Companions of The Prophet - AbdulWahid Hamid

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    The Companions of the Prophet is a book written about the lives of 58 of the Sahabah. Each biography gives a detailed account about the life of each of these great men. It is important to note that these are not all of the sahabah, rather they are only those featured in this particular publication.


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    1. Abbad Ibn Bishr
    2. Abdullah Ibn Abbas
    3. Abdullah Ibn Hudhafah As-Sahmi
    4. Abdullah Ibn Jahsh
    5. Abdullah Ibn Mas'ud
    6. Abdullah Ibn Sailam
    7. Abdullah Ibn Umar
    8. Abdullah Ibn Umm Maktum
    9. Abdur-Rahman Ibn Awf
    10. Abu Ayyub Al-Ansari
    11. Abu Dharr Al-Ghifari
    12. Abu Musa Al-Ashari
    13. Abu Hurayrah
    14. Abu Sufyan Ibn Al-Harith
    15. Abu Ubaydah Ibn Al-Jarrah
    16. Abu-d Dardaa
    17. Abu-l Aas ibn ar-Rabiah
    18. Adiyy Ibn Hatim
    19. Aishah Bint Abi Bakr
    20. Al-Baraa Ibn Malik Al-Ansari
    21. Amr Ibn Al-Jamuh
    22. An-Nuayman Ibn Amr
    23. An-Numan Ibn Muqarrin
    24. Asmaa Bint Abu Bakr
    25. Barakah
    26. Fatimah Bint Muhammad
    27. Fayruz Ad-Daylami
    28. Habib Ibn Zayd Al-Ansari
    29. Hakim Ibn Hazm
    30. Hudhayfah Ibn Al-Yaman
    31. Ikrimah Ibn Abi Jahl
    32. Jafar Ibn Abi Talib
    33. Julaybib
    34. Khabbab Ibn Al-Aratt
    35. Muadh Ibn Jabal
    36. Muhammad Ibn Maslamah
    37. Musab Ibn Umayr
    38. Nuaym Ibn Masud
    39. Rabiah Ibn Kab
    40. Ramlah Bint Abi Sufyan
    41. Rumaysa Bint Milhan
    42. Saad Ibn Abi Waqqas
    43. Said Ibn Aamir Al-Jumahi
    44. Said Ibn Zayd
    45. Salim Mawla Abi Hudhayfah
    46. Salman Al-Farsi
    47. Suhayb Ar-Rumi
    48. Suhayl Ibn Amr
    49. Talhah ibn Ubaydullah
    50. Thabit Ibn Qays
    51. Thumamah Ibn Uthal
    52. Ubayy Ibn Kab
    53. Umayr Ibn Saad Al-Ansari
    54. Umayr Ibn Wahb
    55. Umm Salamah
    56. Uqbah Ibn Aamir
    57. Utbah Ibn Ghazwan
    58. Zayd Al-Khayr
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    1. Abbad Ibn Bishr

    It was the fourth year after the Hijrah. The city of the Prophet was still under threat from within and without. From within, the influential Jewish tribe, the Banu Al-Nadir, broke their agreement with the Prophet and made plans to kill him. For this, they were banished from the city. This was in the month of Safar.

    Two months of uneasy quiet passed. Then the Prophet received news that tribes from distant Najd were planning an attack. To pre-empt them, the Prophet gathered a force of over four hundred men, and leaving one of his companions Uthman ibn Affan in charge of the city, set out eastwards. Among this force was the young Madinan, Abbad ibn Bishr.

    Arriving at Najd, the Prophet found the habitations of the hostile tribes strangely deserted of men. Only women were about. The men had taken to the hills. Some of them regrouped and prepared to fight. The time of Salat al-Asr (the afternoon prayer) came. The Prophet feared that the hostile tribesmen would attack them during prayer. He arranged the Muslims in ranks and divided them into two groups and performed the prayer as the Salat al-Khawf (the Prayer of Fear). With one group he performed one rakah while the other group stood on guard. For the second rakah the groups changed places. Each group completed its prayer with one rakah after the Prophet had finished.

    On beholding the disciplined ranks of the Muslims the hostile tribesmen became uneasy and afraid. The Prophet had made his presence felt and something of his mission was now known at first hand in the central highlands of Arabia whence he departed peacefully.

    On the way back, the Prophet pitched camp in a valley for a night. As soon as the Muslims had settled their camel mounts, the Prophet peace be on him, asked: "Who will be our guard tonight?" "We, O Messenger of God," said Abbad ibn Bishr and Ammar ibn Yasir, both of whom had been paired off as 'brothers' by the Prophet when he arrived in Madinah after the Hijrah.

    Abbad and Ammar left for the mouth of the valley to take up duty. Abbad saw that his "brother" was tired and asked him: "What part of the night do you wish to sleep, the first or the second?" "I shall sleep during the first part," said Ammar who was soon fast asleep quite close to Abbad.

    The night was clear, calm and peaceful. The stars, the trees, and the rocks all appeared to celebrate in silence the praises of their Lord. Abbad felt serene. There was no movement, no threatening sign. Why not spend the time in ibadah (worship) and reciting the Quran? How delightful it would be to combine the performance of Salat with the measured recitation of the Quran which he so much enjoyed.

    In fact Abbad was enthralled by the Quran from the moment he first heard it being recited by the mellow and beautiful voice of Musab ibn Umayr. That was before the Hijrah when Abbad was just about fifteen years old. The Quran had found a special place in his heart and day and night thereafter he would be heard repeating the glorious words of God so much so that he became known among the Prophet's companions as the "friend of the Quran".

    Late at night, the Prophet once stood up to perform the Tahajjud Prayer in Aishah's house which adjoined the masjid. He heard a voice reciting the Quran, pure and sweet and as fresh as when the angel Jibril revealed the words to him. He asked: "Aishah, is that the voice of Abbad ibn Bishr?" "Yes, O Messenger of God," replied Aishah. "O Lord, forgive him," prayed the Prophet out of love for him.

    And so in the stillness of the night, at the mouth of the valley in Najd, Abbad stood up and faced the Qiblah. Raising his hand in surrender to God, he entered into the state of Prayer. Finishing the compulsory opening chapter of the Quran, he began reciting Surah al-Kahf in his sweet, captivating voice. Surah al-Kahf is a long Surah of one hundred and ten verses which deals in part with the virtues of faith, truth and patience and with the relativity of time.

    While he was thus absorbed in reciting and reflecting upon the divine words, eternal words of illumination and wisdom, a stranger stalked the outskirts of the valley in search of Muhammad and his followers. He was one of those who had planned to attack the Prophet but who had fled into the mountains on the approach of the MusIims. His wife whom he had left in the village had been taken as a hostage by one of the Muslims. When he eventually found that his wife was gone, he swore by al-Lat and al-Uzzah that he would pursue Muhammad and his companions and that he would not return unless he had drawn blood.

    From a distance, the man saw the figure of Abbad silhouetted at the mouth of the valley and he knew that the Prophet and his followers must be inside the valley. Silently he drew his bow and let fly an arrow. Unerringly it embedded itself in Abbad's flesh.

    Calmly, Abbad pulled out the arrow from his body and went on with his recitation, still absorbed in his Salat. The attacker shot a second and a third arrow both of which also found their mark. Abbad pulled out one and then the other. He finished his recitation, made ruku and then sujud. Weak and in pain, he stretched out his right hand while still in prostration and shook his sleeping companion. Ammar awoke. Silently, Abbad continued the Salat to its end and then said: "Get up and stand guard in my place. I have been wounded."

    Ammar jumped up and began to yell. Seeing them both the attacker fled into the darkness. Ammar turned to Abbad as he lay on the ground, blood flowing from his wounds.

    "Ya Subhanallah (Glory be to God)! Why didn't you wake me when you were hit by the first arrow?" "I was in the midst of reciting verses of the Quran which filled my soul with awe and I did not want to cut short the recitation. The Prophet had commanded me to commit this surah to memory. Death would have been dearer to me than that the recitation of this surah should be interrupted."

    Abbad's devotion to the Quran was a sign of his intense devotion to and love for God, His Prophet and His religion. The qualities he was known for were his constant immersion in ibadah, his heroic courage and his generosity in the path of God. At times of sacrifice and death, he would always be in the front line. When it was time for receiving his share of rewards, he would only be found after much effort and difficulty. He was always trustworthy in his dealings with the wealth of Muslims. Aishah, the wife of the Prophet, once said: "There are three persons among the Ansar whom no one could excel in virtue: Sad ibn Muadh, Usayd ibn Khudayr, and Abbad ibn Bishr."

    Abbad died the death of a shahid (martyr) at the battle of Yamamah. Just before the battle he had a strong presentiment of death and martyrdom. He noticed that there was a lack of mutual confidence among the Muhajirin and Ansar. He was grieved and upset. He realized that there would be no success for the Muslims in these terrible battles unless the Muhajirin and Ansar were grouped in separate regiments so that it could be clearly seen who really bore their responsibility and who were truly steadfast in combat. At the break of day when the battle commenced, Abbad ibn Bishr stood on a mound and shouted: "O Ansar, distinguish yourselves among men. Destroy your scabbards. And do not forsake Islam."

    Abbad harangued the Ansar until about four hundred men gathered around him at the head of whom were Thabit ibn Qays, al-Baraa ibn Malik and Abu Dujanah, the keeper of the Prophet's sword. With this force, Abbad unleashed an offensive into the enemy's ranks which blunted their thrust and drove them back to the "garden of death".

    At the walls of this garden, Abbad ibn Bishr fell. So numerous were his wounds, he was hardly recognizable. He had lived, fought and died as a believer.
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    2. Abdullah Ibn Abbas

    Abdullah was the son of Abbas, an uncle of the noble Prophet. He was born just three years before the Hijrah. When the Prophet died, Abdullah was thus only thirteen years old.

    When he was born, his mother took him to the blessed Prophet who put some of his saliva on the babe's tongue even before he began to suckle. This was the beginning of the close and intimate tie between Abbas and the Prophet that was to be part of a life-long love and devotion.

    When Abdullah reached the age of discretion, he attached himself to the service of the Prophet. He would run to fetch water for him when he wanted to make wudu. During Salat, he would stand behind the Prophet in prayer and when the Prophet went on journeys or expeditions, he would follow next in line to him. Abdullah thus became like the shadow of the Prophet, constantly in his company.

    In all these situations he was attentive and alert to whatever the Prophet did and said. His heart was enthusiastic and his young mind was pure and uncluttered, committing the Prophet's words to memory with the capacity and accuracy of a recording instrument. In this way and through his constant researches later, as we shall see, Abdullah became one of the most learned companions of the Prophet, preserving on behalf of later generations of Muslims the priceless words of the Messenger of God. It is said that he committed to memory about one thousand, six hundred and sixty sayings of the Prophet which are recorded and authenticated in the collections of al-Bukhari and Muslim.

    The Prophet would often draw Abdullah as a child close to him, pat him on the shoulder and pray: "O Lord, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things."

    There were many occasions thereafter when the blessed Prophet would repeat this dua or prayer for his cousin and before long Abdullah ibn Abbas realized that his life was to be devoted to the pursuit of learning and knowledge.

    The Prophet moreover prayed that he be granted not just knowledge and understanding but wisdom. Abdullah related the following incident about himself: Once the Prophet, peace be upon him, was on the point of performing wudu. I hurried to get water ready for him. He was pleased with what I was doing. As he was about to begin Salat, he indicated that I should stand at his side. However, I stood behind him. When the Salat was finished, he turned to me and said: 'What prevented you from being at my side, O Abdullah?' 'You are too illustrious and too great in my eyes for me to stand side by side with you,' I replied.

    Raising his hands to the heavens, the Prophet then prayed: "O Lord, grant him wisdom." The Prophet's prayer undoubtedly was granted for the young Abdullah was to prove time and again that he possessed a wisdom beyond his years. But it was a wisdom that came only with devotion and the dogged pursuit of knowledge both during the Prophet's lifetime and after his death.

    During the lifetime of the Prophet, Abdullah would not miss any of his assemblies and he would commit to memory whatever he said. After the Prophet passed away, he would take care to go to as many companions as possible especially those who knew the Prophet longer and learn from them what the Prophet had taught them. Whenever he heard that someone knew a hadith of the Prophet which he did not know he would go quickly to him and record it. He would subject whatever he heard to close scrutiny and check it against other reports. He would go to as many as thirty companions to verify a single matter.

    Abdullah described what he once did on hearing that a companion of the Prophet knew a hadith unknown to him: "I went to him during the time of the afternoon siesta and spread my cloak in front of his door. The wind blew dust on me (as I sat waiting for him). If I wished I could have sought his permission to enter and he would certainly have given me permission. But I preferred to wait on him so that he could be completely refreshed. Coming out of his house and seeing me in that condition he said: 'O cousin of the Prophet! What's the matter with you? If you had sent for me I would have come to you.' 'I am the one who should come to you, for knowledge is sought, it does not just come,' I said. I asked him about the hadith and learnt from him."

    In this way, the dedicated Abdullah would ask, and ask, and go on asking. And he would sift and scrutinize the information he had collected with his keen and meticulous mind.

    It was not only in the collection of hadith that Abdullah specialized. He devoted himself to acquiring knowledge in a wide variety of fields. He had a special admiration for persons like Zayd ibn Thabit, the recorder of the revelation, the leading judge and jurist consult in Madinah, an expert in the laws of inheritance and in reading the Quran. When Zayd intended to go on a trip, the young Abdullah would stand humbly at his side and taking hold of the reins of his mount would adopt the attitude of a humble servant in the presence of his master. Zayd would say to him: "Don't, O cousin of the Prophet."

    "Thus we were commanded to treat the learned ones among us," Abdullah would say. And Zayd would say to him in turn: "Let me see your hand." Abdullah would stretch out his hand. Zayd, taking it, would kiss it and say: "Thus we were commanded to treat the ahl al-bayt members of the household of the Prophet."

    As Abdullah's knowledge grew, he grew in stature. Masruq ibn al Ajda said of him: "Whenever I saw Ibn Abbas, I would say: He is the most handsome of men. When he spoke, I would say: He is the most eloquent of men. And when he held a conversation, I would say: He is the most knowledgeable of men."

    The Khalifah Umar ibn al-Khattab often sought his advice on important matters of state and described him as "the young man of maturity".

    Sad ibn abi Waqqas described him with these words: "I have never seen someone who was quicker in understanding, who had more knowledge and greater wisdom than Ibn Abbas. I have seen Umar summon him to discuss difficult problems in the presence of veterans of Badr from among the Muhajirin and Ansar. Ibn Abbas would speak and Umar would not disregard what he had to say."

    It is these qualities which resulted in Abdullah ibn Abbas being known as "the learned man of this Ummah".

    Abdullah ibn Abbas was not content to accumulate knowledge. He felt he had a duty to the ummah to educate those in search of knowledge and the general masses of the Muslim community. He turned to teaching and his house became a university: a university in the full sense of the word; a university with not only specialized teaching but with the difference that there was only one teacher -- Abdullah ibn Abbas.

    There was an enthusiastic response to Abdullah's classes. One of his companions described a typical scene in front of his house: I saw people converging on the roads leading to his house until there was hardly any room in front of his house. I went in and told him about the crowds of people at his door and he said: 'Get me water for wudu.'

    He performed wudu and, seating himself, said: 'Go out and say to them: Whoever wants to ask about the Quran and its letters (pronunciation) let him enter.'

    This I did and people entered until the house was filled. Whatever he was asked, Abdullah was able to elucidate and even provide additional information to what was asked. Then (to his students) he said: 'Make way for your brothers.'

    Then to me he said: 'Go out and say: Who wants to ask about the Quran and its interpretation, let him enter'.

    Again the house was filled and Abdullah elucidated and provided more information than what was requested.

    And so it continued with groups of people coming in to discuss fiqh (jurisprudence), halal and haram (the lawful and the prohibited in Islam), inheritance laws, Arabic language, poetry and etymology.

    To avoid congestion with many groups of people coming to discuss various subjects on a single day, Abdullah decided to devote one day exclusively for a particular discipline. On one day, only the exegesis of the Quran would be taught while on another day only fiqh (jurisprudence). The maghazi or campaigns of the Prophet, poetry, and Arab history (before Islam) were each allocated a special day.

    Abdullah ibn Abbas brought to his teaching a powerful memory and a formidable intellect. His explanations were precise, clear and logical. His arguments were persuasive and supported by pertinent textual evidence and historical facts.

    One occasion when his formidable powers of persuasion was used was during the caliphate of Ali. A large number of supporters of Ali in his stand against Muawiyah had just deserted him. Abdullah ibn Abbas went to Ali and requested permission to speak to them. Ali hesitated fearing that Abdullah would be in danger at their hands but eventually gave way on Abdullah's optimism that nothing untoward would happen.

    Abdullah went over to the group. They were absorbed in worship. Some were not willing to let him speak but others were prepared to give him a hearing.

    "Tell me" asked Abdullah, "what grievances have you against the cousin of the Prophet, the husband of his daughter and the first of those who believed in him?"

    The men proceeded to relate three main complaints against Ali. First, that he appointed men to pass judgment in matters pertaining to the religion of God - meaning that Ali had agreed to accept the arbitration of Abu Musa al-Asbari and Amr ibn al-As in the dispute with Muawiyah. Secondly, that he fought and did not take booty nor prisoners of war. Thirdly, that he did not insist on the title of Amir al-Muminin during the arbitration process although the Muslims had pledged allegiance to him and he was their legitimate amir. To them this was obviously a sign of weakness and a sign that Ali was prepared to bring his legitimate position as Amir al-Muminin into disrepute.

    In reply, Abdullah asked them that should he cite verses from the Quran and sayings of the Prophet to which they had no objection and which related to their criticisms, would they be prepared to change their position. They replied that they would and Abdullah proceeded: "Regarding your statement that Ali has appointed men to pass judgment in matters pertaining to Allah's religion, Allah Glorified and Exalted is He, says: 'O you who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any of you do so intentionally, the compensation is an offering, of a domestic animal equivalent to the one he killed and adjudged by two just men among." "I adjure you, by God! Is the adjudication by men in matters pertaining to the preservation of their blood and their lives and making peace between them more deserving of attention than adjudication over a rabbit whose value is only a quarter of a dirham?"

    Their reply was of course that arbitration was more important in the case of preserving Muslim lives and making peace among them than over the killing of game in the sacred precincts for which Allah sanctioned arbitration by men.

    "Have we then finished with this point?" asked Abdullah and their reply was: "Allahumma, naam - O Lord, yes!" Abdullah went on: "As for your statement that Ali fought and did not take prisoners of war as the Prophet did, do you really desire to take your 'mother' Aishah as a captive and treat her as fair game in the way that captives are treated? If your answer is 'Yes', then you have fallen into kufr (disbelief). And if you say that she is not your 'mother', you would also have fallen into a state of kufr for Allah, Glorified and Exalted is He, has said: 'The Prophet is closer to the believers than their own selves and his wives are their mothers (entitled to respect and consideration).'" [The Quran, Surah al-Ahzab, 34:6]

    "Choose for yourself what you want," said Abdullah and then he asked: "Have we then finished with this point?" and this time too their reply was: "Allahumma, naam - O Lord, yes!" Abdullah went on: "As for your statement that Ali has surrendered the title of Amir al-Muminin, (remember) that the Prophet himself, peace and blessings of God be on him, at the time of Hudaybiyyah, demanded that the mushrikin write in the truce which he concluded with them: 'This is what the Messenger of God has agreed...' and they retorted: 'If we believed that you were the Messenger of God we would not have blocked your way to the Kabah nor would we have fought you. Write instead: 'Muhammad the son of Abdullah.' The Prophet conceded their demand while saying: 'By God, I am the Messenger of God even if they reject me." At this point Abdullah ibn Abbas asked the dissidents: "Have we then finished with this point?" and their reply was once again: "Allahumma, naam - O Lord, yes!"

    One of the fruits of this verbal challenge in which Abdullah displayed his intimate knowledge of the Quran and the sirah of the Prophet as well as his remarkable powers of argument and persuasion, was that the majority, about twenty thousand men, returned to the ranks of Ali. About four thousand however remained obdurate. These latter came to be known as Kharijites.

    On this and other occasions, the courageous Abdullah showed that he preferred peace above war, and logic against force and violence. However, he was not only known for his courage, his perceptive thought and his vast knowledge. He was also known for his great generosity and hospitality. Some of his contemporaries said of his household: "We have not seen a house which has more food or drink or fruit or knowledge than the house of Ibn Abbas."

    He had a genuine and abiding concern for people. He was thoughtful and caring. He once said: "When I realize the importance of a verse of God's Book, I would wish that all people should know what I know."

    "When I hear of a Muslim ruler who deals equitably and rules justly, I am happy on his account and I pray for him... When I hear of rains which fail on the land of Muslims, that fills me with happiness..."

    Abdullah ibn Abbas was constant in his devotions. He kept voluntary fasts regularly and often stayed up at night in Prayer. He would weep while praying and reading the Quran. And when reciting verses dealing with death, resurrection and the life hereafter his voice would be heavy from deep sobbing.

    He passed away at the age of seventy one in the mountainous city of Taif.
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    3. Abdullah Ibn Hudhafah As-Sahmi

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

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

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

    To make known his plan, the Prophet called his companions together and addressed them. He started by praising God and thanking Him. He then recited the Shahadah and went on: "I want to send some of you to the rulers of foreign lands but don't dispute with me as the Israelites disputed with Jesus, the son of Mary."

    "O Prophet of God, we shall carry out whatever you wish," they responded. "Send us wherever you desire."

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

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

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

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

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

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

    "Let him come near to me," Khusraw said to his guards and Abdullah went forward and handed over the letter. Khusraw then called an Arab clerk who originally came from Hira and ordered him to open the letter in his presence and read its contents. He began reading: "In the name of Allah, the Beneficent the Merciful. From Muhammad, the Messenger of God, to Khusraw the ruler of Persia. Peace on whoever follows the guidance . . ."

    Khusraw only heard this much of the letter when the fire of anger burst within him. His face became red and he began to perspire around the neck. He snatched the letter from the clerk's hand and began tearing it to pieces without knowing what else it contained and shouted, "Does he dare to write to me like this, he who is my slave?" He was angry that the Prophet had not given him precedence in his letter. He then commanded Abdullah to be expelled from his assembly.

    Abdullah was taken away, not knowing what would happen to him. Would he be killed or would he be set free? But he did not want to wait to find out. He said, "By God, I don't care what happens to me after the letter of the Prophet has been so badly treated." He managed to get to his camel and rode off.

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

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

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

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

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

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

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

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

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

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

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

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

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

    Not long afterwards, a letter from Shirwaih came to Badhan in which he said, "I killed Khusraw because of his tyranny against our people. He regarded as lawful the killing of leaders, the capturing of their women and the expropriating of their wealth. When this my letter reaches you, take the allegiance of whoever is with you on my behalf."

    As soon as Badhan had read Shirwaih's letter, he threw it aside and announced his entry into Islam. The Persians with him in the Yemen also became Muslim.

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

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

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

    "What is it?" asked Abdullah.

    "I suggest that you become a Christian. If you do this, you will be set free and I shall grant you a safe refuge."

    The prisoner's reaction was furious: "Death is preferable to me a thousand times to what you ask me to do."

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

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

    "Then I shall kill you."

    "Do what you want," answered Abdullah.

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

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

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

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

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

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

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

    This the emperor agreed to do and Abdullah said to himself, "One of the enemies of God! I shall kiss his head and he shall set me and all other Muslim prisoners free. There can be no blame on me for doing this." He then went up to the emperor and kissed his forehead. All the Muslim prisoners were released and handed over to Abdullah.

    Abdullah ibn Hudhafah eventually came to Umar ibn alKhattab and told him what had happened. Umar was greatly pleased and when he looked at the prisoners he said, "Every Muslim has a duty to kiss the head of Abdullah ibn Khudhafah and I shall start."

    Umar then got up and kissed the head of Abdullah ibn Hudhafah.
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    4. Abdullah Ibn Jahsh

    Abdullah ibn Jahsh was a cousin of the Prophet and his sister, Zaynab bint Jahsh, was a wife of the Prophet. He was the first to head a group of Muslims on an expedition and so was the first to be called "Amir al-Mu'mineen" (Commander of the Believers).


    Abdullah ibn Jahsh became a Muslim before the Prophet entered the House of al-Arqam which became a meeting place, a school and a place of refuge for the early Muslims. He was thus one of the first to accept Islam.

    When the Prophet gave permission for his Companions to emigrate to Madinah to avoid further persecution from the Quraysh, Abdullah ibn Jahsh was the second to leave, preceded only by Abu Salamah. Emigrating was not a new experience for Abdullah. He and some members of his immediate family had migrated before to Abyssinia. This time, however, his migration was on a far bigger scale. His family and relatives, women and children, migrated with him. In fact, his whole clan had become Muslims and accompanied him.

    There was an air of desolation as they left Makkah. Their homes appeared sad and depressed as if no one had lived there before. No sound of conversation emanated from behind those silent walls.

    Abdullah's clan were not long gone when the alerted Quraysh leaders came out and made the rounds of the districts in Makkah to find out which Muslims had left and who had remained. Among these leaders were Abu Jahl and Utbah ibn Rabi'ah. Utbah looked at the houses of the Banu Jahsh through which the dusty winds were blowing. He banged on the doors and shouted: "The houses of the Banu Jahsh have become empty and are weeping for its occupants."

    "Who were these people anyway," said Abu Jahl derisively, "that houses should weep for them." He then laid claim to the house of Abdullah ibn Jahsh. It was the most beautiful and expensive of the houses. He began to dispose freely of its contents as a king would share out his possessions.

    Later, when Abdullah ibn Jahsh heard what Abu Jahl had done to his house, he mentioned it to the Prophet, peace be upon him, who said: "Aren't you satisfied, O Abdullah, with what God has given you instead a house in Paradise?"

    "Yes, messenger of God," he replied, and became at peace with himself and completely satisfied.

    Abdullah ibn Jahsh had scarcely settled down in Madinah when he had to undergo one of the most testing experiences. He had just begun to taste something of the good and restful life under the sponsorship of the Ansar after going through persecution at the hands of the Quraysh when he had to be exposed to the severest test he had ever known in his life and carry out the most difficult assignment since he became a Muslim.

    The Prophet, peace and blessings of God be on him, commissioned eight of his Companions to carry out the first military assignment in Islam. Among them were Abdullah ibn Jahsh and Sa'd ibn Abi Waqqas.

    "I appoint as your Commander the one who can best bear hunger and thirst," said the Prophet and gave the standard to Abdullah ibn Jahsh. He was thus the first to be made amir over a contingent of believers.

    The Prophet gave him precise instructions on the route he should take on the expedition and gave him a letter. He commanded Abdullah to read the letter only after two days of travel.

    After the expedition had been on its way for two days, Abdullah looked at the contents of the letter. It said, "When you have read this letter, press on until you come to a place called Nakhlah between Ta'if and Makkah. From there observe the Quraysh and gather whatever information you can on them for us."

    "At your command, O Prophet of God," exclaimed Abdullah as he finished reading the letter. Then he spoke to his colleagues: "The Prophet has commanded me to proceed to Nakhlah to observe the Quraysh and gather information on them for him. He has also commanded me not to go further with anyone of you who is against the purpose of this expedition. So whoever desires martyrdom and is in total agreement with this expedition can accompany me. Whoever is not in agreement, may turn back without blame."

    "At your command, O messenger of Allah," they all responded. "We shall go with you, Abdullah, wherever the Prophet of God has commanded."

    The group continued until they reached Nakhlah and began to move along the mountain passes seeking information on Quraysh movements. While they were thus engaged, they saw in the distance a Quraysh caravan. There were four men in the caravan: Amr ibn alHadrami, Hukm ibn Kaysan, Uthman ibn Abdullah and his brother Mughirah. They were carrying merchandise for the Quraysh: skins, raisins and other usual Quraysh stock in trade.

    The Sahabah conferred together. It was the last day of the sacred months. "If we were to kill them," they agreed, "we would have killed them in the inviolable months. To do so would be to violate the sacredness of this month and expose ourselves to the wrath of all Arabs. If we leave them alone for a day so that the month will be completed, they would have entered the inviolable precincts of Makkah and thus be secure from us."

    They continued consulting until finally they agreed to pounce on the caravan and take whatever merchandise they could as booty. Before long, two of the men were captured and one was killed; the fourth escaped.

    Abdullah ibn Jahsh and his men took the two prisoners and the caravan on to Madinah. They went to the Prophet, peace be upon him, and informed him about what they had done. The Prophet was greatly upset and strongly condemned their action.

    "By God, I did not command you to fight. I only commanded you to gather information on the Quraysh and observe their movements." He granted a reprieve to the two prisoners and he left the caravan and did not take a single item from it.

    Abdullah ibn Jahsh and his men then knew that they had fallen into disgrace and felt certain that they were ruined because of their disobeying the command of the Prophet. They began to feel the pressure as their Muslim brothers censured them and avoided them whenever they passed one another. And they would say, "These went against the command of the Prophet."

    Their discomfiture grew when they learnt that the Quraysh had taken the incident as a means to discredit the Prophet and denounce him among the tribes. The Quraysh were saying: "Muhammad has defiled the sacred month. He has shed blood in it, plundered wealth and captured men."

    Imagine the extent of the sadness felt by Abdullah ibn Jahsh and his men at what had happened, more so because of the acute embarrassment they had caused the Prophet.

    They were sorely tormented and the agony weighed heavily on them. Then came the good news that Allah Glorified be He was pleased with what they had done and had sent down revelation to His Prophet about this matter. Imagine their happiness! People came and embraced them, congratulating them on the good news and reciting to them what had been revealed in the glorious Qur'an about their action.

    "They ask you about fighting in the sacred month. Say: Fighting therein is an enormity as well as preventing (people) from the path of God and disbelief in Him. Expelling people from the Masjid al Haram is a greater sin in the eyes of God. Moreover, persecution is greater than killing." (Surah al-Baqarah 2: 212).

    When these blessed verses were revealed, the Prophet's mind was eased. He took the caravan and ransomed the prisoners. He became pleased with Abdullah ibn Jahsh and his men. Their expedition was certainly a major event in the early life of the Muslim community.

    The Battle of Badr followed. Abdullah ibn Jahsh fought in it and was put to a great test, but a test to which his faith was equal.

    Then came the Battle of Uhud. There is an unforgettable story involving Abdullah ibn Jahsh and his friend Sa'd ibn Abi Waqqas concerning an incident that took place during the Battle of Uhud. Let us leave Sa'd to tell the story: During the battle, Abdullah came to me and said, "Aren't you making a dua to God?"

    "Yes," said I. So we moved aside and I prayed, "O Lord, when I meet the enemy, let me meet a man of enormous strength and fury. Then grant me victory over him that I might kill him and acquire spoils from him." To this my prayer, Abdullah said Ameen and then he prayed: "Let me meet a man of great standing and enormous fury. I shall fight him for Your sake, O Lord, and he shall fight me. He shall take me and cut off my nose and ears and when I meet You on the morrow You will say, 'For what were your nose and ear cut off?' And I would reply, 'For Your sake and for the sake of Your Prophet.' And then You would say, 'You have spoken the truth...' Sa'd continues the story: The prayer of Abdullah ibn Jahsh was better than mine. I saw him at the end of the day. He was killed and mutilated and in fact his nose and his ear were hung on a tree with a thread."

    God responded to the prayer of Abdullah ibn Jahsh and blessed him with martyrdom as He blessed his uncle, the Leader of Martyrs, Hamzah ibn Abdulmuttalib. The noble Prophet buried them together in a single grave. His pure tears watered the earth and the earth was anointed with the fragrance of martyrdom.
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    5. Abdullah Ibn Mas'ud

    When he was still a youth, not yet past the age of puberty, he used to roam the mountain trails of Makkah far away from people, tending the flocks of a Quraysh chieftain, Uqbah ibn Muayt. People called him "Ibn Umm Abd" -- the son of the mother of a slave. His real name was Abdullah and his father's name was Mas'ud.


    The youth had heard the news of the Prophet who had appeared among his people but he did not attach any importance to it both because of his age and because he was usually far away from Makkan society. It was his custom to leave with the flock of Uqbah early in the morning and not return until nightfall.

    One day while tending the flocks, Abdullah saw two men, middle-aged and of dignified bearing, coming towards him from a distance. They were obviously very tired. They were also so thirsty that their lips and throat were quite dry. They came up to him, greeted him and said, "Young man, milk one of these sheep for us that we may quench our thirst and recover our strength."

    "I cannot," replied the young man. "The sheep are not mine. I am only responsible for looking after them."

    The two men did not argue with him. In fact, although they were so thirsty, they were extremely pleased at the honest reply. The pleasure showed on their faces.

    The two men in fact were the blessed Prophet himself and his companion, Abu Bakr Siddiq. They had gone out on that day to the mountains of Makkah to escape the violent persecution of the Quraysh.

    The young man in turn was impressed with the Prophet and his companion and soon became quite attached to them.

    It was not long before Abdullah ibn Mas'ud became a Muslim and offered to be in the service of the Prophet. The Prophet agreed and from that day the fortunate Abdullah ibn Mas'ud gave up tending sheep in exchange for looking after the needs of the blessed Prophet.

    Abdullah ibn Mas'ud remained closely attached to the Prophet. He would attend to his needs both inside and outside the house. He would accompany him on journeys and expeditions. He would wake him when he slept. He would shield him when he washed. He would carry his staff and his siwak (toothbrush) and attend to his other personal needs.

    Abdullah ibn Mas'ud received a unique training in the household of the Prophet. He was under the guidance of the Prophet, he adopted his manner and followed his every trait until it was said of him, "He was the closest to the Prophet in character."

    Abdullah was taught in the "school" of the Prophet. He was the best reciter of the Qur'an among the companions and he understood it better than them all. He was therefore the most knowledgeable on the Shariah. Nothing can illustrate this better than the story of the man who came to Umar ibn al-Khattab as he was standing on the plain of Arafat and said: "I have come, O Amir al-Mu'mineen, from Kufah where I left a man filling copies of the Qur'an from memory."

    Umar became very angry and paced up and down beside his camel, fuming.

    "Who is he?" he asked.

    "Abdullah ibn Mas'ud," replied the man.

    Umar's anger subsided and he regained his composure.

    "Woe to you," he said to the man. "By God, I don't know of any person left who is more qualified in this matter than he is. Let me tell you about this." Umar continued: "One night the Messenger of God, peace be upon him, was having a conversation with Abu Bakr about the situation of Muslims. I was with them. When the Prophet left, we left with him also and as we passed through the mosque, there was a man standing in Prayer whom we did not recognize. The Prophet stood and listened to him, then turned to us and said, 'Whoever wants to read the Qur'an as fresh as when it was revealed, then let him read according to the recitation of Ibn Umm Abd.' After the Prayer, as Abdullah sat making supplications, the Prophet, peace be on him, said, 'Ask and it will be given to you. Ask and it will be given to you.' Umar continued: "I said to myself -- I shall go to Abdullah ibn Mas'ud straight away and tell him the good news of the Prophet's ensuring acceptance of his supplications. I went and did so but found that Abu Bakr had gone before me and conveyed the good news to him. By God, I have never yet beaten Abu Bakr in the doing of any good."

    Abdullah ibn Mas'ud attained such a knowledge of the Qur'an that he would say, "By Him besides Whom there is no god, no verse of the book of God has been revealed without my knowing where it was revealed and the circumstances of its revelation. By God, if I know there was anyone who knew more of the Book of Allah, I will do whatever is in my power to be with him."

    Abdullah was not exaggerating in what he said about himself. Once Umar ibn al-Khattab met a caravan on one of his Journeys as caliph. It was pitch dark and the caravan could not be seen properly. Umar ordered someone to hail the caravan. It happened that Abdullah ibn Mas'ud was in it.

    "From where do you come?" asked Umar.

    "From a deep valley," came the reply.

    "And where are you going?" asked Umar.

    "To the ancient house," came the reply.

    "There is a learned person (alim) among them," said Umar and he commanded someone to ask the person: "Which part of the Qur'an is the greatest?"

    " 'God. There is no god except Him, the Living, the Self-subsisting. Neither slumber overtakes Him nor sleep,' " replied the person answering, quoting the Ayat al-Kursi (the verse of the Throne).

    "Which part of the Qur'an is the most clear on justice?"

    " 'God commands what is just and fair, the feeding of relatives,' " came the answer.

    "What is the most comprehensive statement of the Qur'an?"

    " 'Whoever does an atom's weight of good shall see it, and whoever does an atom's weight of evil shall see it.' "

    "Which part of the Qur'an gives rise to the greatest hope?"

    " 'Say, O my servants who have wasted their resources, do not despair of the mercy of God. Indeed, God forgives all sins. He is the Forgiving, the Compassionate.' "

    Thereupon Umar asked: "Is Abdullah ibn Masiud among you?"

    "Yes, by God," the men in the caravan replied.

    Abdullah ibn Mas'ud was not only a reciter of the Qur'an, a learned man or a fervent worshipper. He was in addition a strong and courageous fighter, one who became deadly serious when the occasion demanded it.

    The companions of the Prophet were together one day in Makkah. They were still few in number, weak and oppressed. They said, "The Quraysh have not yet heard the Qur'an being recited openly and loudly. Who is the man who could recite it for them?"

    "I shall recite it for them," volunteered Abdullah ibn Mas'ud.

    "We are afraid for you," they said. "We only want someone who has a clan who would protect him from them."

    "Let me," Abdullah ibn Mas'ud insisted, "Allah shall protect me and keep me away from their evil." He then went out to the mosque until he reached Maqam Ibrahim (a few meters from the Ka'bah). It was dawn and the Quraysh were sitting around the Ka'bah. Abdullah stopped at the Maqam and began to recite: "In the name of God, the Beneficent, the Merciful. The Merciful is God. He has taught the Qur'an. He has created man and taught him the clear truth. "

    He went on reciting. The Quraysh looked at him intently and some of them asked: "What is Ibn Umm Abd saying?"

    "Damn him! He is reciting some of what Muhammad brought!" they realized.

    They went up to him and began beating his face as he continued reciting. When he went back to his companions, the blood was flowing from his face.

    "This is what we feared for you," they said.

    "By God," replied Abdullah, "the enemies of God are not more comfortable than I at this moment. If you wish. I shall go out tomorrow and do the same."

    "You have done enough," they said. "You have made them hear what they dislike."

    Abdullah ibn Masiud lived to the time of Khalifah Uthman, may God be pleased with him. When he was sick and on his death-bed, Uthman came to visit him and said: "What is your ailment?"

    "My sins."

    "And what do you desire?"

    "The mercy of my Lord."

    "Shall I not give you your stipend which you have refused to take for years now?"

    "I have no need of it."

    "Let it be for your daughters after you."

    "Do you fear poverty for my children? I have commanded them to read Surah Al-Waqi'ah every night for I have heard the Prophet saying, 'Whoever reads Al-Waqi'ah every night shall not be effected by poverty ever.' "

    That night, Abdullah passed away to the company of his Lord, his thoughts moist with the remembrance of God and with the recitation of the verses of His Book.
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    6. Abdullah Ibn Sailam

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

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

    In this study, it is said. He was particularly struck by some verses of the Torah which dealt with the coming of a Prophet who would complete the message of previous Prophets. Al-Husayn therefore took an immediate and keen interest when he heard reports of the appearance of a Prophet in Makkah. He said: When I heard of the appearance of the Messenger of God, peace be on him, I began to make enquiries about his name, his genealogy, his characteristics, his time and place and I began to compare this information with what is contained in our books. From these enquiries, I became convinced about the authenticity of his prophethood and I affirmed the truth of his mission. However, I concealed my conclusions from the Jews. I held my tongue... Then came the day when the Prophet, peace be on him, left Makkah and headed for Yathrib. When he reached Yathrib and stopped at Quba, a man came rushing into the city, calling out to people and announcing the arrival of the Prophet. At that moment, I was at the top of a palm tree doing some work. My aunt, Khalidah bint al-Harith, was sitting under the tree. On hearing the news, I shouted: 'Allahu Akbar! Allahu Akbar! (God is Great! God is Great!)' When my aunt heard my takbir, she remonstrated with me: 'May God frustrate you... By God, if you had heard that Moses was coming you would not have been more enthusiastic.'

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

    'Yes,' I replied.

    Without any delay or hesitation, I went out to meet the Prophet. I saw crowds of people at his door. I moved about in the crowds until I reached close to him. The first words I heard him say were: 'O people! Spread peace... Share food... Pray during the night while people (normally) sleep... and you will enter Paradise in peace...'

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

    The Prophet turned to me and asked: 'What is your name?'

    'Al-Husayn ibn Sailam,' I replied.

    'Instead, it is (now) Abdullah ibn Sallam,' he said (giving me a new name).

    'Yes,' I agreed. 'Abdullah ibn Sailam (it shall be). By Him who has sent you with the Truth, I do not wish to have another name after this day.'

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

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

    The Prophet kept me in one of his rooms and invited the prominent Jewish personalities to visit him. He introduced Islam to them and urged them to have faith in God... They began to dispute and argue with him about the Truth. When he realized that they were not inclined to accept Islam, he put the question to them: 'What is the status of Al-Husayn ibn Sailam among you?'

    'He is our sayyid (leader) and the son of our sayyid. He is our rabbi and our alim (scholar), the son of our rabbi and alim.'

    'If you come to know that he has accepted Islam, would you accept Islam also?' asked the Prophet.

    'God forbid! He would not accept Islam. May God protect him from accepting Islam,' they said (horrified).

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

    'You are a liar,' they shouted. 'By God, you are evil and ignorant, the son of an evil and ignorant person.' And they continued to heap every conceivable abuse on me..."

    Abdullah ibn Sailam approached Islam with a soul thirsty for knowledge. He was passionately devoted to the Quran and spent much time reciting and studying its beautiful and sublime verses. He was deeply attached to the noble Prophet and was constantly in his company.

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

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

    At Shaykhan, halfway between Madinah and Uhud, the thousand strong Muslim army led by the Prophet stopped. The sun had begun to sink beneath the horizon. The Prophet dismounted from his horse Sakb. He was fully dressed for battle. A turban was wound about his helmet. He wore a breastplate beneath which was a coat of mail which was fastened with a leather sword belt. A shield was slung across his back and his sword hung from his side.

    As the sun set, Bilal called the adhan and they prayed. The Prophet then reviewed his troops once more and it was then that he noticed in their midst the presence of eight boys who despite their age were hoping to take part in the battle. Among them were Zayd's son Usamah and Umar's son Abdullah, both only thirteen years old. The Prophet ordered them all to return home immediately. Two of the boys however demonstrated that they were able fighters and were allowed to accompany the army to the Battle of Uhud while the others were sent back to their families.

    From an early age, Abdullah ibn Umar thus demonstrated his keenness to be associated with the Prophet in all his undertakings. He had accepted Islam before he was ten years old and had made the Hijrah with his father and his sister, Hafsah, who was later to become a wife of the Prophet. Before Uhud he was also turned away from the Battle of Badr and it was not until the Battle of the Ditch the he and Usamah, both now fifteen years old and others of their age were allowed to join the ranks of the men not only for the digging of the trench but for the battle when it came.

    From the time of his hijrah till the time of his death more than seventy years later, Abdullah ibn Umar distinguished himself in the service of Islam and was regarded among Muslims as "the Good One, son of the Good One", according to Abu Musa al-Ashari. He was known for his knowledge, his humility, his generosity, his piety, his truthfulness, his incorruptibility and his constancy in acts of ibadah.

    From his great and illustrious father, Umar, he learnt a great deal and both he and his father had the benefit of learning from the greatest teacher of all, Muhammad the Messenger of God. Abdullah would observe and scrutinize closely every saying and act ion of the Prophet in various situations and he would practice what he observed closely and with devotion. For example, if Abdullah saw the Prophet performing Salat in a particular place, he would later pray in the same place. If he saw the Prophet making a supplication while standing, he would also make a dua while standing. If he saw him making a dua while sitting, he would do the same. On a journey if he saw the Prophet descend from his camel at a particular place and pray two rakats, and he had occasion to pass on the same route, he would stop at the same place and pray two rakats. In a particular place in Makkah, he once observed the Prophet's camel making two complete turns before he dismounted and prayed two rakats. It might be that the camel did that involuntarily but Abdullah ibn Umar when he happened to be in the same place at another time, made his camel complete two turns before making it kneel and dismounting. He then prayed two rakats in precisely the same manner as he had seen the Prophet do.

    Aishah, may God be pleased with her, noticed this devotion of Abdullah to the Prophet and remarked: "There was no one who followed the footsteps of the Prophet, may God bless him and grant him peace, in the places where he alighted as did Ibn Umar."

    In spite of his close observance of the Prophet's actions, Abdullah was extremely cautious, even afraid, of reporting the sayings of the Prophet. He would only relate a Hadith if he was completely sure that he remembered every word of it. One of his contemporaries said: "Among the companions of the Prophet, no one was more cautious about adding to or subtracting from the Hadith of the Prophet than Abdullah ibn Umar."

    Similarly he was extremely cautious and reluctant to make legal judgments (fatwas). Once someone came to him asking for a judgment on a particular matter and Abdullah ibn Umar replied: "I have no knowledge of what you ask." The man went on his way and Abdullah clapped his hands in glee and said to himself: "The son of Umar was asked about what he does not know and he said: "I do not know."

    Because of this attitude he was reluctant to be a qadi even though he was well qualified to be one. The position of qadi was one of the most important and esteemed offices in the Muslim society and state bringing with it honor, glory and even riches but he declined this position when it was offered him by the Khalifah Uthman. His reason for so doing was not that he underestimated the importance of the position of qadi but because of his fear of committing errors of judgment in matters pertaining to Islam. Uthman made him agree not to disclose his decision lest it might influence the many other companions of the Prophet who actually performed the duties of judges and juris consults.

    Abdullah ibn Umar was once described as the "brother of the night." He would stay up at night performing Salat, weeping and seeking God's forgiveness and reading Quran. To his sister, Hafsah, the Prophet once said: "What a blessed man is Abdullah. Should he perform Salat at night he would be blessed even more."

    From that day, Abdullah did not abandon aiyam allayl whether at home or on journeys. In the stillness of the nights, he would remember God much, perform Salat and read the Quran and weep. Like his father, tears came readily to his eyes especially when he heard the warning verses of the Quran. Ubayd ibn Umayr has related that one day he read these verses to Abdullah ibn Umar: "How then (will the sinners fare on Judgment Day) when We shall bring forward witnesses from within every community and bring you (O Prophet) as witness against them? Those who were bent on denying the truth and paid no heed to the Apostle will on that Day wish that the earth would swallow them but they shall not (be able to) conceal from God anything that has happened." (Surah an-Nisa, 4:41-42).

    Abdullah cried on listening to these verses until his beard was moist with tears. One day, he was sitting among some close friends and he read: "Woe unto those who give short measure, those who, when they are to receive their due from people, demand that it be given in full but when they have to measure or weigh whatever they owe to others, give less than what is due. Do they not know that they are bound to be raised from the dead (and called to account) on an awesome Day, the Day when all men shall stand before the Sustainer of all the worlds?" (The Quran, Surah al Mutaffifin, 83: 1-6). At this point he kept on repeating "the Day when all men shall stand before the Sustainer of all the worlds" over and over again and weeping until he was faint.

    Piety, simplicity and generosity combined in Abdullah to make him a person who was highly esteemed by the companions and those who came after them. He gave generously and did not mind parting with wealth even if he himself would fall in want as a result. He was a successful and trustworthy trader throughout his life. In addition to this he had a generous stipend from the Bayt al-Mal which he would often spend on the poor and those in need. Ayyub ibn Wail ar-Rasi recounted one incident of his generosity: "One day Umar received four thousand dirhams and a velvet blanket. The following day Ayyub saw him in the suq buying fodder for his camel on credit. Ayyub then went to Abdullah's family and asked: 'Didn't Abu Abdur-Rahman (meaning Abdullah ibn Umar) get four thousand dirhams and a blanket yesterday?'

    'Yes, indeed,' they replied.

    'But I saw him today in the suq buying fodder for his camel and he had no money to pay for it.'

    'Before nightfall yesterday, he had parted with it all. Then he took the blanket and threw it over his shoulder and went out. When he returned it was not with him. We asked him about it and he said that he had given it to a poor person,' they explained."

    Abdullah ibn Umar encouraged the feeding and the helping of the poor and the needy. Often when he ate, there were orphans and poor people eating with him. He rebuked his children for treating the rich and ignoring the poor. He once said to them: "You invite the rich and forsake the poor."

    For Abdullah, wealth was a servant not a master. It was a means towards attaining the necessities of life, not for acquiring luxuries. He was helped in this attitude by his asceticism and simple life-style. One of his friends who came from Khurasan once brought him a fine elegant piece of clothing: "I have brought this thawb for you from Khurasan," he said. "It would certainly bring coolness to your eyes. I suggest that you take off these coarse clothes you have and put on this beautiful thawb."

    "Show it to me then," said Abdullah and on touching it he asked: "Is it silk?"

    "No, it is cotton," replied his friend.

    For a little while, Abdullah was pleased. Then with his right hand he pushed away the thawb and said: "No! I am afraid for myself. I fear that it shall make me arrogant and boastful. And God does not love the arrogant boaster."

    Maymun ibn Mahran relates the following: "I entered the house of Ibn Umar. I estimated everything in his house including his bed, his blanket, his carpet and everything else in it. What I found was not a hundred dirhams' worth."

    That was not because Abdullah ibn Umar was poor. Indeed he was rich. Neither was it because he was a miser, for indeed he was generous and liberal.
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    8. Abdullah Ibn Umm Maktum

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

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

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

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

    While he was thus engaged, Abdullah ibn Umm Maktum came up and asked him to read a verse from the Qur'an.

    "O messenger of God," he said, "teach me from what God has taught you." The Prophet frowned and turned away from him. He turned his attention instead to the prestigious group of Quraysh, hoping that they would become Muslims and that by their acceptance of Islam they would bring greatness to the religion of God and strengthen his mission. As soon as he had finished speaking to them and had left their company, he suddenly felt partially blinded and his head began to throb violently. At this point the following revelation came to him: "He frowned and turned away when the blind man approached him! Yet for all you knew, (O Muhammad), he might perhaps have grown in purity or have been reminded of the Truth, and helped by this reminder. Now as for him who believes himself to be self-sufficient -- to him you gave your whole attention, although you are not accountable for his failure to attain to purity. But as for him who came unto you full of eagerness and in awe of God, him did you disregard. Nay, verily, this is but a reminder and so, whoever is willing may remember Him in the light of His revelations blest with dignity, lofty and pure, borne by the hands of messengers, noble and most virtuous." (Surah Abasa 80: 116).

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

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

    When the Quraysh intensified their persecution of the Prophet and those who believed with him, God gave them permission to emigrate. Abdullah's response was prompt. He and Mus'ab ibn Umayr were the first of the Companions to reach Madinah.

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

    Bilal would call the adhan and Abdullah would pronounce the iqamah for the Prayer. Sometimes they would reverse the process. During Ramadan, they adopted a special routine. One of them would call the adhan to wake people up to eat before the fast began.

    The other would call the adhan to announce the beginning of dawn and the fast. It was Bilal who would awaken the people and Abdullah ibn Umm Maktum who would announce the beginning of dawn.

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

    Soon after the battle of Badr, the Prophet received a revelation from God raising the status of the mujahideen and preferring them over the qa'ideen (those who remain inactive at home). This was in order to encourage the mujahid even further and to spur the qa'id to give up his inactivity. This revelation affected ibn Umm Maktum deeply. It pained him to be thus barred from the higher status and he said: "O messenger of God. If I could go on jihad, I would certainly do." He then earnestly asked God to send down a revelation about his particular case and those like him who were prevented because of their disabilities from going on military campaigns.

    His prayer was answered. An additional phrase was revealed to the Prophet exempting those with disabilities from the import of the original verse. The full ayah became: "Not equal are those who remain seated among the believers except those who possess disabilities -- and those who strive and fight in the way of God with their wealth and their persons . . ." (Surah an-Nisaa, 4: 95).

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

    In the fourteenth year after the hijrah, Umar resolved to mount a major assault against the Persians to bring down their State and open the way for the Muslim forces. So he wrote to his governors: "Send anyone with a weapon or a horse or who can offer any form of help to me. And make haste."

    Crowds of Muslims from every direction responded to Umar's call and converged on Madinah. Among all these was the blind mujahid, Abdullah ibn Umm Maktum.

    Umar appointed Sa'd ibn Abi Waqqas commander over the army, gave him instructions and bade him farewell. When the army reached Qadisiyyah, Abdullah ibn Umm Maktum was prominent, wearing a coat of armor and fully prepared. He had vowed to carry and protect the standard of the Muslims or be killed in the process.

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

    He was one of the first eight persons to accept Islam. He was one of the ten persons (al-asharatu-l mubashshirin) who were assured of entering Paradise. He was one of the six persons chosen by Umar to form the council of shura to choose the Khalifah after his death.

    His name in Jahiliyyah days was Abu Amr. But when he accepted Islam the noble Prophet called him Abdur-Rahman -- the servant of the Beneficent God.

    Abdur-Rahman became a Muslim before the Prophet entered the house of al-Arqam. In fact it is said that he accepted Islam only two days after Abu Bakr as-Siddiq did so.

    Abdur-Rahman did not escape the punishment which the early Muslims suffered at the hands of the Quraysh. He bore this punishment with steadfastness as they did. He remained firm as they did. And when they were compelled to leave Makkah for Abyssinia because of the continuous and unbearable persecution, Abdur-Rahman also went. He returned to Makkah when it was rumored that conditions for the Muslims had improved but, when these rumors proved to be false, he left again for Abyssinia on a second hijrah. Fro m Makkah once again he made the hijrah to Madinah.

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

    Abdur-Rahman must have been embarrassed and said in reply: "May God bless you in your family and your wealth. But just show me where the suq is.."

    Abdur-Rahman went to the market-place and began trading with whatever little resources he had. He bought and sold and his profits grew rapidly. Soon he was sufficiently well off and was able to get married. He went to the noble Prophet with the scent of perfume lingering over him.

    "Mahyarn, O Abdur-Rahman!" exclaimed the Prophet - "mahyam" being a word of Yemeni origin which indicates pleasant surprise.

    "I have got married," replied Abdur-Rahman. "And what did you give your wife as mahr?"

    "The weight of a nuwat in gold."

    "You must have a walimah (wedding feast) even if it is with a single sheep. And may Allah bless you in your wealth," said the Prophet with obvious pleasure and encouragement.

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

    Abdur-Rahman distinguished himself in both the battles of Badr and Uhud. At Uhud he remained firm throughout and suffered more than twenty wounds some of them deep and severe. Even so, his physical jihad was matched by his jihad with his wealth.

    Once the Prophet, may God bless him and grant him peace, was preparing to dispatch an expeditionary force. He summoned his companions and said: "Contribute sadaqah for I want to dispatch an expedition." Abdur-Rahman went to his house and quickly returned. "O Messenger of God," he said, "I have four thousand (dinars). I give two thousand as a qard to my Lord and two thousand I leave for my family. "

    When the Prophet decided to send an expedition to distant Tabuk -- this was the last ghazwah of his life that he mounted - his need for finance and material was not greater than his need for men for the Byzantine forces were a numerous and well-equipped foe. That year in Madinah was one of drought and hardship. The journey to Tabuk was long, more that a thousand kilometers. Provisions were in short supply. Transport was at a premium so much so that a group of Muslims came to the Prophet pleading to go wit h him but he had to turn them away because he could find no transport for them.

    These men were sad and dejected and came to be known as the Bakka'in or the Weepers and the army itself was called the Army of Hardship ('Usrah). Thereupon the Prophet called upon his companions to give generously for the war effort in the path of God and assured them they would be rewarded. The Muslims' response to the Prophet's call was immediate and generous. In the fore front of those who responded was Abdur-Rahman ibn Awl. He donated two hundred awqiyyah of gold whereupon Umar ibn al-Khattab said to the Prophet: "I have (now) seen Abdur-Rahman committing a wrong. He has not left anything for his family."

    "Have you left anything for your family, Abdur-Rahman?" asked the Prophet.

    "Yes," replied Abdur-Rahman. "I have left for them more than what I give and better."

    "How much?" enquired the Prophet.

    "What God and His Messenger have promised of sustenance, goodness and reward," replied Abdur-Rahman.

    The Muslim army eventually left for Tabuk. There Abdur-Rahman was blessed with an honor which was not conferred on anyone till then. The time of Salat came and the Prophet, peace be on him, was not there at the time. The Muslims chose Abdur-Rahman as the their imam. The first rakat of the Salat was almost completed when the Prophet, may God bless him and grant him peace, joined the worshippers and performed the Salat behind Abdur-Rahman ibn Awl. Could there be a greater honor conferred on anyone than to have been the imam of the most honored of God's creation, the imam of the Prophets, the imam of Muhammad , the Messenger of God!

    When the Prophet, peace be on him, passed away, Abdur-Rahman took on the responsibility of looking after the needs of his family, the Ummahaat al-Muminin. He would go with them wherever they wanted to and he even performed Hajj with them to ensure that all their needs were met. This is a sign of the trust and confidence which he enjoyed on the part of the Prophet's family.

    Abdur-Rahman's support for the Muslims and the Prophet's wives in particular was well-known. Once he sold a piece of land for forty thousand dinars and he distributed the entire amount among the Banu Zahrah (the relatives of the Prophet's mother Aminah), the poor among the Muslims and the Prophet's wives. When Aishah, may God be pleased with her, received some of this money she asked: "Who has sent this money?" and was told it was Abdur-Rahman, whereupon she said: "The Messenger of God, may God bless him and grant him peace, said: 'No one will feel compassion towards you after I die except the sabirin (those who are patient and resolute).' "

    The prayer of the noble Prophet that Allah should bestow barakah on the wealth of Abdur-Rahman appeared to be with Abdur-Rahman throughout his life. He became the richest man among the companions of the Prophet. His business transactions invariably met with success and his wealth continued to grow. His trading caravans to and from Madinah grew larger and larger bringing to the people of Madinah wheat, flour, butter, cloths, utensils, perfume and whatever else was needed and exporting whatever surplus produce they had.

    [Webmaster Note: The below grey text is unauthentic, meaning the sayings are not correct (ie. error in the book). The scholars of ahadith have declared the hadith below as weak/fabricated, meaning we cannot take it as something that is correct. What is below the grey text is authentic however.]

    One day, a loud rumbling sound was heard coming from beyond the boundaries of Madinah which was normally a calm and peaceful city. The rumbling sound gradually increased in volume. In addition, clouds of dust and sand were stirred up and blown in the wind. The people of Madinah soon realized that a mighty caravan was entering the city. They stood in amazement as seven hundred camels laden with goods moved into the city and crowded the streets. There was much shouting and excitement as people called to one another to come out and witness the sight and see what goods and sustenance the camel caravan had brought.

    Aishah, may God be pleased with her, heard the commotion and asked: "What is this that's happening in Madinah?" and she was told: "It is the caravan of Abdur-Rahman ibn Awl which has come from Syria bearing his merchandise."

    "A caravan making all this commotion?" she asked in disbelief.

    "Yes, O Umm al-Muminin. There are seven hundred camels."

    Aishah shook her head and gazed in the distance as if she was trying to recall some scene or utterance of the past and then she said: "I have heard the Messenger of God, may God bless him and grant him peace, say: 'I have seen Abdur-Rahman ibn Awl entering Paradise creeping.' "

    Why creeping? Why should he not enter Paradise leaping and at a quick pace with the early companions of the Prophet?

    Some friends of his related to Abdur-Rahman the hadith which Aishah had mentioned. He remembered that he had heard the hadith more than once from the Prophet and he hurried to the house of Aishah and said to her: "Yaa Ammah! Have you heard that from the Messenger of God, may God bless him and grant him peace?"

    "Yes," she replied.

    "You have reminded me of a hadith which I have never forgotten," he is also reported to have said. He was so overjoyed and added: "If I could I would certainly like to enter Paradise standing. I swear to you, yaa Ammah, that this entire caravan with all its merchandise, I will give to sabilillah."

    [Webmaster Note: For here on the story continues as authentic.]

    One day while the Prophet(saw) was giving a khutbah in Medinah one of Abdur-Rahman's caravans began to approach the city. During the time famine had hit the Muslims and supplies were low. The drums to inform the people of the caravan began to be hit and the Muslims ran to the caravan due to their fear that it would leave. Only around 12 of the sahabah remained sitting in the Jummah khutbah all the while the Prophet(saw) continued speaking. When Abdur-Rahman came to know the reason for everyone leaving the khutbah was because of his caravan he became distraught and decided to do something in order to make up for what he had done. When the merchants of Medinah came to him offering to buy his caravan the first said to him, "We will buy your caravan for an extra 1/3 of what you paid." Abdur-Rahman responded saying, "Someone has already bought it for more." Then the another merchant said, "Then I will buy it for an extra 1/2 that you paid." Again Abdur-Rahman said, "Someone has already bought it for a high price." Confused the merchants replied back, "We are the only merchants here, who could have bought it for more?" With this Abdur-Rahman exclaimed, "I have given it for the sake of Allah and his Messenger and their price is more than anyone can give."

    And so he did. In a great festival of charity and righteousness, he distributed all that the massive caravan had brought to the people of Madinah and surrounding areas.

    This is just one incident which showed what type of man Abdur-Rahman was. He earned much wealth but he never remained attached to it for its own sake and he did not allow it to corrupt him.

    Abdur-Rahman's generosity did not stop there. He continued giving with both his hands, secretly and openly. Some of the figures mentioned are truly astounding: forty thousand dirhams of silver, forty thousand dinars of gold, two hundred awqiyyah of gold, five hundred horses to mujahidin setting out in the path of God and one thousand five hundred camels to another group of mujahidin, four hundred dinars of gold to the survivors of Badr and a large legacy to the Ummahaat al Muminin and the catalogue goes on. On account of this fabulous generosity, Aishah said: "May God give him to drink from the water of Salsabil (a spring in Paradise)."

    All this wealth did not corrupt Abdur-Rahman and did not change him. When he was among his workers and assistants, people could not distinguish him from them. One day food was brought to him with which to end a fast. He looked at the food and said: "Musab ibn Umayr has been killed. He was better than me. We did not find anything of his to shroud him with except what covered his head but left his legs uncovered. Then God endowed us with the (bounties of) the world... I really fear that our reward has been bestowed on us early (in this world)." He began to cry and sob and could not eat.

    May Abdur-Rahman ibn Awl be granted felicity among "those who spend their substance in the cause of God and follow up not their gifts with reminders of their generosity or with injury. For them their reward is with their Lord, on them shall be no fear nor shall they grieve". (The Quran, Surah al-Baqarah, 2: 262).
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    10. Abu Ayyub Al-Ansari

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

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

    The Prophet first stopped at Quba on the outskirts of Madinah and stayed there for some days. The first thing he did was to build a mosque which is described in the Qur'an as the "mosque built on the foundation of piety (taqwa)" (Surah At-Tawbah 9: 108).

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

    "Leave the camel," the Prophet would say. "It is under command."

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

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

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

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

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

    In the morning, Abu Ayyub said to the Prophet: "By God, we did not sleep a wink last night, neither myself nor Umm Ayyub."

    "Why not, Abu Ayyub?" asked the Prophet.

    Abu Ayyub explained how terrible they felt being above while the Prophet was below them and how they might have interrupted the Revelation.

    "Don't worry, Abu Ayyub," said the Prophet. "We prefer the lower floor because of the many people coming to visit us."

    "We submitted to the Prophet's wishes," Abu Ayyub related, "until one cold night a jar of ours broke and the water spilled on the upper floor. Umm Ayyub and I stared at the water. We only had one piece of velvet which we used as a blanket. We used it to mop up the water out of fear that it would seep through to the Prophet. In the morning I went to him and said, 'I do not like to be above you,' and told him what had happened. He accepted my wish and we changed floors."

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

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

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

    They went to the house of Abu Ayyub al-Ansari. His wife opened the door and said, "Welcome to the Prophet and whoever is with him."

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

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

    "You are right," the Prophet agreed.

    Abu Ayyub went out and cut a cluster of dates in which there were ripe and half-ripe dates.

    "I did not want you to cut this," said the Prophet. "Could you not have brought only the ripe dates?"

    "O Rasulullah, please eat from both the ripe dates (rutb) and the half ripe (busr). I shall slaughter an animal for you also."

    "If you are going to, then do not kill one that gives milk," cautioned the Prophet.

    Abu Ayyub killed a young goat, cooked half and grilled the other half. He also asked his wife to bake, because she baked better, he said.

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

    When they had eaten and were satisfied, the Prophet said reflectively: "Bread and meat and busr and rutb!" Tears began to flow from his eyes as he continued: "This is a bountiful blessing about which you will be asked on the Day of Judgment. If such comes your way, put your hands to it and say, 'Bismillah' (In the name of God) and when you have finished say, 'Al hamdu lillah alladhee huwa ashba'na wa an'ama a layna (Praise be to God Who has given us enough and Who has bestowed his bounty on us). This is best."

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

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

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

    The Muslim army fulfilled the desire of the companion of the Messenger of God. They pushed back the enemy's forces in attack after attack until they reached the walls of Constantinople. There they buried him. (The Muslims besieged the city for four years but eventually had to withdraw after suffering heavy losses.)
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    11. Abu Dharr Al-Ghifari

    In the Waddan valley which connects Makkah with the outside world, lived the tribe of Ghifar. The Ghifar existed on the meagre offerings of the trade caravans of the Quraysh which plied between Syria and Makkah. It is likely that they also lived by raiding these caravans when they were not given enough to satisfy their needs.

    Jundub ibn Junadah, nicknamed Abu Dharr, was a member of this tribe.

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

    While he was in the Waddan desert, news reached Abu Dharr that a new Prophet had appeared in Makkah. He really hoped that his appearance would help to change the hearts and minds of people and lead them away from the darkness of superstition. Without wasting much time, he called his brother, Anis, and said to him: "Go to Makkah and get whatever news you can of this man who claims that he is a Prophet and that revelation comes to him from the heavens. Listen to some of his sayings and come back and recite them to me."

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

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

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

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

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

    "Yes. But beware of the Makkans."

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

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

    Abu Dharr spent the following day without getting to know the Prophet. At evening he went to the Mosque to sleep and Ali again passed by him and said: "Isn't it time that a man knows his house?"

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

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

    "Only if you will give me an undertaking that you will guide me to what I seek."

    Ali agreed and Abu Dharr said: "I came to Makkah from a distant place seeking a meeting with the new Prophet and to listen to some of what he has to say."

    Ali's face lit up with happiness as he said, "By God, he is really the Messenger of God," and he went on telling Abu Dharr more about the Prophet and his teaching. Finally, he said: "When we get up in the morning, follow me wherever I go. If I see anything which I am afraid of for your sake, I would stop as if to pass water. If I continue, follow me until you enter where I enter."

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

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

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

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

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

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

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

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

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

    My words had an immediate effect on them. They jumped up and said, "Get this one who has left his religion." They pounced on me and began to beat me mercilessly. They clearly meant to kill me. But Abbas ibn Abdulmuttalib, the uncle of the Prophet, recognised me. He bent over and protected me from them. He told them: "Woe to you! Would you kill a man from the Ghifar tribe and your caravans must pass through their territory?"

    They then released me. I went back to the Prophet, upon whom be peace, and when he saw my condition, he said, "Didn't I tell you not to announce your acceptance of Islam?"

    "O Messenger of God," I said, "It was a need I felt in my soul and I fulfilled it."

    "Go to your people," he commanded, "and tell them what you have seen and heard. Invite them to God. Maybe God will bring them good through you and reward you through them. And when you hear that I have come out in the open, then come to me."

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

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

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

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

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

    Abu Dharr remained in his desert abode until after the Prophet had gone to Madinah and the battles of Badr, Uhud and Khandaq had been fought. At Madinah at last, he asked the Prophet to be in his personal service. The Prophet agreed and was pleased with his companionship and service. He sometimes showed preference to Abu Dharr above others and whenever he met him he would pat him and smile and show his happiness.

    After the death of the Prophet, Abu Dharr could not bear to stay in Madinah because of grief and the knowledge that there was to be no more of his guiding company. So he left for the Syrian desert and stayed there during the caliphate of Abu Bakr and Umar.

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

    Once a man visited him and began looking at the contents of his house but found it quite bare. He asked Abu Dharr: "Where are your possessions?"

    "We have a house yonder (meaning the Hereafter)," said Abu Dharr, "to which we send the best of our possessions."

    The man understood what he meant and said: "But you must have some possessions so long as you are in this abode."

    "The owner of this abode will not leave us in it," replied Abu Dharr.

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

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

    When he went to Basrah as governor of the city, he called the inhabitants to a meeting and addressed them: "The Amir al-Muminin, Umar, has sent me to you to teach you the Book of your Lord and the Sunnah of His Prophet and to clean your streets for you."

    People were taken aback when they heard these words. They could easily understand that one of the responsibilities of a Muslim ruler was to instruct people in their religion. However, that one of his duties should be to clean streets was something new and surprising to them.

    Who was this governor of whom the Prophet's grandson, al-Hasan, may God be pleased with him said: "There was no rider who came to Basrah who was better for its people than he."

    His real name was Abdullah ibn Qays but he was and continues to be known as Abu Musa al-Ashari. He left his native land, the Yemen, for Makkah immediately after hearing that a Prophet had appeared there who was a man of rare insight, who called people to the worship of One God and who insisted on the highest standards of morality.

    At Makkah, he stayed in the company of the Prophet and gained knowledge and guidance. He returned to his country to propagate the word of God and spread the mission of the noble Prophet, peace be on him. We have no further news of him for more than a decade. Then just after the end of the Khaybar expedition he came to the Prophet in Madinah. His arrival there coincided with that of Jaffar ibn Abi Talib and other Muslims from Abyssinia and the Prophet welcomed them all with joy and happiness.

    This time Abu Musa did not come alone. He came with more than fifty persons from the Yemen all of whom had accepted Islam. Among them were his two brothers, Abu Ruhm and Abu Burdah. The Prophet referred to the whole group as the "Asharis". In fact he sometimes referred to all Yemenis as Asharis after Abu Musa al-Ashari. He often praised the group for their soft and tender-hearted nature and held them up to the rest of his companions as a high example of good behavior. He once said of them: "If the Asharis go on an expedition or if they only have a little food among them, they would gather all they have on one cloth and divide it equally among themselves. They are thus from me and I am from them."

    Abu Musa soon became highly esteemed in the Muslim community. He had many great qualities. He was a faqih endowed with intelligence and sound judgment and was ranked as one of the leading judges in the early Muslim community. People used to say: "The judges in this ummah are four: Umar, Ali, Abu Musa and Zayd ibn Thabit."

    Abu Musa had a natural, uncomplicated disposition. He was by nature a trusting person and expected people to deal with him on the basis of trust and sincerity.

    In the field of jihad, he was a warrior of great courage and endurance and skill. The Prophet said of him: "The master of horsemen is Abu Musa."

    Abu Musa's insight and the soundness of his judgment did not allow him to be deceived by an enemy in battle. In battle conditions he saw situations with complete clarity and executed his actions with a firm resolve.

    Abu Musa was in command of the Muslim army traversing the lands of the Sasanian Empire. At Isfahan, the people came to him and offered to pay the jizyah (in return for military protection) to make peace and avoid fighting. However, they were not sincere in their offer and merely wanted an opportunity to mount a treacherous attack on the Muslims. Abu Musa however saw through their real intentions and he remained on the alert. Thus when the Isfahanis launched their attack, the Muslim leader was not caught off-guard, He engaged them in battle and before midday of the following day, he had won a decisive victory.

    In the major campaigns against the powerful Sasanian Empire Abu Musa's role was outstanding. In the great Battle of Tustar itself, he distinguished himself as a military commander.

    The Persian commander, Hormuzan, had withdrawn his numerous forces to the strongly fortified city of Tustar. The Caliph Umar did not underestimate the strength of the enemy and he mobilized powerful and numerous force to confront Hormuzan. Among the Muslim forces were dedicated veterans like Ammar ibn Yasir, al-Baraa ibn Malik and his brother Anas, Majra'a al-Bakri and Salamah ibn Rajaa. Umar appointed Abu Musa as commander of the army.

    So well fortified was Tustar that it was impossible to take it by storm. Several attempts were made to breach the walls but these proved unsuccessful. There followed a long and difficult siege which became even more testing and agonizing for the Muslims when, as we saw in the story of al-Baraa ibn Malik, the Persians began throwing down iron chains from the walls of the fortress at the ends of which were fastened red-hot iron hooks. Muslims were caught by these hooks and were pulled up either dead or in the agony of death.

    Abu Musa realized that the increasingly unbearable impasse could only be broken by a resort to stratagem. Fortunately, at this time a Persian defected to the Muslim side and Abu Musa induced him to return behind the walls of the fortified city and use whatever artful means he could to open the city's gates from within. With the Persian he sent a special force of hand-picked men. They succeeded well in their task, opened the gates and made way for Abu Musa's army. Within hours the Persians were subdued.

    In spite of the fact that Abu Musa was a strong and powerful warrior, he often left the battlefield transformed into a penitent, weeping person. At such times, he would read the Quran in a voice that profoundly stirred the souls of all who listened to him. Concerning his moving and melodious recitation of the Quran the Prophet, peace be on him, had said: "Abu Musa has indeed been given one of the flutes of the people of David."

    Also, Umar, may god be pleased with him, often summoned Abu Musa and asked him to recite from the Book of God, saying: "Create in us a yearning for our Lord, O Abu Musa." As a mark of his dedication to the Quran, Abu Musa was one of the few companions who had prepared a mushaf a written collection of the revelations.

    Abu Musa only participated in fighting against the armies of Mushrikin, armies which tried to oppose the religion of God and extinguish the light of faith. When fighting broke out among Muslims, he fled from such conflict anti never look any part in it. Such was his stand in the conflict that arose between Ali and Muawiyah. It is in relation to this conflict and in particular his role as an adjudicator that the name of Abu Musa al-Ashari is most widely known.

    Briefly, Abu Musa's position appeared to be that of a 'neutral.' He saw Muslims killing each other and felt that if the situation were to continue the very future of the Muslim ummah would be threatened. To start off with a clean slate. the Khalifah Ali should give up the position and Muawiyah should relinquish any claim to be Khalifah and the Muslims should be given a free choice to elect whoever they wanted as Khalifah.

    It was of course true that Imam Ali held the position of Khalifah legitimately and that any unlawful revolt could only have as its object the challenging and overturning of the rule of law. However, developments had gone so far, the dispute had become so bloody and there seemed to be no end in sight except further bloodshed, that a new approach to a solution seemed the only hope of avoiding further bloodshed and continuous civil war.

    When Imam Ali accepted the principle of arbitration, he wanted Abdullah ibn Abbas to represent him. But an influential section of his followers insisted on Abu Musa. Their reason for so doing was that Abu Musa had not taken part in the dispute from its beginning. Instead he had kept aloof from both parties when he despaired of bringing about an understanding and a reconciliation and putting an end to the fighting. Therefore, they felt, he was the most suitable person to be the arbitrator.

    Imam Ali had no reason to doubt the devotion of Abu Musa to Islam and his truthfulness and sincerity. But he knew the shrewdness of the other side and their likely resort to ruses and treachery. He also knew that Abu Musa in spite of his understanding and his knowledge despised deceit and conspiracies and always wanted to deal with people on the basis of trust and honesty, not through cunning. Ali therefore feared that Abu Musa would be deceived by others and that arbitration would end up with the victory of guile over honesty and that the situation would end up being more perilous than it was.

    Adjudication nonetheless began with Abu Musa representing the side of Ali and Amr ibn al-Aas representing the side of Muawiyah. A possible version of their historic conversation has been recorded in the book "Al-Akhbar at-Tiwal" by Abu Hanifah Ad-Daynawawi.
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    13. Abu Hurayrah

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

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

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

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

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

    "Abdu Shams - Servant of a Sun," he replied.

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

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

    Abu Hurayrah stayed in Tihamah for several years and it was only at the beginning of the seventh year of the Hijrah that he arrived in Madinah with others of his tribe. The Prophet had gone on a campaign to Khaybar. Being destitute, Abu Hurayrah took up h is place in the Masjid with other of the Ahl as-Suffah. He was single, without wife or child. With him however was his mother who was still a mushrik. He longed, and prayed, for her to become a Muslim but she adamantly refused. One day, he invited her to have faith in God alone and follow His Prophet but she uttered some words about the Prophet which saddened him greatly. With tears in his eyes, he went to the noble Prophet who said to him: "What makes you cry, O Abu Hurayrah?"

    "I have not let up in inviting my mother to Islam but she has always rebuffed me. Today, I invited her again and I heard words from her which I do not like. Do make supplication to God Almighty to make the heart of Abu Hurayrah's mother incline to Islam."

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

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

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

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

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

    The Prophet, peace be on him, said: "Ameen."

    We then said: 'And we ask Allah for knowledge which will not be forgotten,' and the Prophet replied: 'The Dawsi youth has asked for this before you.'"

    With his formidable memory, Abu Hurayrah set out to memorize in the four years that he spent with the Prophet, the gems of wisdom that emanated from his lips. He realized that he had a great gift and he set about to use it to the full in the service of I slam.

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

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

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

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

    "How feeble are you, O people of Madinah!" he said.

    "What do you see that is feeble in us, Abu Hurayrah?" they asked.

    "The inheritance of the Messenger of God, peace be on him, is being distributed and you remain here! Won't you go and take your portion?"

    "Where is this, O Abu Hurayrah?" they asked.

    "In the Masjid," he replied.

    Quickly they left. Abu Hurayrah waited until they returned. When they saw him, they said: "O Abu Hurayrah, we went to the Masjid and entered and we did not see anything being distributed."

    "Didn't you see anyone in the Masjid?" he asked.

    "O yes, we saw some people performing Salat, some people reading the Quran and some people discussing about what is halal and what is haram."

    "Woe unto you," replied Abu Hurayrah, "that is the inheritance of Muhammad, may God bless him and grant him peace."

    Abu Hurayrah underwent much hardship and difficulties as a result of his dedicated search for knowledge. He was often hungry and destitute. He said about himself: "When I was afflicted with severe hunger, I would go to a companion' of the Prophet and asked him about an ayah of the Quran and (stay with him) learning it so that he would take me with him to his house and give food."

    One day, my hunger became so severe that I placed a stone on my stomach. I then sat down in the path of the companions. Abu Bakr passed by and I asked him about an ayah of the Book of God. I only asked him so that he would invite me but he didn't.

    Then Umar ibn al-Khattab passed by me and I asked him about an ayah but he also did not invite me. Then the Messenger of God, peace be on him, passed by and realized that I was hungry and said: "Abu Hurayrah!"

    "At your command" I replied and followed him until we entered his house. He found a bowl of milk and asked his family: "From where did you get this?"

    "Someone sent it to you" they replied.

    He then said to me: "O Abu Hurayrah, go to the Ahl as-Suffah and invite them." Abu Hurayrah did as he was told and they all drank from the milk.

    The time came of course when the Muslims were blessed with great wealth and material goodness of every description. Abu Hurayrah eventually got his share of wealth. He had a comfortable home, a wife and child. But this turn of fortune did not change his personality. Neither did he forget his days of destitution. He would say: "I grew up as an orphan and I emigrated as a poor and indigent person. I used to take food for my stomach from Busrah bint Ghazwan. I served people when they returned from journeys and led their camels when they set out. Then God caused me to marry her (Busrah). So praise be to God who has strengthened his religion and made Abu Hurayrah an imam." (This last statement is a reference to the time when he became governor of Madinah)

    Much of Abu Hurayrah's time would be spent in spiritual exercises and devotion to God. Qiyam al-Layl staying up for the night in prayer and devotion was a regular practice of his family including his wife and his daughter. He would stay up for a third of the night, his wife for another third and his daughter for a third. In this way, in the house of Abu Hurayrah no hour of the night would pass without ibadah, dhikr and Salat.

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

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

    "Hand it over to the treasury of the Muslims," ordered Umar.

    Abu Hurayrah did as he was told and raised his hands to the heavens and prayed: "O Lord, forgive the Amir al-Muminin." Subsequently, Umar asked him to become governor once again but he declined. Umar asked him why he refused and he said: "So that my honor would not be besmirched, my wealth taken and my back beaten." And he added: "And I fear to judge without knowledge and speak without wisdom."

    Throughout his life Abu Hurayrah remained kind and courteous to his mother. Whenever he wanted to leave home, he would stand at the door of her room and say: "As-salaamu alaykum, yaa ummataah, wa rahrnatullahi wa barakatuhu, peace be on you, mother, and the mercy and blessings of God." She would reply: "Wa alayka-s salaam, yaa bunayya, wa rahmatullahi wa barakatuhu -- And on you be peace, my son, and the mercy and blessings of God." Often, he would also say: "May God have mercy on you as you cared for me when I was small," and she would reply: "May God have mercy on you as you delivered me from error when I was old." Abu Hurayrah always encouraged other people to be kind and good to their parents.

    One day he saw two men walking together, one older than the other. He asked the younger one: "What is this man to you?"

    "My father," the person replied.

    "Don't call him by his name. Don't walk in front of him and don't sit before him," advised Abu Hurayrah.

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

    Rarely can one find a closer bond between two persons such as existed between Muhammad the son of Abdullah and Abu Sufyan the son of al-Harith. (This Abu Sufyan of course was not the same as Abu Sufyan ibn Harb, the powerful Quraysh chieftain)

    Abu Sufyan ibn al-Harith was born about the same time as the blessed Prophet. They resembled each other a great deal. They grew up together and for a time lived in the same household. Abu Sufyan was a cousin of the Prophet. His father, al-Harith, was the brother of Abdullah; both were sons of Abd al-Muttalib.

    Abu Sufyan was also a foster-brother of the Prophet. He was for a short time nursed by the lady Halimah who looked after the young Muhammad in the tough and bracing atmosphere of the desert.

    In their childhood and youth, Abu Sufyan and Muhammad were close and intimate friends. So close were they, that one might naturally have expected Abu Sufyan to have been among the first to respond to the call of the Prophet, peace be upon him, and follow wholeheartedly the religion of truth. But this was not to be, at least not for many, many years.

    From the time the Prophet made public his call to Islam and first issued the warning to members of his clan about the dangers of continuing in their existing state of unbelief, injustice and immorality, the fire of envy and hatred erupted in the breast of Abu Sufyan. The bonds of kinship snapped. Where once there was love and friendship, there was now revulsion and hate. Where once there was brotherhood, there was now resistance and opposition.

    Abu Sufyan at this time was renowned as one of the best fighters and horsemen of the Quraysh and one of their most accomplished poets. He used both sword and tongue in the battle against the Prophet and his mission. All his energies were mobilized in denouncing Islam and persecuting the Muslims. In whatever battle the Quraysh fought against the Prophet and whatever torture and persecution they meted out to the Muslims Abu Sufyan had a part to play. He composed and recited verses attacking and vilifying the Prophet.

    For twenty years almost this rancor consumed his soul. His three others brothers -- Nawfal, Rabiah and Abdullah, had all accepted Islam but not he.

    In the eighth year after the Hijrah, however, shortly before the Islamic liberation of Makkah, Abu Sufyan's position began to shift, as he explains: "When the movement of Islam became vigorous and well-established and news spread of the Prophet's advance to liberate Makkah, the world caved in on me. I felt trapped. 'Where shall I go?' I asked myself. 'And with whom?' To my wife and children, I said: 'Get ready to leave Makkah. Muhammad's advance is imminent. I shall certainly be killed. I shall be given no quarter should the Muslims recognize me.'

    'Now,' replied my family, 'you must realize that Arabs and non-Arabs have pledged their obedience to Muhammad and accepted his religion. You are still bent on opposing him whereas you might have been the first to support and help him.'

    They continued trying to influence me to re-consider my attitude to Muhammad's religion and to re-awaken in me affection towards him. Eventually God opened my heart to Islam. I got up and said to my servant, Madhkur: 'Get ready a camel and a horse for us.' I took my son Jafar with me and we galloped with great speed towards al-Abwa between Makkah and Madinah. I had learnt that Muhammad had camped there. As I approached the place, I covered my face so that no one could recognize and kill me before I could reach the Prophet and announce my acceptance of Islam directly to him.

    Slowly, I proceeded on foot while advance groups of Muslims headed towards Makkah. I avoided their path out of fear that one of the Prophet's companions would recognize me. I continued in this fashion until the Prophet on his mount came into my view. Coming out into the open, I went straight up to him and uncovered my face. He looked at me and recognized me. But, he turned his face away. I moved to face him once again. He avoided looking at me and again turned away his face. This happened repeatedly.

    I had no doubt as I stood there facing the Prophet that he would have been pleased with my acceptance of Islam and that his companions would have rejoiced at his happiness. When, however, the Muslims saw the Prophet, peace be on him, avoiding me, they too looked at me and shunned me. Abu Bakr met me and violently turned away. I looked at Umar ibn al-Khattab, my eyes pleading for his compassion, but I found him even more harsh than Abu Bakr. In fact, Umar went on to incite one of the Ansar against me. 'O enemy of God,' lashed out the Ansari, 'you are the one who persecuted the Messenger of God, peace be on him, and tortured his companions. You carried your hostility towards the Prophet to the ends of the earth'.

    The Ansari went on censuring me in a loud voice while other Muslims glared at me in anger. At that point, I saw my uncle, al-Abbas, and went to him seeking refuge. 'O uncle,' I said. 'I had hoped that the Prophet, peace be on him, would be happy about my acceptance of Islam because of my kinship to him and because of my position of honor among my people. You know what his reaction has been. Speak to him then on my behalf that he may be pleased with me.'

    'No, by God,' replied my uncle. 'I shall not speak to him at all after I have seen him turning away from you except if an opportunity presents itself. I do honor the Prophet, peace and blessings of God be on him, and I stand in awe of him.'

    'O uncle, to whom then will you abandon me?' I pleaded.

    'I do not have anything for you except what you have heard,' he said.

    Anxiety and grief took hold of me. I saw Ali ibn Talib soon after and spoke to him about my case. His response was the same as that of my uncle. I went back to my uncle and said to him: 'O uncle, if you cannot soften the heart of the Prophet towards me, then at least restrain that man from denouncing me and inciting others against me.'

    'Describe him to me,' said my uncle. I described the man to him and he said: 'That is Nuayman ibn al-Harith an-Najjari.' He sent for Nuayman and said to him: 'O Nuayman! Abu Sufyan is the cousin of the Prophet and my nephew. If the Prophet is angry with him today, he will be pleased with him another day. So leave him...' My uncle continued trying to placate Nuayman until the latter relented and said: 'I shall not spurn him anymore.'

    When the Prophet reached al-Jahfah (about four days journey from Makkah), I sat down at the door of his tent. My son Jafar stood beside me. As he was leaving his tent, the Prophet saw me and averted his face. Yet, I did not despair of seeking his pleasure. Whenever he camped at a place, I would sit at his door and my son Jafar would stand in front of me... I continued in this fashion for some time. But the situation became too much for me and I became depressed. I said to myself: 'By God, either the Prophet, peace be on him, shows he is pleased with me or I shall take my son and go wandering through the land until we die of hunger and thirst.'

    When the Prophet came to hear of this, he relented and, on leaving his tent, he looked more gently towards me then before. I so much hoped that he would smile.

    Eventually the Prophet relented and told Abu Sufyan, "There is now no blame on you." He entrusted the newcomer to Islam to Ali ibn Abi Talib saying: "Teach your cousin how to perform wudu and about the Sunnah. Then bring him back to me." When Ali returned, the Prophet said: "Tell all the people that the Messenger of God is pleased with Abu Sufyan and that they should be pleased with him."

    Abu Sufyan continued: "The Prophet then entered Makkah and I too entered in his entourage. He went to the Sacred Mosque and I also went, trying my best to remain in his presence and not separate from him on any account... "

    Later, at the Battle of Hunayn. The Arabs put together an unprecedented force against the Prophet, peace be on him... They were determined to deal a mortal blow to Islam and the Muslims.

    The Prophet went out to confront them with a large number of his companions. I went out with him and when I saw the great throngs of mushrikin, I said: 'By God. today, I shall atone for all my past hostility towards the Prophet. peace be on him, and he shall certainly see on my part what pleases God and what pleases him.'

    When the two forces met, the pressure of the mushrikin on the Muslims was severe and the Muslims began to lose heart. Some even began to desert and terrible defeat stared us in the face. However, the Prophet stood firm in the thick of battle astride his mule "Ash-Shahba" like a towering mountain, wielding his sword and fighting for himself and those around him... I jumped from my horse and fought beside him. God knows that I desired martyrdom beside the Messenger of God. My uncle, al-Abbas, took the reins of the Prophet's mule and stood at his side. I took up my position on the other side. With my right hand I fended off attacks against the Prophet and with my left I held on to my mount.

    When the Prophet saw my devastating blows on the enemy, he asked my uncle: 'Who's this?'

    'This is your brother and cousin. Abu Sufyan ibn al-Harith. Be pleased with him, O Messenger of God.'

    'I have done so and God has granted forgiveness to him for all the hostility he has directed against me.'

    My heart soared with happiness. I kissed his feet in the stirrup and wept. He turned towards me and said: 'My brother! Upon my life! Advance and strike!'

    The words of the Prophet spurred me on and we plunged into the positions of the mushrikin until they were routed and fled in every direction."

    After Hunayn, Abu Sufyan ibn al-Harith continued to enjoy the good pleasure of the Prophet and the satisfaction of being in his noble company. But he never looked the Prophet directly in the eye nor focused his gaze on his face out of shame and embarrassment for his past hostility towards him.

    Abu Sufyan continued to feel intense remorse for the many and dark days he had spent trying to extinguish the light of God and refusing to follow His message. Henceforth, his days and nights he would spend reciting the verses of the Quran. seeking to understand and follow its laws and profit by its admonitions. He shunned the world and its adornments and turned to God with every fiber of his being. Once the Prophet. peace be on him, saw him entering the mosque and asked his wife: "Do you know who is this, Aishah?"

    "No, O Messenger of God." she replied.

    "This is my cousin. Abu Sufyan ibn al-Harith. See, he is the first to enter the masjid and the last to leave. His eyes do not leave his shoelace."

    When the Prophet, peace be on him, passed away, Abu Sufyan felt intense grief and wept bitterly.

    During the caliphate of Umar, may God be pleased with him, Abu Sufyan felt his end drawing near. One day people saw him in al-Baqi, the cemetery not far from the Prophet's mosque where many Sahabah are buried. He was digging and fashioning a grave. They were surprised. Three days later, Abu Sufyan was lying stretched out at home His family stood around weeping but he said: "Do not weep for me. By God, I did not commit any wrong since I accepted Islam." With that, he passed away.
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    15. Abu Ubaydah Ibn Al-Jarrah

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

    He was described as the "Amin" or Custodian of Muhammad's community. His full name was Aamir ibn Abdullah ibn al-Jarrah. He was known as Abu Ubaydah. Of him Abdullah ibn Umar, one of the companions of the Prophet, said: "Three persons in the tribe of Quraysh were most prominent, had the best character and were the most modest. If they spoke to you, they would not deceive you and if you spoke to them, they would not accuse you of Iying: Abu Bakr as-Siddiq, Uthman ibn Affan and Abu Ubaydah ibn al-Jarrah."

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

    Abu Ubaydah lived through the harsh experience, which the Muslims went through in Makkah, from beginning to end. With the early Muslims, he endured the insults and the violence, the pain and the sorrow of that experience. In every trial and test he remained firm and constant in his belief in God and His prophet. One of the most harrowing experiences he had to go through, however, was at the battle of Badr.

    Abu Ubaydah was in the vanguard of the Muslim forces, fighting with might and main and as someone who was not at all afraid of death. The Quraysh cavalry were extremely wary of him and avoided coming face to face with him. One man in particular, however, kept on pursuing Abu Ubaydah wherever he turned and Abu Ubaydah tried his best to keep out of his way and avoid an encounter with him.

    The man plunged into the attack. Abu Ubaydah tried desperately to avoid him. Eventually the man succeeded in blocking Abu Ubaydah's path and stood as a barrier between him and the Quraysh. They were now face to face with each other. Abu Ubaydah could not contain himself any longer. He struck one blow to the man's head. The man fell to the ground and died instantly.

    Do not try to guess who this man was. It was, as stated earlier, one of the most harrowing experiences that Abu Ubaydah had to go through, how harrowing, it is almost impossible to imagine. The man in fact was Abdullah ibn al-Jarrah, the father of Abu Ubaydah!

    Abu Ubaydah obviously did not want to kill his father but in the actual battle between faith in God and polytheism, the choice open to him was profoundly disturbing but clear. In a way it could be said that he did not kill his father. He only killed the polytheism in the person of his father.

    It is concerning this event that God revealed the following verses of the Qur'an: "You will not find a people believing in God and the Last Day making friends with those who oppose God and His messenger even if these were their fathers, their sons, their brothers or their clan. God has placed faith in their hearts and strengthened them with a spirit from Him. He will cause them to enter gardens beneath which streams flow that they may dwell therein. God is well pleased with them and they well pleased with Him. They are the party of God. Is not the party of God the successful ones?" (Surah al-Mujadilah 58:22)

    The response of Abu Ubaydah at Badr when confronted by his father was not unexpected. He had attained a strength of faith in God, devotion to His religion and a level of concern for the ummah of Muhammad to which many aspired.

    It is related by Muhammad ibn Ja'far, a Companion of the Prophet, that a Christian delegation came to the Prophet and said, "O Abu-l Qasim, send one of your companions with us, one in whom you are well pleased, to judge between us on some questions of property about which we disagree among ourselves. We have a high regard for you Muslim people."

    "Come back to me this evening," replied the Prophet, "and I will send with you one who is strong and trustworthy."

    Umar ibn al-Khattab heard the Prophet saying this and later said: "I went to the Zuhr (midday) Prayer early hoping to be the one who would fit the description of the Prophet. When the Prophet had finished the Prayer, he began looking to his right and his left and I raised myself so that he could see me. But he continued looking among us until he spotted Abu Ubaydah ibn al-Jarrah. He called him and said, 'Go with them and judge among them with truth about that which they are in disagreement." And so Abu Ubaydah got the appointment.

    Abu Ubaydah was not only trustworthy. He displayed a great deal of strength in the discharge of his trust. This strength was shown on several occasions.

    One day the Prophet dispatched a group of his Sahabah to meet a Quraysh caravan. He appointed Abu Ubaydah as amir (leader) of the group and gave them a bag of dates and nothing else as provisions. Abu Ubaydah gave to each man under his command only one date every day. He would suck this date just as a child would suck at the breast of its mother. He would then drink some water and this would suffice him for the whole day.

    On the day of Uhud when the Muslims were being routed, one of the mushrikeen started to shout, "Show me Muhammad, show me Muhammad." Abu Ubaydah was one of a group of ten Muslims who had encircled the Prophet to protect him against the spears of the Mushrikeen.

    When the battle was over, it was found that one of the Prophet's molar teeth was broken, his forehead was bashed in and two discs from his shield had penetrated into his cheeks. Abu Bakr went forward with the intention of extracting these discs but Abu Ubaydah said, "Please leave that to me."

    Abu Ubaydah was afraid that he would cause the Prophet pain if he took out the discs with his hand. He bit hard into one of the discs. It was extracted but one of his incisor teeth fell to the ground in the process. With his other incisor, he extracted the other disc but lost that tooth also. Abu Bakr remarked, "Abu Ubaydah is the best of men at breaking incisor teeth!"

    Abu Ubaydah continued to be fully involved in all the momentous events during the Prophet's lifetime. After the beloved Prophet had passed away, the companions gathered to choose a successor at the Saqifah or meeting place of Banu Sa'aadah. The day is known in history as the Day of Saqifah. On this day, Umar ibn al-Khattab said to Abu Ubaydah, "Stretch forth your hand and I will swear allegiance to you for I heard the Prophet, peace be upon him say, 'Every ummah has an amin (custodian) and you are the amin of this ummah.' "

    "I would not," declared Abu Ubaydah, "put myself forward in the presence of a man whom the Prophet, upon whom be peace, commanded to lead us in Prayer and who led us right until the Prophet's death." He then gave bay'ah (the oath of allegiance) to Abu Bakr as-Siddiq. He continued to be a close adviser to Abu Bakr and his strong supporter in the cause of truth and goodness. Then came the caliphate of Umar and Abu Ubaydah also gave him his support and obedience. He did not disobey him in any matter, except one.

    The incident happened when Abu Ubaydah was in Syria leading the Muslim forces from one victory to another until the whole of Syria was under Muslim control. The River Euphrates lay to his right and Asia Minor to his left.

    It was then that a plague hit the land of Syria, the like of which people had never experienced before. It devastated the population. Umar dispatched a messenger to Abu Ubaydah with a letter saying: "I am in urgent need of you. If my letter reaches you at night I strongly urge you to leave before dawn. If this letter reaches you during the day, I strongly urge you to leave before evening and hasten to me."

    When Abu Ubaydah received Umar's letter, he said, "I know why the Amir al-Mu'mineen needs me. He wants to secure the survival of someone who, however, is not eternal." So he wrote to Umar: "I know that you need me. But I am in an army of Muslims and I have no desire to save myself from what is afflicting them. I do not want to separate from them until God wills. So, when this letter reaches you, release me from your command and permit me to stay on."

    When Umar read this letter tears filled his eyes and those who were with him asked, "Has Abu Ubaydah died, O Amir al-Mu'mineen?"

    "No," said he, "But death is near to him."

    Umar's intuition was not wrong. Before long, Abu Ubaydah became afflicted with the plague. As death hung over him, he spoke to his army: "Let me give you some advice which will cause you to be on the path of goodness always. Establish Prayer. Fast the month of Ramadan. Give Sadaqah. Perform the Hajj and Umrah. Remain united and support one another. Be sincere to your commanders and do not conceal anything from them. Don't let the world destroy you for even if man were to live a thousand years he would still end up with this fate that you see me in. Peace be upon you and the mercy of God."

    Abu Ubaydah then turned to Muadh ibn Jabal and said, "O Muadh, perform the prayer with the people (be their leader)." At this, his pure soul departed.

    Muadh got up and said: "O people, you are stricken by the death of a man. By God, I don't know whether I have seen a man who had a more righteous heart, who was further from all evil and who was more sincere to people than he. Ask God to shower His mercy on him and God will be merciful to you."
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    16. Abu-d Dardaa

    Early in the morning, Abu-d Dardaa awoke and went straight to his idol which he kept in the best part of his house. He greeted it and made obeisance to it. Then he anointed it with the best perfume from his large shop and put on it a new raiment of beautiful silk which a merchant had brought to him the day before from Yemen.

    When the sun was high in the sky he left his house for his shop. On that day the streets and alleys of Yathrib were crowded with the followers of Muhammad returning from Badr. With them were several prisoners of war. Abu-d Dardaa surveyed the crowds and then went up to a Khazraji youth and asked about the fate of Abdullah ibn Rawahah.

    "He was put through the most severe tests in the battle... but he emerged safely..."

    Abu-d Dardaa was clearly anxious about his close friend, Abdullah ibn Rawahah. Everyone in Yathrib knew the bond of brotherhood which existed between the two men from the days of Jahiliyyah, before the coming of Islam to Yathrib. When Islam came to the city, Ibn Rawahah embraced it but Abu-d Dardaa rejected it. This however did not rupture the relationship between the two. Abdullah kept on visiting Abu-d Dardaa and tried to make him! see the virtues, the benefits and the excellence of Islam. But with every passing day, while Abu-d Dardaa remained a mushrik, Abdullah felt more sad and concerned.

    Abu-d Dardaa arrived at his shop and sat cross-legged on a high chair. He began trading-buying and selling and giving instructions to his assistants unaware of what was going on at his house. For at that very time, Abdullah ibn Rawahah had gone to the house determined on a course of action. There, he saw that the main gate was open. Umm ad-Dardaa was in the courtyard and he said to her: "As-salaamu alayki - Peace be unto you, servant of God."

    "Wa alayka-s salaam - And unto you be peace, O brother of Abu-d Dardaa."

    "Where is Abu-d Dardaa?" he asked.

    "He has gone to his shop. It won't be tong before he returns."

    "Would you allow me to come in?"

    "Make yourself at home," she said and went about busying herself with her household chores and looking after her children.

    Abdullah ibn Rawahah went to the room where Abu-d Dardaa kept his idol. He took out an adz which he had brought with him and began destroying the idol while saying: "Isn't everything batil which is worshipped besides Allah?"

    When the idol was completely smashed, he left the house. Abu-d Dardaa's wife entered the room shortly afterwards and was aghast at what she saw. She smote her cheeks in anguish and said: "You have brought ruin to me, Ibn Rawahah." When Abu-d Dardaa returned home, he saw his wife sitting at the door of the room where he kept his idol. She was weeping loudly and she looked absolutely terrified. "What's wrong with you?" he asked.

    "Your brother Abdullah ibn Rawahab visited us in your absence and did with your idols what you see." Abu-d Dardaa looked at the broken idol and was horrified. He was consumed with anger and determined to take revenge. Before long however his anger subsided and thoughts of avenging the idol disappeared. Instead he reflected on what had happened and said to himself: "If there was any good in this idol, he would have defended himself against any injury."

    He then went straight to Abdullah and together they went to the Prophet, peace be on him. There he announced his acceptance of Islam. He was the last person in his district to become a Muslim.

    From this time onwards, Abu-d Dardaa devoted himself completely to Islam. Belief in God and His Prophet animated every fiber of his being. He deeply regretted every moment he had spent as a mushrik and the opportunities he had lost to do good. He realized how much his friends had learnt about siam in the preceding two or three years, how much of the Quran they had memorized and the opportunities they had to devote themselves to God and His Prophet. He made up his mind to expend every effort, day and night to try to make up for what he had missed. Ibadah occupied his days and his nights. His search for knowledge was restless. Much time he spent memorizing the words of the Quran and trying to understand the profundity of its message. When he saw that business and trade disturbed the sweetness of his ibadah and kept him away from the circles of knowledge, he reduced his involvement without hesitation or regret. Someone asked him why he did this and he replied: "I was a merchant before my pledge to the Messenger of God, may God bless him and grant him peace. When I became a Muslim, I wanted to combine trade (tijarah) and worship (ibadah) but I did not achieve what I desired. So I abandoned trade and inclined towards ibadah. By Him in whose hand is the soul of Abu-d Dardaa, what I want to have is a shop near the door of the masjid so that I would not miss any Salat with the congregation. Then I shall sell and buy and make a modest profit every day."

    "I am not saying," said Abu-d Dardaa to his questioner, "that Allah Great and Majestic is He has prohibited trade, but I want to be among those whom neither trade nor selling distracts form the remembrance of God."

    Abu-d Dardaa did not only become less involved in trade but he abandoned his hitherto soft and luxurious life-style. He ate only what was sufficient to keep him upright and he wore clothes that was simple and sufficient to cover his body.

    Once a group of Muslims came to spend the night with him. The night was bitterly cold. He gave them hot food which they welcomed. He himself then went to sleep but he did not give them any blankets. They became anxious wondering how they were going to sleep on such a cold night. Then one of them said: "I will go and talk to him."

    "Don't bother him," said another.

    However, the man went to Abu-d Dardaa and stood at the door of his room. He saw Abu-d Dardaa lying down. His wife was sitting near to him. They were both wearing light clothing which could not protect them from the cold and they had no blankets. Abu-d Dardaa said to his guest: "If there was anything we would have sent it to you."

    During the caliphate of Umar, Umar wanted to appoint Abu-d Dardaa as a governor in Syria. Abu-d Dardaa refused. Umar persisted and then Abu-d Dardaa said: "If you are content that I should go to them to teach them the Book of their Lord and the Sunnah of their Prophet and pray with them, I shall go."

    Umar agreed and Abu-d Dardaa left for Damascus. There he found the people immersed in luxury and soft living. This appalled him. He called the people to the masjid and spoke to them: "O people of Damascus! You are my brethren in religion, neighbors who live together and helpers one to another against enemies. O people of Damascus! What is it that prevents you from being affectionate towards me and responding to my advice while I do not seek anything from you. Is it right that I see your learned ones departing (from this world) while the ignorant among you are not learning. I see that you incline towards such things which Allah has made you answerable for and you abandon what He has commanded you to do. Is it reasonable that I see you gathering and hoarding what you do not eat, and erecting buildings in which you do not live, and holding out hopes for things you cannot attain. Peoples before you have amassed wealth, made great plans and had high hopes. But it was not long before what they had amassed was destroyed, their hopes dashed and their houses turned into graves. Such were the people of Aad, O people of Damascus. They filled the earth with possessions and children. Who is there who will purchase from me today the entire legacy of Aad for two dirhams?"

    The people wept and their sobs could be heard from outside the masjid. From that day, Abu-d Dardaa began to frequent the meeting places of the people of Damascus. He moved around in their market-places, teaching, answering questions and trying to arouse anyone who had become careless and insensitive. He used every opportunity and every occasion to awaken people, to set them on the right path.

    Once he passed a group of people crowding around a man. They began insulting and beating the man. He came up to them and said: "What's the matter?"

    "This is a man who has committed a grave sin," they replied.

    "What do you think you would do if he had fallen into a well?" asked Abu-d Dardaa. "Wouldn't you try to get him out?"

    "Certainly," they said. "Don't insult him and don't beat him. Instead admonish him and make him aware of the consequences of what he had done. Then give praise to God Who has preserved you from falling into such a sin."

    "Don't you hate him?" they asked Abu-d Dardaa.

    "I only detest what he had done and if he abandons such practice, he is my brother." The man began to cry and publicly announced his repentance.

    A youth once came up to Abu-d Dardaa and said: "Give me advice, O companion of the Messenger of God," and Abu-d Dardaa said to him: "My son, remember Allah in good times and He will remember you in times of misfortune. My son, be knowledgeable, seek knowledge, be a good listener and do not be ignorant for you will be ruined. My son, let the masjid be your house for indeed I heard the Messenger of God say: The masjid is the house of every God-conscious person and God Almighty has guaranteed serenity, comfort, mercy and staying on the path leading to His pleasure, to those for whom masjids are their houses."

    On another occasion, there was a group of people sitting in the street, chatting and looking at passers-by. Abu-d Dardaa came up to them and said: "My sons, the monastery of a Muslim man is his house in which he controls himself and lowers his gaze. Beware of sitting in market-places because this fritters away time in vain pursuits."

    While Abu-d Dardaa was in Damascus, Muawiyah ibn Abi Sufyan, its governor, asked him to give his daughter in marriage to his (Muawiyah's) son, Yazid. Abu-d Dardaa did not agree. Instead he gave his daughter in marriage to a young man from among the poor whose character and attachment to Islam pleased him. People heard about this and began talking and asking: Why did Abu-d Dardaa refuse to let his daughter marry Yazid? The question was put to Abu-d Dardaa himself and he said: "I have only sought to do what is good for ad-Dardaa." That was his daughter's name. "How?" enquired the person. "What would you think of ad-Dardaa if servants were to stand in her presence serving her and if she were to find herself in palaces the glamour of which dazzled the eyes? What would become of her religion then?"

    While Abu-d Dardaa was still in Syria, the Caliph Umar ibn al-Khattab came on an inspection tour of the region. One night he went to visit Abu-d Dardaa at his home. There was no light in the house. Abu-d Dardaa welcomed the Caliph and sat him down. The two men conversed in the darkness. As they did so, Umar felt Abu-d Dardaa's "pillow" and realized it was an animal's saddle. He touched the place where Abu-d Dardaa lay and knew it was just small pebbles. He also felt the sheet with which he covered himself and was astonished to find it so flimsy that it couldn't possibly protect him from the cold of Damascus. Umar asked him: "Shouldn't I make things more comfortable for you? Shouldn't I send something for you?"

    "Do you remember, Umar," said Abu-d Dardaa, "a Hadith which the Prophet, may God bless him and grant him peace, told us?"

    "What is it?" asked Umar.

    "Did he not say: Let what is sufficient for anyone of you in this world be like the provisions of a rider? "

    "Yes," said Umar.

    "And what have we done after this, O Umar?" asked Abu-d Dardaa.

    Both men wept no doubt thinking about the vast riches that had come the way of Muslims with the expansion of Islam and their preoccupation with amassing wealth and worldly possessions. With deep sorrow and sadness, both men continued to reflect on this situation until the break of dawn.
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    17. Abu-l Aas ibn ar-Rabiah

    Abu-l Aas belonged to the Abd ash-Shams clan of the Quraysh. He was in the prime of his youth, handsome and very impressive looking. He was the epitome of Arab chivalry and was endowed with all the characteristics of pride, manliness and generosity. He took great pride in the traditions of his ancestors.

    Abu-l Aas inherited the Quraysh love for trade. The Quraysh of course were known to be masters of the two annual trading expeditions. the winter expedition to the south, to Yemen. and the summer expedition to the north. to Syria. These two expeditions are mentioned in the Quran in the chapter named after the Quraysh.

    The caravans of Abu-l Ads always plied between Makkah and Syria. Each caravan was made up of two hundred men and a hundred camels. People would entrust their wealth and their goods to him to trade on their behalf because of his skill as a merchant. his honesty and his trustworthiness.

    The maternal aunt of Abu-l Aas was Khadijah bint Khuwaylid, the wife of Muhammad ibn Abdullah. She treated him like a mother would her own son, with love and affection. Muhammad too was extremely fond of him.

    The years went by quickly in the household of Muhammad and Khadijah. Zanaib, their eldest daughter, soon grew up and blossomed forth like a lovely flower. She was much sought after in marriage by the sons of respectable Makkan nobles. And why not? She was one of the most distinguished Makkan girls in lineage and social standing. She was blessed with the most honorable father and mother. And she had the finest morals and behavior.

    Which one of these scions of Makkan nobility would win her hand? Abu-l Aas ibn Rabi'ah was the one who did.

    Abu-l Aas and Zaynab were only married a few years when the Divine light of Islam radiated over Makkah. Muhammad , the father of Zaynab, was now the Prophet of God, sent to convey the religion of guidance and truth. He was commanded to convey the message of Islam first to his family and nearest relatives. The first women to believe in him and accept Islam were his wife Khadijah and his daughters Zaynab, Ruqayyah, Umm Kulthum and Fatimah. Fatimah was very young at the time. Zaynab's husband however did not like leaving the religion of his forefathers and he refused to adopt the religion which his wife now followed although he was completely devoted to her and loved her dearly with a pure and sincere love. Before long, the confrontation between the Prophet, peace be upon him, and the Quraysh developed and grew bitter. The Quraysh felt that it was intolerable for their sons to remain married to Muhammad's daughters. They also considered that it would be an embarrassing and difficult situation for Muhammad if his daughters were to be returned to his household. So they went to Abu-l Aas and said: "Divorce your wife, Abu-l Aas, and send her back to her father's house. We shall then marry you to any of the most charming and noble women of the Quraysh you desire."

    "No, by God," said Abu-l Aas firmly. "I shall not divorce my wife and I do not wish to have in her place any woman in all the world."

    Muhammad's other two daughters, Ruqayyah and Umm Kulthum were divorced by their husbands and returned to his home. The Prophet in fact was delighted when they came back to him and he had hoped that Abu-l Aas would also return Zaynab to him except that at that time he had no power to compel him to do so. The law forbidding the marriage of a Muslim woman to a non-believing man was not yet in force.

    The Prophet, peace be on him, migrated to Madinah and his mission became stronger. The Quraysh felt even more threatened by him and went out to confront him at Badr. Abu-l Aas was compelled to go along with the Quraysh army. He did not really have d desire to fight the Muslims nor did he feel any inclination to join them. But his position among the Quraysh- one of honor and trust - impelled him to go along with their campaign against Muhammad . The battle of Badr ended in d terrible defeat for the Quraysh and the forces of shirk. Some were killed, some were taken prisoner and some managed to escape. Among those, who were taken prisoner was Abu-l Aas, the husband of Zaynab.

    The Prophet fixed amounts for the ransom of the prisoners of war varying from one thousand to four thousand dirhams, according to the wealth and social standing of the prisoner. Quraysh messengers went to and fro between Makkah and Madinah bearing the ransom money to free their relatives held in Madinah. Zaynab sent her messenger to Madinah bearing the ransom demand to free her husband. The ransom amount included a necklace which her mother, Khadijah, had given to her before she died. When the Prophet saw the necklace, his face at once became covered with a veil of sadness and he felt a surge of tenderness for his daughter. He turned to his companions and said: "Zaynab has sent this amount to ransom Abu-l Aas. If you see fit to set free her prisoner and return her possession to her, then do so."

    "Yes," his companions agreed. "We shall do whatever we can to soothe your eyes and make you happy."

    The Prophet set one condition on Abu-l Aas before he freed him, that he should send his daughter Zaynab to him without delay.

    As soon as he reached Makkah, Abu-l Aas began making arrangements to carry out his promise. He ordered his wife to prepare herself for the journey and told her that her father's messengers were waiting for her just outside Makkah. He prepared provisions and a mount for her and instructed his brother, Amr ibn ar-Rabi'ah, to accompany her and hand her over personally to the Prophet's emissaries.

    Amr slung his bow over his shoulders, took up his quiver of arrows, placed Zaynab in her hawdaj and left Makkah with her in the broad light of day, in full view of the Quraysh.

    The Quraysh were furious. They pursued Zaynab and Amr until they caught up with them. Zaynab was scared. Amr stood poised with his bow and arrow and shouted: "By God, if any man come near to her, I would plunge this arrow in his neck". Amr was known to be an excellent marksman.

    Abu Sufyan ibn Hath, who had by this time joined the Quraysh group, went up to Amr and said: "Son of my brother, put away your arrow and let me talk to you."

    This Amr did and Abu Sufyan went on: "What you have done is not prudent. You left with Zaynab in full view of the people. All the Arabs know the disasters we suffered at Badr at the hands of her father, Muhammad . If you leave with his daughter in the open as you have done, the tribes would accuse us of cowardice and they would say that we have been humiliated. Return with her and ask her to stay in her husband's house for a few days so that people could say that we brought her back. Thereafter you can take her away quietly and secretly from us and take her to her father. We have no need to detain her."

    Amr agreed to this and Zaynab returned to Makkah. A few days later, in the middle of the night Amr took Zaynab and handed her over to the Prophet's emissaries just as his brother had instructed.

    After the departure of his wife, Abu-l Aas stayed on in Makkah for several years. Then, shortly before the conquest of Makkah, he left for Syria on a trading mission. On the return journey from Syria his caravan consisted of some one hundred camels and one hundred and seventy men.

    As the caravan approached Madinah, a detachment of Muslims took them by surprise. They impounded the camels and took the men as captives to the Prophet. Abu-l Aas however managed to escape. During the night which was pitch black, Abu-l Aas entered Madinah fearful and alert. He searched around until he came to Zaynab's house. He asked her for protection and she gave it to him.

    At dawn, the Prophet, peace be on him, came out to the masjid to perform the Dawn Prayer. He stood erect in the mihrab and said "Allahu Akbar" to begin the Prayer. The Muslims behind him did the same. At that point Zaynab shouted from the women's section of the masjid: "O people! I am Zaynab the daughter of Muhammad . I have given protection to Abu-l Aas. Do give him your protection also."

    When the Prayer was finished, the Prophet turned to the congregation and said: "Have you heard what I heard?"

    "Yes, Messenger of Allah," they replied.

    "By Him in Whose hand is my soul, I knew nothing of this until I heard what you heard. He is asking protection from the Muslims."

    Back at home the Prophet said to his daughter: "Prepare a place of rest for Abu-l Aas and let him know that you are not lawful for him." He then summoned the men of the expeditionary force which had taken the camels and the men of the caravan and said to them: "You have taken the possessions of this man. If you are kind to him and return his property, we would be pleased. If however you do not agree then the goods is booty sanctioned by God which you have a right to."

    "We would certainly return his possessions to him, Messenger of God," they replied and when Abu-l Aas came to collect his goods, they said to him: "You belong to the Quraysh nobility. You are the nephew of the Messenger of God and his son-in-law. Would you accept Islam? We would hand over all this wealth to you. You would then have for your own enjoyment whatever wealth and possessions the Makkans entrusted to you, and stay with us here in Madinah."

    "What an evil thing you are asking me do, to enter a new religion while committing an act of treachery!" Abu-I Aas retorted.

    Abu-l Aas returned to Makkah with the caravan and handed over all the wealth and goods to their rightful owners. Then he asked: "O people of Quraysh! Is there any money left with me belonging to any one of you which he has not taken?"

    "No," came the reply. "And may God bless you with goodness. We have indeed found you noble and trustworthy."

    Then Abu-I Aas announced: "Since I have now handed over to you what is rightfully yours, I now declare that there is no god but Allah and that Muhammad is the Messenger of Allah . By God, the only thing that prevented me from declaring my acceptance of Islam while I was with Muhammad in Madinah was my fear that you would think that I did so only to appropriate your wealth. Now that I have discharged my trust in this matter, I now declare that I am a Muslim."

    Abu-l Aas then left for Madinah where the Prophet received him hospitably and returned his wife to him. The Prophet used to say about him: "He spoke to me and was truthful to me. He made promises to me and remained faithful to his word."
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    18. Adiyy Ibn Hatim

    In the ninth year of the Hijrah, an Arab king made the first positive moves to Islam after years of feeling hatred for it. He drew closer to faith (iman) after opposing and combating it. And he finally pledged allegiance to the Prophet, peace be on him, after his adamant refusal to do so.

    He was Adiyy, son of the famous Hatim at-Taai who was known far and wide for his chivalry and fabulous generosity. Adiyy inherited the domain of his father and was confirmed in the position by the Tayy people. Part of his strength lay in the fact that a quarter of any amount they obtained as booty from raiding expeditions had to be given to him.

    When the Prophet announced openly his call to guidance and truth and Arabs from one region after another accepted his teachings, Adiyy saw in his mission a threat to his position and leadership. Although he did not know the Prophet personally, and had never seen him, he developed strong feelings of enmity towards him. He remained antagonistic to Islam for close upon twenty years until at last God opened his heart to the religion of truth and guidance.

    The way in which Adiyy became a Muslim is a remarkable story and he is perhaps the best person to relate it. He said: There was no man among the Arabs who detested God's Messenger, may God bless him and grant him peace, more than I, when I heard about him. I was then a man of status and nobility. I was a Christian. From my people I took a fourth of their booty as was the practice of other Arab kings.

    When I heard of the Messenger of God, peace be on him, I hated him. When his mission grew in strength and when his power increased and his armies and expeditionary forces dominated east and west of the land of Arabs, I said to a servant of mine who looked after my camels: 'Get ready a fat camel for me which is easy to ride and tether it close to me. If you hear of an army or an expeditionary force of Muhammad coming towards this land, let me know.'

    One evening, my servant came to me and said: 'Yaa Mawlaya! What you intended to do on the approach of Muhammad's cavalry to your land, do it now.'

    'Why? May your mother lose you!'

    'I have seen scouts searching close to the habitations. I asked about them and was told that they belonged to the army of Muhammad,' he said.

    'Bring the camel which I ordered you to get ready.' I said to him. I got up then and there, summoned my household (including) my children and ordered them to evacuate the land we loved. We headed in the direction of Syria to join people of our own faith among the Christians and settle among them.

    We left in too much haste for me to gather together our entire household. When I took stock of our situation, I discovered that part of my family was missing. I had left my own sister in our Najd homelands together with the rest of the Tayy people. I did not have any means to return to her. So I went on with those who were with me until I reached Syria and took up residence there among people of my own religion. As for my sister, what I feared for her happened.

    News reached me while I was in Syria that the forces of Muhammad entered our habitations and took my sister together with a number of other captives to Yathrib. There she was placed with other captives in a compound near the door of the Masjid.

    The Prophet, peace be upon him, passed by her. She stood up before him and said: 'Yaa Rasulullah! My father is dead and my guardian is not here. Be gracious to me and God will be gracious to you!'

    'And who is your guardian?' asked the Prophet.

    'Adiyy ibn Hatim.' she said.

    'The one who fled from God and His Prophet?' he asked. He then left her and walked on.

    On the following day, the same thing happened. She spoke to him just as she did the day before and he replied in the same manner. The next day, the same thing happened and she despaired of getting any concession from him for he did not say anything. Then a man from behind him indicated that she should stand up and talk to him. She therefore stood up and said: 'O Messenger of God! My father is dead and my guardian is absent. Be gracious to me and God will be gracious to you.' 'I have agreed' he said. Turning to those about him, he instructed: likewise 'let her go for her father loved noble ways, and God loves them.'

    'I want to join my family in Syria,' she said.

    'But don't leave in a hurry,' said the Prophet, 'until you find someone you can trust from your people who could accompany you to Syria. If you find a trustworthy person, let me know.'

    When the Prophet left, she asked about the man who had suggested that she speak to the Prophet and was told that he was Ali ibn Abi Talib, may God be pleased with him. She stayed in Yathrib until a group arrived among whom was someone she could trust. So she went the Prophet and said: 'O Messenger of God! A group of my people have come to me and among them is one I can trust who could take me to my family.'

    The Prophet, peace be on him, gave her fine clothes and an adequate sum of money. He also gave her a camel and she left with the group.

    Thereafter we followed her progress gradually and waited for her return. We could hardly believe what we heard about Muhammad's generosity towards her in spite of my attitude to him. By God, I am a leader of my people. When I beheld a woman in herhawdaj coming towards us, I said: 'The daughter of Hatim! It's she! It's she!'

    When she stood before us, she snapped sharply at me and said: 'The one who severs the tie of kinship is a wrongdoer. You took your family and your children and left the rest of your relations and those whom you ought to have protected.'

    'Yes, my sister,' I said, 'don't say anything but good.' I tried to pacify her until she was satisfied. She told me what had happened to her and it was as I had heard. Then I asked her, for she was an intelligent and judicious person: 'What do you think of the mission of this man (meaning Muhammad peace be on him)?'

    'I think, by God, that you should join him quickly,' she said. 'If he is a Prophet, file one who hastens towards him would enjoy his grace. And if he is a king, you would not be disgraced in his sight while you are as you are.'

    I immediately prepared myself for travel and set off to meet the Prophet in Madinah without any security and without any letter. I had heard that he had said: 'I certainly wish that God will place the hand of Adiyy in nay hand.'

    I went up to him. He was in the Masjid. I greeted him and he said: 'Who is the man?'

    'Adiyy ibn Hatim,' I said. He stood up for me, took me by the hand and set off towards his home.

    By God, as he was walking with me towards his house, a weak old woman met him. With her was a young child. She stopped him and began talking to him about a problem. I was standing (all the while). I said to myself: 'By God, this is no king.'

    He then took me by the hand and went with me until we reached his home. There he got a leather cushion filled with palm fiber, gave it to me said: 'Sit on this!'

    I felt embarrassed before him and said: 'Rather, you sit on it.'

    'No, you,' he said.

    I deferred and sat on it. The Prophet, peace be on him, sat on the floor because there was no other cushion. said to myself: 'By God, this is not the manner of a king!' He then turned to me and said: 'Yes, Adiyy ibn Hatim! Haven't you been a 'Rukusi' professing a religion between Christianity and Sabeanism?'

    'Yes,' I replied.

    'Did you not operate among your people on the principle of exacting from them a fourth, taking from them what your religion does not allow you?'

    'Yes,' I said, and I knew from that he was a Prophet sent (by God). Then he said to me: 'Perhaps, O Adiyy, the only thing that prevents you from entering this religion is what you see of the destitution of the Muslims and their poverty. By God, the time is near when wealth would flow among them until no one could be found to take it. Perhaps, O Adiyy, the only thing that prevents you from entering this religion is what you see of the small number of Muslims and their numerous foe. By God, the time is near when you would hear of the woman setting out from Qadisiyyah on her camel until she reaches this house, not fearing anyone except Allah. Perhaps what prevents you from entering this religion is that you only see that sovereignty and power rest in the hands of those who are not Muslims. By God, you will soon hear of the white palaces of the land of Babylon opening up for them and the treasures of Chosroes the son of Hormuz fall to their lot.'

    'The treasures of Chosroes the son of Hormuz?' I asked (incredulously).

    'Yes, the treasures of Chosroes the son of Hormuz,' he said. Thereupon, I professed the testimony of truth, and declared my acceptance of Islam."

    One report says that when Adiyy saw the simplicity of the Prophet's life-style, he said to him: "I testify that you do not seek high office in this world nor corruption," and he announced his acceptance of Islam. Some people observed the Prophet's treatment of Adiyy and said to him: "O Prophet of God! We have seen you do something which you have not done to any other."

    "Yes," replied the Prophet. "This is a man of stature among his people. If such a person come to you, treat him honorably."

    Adiyy ibn Hatim, may God be pleased with him, lived for a long time. He later said: "Two of the things (which the Prophet spoke of) came to pass and there remained a third. By God, it would certainly come to pass. I have seen the woman leaving Qadisiyyah on her camel fearing nothing until she arrived at this house (of the Prophet in Madinah). I myself was in the vanguard of the cavalry which descended on the treasures of Chosroes and took them. And I swear by God that the third event will be realized."

    Through the will of God, the third statement of the Prophet, on him be choicest blessings and peace, came to pass during the time of the devout and ascetic Khalifah, Umar ibn Abd al-Aziz. Wealth flowed among the Muslims so much so that when the town-criers called on people throughout the Muslim domain to come and collect Zakat, no one was found in need to respond.
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    19. A'isha Bin Abi Bakr

    The life of Aishah is proof that a woman can be far more learned than men and that she can be the teacher of scholars and experts. Her life is also proof that a woman can exert influence over men and women and provide them with inspiration and leadership . Her life is also proof that the same woman can be totally feminine and be a source of pleasure, joy and comfort to her husband.

    She did not graduate from any university for there were no universities as such in her day. But still her utterances are studied in faculties of literature, her legal pronouncements are studied in colleges of law and her life and works are studied and researched by students and teachers of Muslim history as they have been for over a thousand years.

    The bulk of her vast treasure of knowledge was obtained while she was still quite young. In her early childhood she was brought up by her father who was greatly liked and respected for he was a man of wide knowledge, gentle manners and an agreeable presence. Moreover he was the closest friend of the noble Prophet who was a frequent visitor to their home since the very early days of his mission.

    In her youth, already known for her striking beauty and her formidable memory, she came under the loving care and attention of the Prophet himself. As his wife and close companion she acquired from him knowledge and insight such as no woman has ever acquired.

    Aishah became the Prophet's wife in Makkah when she was most likely in the tenth year of her life but her wedding did not take place until the second year after the Hijrah when she was about fourteen or fifteen years old. Before and after her wedding she maintained a natural jollity and innocence and did not seem at all overawed by the thought of being wedded to him who was the Messenger of God whom all his companions, including her own mother and father, treated with such love and reverence as they gave to no one else.

    About her wedding, she related that shortly before she was to leave her parent's house, she slipped out into the courtyard to play with a passing friend: "I was playing on a see-saw and my long streaming hair was disheveled," she said. "They came and took me from my play and made me ready."

    They dressed her in a wedding-dress made from fine red-striped cloth from Bahrain and then her mother took her to the newly-built house where some women of the Ansar were waiting outside the door. They greeted her with the words "For good and for happiness may all be well!" Then, in the presence of the smiling Prophet, a bowl of milk was brought. The Prophet drank from it himself and offered it to Aishah. She shyly declined it but when he insisted she did so and then offered the bowl to her sister Asmawh who was sitting beside her. Others also drank of it and that was as much as there was of the simple and solemn occasion of their wedding. There was no wedding feast.

    Marriage to the Prophet did not change her playful ways. Her young friends came regularly to visit her in her own apartment.

    "I would be playing with my dolls," she said, "with the girls who were my friends, and the Prophet would come in and they would slip out of the house and he would go out after them and bring them back, for he was pleased for my sake to have them there." Sometimes he would say, "Stay where you are" before they had time to leave, and would also join in their games. Aishah said: "One day, the Prophet came in when I was playing with the dolls and he said: "O Aishah, whatever game is this?"

    "It is Solomon's horses," I said and he laughed. Sometimes as he came in he would screen himself with his cloak so as not to disturb Aishah and her friends.

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

    Of the Prophet's wives in Madinah, it was clear that it was Aishah that he loved most. From time to time, one or the other of his companions would ask: "O Messenger of God, whom do you love most in the world?" He did not always give the same answer to this question for he felt great love for many for his daughters and their children, for Abu Bakr, for Ali, for Zayd and his son Usamah. But of his wives the only one he named in this connection was Aishah. She too loved him greatly in return and often would seek reassurance from him that he loved her. Once she asked him: "How is your love for me?"

    "Like the rope's knot," he replied, meaning that it was strong and secure. And time after time thereafter, she would ask him: "How is the knot?" and he would reply: "Ala haaliha in the same condition (Allah kept it in the same condition)."

    As she loved the Prophet so was her love a jealous love and she could not bear the thought that the Prophet's attentions should be given to others more than seemed enough to her. She asked him: "O Messenger of God, tell me of yourself. If you were between the two slopes of a valley, one of which had not been grazed whereas the other had been grazed, on which would you pasture your flocks?"

    "On that which had not been grazed," replied the Prophet.

    "Even so," she said, "and I am not as any other of your wives. Everyone of them had a husband before you, except myself." The Prophet smiled and said nothing. Of her jealousy, Aishah would say in later years: "I was not jealous of any other wife of the Prophet as I was jealous of Khadijah, because of his constant mentioning of her and because God had commanded him to give her good tidings of a mansion in Paradise of precious stones. And whenever he sacrificed a sheep he would send a fair portion of it to those who had been her intimate friends. Many a time I said to him: "It is as if there had never been any other woman in the world except Khadijah."

    Once, when Aishah complained and asked why he spoke so highly of "an old Quraysh woman", the Prophet was hurt and said: "She was the wife who believed in me when others rejected me. When people gave me the lie, she affirmed my truthfulness. When I stood forsaken, she spent her wealth to lighten the burden of my sorrow."

    Despite her feelings of jealousy which nonetheless were not of a destructive kind, Aishah was really a generous soul and a patient one. She bore with the rest of the Prophet's household poverty and hunger which often lasted for long periods. For days on end no fire would be lit in the sparsely furnished house of the Prophet for cooking or baking bread and they would live merely on dates and water. Poverty did not cause her distress or humiliation; self-sufficiency when it did come did not corrupt her style of life.

    Once the Prophet stayed away from his wives for a month because they had distressed him by asking of him that which he did not have. This was after the Khaybar expedition when an increase of riches whetted the appetite for presents. Returning from his self-imposed retreat, he went first to Aishah's apartment. She was delighted to see him but he said he had received Revelation which required him to put two options before her. He then recited the verses: "O Prophet! Say to your wives: 'If you desire the life of this world and its adornments, then come and I will bestow its goods upon you, and I will release you with a fair release. But if you desire God and His Messenger and the abode of the Hereafter, then verily God has laid in store for you an immense reward for such as you who do good.' "

    Aishah's reply was: "Indeed I desire God and His Messenger and the abode of the Hereafter," and her response was followed by all the others.

    She stuck to her choice both during the lifetime of the Prophet and afterwards. Later when the Muslims were favored with enormous riches, she was given a gift of one hundred thousand dirhams. She was fasting when she received the money and she distributed the entire amount to the poor and the needy even though she had no provisions in her house. Shortly after, a maidservant said to her: "Could you buy meat for a dirham with which to break your fast?"

    "If I had remembered, I would have done so," she said. The Prophet's affection for Aishah remained to the last. During his final illness, it was to Aishah's apartment that he went at the suggestion of his wives. For much of the time he lay there on a couch with his head resting on her breast or on her lap. She it was who took a tooth stick from her brother, chewed upon it to soften it and gave it to the Prophet. Despite his weakness, he rubbed his teeth with it vigorously. Not long afterwards, he lost consciousness and Aishah thought it was the onset of death, but after an hour he opened his eyes.

    Aishah it is who has preserved for us these dying moments of the most honored of God's creation, His beloved Messenger may He shower His choicest blessings on him.

    When he opened his eyes again, Aishah remembered Iris having said to her: "No Prophet is taken by death until he has been shown his place in Paradise and then offered the choice, to live or die."

    "He will not now choose us," she said to herself. Then she heard him murmur: "With the supreme communion in Paradise, with those upon whom God has showered His favor, the Prophets, the martyrs and the righteous..." Again she heard him murmur: "O Lord, with the supreme communion," and these were the last words she heard him speak. Gradually his head grew heavier upon her breast, until others in the room began to lament, and Aishah laid his head on a pillow and joined them in lamentation.

    In the floor of Aishah's room near the couch where he was lying, a grave was dug in which was buried the Seal of the Prophets amid much bewilderment and great sorrow.

    Aishah lived on almost fifty years after the passing away of the Prophet. She had been his wife for a decade. Much of this time was spent in learning and acquiring knowledge of the two most important sources of God's guidance, the Quran and the Sunnah of His Prophet. Aishah was one of three wives (the other two being Hafsah and Umm Salamah) who memorized the Revelation. Like Hafsah, she had her own script of the Quran written after the Prophet had died.

    So far as the Ahadiths or sayings of the Prophet is concerned, Aishah is one of four persons (the others being Abu Hurayrah, Abdullah ibn Umar, and Anas ibn Malik) who transmitted more than two thousand sayings. Many of these pertain to some of the most intimate aspects of personal behavior which only someone in Aishah's position could have learnt. What is most important is that her knowledge of Hadith was passed on in written form by at least three persons including her nephew Urwah who became one of the greatest scholars among the generation after the Companions.

    Many of the learned companions of the Prophet and their followers benefited from Aishah's knowledge. Abu Musa al-Ashari once said: "If we companions of the Messenger of God had any difficulty on a matter, we asked Aishah about it."

    Her nephew Urwah asserts that she was proficient not only in fiqh but also in medicine (tibb) and poetry. Many of the senior companions of the Prophet came to her to ask for advice concerning questions of inheritance which required a highly skilled mathematical mind. Scholars regard her as one of the earliest fuqaha of Islam along with persons like Umar ibn al-Khattab, Ali and Abdullah ibn Abbas. The Prophet referring to her extensive knowledge of Islam is reported to have said: "Learn a portion of your religion (din) from this red colored lady."

    'Humayra' meaning "Red-colored" was an epithet given to Aishah by the Prophet.

    Aishah not only possessed great knowledge but took an active part in education and social reform. As a teacher she had a clear and persuasive manner of speech and her power of oratory has been described in superlative terms by al-Ahnaf who said: "I have heard speeches of Abu Bakr and Umar, Uthman and Ali and the Khulafa up to this day, but I have not heard speech more persuasive and more beautiful from the mouth of any person than from the mouth of Aishah."

    Men and women came from far and wide to benefit from her knowledge. The number of women is said to have been greater than that of men. Besides answering enquiries, she took boys and girls, some of them orphans, into her custody and trained them under her care and guidance. This was in addition to her relatives who received instruction from her. Her house thus became a school and an academy.

    Some of her students were outstanding. We have already mentioned her nephew Urwah as a distinguished reporter of Hadith. Among her women pupils is the name of Umrah bint Abdur Rahman. She is regarded by scholars as one of the trustworthy narrators of Hadith and is said to have acted as Aishah's secretary receiving and replying to letters addressed to her. The example of Aishah in promoting education and in particular the education of Muslim women in the laws and teachings of Islam is one which needs to be followed.

    After Khadijah al-Kubra (the Great) and Fatimah az-Zahra (the Resplendent), Aishah as-Siddiqah (the one who affirms the Truth) is regarded as the best woman in Islam. Because of the strength of her personality, she was a leader in every field in knowledge, in society, in politics and in war. She often regretted her involvement in war but lived long enough to regain position as the most respected woman of her time. She died in the year 58 AH in the month of Ramadan and as she instructed, was buried in the Jannat al-Baqi in the City of Light, beside other companions of the Prophet.

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