim soldier removed it. One night, another Muslim soldier saw Thabit (may Allah be pleased with him) in a dream. Thabit told him, “So-and-so Muslim removed the armor from my body. Tell Khalid to take it from him. When you reach Medina, tell Abu Bakr that Thabit owes such-and-such an amount of debt, and that it should be paid by selling this armor. Also tell him to free such-and-such of my slaves.” Khalid (may Allah be pleased with him) took the armor from that man, and Abu Bakr (may Allah be pleased with him) carried out Thabit’s bequest. This incident is mentioned briefly in Sahih al-Bukhari, while al-Tabarani narrated it in detail through the chain of Anas (may Allah be pleased with him).¹⁷

Thabit (may Allah be pleased with him) left several descendants. He had one daughter, but her name is unknown. His sons’ names were Muhammad, Yahya, Qays, ‘Abdullah, Isma‘il, Aban, Muhammad, and Yas’hayah. ‘Abdullah was martyred on the Day of al-Harrah.¹⁸ One of his grandsons, ‘Adi ibn Aban, was a renowned hadith scholar of Kufa.¹⁹

Thabit’s wife was named Jamilah. She was the daughter of the hypocrite leader ‘Abdullah ibn Ubayy ibn Salul.²⁰ At one point in their lives, she and Thabit (may Allah be pleased with him) separated. Imam al-Dhahabi says that Thabit was the man whose wife Jamilah came to the Messenger of Allah (peace and blessings be upon him) and complained, “O Messenger of Allah, I can no longer remain with Thabit.” The Messenger (peace and blessings be upon him) asked, “Will you return his garden to him?” She replied, “Yes.” Jamilah then obtained a khul‘ divorce from Thabit.²¹ It is narrated that Jamilah was pregnant at the time. A few days after receiving the divorce, she gave birth to a son. The child was wrapped in a cloth and sent to his father, Thabit. When Thabit took the child to the Messenger of Allah (peace and blessings be upon him), he performed tahnik for him and named him Muhammad. The father appointed a wet nurse to raise him.²²

Thabit (may Allah be pleased with him) narrated hadith from the Messenger of Allah (peace and blessings be upon him). Among those who narrated hadith from him were his children, including Muhammad, Qays, and Isma‘il, as well as Anas ibn Malik, ‘Abd al-Rahman ibn Abi Layla, and others. One hadith from him has been narrated in the Sahih collections.²³

Ibn Ishaq says that Thabit (may Allah be pleased with him) was a man with a loud voice, pure speech, and eloquence.²⁴ The people of Medina’s Aws tribe chose him as their orator. The Noble Messenger (peace and blessings be upon him) also granted him the position of orator in his own court.²⁵ Imam al-Qurtubi says that he was the orator of the Ansar. He later received the title “Khatib Rasulillah” (the orator of the Messenger of Allah), just as Hassan ibn Thabit (may Allah be pleased with him) received the title “Sha‘ir Rasulillah” (the poet of the Messenger of Allah).²⁶

One of the finest features of Thabit’s (RA) character was his boundless respect and love for the Noble Messenger (SAW). He was always afraid that he might inadvertently show some disrespect toward the Messenger of Allah (SAW). Imam Muslim narrated from Anas (RA): When the second verse of Surah al-Hujurat was revealed—“O believers! Do not raise your voices above the voice of the Prophet, nor speak to him loudly as you speak loudly to one another, lest your deeds become void while you are unaware”—Hadhrat Thabit closed the door of his house and sat inside. He began saying, “I am a man of Hell.” He stopped going to the Messenger of Allah (SAW). One day the Messenger (SAW) asked Sa‘d ibn Mu‘adh, “O Abu ‘Amr! What has happened to Thabit? Is he ill?” Sa‘d replied, “No, he is well. I know of no difficulty afflicting him.” Sa‘d then went to Thabit and conveyed the Messenger of Allah’s (SAW) words to him. Thabit said, “This verse of Surah al-Hujurat has been revealed. You know that I speak more loudly than all of you in the presence of the Messenger of Allah (SAW). I have therefore become a man of Hell.” When Sa‘d informed the Messenger of Allah (SAW) of this, he said, “No, he is not a man of Hell; he is one of the people of Paradise.”27 Another narration states that Thabit (RA) said, “I am a man with a loud voice. I fear that all my deeds may have been ruined.” Hearing this, the Messenger (SAW) said, “Thabit, you are not one of them! You will live in this world in goodness and prosperity, and you will die in goodness and prosperity.”28

When this portion of verse 36 of Surah an-Nisa—“Indeed, Allah does not like anyone arrogant and boastful”—was revealed, Thabit (RA) shut the door of his house and began to weep. When the Messenger (SAW) did not see him, he sent someone to look for him. Thabit appeared before the Messenger of Allah (SAW) and said, “O Messenger of Allah! I love beauty, and I like to lead my people. I fear that I may be included under this verse.” The Messenger (SAW) said, “You are not among them. Your worldly life will be praiseworthy, your life will end with martyrdom, and in the Hereafter you will be among the inhabitants of Paradise.”29

Muhammad, the son of Thabit (RA), said: Once his father Thabit said to the Messenger (SAW), “O Messenger of Allah! I fear that I may be ruined.” The Messenger (SAW) asked, “Why?” Thabit replied, “Allah has forbidden us to desire praise for deeds we have not done. Yet I feel that I love praise. Allah has forbidden us pride and arrogance, yet I love beauty. We have been forbidden to raise our voices above the voice of the Messenger, but I am a man with a loud voice.” When he finished speaking, the Messenger (SAW) said, “Thabit! Would you not like to live a praised life, die as a martyr, and enter Paradise in the Hereafter?” Thabit replied, “Yes, O Messenger of Allah!” Indeed, his life in this world was praiseworthy, and he died a martyr in the battle against Musaylimah al-Kadhdhab.30 Hadhrat Rasul-e-Karim (SAW) also said about him, “What an excellent man Thabit is!”31

The deep love that the Noble Messenger (SAW) had for him is demonstrated by various incidents. Once, when Thabit (RA) fell ill, the Messenger (SAW) visited him and prayed for his recovery, saying: “O Lord of mankind! Remove Thabit ibn Qays’s affliction.”32

References:

Khubaib ibn ‘Adi ibn ‘Amir (RA)

Khubaib ibn ‘Adi was from the Aws clan of Madinah. He was an Ansari Companion.1 He accepted Islam before the Hijrah. He participated in the Battle of Badr and was entrusted with safeguarding the belongings of the Muslim mujahids.2 In this battle, he killed the Meccan polytheist al-Harith ibn Nawfal.3 Ibn Sa‘d says that he also participated in the Battle of Uhud.4

According to al-Waqidi and al-Baladhuri, the tragic incident of al-Raji‘ occurred in Safar of the fourth year after the Hijrah.5 Several distinguished Companions of the Messenger of Allah (SAW) were martyred in it. Hadhrat Khubaib (RA) was one of those great martyrs. Two accounts are found concerning how the incident unfolded. A brief account is presented here.

It is narrated from Abu Hurayrah through Ibn Shihab that the Noble Messenger (SAW) sent a ten-member force from Madinah for reconnaissance. He appointed ‘Asim ibn Thabit al-Ansari as their commander. When they reached a place called Hada’ah, between ‘Usfan and Makkah, they came upon the Banu Lihyan branch of the Hudhayl tribe living there. About one hundred skilled archers set out to capture this small force and searched for them thoroughly. At one place they found the date pits discarded by the force and realized that they were dates from Yathrib; therefore, those who had eaten them must be inhabitants of Yathrib. ‘Asim took refuge with his companions on a secure hill. The Banu Lihyan eventually discovered their position. They surrounded them from all sides and called upon them to surrender, falsely promising them safety.

Ibn Ishaq narrated from ‘Asim ibn ‘Umar ibn Qatadah: After the Battle of Uhud, a delegation from the tribes of ‘Adal and al-Qarah came to the Messenger of Allah (SAW) in Madinah. They said, “O Messenger of Allah! Islam has spread among our people. Send some of your Companions with us to teach us the Qur’an, instruct us in the religion, and teach us the rulings of the Shariah.” Trusting their words, the Messenger (SAW) sent six Companions with them. When they departed from Madinah and reached the Hudhayl tribe’s waterhole called al-Raji‘, between ‘Usfan and Makkah, the men of ‘Adal and al-Qarah began shouting loudly for no reason, pretending that they had been attacked. In reality, no one had threatened them in any way. The men of the Hudhayl tribe came out with swords and surrounded these few helpless Companions of the Messenger of Allah (SAW). The Companions also drew their swords and decided to resist. The enemies then said to them, “We do not intend to kill you. We only want to obtain some benefit from the people of Makkah in exchange for you. We swear by Allah that we will not kill you.” Three members of the group—Marthad, Khalid ibn Bukayr, and ‘Asim ibn Thabit (RA)—said, “By Allah, we will never accept the pledge of an unbeliever.” They fought the enemy, and all three were martyred.

The other three members of the group—Khubaib ibn ‘Adi, Zayd ibn al-Dathinnah, and ‘Abdullah ibn Tariq (RA)—became somewhat attached to life. They laid down their arms and surrendered. The unbelievers untied the bowstrings of the surrendering men and firmly bound their hands and feet. ‘Abdullah ibn Tariq protested, saying, “This is your first breach of your pledge. By Allah, I will not go with you.” Addressing his companions, he said, “I have an example to follow regarding these unbelievers.” The enemies began dragging him away, but he continued refusing to go with them. When they reached a place called Marr al-Zahran, near Makkah, ‘Abdullah ibn Tariq managed to free himself from his bonds. Immediately raising his sword, he stood against the enemy. They moved a short distance away and killed him with arrows. His grave is at Marr al-Zahran.

They took Khubaib ibn ‘Adi and Zayd ibn al-Dathinnah to Makkah. Two men of the Hudhayl tribe were being held captive by the Quraysh of Makkah. In exchange for these two men, they freed their two captives.6 However, various narrations also state that rather than exchanging captives, they sold the two men to the Quraysh of Makkah for a very high price.

There is slight disagreement about who purchased Khubaib. According to one view, ‘Uqbah ibn al-Harith purchased him to avenge his father’s death. According to another account, Abu Ihab, ‘Ikrimah ibn Abi Jahl, al-Akhnas ibn Shurayq, ‘Ubaydah ibn Hakim ibn al-Awqas, Umayyah ibn Abi Asmah, and Safwan ibn Umayyah of Banu al-Hadrami, among others, jointly purchased him to avenge the deaths of their fathers, who had been killed at Badr.7 Ibn Ishaq says that Hujayr ibn Abi Ihab al-Tamimi, the maternal half-brother of al-Harith ibn ‘Amir, purchased Khubaib and handed him over to ‘Uqbah ibn al-Harith so that he could kill him in revenge for his father, who had been killed at Badr.8

It should be noted that there is some disagreement among experts in the science of Sirah regarding the number of members in the group sent by the Messenger (SAW) from Madinah and who its leader was. Various narrations mention six, seven, or ten members. Ibn Hisham names the six mentioned earlier and identifies Marthad as the commander. Some narrations, however, name ‘Asim ibn Thabit as the commander.9 Khubaib (RA) was shackled and imprisoned in the house of ‘Uqbah ibn al-Harith.10 A man named Mawhib was appointed to guard him.11 ‘Uqbah’s wife would remove his shackles at mealtimes. A review of the various narrations indicates that the woman’s name was Shabiyyah. Some accounts identify her as the slave girl or daughter of Hujayr ibn Abi Ihab. Ibn Ishaq recorded her account. This woman later accepted Islam.

They kept Khubaib imprisoned for several months. After the sacred months had passed, they began preparing to kill him. Realizing that he was going to be killed, Khubaib made three requests to Mawhib, who had been assigned to guard him:12

1. Give him sweet water to drink.

2. Do not make him eat the flesh of an animal slaughtered in the name of their idols.

3. Inform him before he is killed.

He also made the last request to ‘Uqbah’s wife. When the decision to kill him was made, she informed him.13 He asked her for a razor so that he could cleanse himself. While Khubaib (RA) was shaving, one of ‘Uqbah’s young children wandered over to him while playing. Khubaib affectionately lifted the child onto his lap. Realizing the mental state of a prisoner who was soon to be taken to the gallows, with a sharp razor in his hand, the child’s mother became alarmed. The prisoner Khubaib said, “Do you think I would kill this child and take revenge for my blood? I would never do such a thing. That is not our character.”14 Then, joking slightly, he said, “Allah has now given me power over you.” The child’s mother said, “I did not expect this from you.” After this, Khubaib threw the razor before the woman and said, “Here you are; I was only joking.”15

Khubaib’s words and actions had a profound effect on this woman. She accepted Islam after Khubaib was killed. Ibn Ishaq recorded his remarks about Khubaib (RA). He said: “I have never seen a better prisoner than Khubaib. Through a gap in the prison door, I would see large bunches of grapes, each as large as a human head, in his hand. He would eat those grapes. I do not know of such grapes being eaten anywhere in the world. At that time there were no vineyards in Makkah. Moreover, he was imprisoned in iron shackles. Surely this was provision sent by Allah.”16

The polytheistic forces of Makkah took Khubaib’s execution very seriously. A gallows was hung from a tree at a place called Tan‘im, near the Sacred Sanctuary. With much publicity and fanfare, people of every class—men and women, children and youths, the elderly—were gathered from Makkah. To them, the affair was a great source of amusement and spectacle. When the people came to take him from ‘Uqbah’s house, he requested, “Give me a little time so that I may offer two brief rak‘ahs of prayer. If I lengthen the prayer, you will say that I am lengthening it out of fear of death.” After completing two brief rak‘ahs, he set out toward the place of execution. As he walked toward death, these words came from his lips:17

It will be in Arabic

O Allah! Count them one by one, kill them one by one, and leave none of them alive.

When he reached the foot of that tree at Tan‘im, he was heard reciting a poem, whose two couplets mean as follows:

1. If I am killed as a Muslim, I do not care on which side my body falls.

2. All that is happening is in the path of love for Allah’s Holy Essence. If He wills, He may shower mercy upon my dismembered body.

Some other couplets uttered by him in the final moments of his life have also been recorded in various books.18

Before being hung on the gallows, he also made this supplication: “O Allah! We have conveyed the message of Your Messenger. Convey our news to Your Messenger.”19

‘Uqbah ibn al-Harith and Abu Hurayrah al-‘Adbari jointly placed him on the gallows.20 Later, ‘Uqbah ibn al-Harith would deny his participation in Khubaib’s killing, saying, “I did not actually kill Khubaib, because I was not old enough at that time to kill anyone. Abu Maysarah therefore placed a spear in my hand, then held my hand, together with the spear, and drove it into Khubaib’s body, killing him.” This ‘Uqbah later accepted Islam and narrated a hadith concerning breastfeeding.21

This account indicates that Khubaib was hung on the gallows and pierced with a spear. It is narrated in Musa ibn ‘Uqbah’s Maghazi that Khubaib and Zayd ibn al-Dathinnah were killed on the same day. On the day they were killed, the Messenger was heard saying in Madinah, “Peace be upon you both.” He also announced their killing. Through revelation, he was informed of everything.22

The Noble Messenger (SAW) sent several brave and skilled men from Madinah to rescue the bodies of Khubaib and Zayd from the hands of the unbelievers by stealth. They were ‘Amr ibn Umayyah al-Miqdad and al-Zubayr. ‘Amr said, “I went to Khubaib’s gallows, freed him, and laid him on the ground. Then I came down and searched extensively, but could not find any trace of him. It was as though the earth had swallowed him.”

On the other hand, Abu Yusuf narrated from al-Dahhak in his book Kitab al-Lata’if that the Noble Prophet (SAW) sent al-Miqdad and al-Zubayr ibn al-‘Awwam from Madinah to bring down Khubaib’s body from the gallows. When they reached Tan‘im, they saw forty intoxicated men surrounding and guarding the body. Taking advantage of their inattention, they brought down the body, and al-Zubayr mounted it on his horse. By then the guards noticed and pursued them. Al-Zubayr dropped the body, and the earth swallowed it. For this reason Khubaib was called “the one swallowed by the earth.”23 No one in the world ever learned where Khubaib’s grave was. Musa ibn ‘Uqbah said, “Some believe that ‘Amr ibn Umayyah buried him somewhere.”

Before the execution, the polytheists did not want to turn his face toward the Qiblah. But who could turn away a face that had once turned toward the Qiblah? The polytheists repeatedly tried to turn his face in another direction, but failed.24

Sa‘id ibn ‘Amir al-Jumahi (RA) had been present as a spectator at Khubaib’s execution. At that time he was still a polytheist. He later accepted Islam. Caliph ‘Umar (RA) appointed him governor of Hims. Within a short time, the people of Hims raised several complaints against him. One was that Sa‘id ibn ‘Amir would sometimes lose consciousness so completely that people thought he had died. Caliph ‘Umar asked him about the reason. Sa‘id said, “I witnessed in Makkah the scene of Khubaib al-Ansari being hung on the gallows. The Quraysh cut pieces of flesh from his body. Then, after hanging him from the tree, they asked, ‘Would you like Muhammad to be brought in your place?’ He said, ‘I would never be pleased to be safe among my family and children while Muhammad suffered in my place.’ Whenever I remember that day, I feel guilty. Why did I not come forward to help him that day? Although I was a polytheist then, I feel that Allah will never forgive me for this crime.” At that point this condition would overtake me. After saying this, he cried out loudly, “Muhammad!” and fainted.25

Mu‘awiyah (RA) later said: “Like the others, I was present at Khubaib’s execution with my father, Abu Sufyan. Fearing Khubaib’s curse, he pressed me almost flat against the ground. They believed that if someone cursed a person, and that person lay crouched beside him out of fear, the curse would fall elsewhere rather than upon him.”26 Al-Harith said, “I was present. By Allah, I did not think that any of us would survive.”27

Khubaib’s (RA) supplication was accepted by Allah. Within a year, all the wretches who had played an active role in his killing were killed most brutally.28

Ibn ‘Abbas (RA) said: After this incident, the hypocrites of Madinah began saying to one another, “These wretched men neither remained among their families nor fulfilled the responsibility entrusted to them by their friend, the Prophet.” Then Allah Most High exposed the true nature of these hypocrites and revealed verses 204–206 of Surah al-Baqarah, and verse 207 in praise of Khubaib ibn ‘Adi and his companions:29

“Among people are those whose speech about worldly life impresses you, while they call upon Allah to witness what is in their hearts, yet they are the fiercest of opponents. (204)

When he turns away, he strives to spread corruption in the land, destroy crops, and kill people. Allah does not like corruption and disorder. (205)

When he is told, “Fear Allah,” his sin drives him to arrogance. Hell is sufficient for him, and surely it is the worst abode. (206)

And among people is he who sells his life, seeking the pleasure of Allah. Allah is Most Kind to His servants. (207) (Surah al-Baqarah)

This heart-rending incident of al-Raji‘ deeply moved the hearts and consciences of the Muslim poets of Arabia at that time. The poet Hassan and many others composed deeply moving poems about these martyrs. In them, the martyrs were praised on the one hand, while the true nature of the polytheists was exposed on the other. Some examples can be found by reading the Sirah of Ibn Hisham.30

Ibn Ishaq narrated from ‘Asim. He said: Khubaib was the first to establish the practice of offering two rak‘ahs of prayer before being killed for the Muslims. This is his Sunnah.31

Imam al-Suhayli said: The two rak‘ahs of prayer offered by Khubaib ibn ‘Adi are called a Sunnah prayer initiated by him because he performed them during the lifetime of the Messenger of Allah (SAW), and the Messenger (SAW) praised the act. He then narrated a remarkable incident from the life of Zayd. This incident also occurred during the lifetime of the Noble Messenger. In brief, it was as follows:

Zayd ibn Harithah hired a man’s mule from Ta’if on the condition that the man would carry him on the mule and let him dismount wherever he wished. The man carried him to a deserted execution ground and prepared to kill him. Zayd then said, “Give me a little time to offer two rak‘ahs of prayer.” The man said, “All right, offer two rak‘ahs. Those scattered corpses you see also prayed like you, but their prayers did them no good.” Zayd again said, “O Most Merciful of the merciful!” The same voice was heard again, and the man did the same thing. This occurred three times. On the third occasion, Zayd saw a mounted rider carrying a spear, with flames of fire on his head. He thrust the spear into the man’s body and killed him. Then he turned to Zayd and said, “When you called upon Allah the first time, I was in the seventh heaven; when you called the second time, I was in the heaven nearest the earth; and when you called the third time, I came and appeared before you.”32

References:

Bibliography:

1. Imam al-Dhahabi: (a) Siyar A‘lam al-Nubala, (Beirut, al-Mu’assasah al-Risalah, 7th edition, 1990)

(a) Tadhkirat al-Huffaz, (Beirut, Dar Ihya al-Turath al-Islami).

(b) Tarikh al-Islam wa Tabaqat al-Mashahir wa al-A‘lam, (Cairo, Maktabat al-Qudsi, 1367 AH).

2. Ibn Hajar

(a) Tahdhib al-Tahdhib, (Hyderabad, Da’irat al-Ma‘arif, 1325 AH).

(b) Taqrib al-Tahdhib, (Lucknow).

(c) al-Isabah fi Tamyiz al-Sahabah, (Beirut, Dar al-Fikr, 1978).

(d) Lisan al-Mizan, (Hyderabad, 1331 AH).

(e) Fath al-Bari, (Egypt, 1391 AH).

3. Ibn al-‘Imad al-Hanbali: Shadharat al-Dhahab, (Beirut, al-Maktab al-Tijari).

4. Jamal al-Din Yusuf al-Mizzi: Tahdhib al-Kamal fi Asma al-Rijal, (Beirut, Mu’assasat al-Risalah, 1st edition, 1988).

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6. Ibn Kathir:

(a) al-Tafsir, (Egypt, Dar Ihya al-Kutub al-‘Arabiyyah).

(b) al-Sirah al-Nabawiyyah, (Beirut, Dar al-Kutub al-Islamiyyah).

(c) al-Bidayah wa al-Nihayah, (Beirut, Maktabat al-Ma‘arif).

7. Ibn al-Jawzi:

(a) A‘lam al-Muwaqqi‘in, (Delhi, Ashraf al-Matabi‘, 1313 AH).

(b) Kitab al-Tanbih wa al-Ishaf, (Egypt, Matba‘at al-Hasaniyyah, 1323 AH).

(c) Kitab al-Adhkiya, (edited by ‘Abd al-Rahman ibn ‘Ali, 1304 AH).

(d) Sifat al-Safwah, (Hyderabad, Da’irat al-Ma‘arif, 1357 AH).

8. Ibn Sa‘d: al-Tabaqat al-Kubra, (Beirut, Dar Sadir).

9. Ibn Asakir: Mu’jam al-Buldan, (Beirut, Dar Ihya al-Turath al-Arabi).

10. Yaqut al-Hamawi: Mu’jam al-Buldan, (Beirut, Dar Ihya al-Turath al-Arabi).

11. Abu al-Faraj al-Isfahani: Kitab al-Aghani, (Egypt, 1929).

12. Ibn Hazm: Jamharat Ansab al-Arab, (Mecca, Dar al-Ma’arif, 1962).

13. Ibn Khallikan: Wafayat al-A’yan, (Egypt, Maktabat al-Nahdah al-Misriyyah, 1948).

14. Muhammad al-Alusi: Bulugh al-Arib fi Ma’rifat Ahwal al-Arab, (1314 AH).

15. Ibn al-Athir: (a) Usd al-Ghabah fi Ma’rifat al-Sahabah, (Beirut, Dar Ihya al-Turath al-Arabi).

(b) Al-Kamil fi al-Tarikh, (Beirut).

(c) Tajrid Asma al-Sahabah, (Hyderabad, Dairat al-Ma’arif, 1st edition, 1315).

16. Al-Baladhuri:

(a) Ansab al-Ashraf, (Egypt, Dar al-Ma’arif).

(b) Futuh al-Buldan, (Syria, Matba’at al-Mawsu’at, 1901).

17. Al-Zirikli: Al-A’lam, (Beirut, Dar al-Ilm lil-Malayin, 4th edition, 1979).

18. Ibn Hisham: Al-Sirah (Beirut).

19. Yusuf al-Kandahlawi: Hayat al-Sahabah, (Damascus, Dar al-Qalam, 2nd edition, 1983).

20. Sa’id Ansari Maulana: Siyar al-Ansar, (India, 1948).

21. Ibn Abd al-Barr: Al-Isti’ab, (marginal commentary on the book Al-Isabah).

22. Ibn Sallam al-Jumahi: Tabaqat al-Shu’ara, (Beirut, Dar al-Kutub al-Ilmiyyah, 1st edition, 1981).

23. Ibn Qutaybah: Al-Shi’r wa al-Shu’ara, (Beirut, Dar al-Kutub al-Ilmiyyah, 1st edition, 1981).

24. Dr. Abd al-Rahman al-Basha: Suwar min Hayat al-Sahabah, (Saudi Arabia, 1st edition).

25. Khalid Muhammad Khalid: Rijal Hawl al-Rasul, (Beirut, Dar al-Fikr).

26. Dr. Shawqi Daif: Tarikh al-Adab al-Arabi, (Cairo, Dar al-Ma’arif, 7th edition).

27. Dr. Umar Farrukh: Tarikh al-Adab al-Arabi, (Beirut, Dar al-Ilm lil-Malayin, 1985).

28. Jurji Zaydan: Tarikh Adab al-Lughah al-Arabiyyah, (Beirut, Dar Maktabat al-Hayat, 3rd edition, 1978).

29. Ahmad Abd al-Rahman al-Banna: Bulugh al-Amani min Asrar al-Fath al-Rabbani, (Cairo, Dar al-Shihab).

30. Ala al-Din Ali al-Muttaqi: Kanz al-Ummal (Beirut, Mu’assasat al-Risalah, 5th edition, 1985).

31. Dr. Mustafa al-Siba’i: Al-Sunnah wa Makanatuha fi al-Tashri al-Islami, (Beirut, Al-Maktab al-Islami, 2nd edition, 1976).

32. Haji Khalifa: Kashf al-Zunun an Asami al-Kutub wa al-Funun, (Beirut, Dar al-Fikr, 1990).

33. Muhammad al-Khadari Bek: Tarikh al-Umam al-Islamiyyah, (Egypt, Al-Maktabah al-Tijariyyah al-Kubra, 1969).

34. Muhammad Ali al-Sabuni: (a) Rawa’i al-Bayan, Tafsir Ayat al-Ahkam min al-Qur’an, (Beirut, Mu’assasat Manahil al-Irfan, 3rd edition, 1981).

(b) Al-Tibyan fi Ulum al-Qur’an, (Beirut).

35. Muhy al-Din ibn Sharaf al-Nawawi: Tahdhib al-Asma wa al-Lughat, (Egypt, Al-Tiba’ah al-Mughiriyyah).

36. Imam Ahmad: Al-Musnad

37.

38. The Noble Qur’an: Translation and editing by Maulana Muhiuddin Khan.

39. Various collections of Hadith.

40. Dairah-i-Ma’arif Islamiyyah (Urdu).

41. Qudamah ibn Ja’far: Naqd al-Shi’r (Beirut).

42. Ibn Rashiq: Kitab al-Umdah, (Cairo, 1943).

43. Abu Tammam: Al-Hamasa, (Beirut).

44. Al-Baqillani: I’jaz al-Qur’an, (Beirut).

45. Al-Jurjani: Dala’il al-I’jaz, (Cairo, 1976).

46. Butrus al-Bustani: Udaba al-Arab fi al-Jahiliyyah wa Sadr al-Islam (Beirut, 1989).

47. Abd al-Ra’uf Danapuri: Asah al-Sirah (Karachi).