Sahabah Companions of Prophet Muhammad (pbuh)

Rabiah ibn Kab

 

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Here is the story of Rabiah told in his own words: "I was still quite
young when the light of iman shone through me and my heart was opened
to the teachings of Islam. And when my eyes beheld the Messenger of God,
for the first time, I loved him with a love that possessed my entire being.
I loved him to the exclusion of everyone else.

One day I said to myself:

'Woe to you, Rabi'ah. Why don't you put yourself completely in the service
of the Messenger of God, peace be on him. Go and suggest this to him.
If he is pleased with you, you would find happiness in being near him.
You will be successful through love for him and you will have the good
fortune of obtaining the good in this world and the good in the next.'

This I did hoping that he would accept me in his service. He did not
dash my hopes. He was pleased that I should be his servant. From that
day, I lived in the shadow of the noble Prophet. I went with him wherever
he went. I moved in his orbit whenever and wherever he turned. Whenever
he cast a glance in my direction, I would leap to stand in his presence.
Whenever he expressed a need, he would find me hurrying to fulfil it.

I would serve him throughout the day. When the day was over and he had
prayed Salat al-Isha and retired to his home, I would think about leaving.
But I would soon say to myself:

'Where would you go, Rabi'ah? Perhaps you may be required to do something
for the Prophet during the night.' So I would remain seated at his door
and would not leave the threshold of his house. The Prophet would spend
part of his night engaged in Salat. I would hear him reciting the opening
chapter of the Quran and he would continue reciting sometimes for a third
or a half of the night. I would become tired and leave or my eyes would
get the better of me and I would fail asleep.

It was the habit of the Prophet, peace be on him, that if someone did
him a good turn, he loved to repay that person with something more excellent.
He wanted to do something for me too in return for my service to him.
So one day he came up tome and said: 'O Rabi'ah ibn Kab.' 'Labbayk ya
rasulullah wa Sadark - At your command, O Messenger of God and may God
grant you happiness,' I responded. 'Ask of me anything and I will give
it to you.'

I thought a little and then said: 'Give me some time, O Messenger of
God, to think about what I should ask of you. Then I will let you know.'
He agreed.

At that time, I was a young man and poor. I had neither family, nor wealth,
nor place of abode. I used to shelter in the Suffah of the mosque with
other poor Muslims like myself. People used to call us the "guests of
Islam". Whenever any Muslim brought something in charity to the Prophet,
he would send it all to us. And if someone gave him a gift he would take
some of it and leave the rest for us.

So, it occurred to me to ask the Prophet for some worldly good that would
save me from poverty and make me like others who had wealth, wife and
children. Soon, however, I said: 'May you perish Rabi'ah. The world is
temporary and will pass away. You have your share of sustenance in it
which God has guaranteed and which must come to you. The Prophet, peace
be on him, has a place with his Lord and no request would be refused him.
Request him therefore, to ask Allah to grant you something of the bounty
of the hereafter.'

I felt pleased and satisfied with this thought. I went to the Prophet
and he asked: 'What do you say, O Rabi'ah?' 'O Messenger of God,' I said,
'I ask you to beseech God most High on my behalf to make me your companion
in Paradise.'

'Who has advised you thus?' asked the Prophet.

'No by God,' I said, 'No one has advise me. But when you told me 'Ask
of me anything and I will give to you,' I thought of asking you for something
of the goodness of this world. But before long, I was guided to choose
what is permanent and lasting against what is temporary and perishable.
And so I have asked you to beseech God on my behalf that I may be your
companion in Paradise.'

The Prophet remained silent for a long while and then asked: 'Any other
request besides that, Rabi'ah?' 'No, O Messenger of God, Nothing can match
what I have asked you.' 'Then, in that case, assist me for your sake by
performing much prostration to God.'

So I began to exert myself in worship in order to attain the good fortune
of being with the Prophet in Paradise just as I had the good fortune of
being in his service and being his companion in this world.

Not long afterwards, the Prophet called me and asked: 'Don't you want
to get married, Rabi'ah?' 'I do not want anything to distract me from
your service,' I replied. 'Moreover, I don't have anything to give as
mahr (dowry) to a wife nor any place where I can accommodate a wife.'

The Prophet remained silent. When he saw me again he asked: 'Don't you
want to get married, Rabi'ah?' I gave him the same reply as before. Left
to myself again, I regretted what I had said and chided myself: 'Woe to
you, Rabi'ah. By God, the Prophet knows better than you what is good for
you in this world and the next and he also knows better than you what
you possess. By God, if the Prophet, peace be on him, should ask me again
to marry, I would reply positively.'

Before long, the Prophet asked me again: 'Don't you want to get married
'Rabi'ah?'

'Oh yes, Messenger of God,' I replied, 'but who will marry me when I
am in the state you know.' 'Go to the family of so-and-so and say to them:
the Prophet has instructed you to give your daughter in marriage to me.'

Timidly, I went to the family and said: 'The Messenger of God, peace
be on him, has sent me to you to ask you to give your daughter in marriage
to me.' 'Our daughter?' they asked, incredulously at first. 'Yes,' i replied.

'Welcome to the Messenger of God, and welcome to his messenger. By God,
the messenger of God's Messenger shall only return with his mission fulfilled.
'So they made a marriage contract between me and her. I went back to the
Prophet and reported:

'O Messenger of Allah. I have come from the best of homes. They believed
me, they welcomed me, and they made a marriage contract between me and
their daughter. But from where do I get the mahr for her?'

The Prophet then sent for Buraydah ibn al-Khasib, one of the leading
persons in my tribe, the Banu Asiam, and said to him: 'O Buraydah, collect
a nuwat's weight in gold for Rabi'ah.

This they did and the Prophet said to me: 'Take this to them and say,
this is the sadaq of your daughter.' I did so and they accepted it. They
were pleased and said, This is much and good.' I went back to the Prophet
and told him: 'I have never yet seen a people more generous than they.
They were pleased with what I gave them in spite of its being little...Where
can I get something for the walimah (marriage feast), O Prophet of God?'

The Prophet said to Buraydah 'Collect the price of a ram for Rabi'ah.'
They bought a big fat ram for me and then the Prophet told me: 'Go to
Aishah and tell her to give you whatever barley she has.'

Aishah gave me a bag with seven saas of barley and said: 'By God, we
do not have any other food.' I set off with the ram and the barley to
my wife's family. They said: 'We will prepare the barley but get your
friends to prepare the ram for you.'

We slaughtered, skinned and cooked the ram. So we had bread and meat
for the walimah. I invited the Prophet and he accepted my invitation.

The Prophet then gave me a piece of land near Abu Bakr's. From then I
became concerned with the dunya, with material things. I had a dispute
with Abu Bakr over a palm tree.

'It is in my land,' I insisted. 'No, it is in my land,' Abu Bakr countered.
We started to argue. Abu Bakr cursed me, but as soon as he had uttered
the offending word, he felt sorry and said to me: 'Rabiah, say the same
word to me so that it could be considered as qisas -just retaliation.'
'No by God, I shall not,' I said.

'In that case, replied Abu Bakr. 'I shall go the Messenger of God and
complain to him about your refusal to retaliate against me measure for
measure.'

He set off and I followed him. My tribe, the Banu Asiam, also set off
behind me protesting indignantly: 'He's the one who cursed you first and
then he goes off to the Prophet before you to complain about you!' I turned
to them and said: 'Woe to you! Do you know who this is? This is As-Siddiq...
and he is the respected elder of the Muslims. Go back before he turns
around, sees you and thinks that you have come to help me against him.
He would then be more incensed and go to the Prophet in anger. The Prophet
would get angry on his account. Then Allah would be angry on their account
and Rabi'ah would be finished.' They turned back.

Abu Bakr went to the Prophet and related the incident as it had happened.
The Prophet raised his head and said to me:

'O Rabi'ah, what's wrong with you and as-Siddiq?' 'Messenger of God,
he wanted me to say the same words to him as he had said to me and I did
not.'

'Yes, don't say the same word to him as he had said to you. Instead say:
'May God forgive you Abu Bakr.' With tears in his eyes, Abu Bakr went
away while saying: 'May God reward you with goodness for my sake, O Rabiah
ibn Kab... 'May God reward you with goodness for my sake, O Rabiah ibn
Kaab..."

 

 

Sahabah Companions of Prophet Muhammad (pbuh)

Sad ibn Abi Waqqas

 

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We are now in a small town in a narrow valley. There is no vegetation,
no livestock, no gardens, no rivers. Desert after desert separates the
town from the rest of the world. During the day the heat of the sun is
unbearable and the nights are still and lonely. Tribes flock to it like
animals in the open country flock to a water-hole. No government rules.
There is no religion to guide people except one which promotes the worship
of stone idols. There is no knowledge except priestcraft and a love for
elegant poetry. This is Makkah and these are the Arabs.

In this town lies a young man who has not yet seen twenty summers. He
is short and well-built and has a very heavy crop of hair. People compare
him to a young lion. He comes from a rich and noble family. He is very
attached to his parents and is particularly fond of his mother. He spends
much of his time making and repairing bows and arrows and practising archery
as if preparing himself for some great encounter. People recognize him
as a serious and intelligent young man. He finds no satisfaction in the
religion and way of life of his people, their corrupt beliefs and disagreeable
practices. His name is Sad ibn Abi Waqqas.

One morning at about this time in his life the genial Abu Bakr came up
and spoke softly to him. He explained that Muhammad ibn Abdullah the son
of his late cousin Aminah bint Wahb had been given Revelations and sent
with the religion of guidance and truth. Abu Bakr then took him to Muhammad
in one of the valleys of Makkah. It was late afternoon by this time and
the Prophet had just prayed Salat al-Asr. Sad was excited and overwhelmed
and responded readily to the invitation to truth and the religion of One
God. The fact that he was one of the first persons to accept Islam was
something that pleased him greatly.

The Prophet, peace be on him, was also greatly pleased when Sad became
a Muslim. He saw in him signs of excellence. The fact that he was still
in his youth promised great things to come. It was as if this glowing
crescent would become a shining full moon before long. Perhaps other young
people of Makkah would follow his example, including some of his relations.
For Sad ibn Abi Waqqas was in fact a maternal uncle of the Prophet since
he belonged to the Bani Zuhrah, the clan of Aminah bint Wahb, the mother
of the Prophet, peace be upon him. For this reason he is sometimes referred
to as Sad of Zuhrah, to distinguish him from several others whose first
name was Sad.

The Prophet is reported to have been pleased with his family relationship
to Sad. Once as he was sitting with his companions, he saw Sad approaching
and he said to them: "This is my maternal uncle. Let a man see his maternal
uncle!"

While the Prophet was delighted with Sad's acceptance of Islam, others
including and especially his mother were not. Sad relates: "When my mother
heard the news of my Islam, she flew into a rage. She came up to me and
said:

"O Sad! What is this religion that you have embraced which has taken
you away from the religion of your mother and father...? By God, either
you forsake your new religion or I would not eat or drink until I die.
Your heart would be broken with grief for me and remorse would consume
you on account of the deed which you have done and people would censure
you forever more.'

'Don't do (such a thing), my mother,' I said, 'for I would not give up
my religion for anything.'

However, she went on with her threat... For days she neither ate nor
drank. She became emaciated and weak. Hour after hour, I went to her asking
whether I should bring her some food or something to drink but she persistently
refused, insisting that she would neither eat nor drink until she died
or I abandoned my religion. I said to her:

'Yaa Ummaah! In spite of my strong love for you, my love for God and
His Messenger is indeed stronger. By God, if you had a thousand souls
and one soul after another were to depart, I would not abandon this my
religion for anything.' When she saw that I was determined she relented
unwillingly and ate and drank."

It was concerning Sad's relationship with his mother and her attempt
to force him to recant his faith that the words of the Quran were revealed:
"And we enjoined on man (to be good) to his parents. In pain upon pain
did his mother bear him and his weaning took two years. So show gratitude
to Me and to your parents. To Me is the final destiny.

"But if they strive to make you join in worship with Me things of which
you have no knowledge, obey them not. Yet bear them company in this life
with justice and consideration and follow the way of those who turn to
Me. In the end, the return of you all is to Me and I shall tell you (the
truth and meaning of) all that you used to do." (Surah Luqman, 31: 14-15).

In these early days of Islam, the Muslims were careful not to arouse
the sensibilities of the Quraysh. They would often go out together in
groups to the glens outside Makkah where they could pray together without
being seen. But one day a number of idolaters came upon them while they
were praying and rudely interrupted them with ridicule. The Muslims felt
they could not suffer these indignities passively and they came to blows
with the idolaters. Sad ibn Abi Waqqas struck one of the disbelievers
with the jawbone of a camel and wounded him. This was the first blood
shed in the conflict between Islam and kufr - a conflict that was later
to escalate and test the patience and courage of the Muslims.

After the incident, however, the Prophet enjoined his companions to be
patient and forbearing for this was the command of God: "And bear with
patience what they say and avoid them with noble dignity. And leave Me
alone to deal with those who give the lie to the Truth, those who enjoy
the blessings of life (without any thought of God) and bear with them
for a little while." (The Quran, Surah al Muzzammil, 71: 1O).

More than a decade later when permission was given for the Muslims to
fight. Sad ibn Abi Waqqas was to play a distinguished role in many of
the engagements that took place both during the time of the Prophet and
after. He fought at Badr together with his young brother Umayr who had
cried to be allowed to accompany the Muslim army for he was only in his
early teens. Sad returned to Madinah alone for Umayr was one of the fourteen
Muslim martyrs who fell in the battle.

At the Battle of Uhud, Sad was specially chosen as one of the best archers
together with Zayd, Saib the son of Uthman ibn Mazun and others. Sad was
one of those who fought vigorously in defence of the Prophet after some
Muslims had deserted their positions. To urge him on, the Prophet, peace
be on him, said: "Irmi Sad...Fidaaka Abi wa Ummi " Shoot, Sad ...may my
mother and father be your ransom."

Of this occasion, Ali ibn Abi Talib said that he had not yet heard the
Prophet, peace be on him, promising such a ransom to anyone except Sad.
Sad is also known as the first companion to have shot an arrow in defence
of Islam. And the Prophet once prayed for him:

"O Lord, direct his shooting and respond to his prayer." Sad was one
of the companions of the Prophet who was blessed with great wealth. Just
as he was known for his bravery, so he was known for his generosity. During
the Farewell Pilgrimage with the Prophet, he fell ill. The Prophet came
to visit him and Sad said:

"O Messenger of God. I have wealth and I only have one daughter to inherit
from me. Shall I give two thirds of my wealth as sadaqah?" "No," replied
the Prophet. "Then, (shall I give) a half?." asked Sad and the Prophet
again said 'no'.

"Then, (shall I give) a third?' asked Sad.

"Yes," said the Prophet. "The third is much. Indeed to leave your heirs
well-off' is better than that you should leave them dependent on and to
beg from people. If you spend anything seeking to gain thereby the pleasure
of God, you will be rewarded for it even if it is a morsel which you place
in your wife's mouth."

Sad did not remain the father of just one child but was blessed thereafter
with many children.

Sad is mainly renowned as the commander-in-chief of the strong Muslim
army which Umar despatched to confront the Persians at Qadisiyyah. Umar
wanted nothing less than an end to Sasanian power which for centuries
had dominated the region.

To confront the numerous and well-equipped Persians was a most daunting
task. The most powerful force had to be mustered. Umar sent despatches
to Muslim governors throughout the state to mobilize all able-bodied persons
who had weapons or mounts, or who had talents of oratory and other skills
to place at the service of the battle.

Bands of Mujahidin then converged on Madinah from every part of the Muslim
domain. When they had all gathered, Umar consulted the leading Muslims
about the appointment of a commander-in-chief over the mighty army. Umar
himself thought of leading the army but Ali suggested that the Muslims
were in great need of him and he should not endanger his life. Sad was
then chosen as commander and Abdur-Rahman ibn Awl, one of the veterans
among the Sahabah said:

"You have chosen well! Who is there like Sad?" Umar stood before the
great army and bade farewell to them. To the commander-in-chief he said:

"O Sad! Let not any statement that you are the uncle of the Messenger
of God or that you are the companion of the Messenger of God distract
you from God. God Almighty does not obliterate evil with evil but he wipes
out evil with good.

"O Sad! There is no connection between God and anyone except obedience
to Him. In the sight of God all people whether nobleman or commoner are
the same. Allah is their Lord and they are His servants seeking elevation
through taqwa and seeking to obtain what is with God through obedience.
Consider how the Messenger of God used to act with the Muslims and act
accordingly..."

Umar thus made it clear that the army was not to seek conquest for the
sake of it and that the expedition was not for seeking personal glory
and fame.

The three thousand strong army set off. Among them were ninety nine veterans
of Badr, more than three hundred of those who took the Pledge of Riffwan
(Satisfaction) at Hudaybiyyah and three hundred of those who had participated
in the liberation of Makkah with the noble Prophet. There were seven hundred
sons of the companions. Thousands of women also went on to battle as auxiliaries
and nurses and to urge the men on to battle.

The army camped at Qadisiyyah near Hira. Against them the Persians had
mobilized a force of 12O,OOO men under the leadership of their most brilliant
commander, Rustum.

Umar had instructed Sad to send him regular despatches about the condition
and movements of the Muslim forces, and of the deployment of the enemy's
forces. Sad wrote to Umar about the unprecedented force that the Persians
were mobilizing and Umar wrote to him:

"Do not be troubled by what you hear about them nor about the (forces,
equipment and methods) they would deploy against you. Seek help with God
and put your trust in Him and send men of insight, knowledge and toughness
to him (the Chosroes) to invite him to God... And write to me daily."

Sad understood well the gravity of the impending battle and kept in close
contact with the military high command in Madinah. Although commander-in-chief,
he understood the importance of shura.

Sad did as Umar instructed and sent delegations of Muslims first to Yazdagird
and then to Rustum, inviting them to accept Islam or to pay the jizyah
to guarantee their protection and peaceful existence or to choose war
if they so desired.

The first Muslim delegation which included Numan ibn Muqarrin was ridiculed
by the Persian Emperor, Yazdagird. Sad sent a delegation to Rustum, the
commander of the Persian forces. This was led by Rubiy ibn Aamir who,
with spear in hand, went directly to Rustam's encampment. Rustam said
to him:

"Rubiy! What do you want from us? If you want wealth we would give you.
We would provide you with provisions until you are sated. We would clothe
you. We would make you become rich and happy. Look, Rubiy! What do you
see in this assembly of mine? No doubt you see signs of richness and luxury,
these lush carpets, fine curtains, gold embroidered wails, carpets of
silk...Do you have any desire that we should bestow some of these riches
which we have on you?"

Rustum thus wanted to impress the Muslim and allure him from his purpose
by this show of opulence and grandeur. Rubiy looked and listened unmoved
and then said:

"Listen, O commander! Certainly God has chosen us that through us those
of His creation whom He so desires could be drawn away from the worship
of idols to Tawhid (the affirmation of the unity of God), from the narrow
confines of preoccupation with this world to its boundless expanse and
from the tyranny of rulers to justice of Islam.

"Whoever accepts that from us we are prepared to welcome him. And whoever
fights us, we would fight him until the promise of God comes to pass."
"And what is the promise of God to you?" asked Rustum. "Paradise for our
martyrs and victory for those who live."

Rustum of course was not inclined to listen to such talk from a seemingly
wretched person the likes of whom the Persians regarded as barbaric and
uncivilized and whom they had conquered and subjugated for centuries.

The Muslim delegation returned to their commanderin-chief. It was clear
that war was now inevitable. Sad's eyes filled with tears. He wished that
the battle could be delayed a little or indeed that it might have been
somewhat earlier. For on this particular day he was seriously ill and
could hardly move. He was suffering from sciatica and he could not even
sit upright for the pain.

Sad knew that this was going to be a bitter, harsh and bloody battle.
And for a brief moment he thought, if only... but no! The Messenger of
God had taught the Muslims that none of them should say, "If....." To
say "If....." implied a lack of will and determination and wishing that
a situation might have been different was not the characteristic of a
firm believer. So, despite his illness, Sad got up and stood before his
army and addressed them. He began his speech with a verse from the glorious
Quran:

"And indeed after having exhorted (man), We have laid it down in all
the books of Divine wisdom that My righteous servants shall inherit the
earth." Surah al-Anbiyaa, 21:1O5).

The address over, Sad performed Salat az-Zuhr with the army. Facing them
once again, he shouted the Muslim battle cry "Allahu Akbar" four times
and directed the fighters to attack with the words:

"Hayya ala barakatillah Charge, with the blessings of God." Standing
in front of his tent, Sad directed his soldiers and spurred them on with
shouts of Allahu Akbar (God is Most Great) and La hawla wa la quwwata
ilia billah (there is no power or might save with God). For four days
the battle raged. The Muslims displayed valor and skill. But a Persian
elephant corps wrought havoc in the ranks of the Muslims. The ferocious
battle was only resolved when several renowned Muslim warriors made a
rush in the direction of the Persian commander. A storm arose and the
canopy of Rustam was blown into the river. As he tried to flee he was
detected and slain. Complete confusion reigned among the Persians and
they fled in disarray.

Just how ferocious the battle was can be imagined when it is known that
some thirty thousand persons on both sides fell in the course of four
days' fighting. In one day alone, some two thousand Muslims and about
ten thousand Persians lost their lives.

The Battle of Qadisiyyah is one of the major decisive battles of world
history. It sealed the fate of the Sasanian Empire just as the Battle
of Yarmuk had sealed the fate of the Byzantine Empire in the east.

Two years after Qadisiyyah, Sad went on to take the Sasanian capital.
By then he had recovered his health. The taking of Ctesiphon was accomplished
after a brilliant crossing of the Tigris river while it was in flood.
Sad has thus gone down in the annals of history as the Hero of Qadisiyyah
and the Conqueror of Ctesiphon.

He lived until he was almost eighty years old. He was blessed with much
influence and wealth but as the time of death approached in the year 54
AH, he asked his son to open a box in which he had kept a course woolen
jubbah and said: "Shroud me in this, for in this (jubbah) I met the Mushrikin
on the day of Badr and in it I desire to meet God Almighty."

 

 

Sahabah Companions of Prophet Muhammad (pbuh)

Salim Mawla Abi Hudhayfah

 

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

We have read about three of these companions before. But who was this
fourth companion in whom the Prophet had so much confidence that he considered
him a hujjah or competent authority to teach the Quran and be a source
of reference for it?

Salim was a slave and when he accepted Islam he was adopted as a son
by a Muslim who was formerly a leading nobleman of the Quraysh. When the
practice of adoption (in which the adopted person was called the son of
his adopted father) was banned, Salim simply became a brother, a companion
and a mawla (protected person) of the one who had adopted him, Abu Hudhayfah
ibn Utbah. Through the blessings of Islam, Salim rose to a position of
high esteem among the Muslims by virtue of his noble conduct and his piety.

Both Salim and Abu Hudhayfah accepted Islam early. Abu Hudhayfah himself
did so in the face of bitter opposition from his father, the notorious
Utbah ibn Rabi'ah who was particularly virulent in his attacks against
the Prophet, peace be upon him, and his companions.

When the verse of the Quran was revealed abolishing adoption, people
like Zayd and Salim had to change their names. Zayd who was known as Zayd
ibn Muhammad had to be called after his own natural father. Henceforth
he was known as Zayd ibn Harithah. Salim however did not know the name
of his father. Indeed he did not know who his father was. However he remained
under the protection of Abu Hudhayfah and so came to be known as Salim
Mawla Abi Hudhayfah.

In abolishing the practice of adoption, Islam wanted to emphasize the
bonds and responsibilities of natural kinship. However, no relationship
was greater or stronger than the bond of Islam and the ties of faith which
was the basis of brotherhood. The early Muslims understood this very well.
There was nobody dearer to anyone of them after Allah and His Messenger
than their brethren in faith.

We have seen how the Ansar of Madinah welcomed and accepted the Muhajirin
from Makkah and shared with them their homes and their wealth and their
hearts. This same spirit of brotherhood we see in the relationship between
the Quraysh aristocrat, Abu Hudhayfah, and the despised and lowly slave,
Salim. They remained to the very end of their lives something more than
brothers; they died together, one body beside the other one soul with
the other. Such was the unique greatness of Islam. Ethnic background and
social standing had no worth in the sight of God. Only faith and taqwa
mattered as the verses of the Quran and the sayings of the Prophet emphasized
over and over again:

"The most honorable of you in the sight of God, is the most God-fearing
of you," says the Quran.

"No Arab has an advantage over a non-Arab except in taqwa (piety)," taught
the noble Prophet who also said: "The son of a white woman has no advantage
over the son of a black woman except in taqwa."

In the new and just society rounded by Islam, Abu Hudhayfah found honor
for himself in protecting the one who was a slave.

In this new and rightly-guided society rounded by Islam, which destroyed
unjust class divisions and false social distinctions Salim found himself,
through his honesty, his faith and his willingness to sacrifice, in the
front line of the believers. He was the "imam" of the Muhajirin from Makkah
to Madinah, leading them in Salat in the masjid at Quba which was built
by the blessed hands of the Prophet himself. He became a competent authority
in the Book of God so much so that the Prophet recommended that the Muslims
learn the Quran from him. Salim was even further blessed and enjoyed a
high estimation in the eyes of the Prophet, peace be on him, who said
of him.

"Praise be to God Who has made among my Ummah such as you."

Even his fellow Muslim brothers used to call him "Salim min as-Salihin
- Salim one of the righteous". The story of Salim is like the story of
Bilal and that of tens of other slaves and poor persons whom Islam raised
from slavery and degradation and 'made them, in the society of guidance
and justice - imams, leaders and military commanders.

Salim's personality was shaped by Islamic virtues. One of these was his
outspokenness when he felt it was his duty to speak out especially when
a wrong was committed.

A well-known incident to illustrate this occurred after the liberation
of Makkah. The Prophet sent some of his companions to the villages and
tribes around the city. He specified that they were being sent as du'at
to invite people to Islam and not as fighters. Khalid ibn al-Walid was
one of those sent out. During the mission however, to settle an old score
from the days of Jahiliyyah, he fought with and killed a man even though
the man testified that he was now a Muslim.

Accompanying Khalid on this mission was Salim and others. As soon as
Salim saw what Khalid had done he went up to him and reprimanded him listing
the mistakes he had committed. Khalid, the great leader and military commander
both during the days of Jahiliyyah and now in Islam, was silent for once.

Khalid then tried to defend himself with increasing fervor. But Salim
stood his ground and stuck to his view that Khalid had committed a grave
error. Salim did not look upon Khalid then as an abject slave would look
upon a powerful Makkan nobleman. Not at all. Islam had placed them on
an equal footing. It was justice and truth that had to be defended. He
did not look upon him as a leader whose mistakes were to be covered up
or justified but rather as an equal partner in carrying out a responsibility
and an obligation. Neither did he come out in opposition to Khalid out
of prejudice or passion but out of sincere advice and mutual self-criticism
which Islam has hallowed. Such mutual sincerity was repeatedly emphasized
by the Prophet himself when he said:

"Ad-dinu an-Nasihah. Ad-din u an-Nasihah. Ad-din u an-Nasihah." "Religion
is sincere advice. Religion is sincere advice. Religion is sincere advice."

When the Prophet heard what Khalid had done, he was deeply grieved and
made long and fervent supplication to his Lord. "O Lord," he said, "I
am innocent before you of what Khalid has done." And he asked: "Did anyone
reprimand him?"

The Prophet's anger subsided somewhat when he was told:

"Yes, Salim reprimanded him and opposed him." Salim lived close to the
Prophet and the believers. He was never slow or reluctant in his worship
nor did he miss any campaign. In particular, the strong brotherly relationship
which existed between him and Abu Hudhayfah grew with the passing days.

The Prophet, may God bless him and grant him peace, passed away to his
Lord. Abu Bakr assumed responsibility for the affairs of Muslims and immediately
had to face the conspiracies of the apostates which resulted in the terrible
battle of Yamamah. Among the Muslim forces which made their way to the
central heartlands of Arabia was Salim and his "brother", Abu Hudhayfah.

At the beginning of the battle, the Muslim forces suffered major reverses.
The Muslims fought as individuals and so the strength that comes from
solidarity was initially absent. But Khalid ibn al-Walid regrouped the
Muslim forces anew and managed to achieve an amazing coordination.

Abu Hudhayfah and Salim embraced each other and made a vow to seek martyrdom
in the path of the religion of Truth and thus attain felicity in the hereafter.
Yamamah was their tryst with destiny. To spur on the Muslims Abu Hudhayfah
shouted: "Yaa ahl al-Quran - O people of the Quran! Adorn the Quran with
your deeds," as his sword flashed through the army of Musaylamah the imposter
like a whirlwind. Salim in his turn shouted:

"What a wretched bearer of the Quran am I, if the Muslims are attacked
from my direction. Far be it from you, O Salim! Instead, be you a worthy
bearer of the

With renewed courage he plunged into the battle. When the standard-bearer
of the Muhajirin, Zayd ibn al-Khattab, fell. Salim bore aloft the flag
and continued fighting. His right hand was then severed and he held the
standard aloft with his left hand while reciting aloud the verse of the
glorious Quran:

"How many a Prophet fought in God's way and with him (fought) large bands
of godly men! But they never lost heart if they met with disaster in God's
way, nor did they weaken (in will) nor give in. And God loves those who
are firm and steadfast." What an inspiring verse for such an occasion!
And what a fitting epitaph for someone who had dedicated his life for
the sake of Islam!

A wave of apostates then overwhelmed Salim and he fell. Some life remained
with him until the battle came to an end with the death of Musaylamah.
When the Muslims went about searching for their victims and their martyrs,
they found Salim in the last throes of death. As his life-blood ebbed
away he asked them: "What has happened to Abu Hudhayfah?" "He has been
martyred," came the reply. "Then put me to lie next to him," said Salim.

"He is close to you, Salim. He was martyred in this same place." Salim
smiled a last faint smile and spoke no more. Both men had realized what
they had hoped for. Together they entered Islam. Together they lived.
And together they were martyred.

Salim, that great believer passed away to his Lord. Of him, the great
Umar ibn al-Khattab spoke as he lay dying: "If Salim were alive, I would
have appointed him my successor."

 

Sahabah Companions of Prophet Muhammad (pbuh)

Suhayl ibn Amr

 

---

 

At the Battle of Badr, when Suhayl fell into the hands of the Muslims
as a prisoner, Umar ibn al-Khattab came up to the Prophet and said: "Messenger
of God! Let me pull out the two middle incisors of Suhayl ibn Amr so that
he would not stand up and be able to speak out against you after this
day."

"Certainly not, Umar," cautioned the Prophet. "I would not mutilate anyone
lest God mutilate me even though I am a Prophet." And calling Umar closer
to him, the blessed Prophet said:

"Umar, perhaps Suhayl will do something in the future which will please
you."

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

Towards the end of the sixth year after the Hijrah, the Prophet and about
fifteen hundred of his Sahabah left Madinah for Makkah to perform Umrah.
To make it known that they were coming in peace, the Muslims were not
armed for battle and carried only their travellers swords. They also took
with them animals for sacrifice to let it be known that they were really
coming on pilgrimage.

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

The Prophet learnt in advance of Khalid's position. Although committed
to the struggle against them, he was keen not to have any encounter then
with the Quraysh forces. He asked: "Is there any man who could take us
(to Makkah) on a different route to avoid the Quraysh?"

A man from the Aslam tribe said he could and took the Muslims through
the difficult terrain of Warah and then on fairly easy marches, finally
approaching Makkah from the south. Khalid realized what the Muslims had
done and returned frustrated to Makkah.

The Prophet camped near Hudaybiyyah and indicated that if the Quraysh
would give any hint of a truce out of veneration for the sacred time and
place, he would respond. The Quraysh sent Badil ibn Warqa with a group
of men from the Khuzaah tribe to find out why the Muslims had come. Badil
met the Prophet and when he returned to the Quraysh and informed them
of the peaceful intentions of the Prophet and his companions, they did
not believe him because they said he was from the Khuzaah who were allies
of Muhammad. "Does Muhammad intend," they asked, "to come upon us with
his soldiers (in the guise of) performing Umrah? The Arabs would hear
that he moved against us and entered Makkah by force white a state of
war existed between us. By God this will never happen with our approval."

The Quraysh then sent Halis ibn Alqamah, the chieftain of the Ahabish
who were allies of the Quraysh. When the Prophet, peace be on him, saw
Halis he said, "This man is from a people who think greatly of animal
sacrifice. Drive the sacrificial animals in full view of him so that he
can see them. This was done and Halis was greeted by the Muslims chanting
the talbiyyah: "Labbayk Allahumma Labbayk." On his return, Halis exclaimed:
"Subhana Allah - Glory be to God. These people should not be prevented
from entering Makkah. Can lepers and donkeys perform the Hajj while the
son of alMuttaIib (Muhammad) be prevented from (visiting) the House of
God? By the Lord of the Kabah, may the Quraysh be destroyed. These people
have come to perform Umrah."

When the Quraysh heard these words, they scoffed at him: "Sit down! You
are only a nomad Arab. You have no knowledge of plots and intrigues."

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

As Urwah was speaking, he touched the Prophet's

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

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

Back with the Quraysh, Urwah showed that he was obviously impressed:
"By God, O people of the Quraysh, I have been to Chosroes in his kingdom
and I have seen Caesar the Byzantine emperor in the plenitude of his power,
but never have I seen a king among his people like Muhammad among his
companions. I have seen a people who would not abandon him for anything.
Reconsider your position. He is presenting you with right guidance. Accept
what he has presented to you. I advise you sincerely... I fear that you
will never gain victory over him."

"Don't speak like that," said the Quraysh. "We will have him go back
this year and he can return in the future." Meanwhile, the Prophet summoned
Uthman ibn Allan and sent him to the Quraysh leaders to inform them of
his purpose in coming to Makkah and to ask their permission for the MusIims
to visit their relatives. Uthman was also to cheer up the Mustadafin among
the Muslims who still lived in Makkah and inform them that liberation
would not be long in coming...

Uthman delivered the Prophet's message to the Quraysh and they repeated
their determination not to allow the Prophet to enter Makkah. They suggested
that Uthman could make tawaf around the Kabah but he replied that he would
not make tawaf while the Messenger of God was prevented from doing so.
They then took Uthman into custody and a rumor spread that he was killed.
When the Prophet heard this, his attitude changed.

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

It was at this point that the Quraysh sent Suhayl ibn Amr to the Messenger
of God with the brief to negotiate and persuade the Prophet to return
to Madinah without entering Makkah. Suhayl was chosen no doubt because
of his persuasiveness, his toughness and his alertness major qualities
of a good negotiator. When the Prophet saw Suhayl approaching, he immediately
guessed the change in the position of the Quraysh. "The people want reconciliation.
That's why they have sent this man."

The talks between the Prophet and Suhayl continued for long until finally
agreement was reached in principle. Umar and others were very upset with
the terms of the agreement which they considered to be harmful to the
cause of Islam and a defeat for the Muslims. The Prophet assured them
that this was not the case and that he would never go against the command
of God and that God would not neglect him. He then called Ali ibn Abi
Talib to write down the terms of the treaty: "Write: Bismillahi-r Rahmani-r
Rahim." "I don't know this (phrase)", interjected Suhayl. "Write instead
'Bismika Allahumma - In Your name, O Allah."

The Prophet conceded and instructed Ali to write 'Bismika Allahumma.'
He then said: "Write: 'This is what has been agreed between Muhammad the
Messenger of God and Suhayl ibn Amr..." Suhayl objected: "If I had testified
that you were indeed the Messenger of God, I would not be fighting you.
Write instead you name and the name of your father." So the Prophet again
conceded this and instructed Ali to write: 'This is what has been agreed
upon by Muhammad the son of Abdullah and Suhayl ibn Amr. They have agreed
to suspend war for ten years in which people would enjoy security and
would refrain from (harming) one another. Also, that whoever from among
the Quraysh should come to Muhammad without the permission of his wali
(legal guardian), Muhammad would send him back to them and that if any
who is with Muhammad should come to the Quraysh, they would not send him
back to him.

Suhayl had managed to save the Makkans face. He had attempted to and
got as much as possible for the Quraysh in the negotiations. Of course
he was assisted in this by the noble tolerance of the Prophet.

Two years of the Hudaybiyyah treaty elapsed during which the Muslims
enjoyed a respite from the Quraysh and were freed to concentrate on other
matters. In the eighth year after the Hijrah however the Quraysh broke
the terms of the treaty by supporting the Banu Bakr in a bloody aggression
against the Khuzaah who had chosen to be allies of the Prophet.

The Prophet took the opportunity to march on Makkah but his object was
not revenge. Ten thousand Muslims converged on Makkah reaching there in
the month of Ramadan. The Quraysh realized that there was no hope of resisting
let alone of defeating the Muslim forces. They were completely at the
mercy of the Prophet. What was to be their fate, they who had harried
and persecuted the Muslims, tortured and boycotted them, driven them out
of their hearths and homes, stirred up others against them, made war on
them?

The city surrendered to the Prophet. He received the leaders of the Quraysh
in a spirit of tolerance and magnanimity. In a voice full of compassion
and tenderness he asked: "O people of the Quraysh! What do you think I
will do with you?" Thereupon, the adversary of Islam of yesterday, Suhayl
ibn Amr, replied: "We think (you will treat us) well, noble brother, son
of a noble brother. ". "A radiant smile flashed across the lips of the
beloved of God as he said: "Idhhabu... wa antum at-tulaqaa. Go, for you
are free."

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

Those who became Muslims on the day Makkah was liberated were given the
name "At-Tulaqaa" or the free ones. They realized how fortunate they were
and many dedicated themselves in sincere worship and sacrifice to the
service of the religion which they had resisted for years. Among the most
prominent of these was Suhayl ibn Amr.

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

When the Prophet, may God bless him and grant him peace, passed away,
the news quickly reached Makkah, where Suhayl was still resident. The
Muslims were plunged into a state of confusion and dismay just as in Madinah.
In Madinah, Abu Bakr, may God be pleased with him, quelled the confusion
with his decisive words: "Whoever worships Muhammad, Muhammad is dead.
And whoever worships Allah, Allah is indeed Living and will never die."

In Makkah Suhayl performed the same role in dispelling the vain ideas
some Muslims may have had and directing them to the eternal truths of
Islam. He called the Muslims together and in his brilliant and salutary
style, he affirmed to them that Muhammad was indeed the Messenger of Allah
and that he did not die until he had discharged his trust and propagated
the message and that it was the duty of all believers after his death
to apply themselves assiduously to following his example and way of life.

On this day more than others, the prophetic words of the Messenger shone
forth. Did not the Prophet say to Umar when the latter sought permission
to pull out Suhayls teeth at Badr: "Leave them, for one day perhaps they
would bring you joy"?

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

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

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

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

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

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

 

Sahabah Companions of Prophet Muhammad (pbuh)

Thumamah ibn Uthal

 

---

 

In the sixth year after the hijrah, the Prophet, may the blessings of
God be on him, decided to expand the scope of his mission. He sent eight
letters to rulers in the Arabian peninsula and surrounding areas inviting
them to Islam. One of these rulers was Thumamah ibn Uthal.

Thumamah was one of the most powerful Arab rulers in pre-Quranic times.
This is not surprising since he was a chieftain of the Banu Hanifah and
one of the rulers of al-Yamamah whose word no one dared to challenge or
disobey.

When Thumamah received the Prophet's letter, he was consumed by anger
and rejected it. He refused to listen to the invitation of Truth and goodness.
More than that, he felt a strong desire to go and kill the Prophet and
bury his mission with him.

Thumamah waited and waited for a convenient time to carry out his design
against the Prophet until eventually forgetfulness caused him to lose
interest. One of his uncles, however, reminded him of his plan, praising
what he intended to do.

In the pursuit of his evil design against the Prophet, Thumamah met and
killed a group of the Prophet's companions. The Prophet thereupon declared
him a wanted man who could lawfully be killed on sight. Not long afterwards,
Thumamah decided to perform umrah. He wanted to perform tawaf around the
Kabah and sacrifice to the idols there. So he left al-Yamamah for Makkah.
As he was passing near Madinah, an incident took place which he had not
anticipated.

Groups of Muslims were patrolling the districts of Madinah and outlying
areas on the lookout for any strangers or anyone intent on causing trouble.
One of these groups came upon Thumamah and apprehended him but they did
not know who he was. They took him to Madinah and tied him to one of the
columns in the mosque. They waited for the Prophet himself to question
the man and decide what should be done with him.

When the Prophet was about to enter the mosque, he saw Thumamah and asked
his companions, 'Do you know whom you have taken?"

"No, messenger of God," they replied.

"This is Thumamah ibn Uthal al-Hanafi," he said. "You have done well
in capturing him."

The Prophet then returned home to his family and said, "Get what food
you can and send it to Thumamah ibn Uthal." He then ordered his camel
to be milked for him. All this was done before he met Thumamah or had
spoken to him.

The Prophet then approached Thumamah hoping to encourage him to become
a Muslim. "What do you have to say for yourself?" he asked.

"If you want to kill in reprisal," Thumamah replied, "you can have someone
of noble blood to kill. If, out of your bounty, you want to forgive, I
shall be grateful. If you want money in compensation, I shall give you
whatever amount you ask."

The Prophet then left him for two days, but still personally sent him
food and drink and milk from his camel. The Prophet went back to him and
asked, "What do you have to say for yourself?" Thumamah repeated what
he had said the day before. The Prophet then left and came back to him
the following day. "What do you have to say for yourself?" he asked again
and Thumamah repeated what he had said once more. Then the Prophet turned
to his companions and said, "Set him free."

Thumamah left the mosque of the Prophet and rode until he came to a palm
grove on the outskirts of Madinah near al-Baqi' (a place of luxuriant
vegetation which later became a cemetery for many of the Prophet's companions).
He watered his camel and washed himself well. Then he turned back and
made his way to the Prophet's mosque. There, he stood before a congregation
of Muslims and said: "I bear witness that there is no god but Allah and
I bear witness that Muhammad is His servant and His messenger." He then
went to the Prophet, upon whom be peace, and said: "O Muhammad, by God,
there was never on this earth a face more detestable than yours. Now,
yours is the dearest face of all to me." "I have killed some of your men,"
he continued, "I am at your mercy. What will you have done to me?"

"There is now no blame on you, Thumamah," replied the Prophet. "Becoming
a Muslim obliterates past actions and marks a new beginning."

Thumamah was greatly relieved. His face showed his surprise and joy and
he vowed, "By God, I shall place my whole self, my sword, and whoever
is with me at your service and at the service of your religion."

"O Rasulullah," he went on, "when your horsemen captured me I was on
my way to perform umrah. What do you think I should do now?"

"Go ahead and perform your umrah," replied the Prophet, "but perform
it according to the laws of God and His messenger." The Prophet then taught
him how to perform umrah according to Islamic rules.

Thumamah left to fulfill his intention. When he reached the valley of
Makkah, he began shouting in a loud, resonant voice:

"Labbayk Allahumma labbayk. Labbayka Laa shareeka Laka labbayk. Innal
hamda wan ni'mata Laka wall mulk. Laa shareeka Lak. (Here I am at Your
command O Lord, Here I am. Here I am. No partner have You. Here I am.
Praise, bounty and Dominion belong to You. No partner have You.")

He was thus the first Muslim on the face of the earth to enter Makkah
reciting the talbiyah.

The Quraysh heard the sound of the talbiyah and felt both anger and alarm.
With drawn swords, they set out towards the voice to punish the one who
had thus assaulted their preserve. As they came closer to him, Thumamah
raised his voice even higher while reciting the talbiyah and looked upon
them with pride and defiance. One of the Quraysh young men was particularly
incensed and was about to shoot Thumamah with an arrow when the others
grabbed his hand and shouted:

"Woe to you! Do you know who this is? He is Thumamah ibn Uthal, ruler
of al-Yamamah. By God, if you should harm him, his people would cut our
supplies, with dire consequences for us."

Swords were replaced in their scabbards as the Quraysh went up to Thumamah
and said:

"What's wrong with you, Thumamah? Have you given in and abandoned your
religion and the religion of your forefathers?"

"I have not given in," he replied, "but I have decided to follow the
best religion. I follow the religion of Muhammad. "

He then went on: "I swear to you by the Lord of this House that after
my return to al-Yamamah, no grain of wheat or any of its produce shall
reach you until you follow Muhammad."

Under the watchful eyes of the Quraysh, Thumamah performed umrah as the
Prophet, peace be upon him, had instructed him. He dedicated his sacrifice
to God alone.

Thumamah returned to his land and ordered his people to withhold supplies
from the Quraysh. The boycott gradually began to have effect and became
more and more stringent. Prices began to rise. Hunger began to bite and
there was even fear of death among the Quraysh. Thereupon, they wrote
to the Prophet, saying:

"Our agreement with you (the treaty of Hudaybiyyah) is that you should
maintain the bonds of kinship but you have gone against that. You have
cut the bonds of kinship. You have killed and caused death through hunger.
Thumamah ibn Uthal has cut our supplies and inflicted harm on us. Perhaps
you would see fit to instruct him to resume sending us what we need."

The Prophet immediately sent a messenger instructing Thumamah to lift
the boycott and resume supplies to the Quraysh. This Thumamah did.

Thumamah spent the rest of his life in the service of his religion, abiding
by the undertaking he had given to the Prophet. When the Prophet died,
many Arabs began leaving the religion of God in great numbers. Musaylamah,
the impostor, began calling the Banu Hanifah to believe in him as a Prophet.
Thumamah confronted him and said to his people:

"O Banu Hanifah, beware of this grievous matter. There is no light or
guidance in it. By God, it will only bring distress and suffering to whoever
joins this movement and misfortune even to those who do not join.

"O Banu Hanifah, two prophets do not come at the same time and there
shall be no Prophet after Muhammad and no Prophet to share in his mission."

He then read out to them the following verses of the Quran: "Ha Mim.
The revelation of this Book is from God the Almighty, the Knowing. He
forgives sins and accepts repentance. He is severe in punishment and has
a long reach. There is no god except Him. To Him is the journey's end."
(Surah Ghafir; verses 1-3).

"Can you compare these words of God with the uttering of Musaylamah?"
he asked.

He then gathered together all those who had remained in Islam and began
to wage a jihad against the apostates and to make the words of God supreme.
The loyal Muslims of Banu Hanifah needed additional help to stand against
the armies of Musaylamah. Their arduous task was completed by the forces
dispatched by Abu Bakr but at the cost of many a Muslim life.

 

Sahabah Companions of Prophet Muhammad (pbuh)

Umayr ibn Wahb

 

---

 

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

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

Im Sabahan (Good Morning), Quraysh chieftain."

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

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

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

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

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

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

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

"That shall be so," said Safwan.

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

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

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

At that time, Umar was sitting with some of the Sahabah near the door
of the Mosque, reminiscing about Badr, the number of prisoners that had
been taken and the number of Quraysh killed. They also recalled the acts
of heroism shown by the Muslims, both the Muhajirun and the Ansar and
gave thanks to God for the great victory He had given them.

At that very moment Umar turned around and saw Umayr ibn Wahb alighting
from his camel and going towards the Mosque brandishing his sword. Alarmed,
he jumped up and shouted. "This is the dog, the enemy of God, Umayr ibn
Wahb. By God, he has only come to do evil. He led the Mushrikeen against
us in Makkah and he was a spy for them against us shortly before Badr.
Go to the Messenger of God, stand around him and warn him that this dirty
traitor is after him."

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

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

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

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

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

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

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

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

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

Back in Makkah, Safwan was filled with hope and would say to the Quraysh,
"I will soon give you some great news that would make you forget the events
of Badr." Safwan waited for a long time and then gradually became more
and more anxious. Greatly agitated, he would go out and ask travelers
what news they had of Umayr ibn Wahb but no one was able to give him a
satisfactory reply. Eventually a rider came and said "Umar has become
a Muslim."

The news hit Safwan like a thunderbolt. He was certain that Umayr would
never become a Muslim and if he ever did then everyone on the face of
the earth would become Muslim also. "Never shall I speak to him and never
shall I do anything for him," he said.

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

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

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

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

 

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Omar, The Criterion (part 1 of 3)

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Omar, The Criterion (part 1 of 3): “Strengthen Islam with Omar” When the enemies of Islam heard the name of Omar, their knees would tremble. When Satan saw Omar walking down the street, he would turn the other way. Even Omar’s friends would sometimes find his presence intimidating, and they too feared his anger. However, this man of strength and power, cried easily, and had a soft and compassionate heart. Omar was humble without being weak. Omar combined two opposing character traits and that made him unique amongst the men around Prophet Muhammad. Omar’s path to the truth began with a vehement hatred of Muhammad and the religion of Islam but that hatred soon turned into a fierce love. Omar ibn Al Khattab strengthened Islam. Omar belonged to a middle class family, neither rich nor poor, of the Adi clan, part of the tribe of Quraish. He had a tough upbringing, his father was known to be a harsh man who worked his son to exhaustion and beat him when he considered it necessary. Despite this Omar is believed to have been literate, which was an uncommon skill in pre Islamic Arabia. Born approximately 11 years after Prophet Muhammad, Omar was a relatively fair-skinned boy who grew into a tall, well-built, muscular man known for his fierce demeanour and wrestling skills. Omar began his working life as a shepherd for his father and aunts, and he was paid a very small stipend, often only a handful of dates for a full days work. He supplemented his income by engaging in wrestling competitions but as he grew into manhood, he became a successful trader and respected businessman. Omar was known as a man of strength. His posture and bearing denoted strength and his voice was loud and commanding. When Mohammad’s teachings became a problem for the men of Mecca, Omar pronounced his hatred for Islam openly and took part in the abuse and torture of many of the weaker converts to Islam. The Two Omars Although not known by his given name of Omar, there was another strong, determined man opposed to Islam. This was the man originally known as Abu Hakim, (the father of wisdom), but history remembers him as Abu Jahl, (the father of ignorance), the avowed enemy of Islam. Prophet Muhammad, may the mercy and blessings of God be upon him, gave him the name Abu Jahl to denote his total ignorance in not recognising the truth of Islam. Traditional accounts reveal that Prophet Muhammad on one occasion raised his hands in supplication and begged God to strengthen Islam by whomever of the two Omar’s he loved most. To the enemies of Islam and to the companions of Prophet Muhammad Omar ibn al Khattab embracing Islam was an unthinkable notion. Omar’s hatred of Islam was so strong that he volunteered to kill Prophet Muhammad. Without a second’s hesitation, he strode down the streets of Mecca intent on drawing his sword and ending the life of the Prophet of God. One of the men of Mecca, who was secretly a Muslim saw the look on Omar’s face and immediately knew that his beloved Prophet was in danger. Without fear for himself, he approached Omar and asked him where he was going so quickly. Omar replied that he was going, “to the man who has disunited our people, cursed our gods and made fools of us”, and he said, “I am going to kill him”. The young Muslim man named Nu’aim felt terror rush into his heart and tried to engage Omar in a discussion to divert him, but Omar was intent on his mission and continued to stride along the street. Nu’aim reluctantly spoke the words that lead Omar to Islam. He said, “why don’t you take care of your own house first’. Omar stopped short and asked him what he meant by those words. Omar’s beloved sister and her husband had secretly embraced Islam and Nu’aim revealed their secret in order to save the life of Prophet Muhammad. Omar turned around immediately and walked with determination towards his sister’s house. As he approached, he could hear the sound of Quran being recited. Omar knocked on the door. Inside the inhabitants scrambled to hide their copies of Quran but Omar entered and demanded to know what the “humming” sound he had heard was. Omar’s sister replied that it was nothing, just the sound of them talking, but Omar knew the sound of Quran and asked menacingly, “Have you become Muslim?” Omar’s brother in law answered in the affirmative, whereupon Omar fell upon him, wrestling him to the ground. Omar’s sister tried to defend her husband and in the scuffle, Omar hit her face, drawing blood. Quran Enters His Heart Omar’s sister seemed to have the strength her brother was so famous for, she stood up and faced her angry brother saying, “You enemy of God! You would hit me just because I believe in God. Whether you like it or not, I testify that there is no god but Allah and that Muhammad is His slave and messenger. Do whatever you will!” Omar saw the blood running down his sister’s face, her words echoed in his ears, and he stood up. Omar demanded that the words of Quran he had heard as he approached the house be recited for him. {We have not sent down the Quran unto you (O Muhammad) to cause you distress, but only as a reminder to those who fear (God). A revelation from Him who has created the earth and high heavens. The Most Beneficent rose over the (Mighty) Throne (in a manner that suits His Majesty). To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil. And if you (O Muhammad) speak aloud, then verily, He knows the secret and that which is yet more hidden. No one has the right to be worshipped but He! To Him belong the Best Names.} [Quran 20:2-8] Transliteration: Ma `Anzalna `Alayka Al-Qur`ana Litashqaa (2) `Illa Tadhkiratan Liman Yakhshaa (3) Tanzilaan Mimman Khalaqa Al-`Arda Wa As-Samawati Al-`Ula (4) Ar-Rahmanu `Alaa Al-`Arshi Astawaa (5) Lahu Ma Fi As-Samawati Wa Ma Fi Al-`Ardi Wa Ma Baynahuma Wa Ma Tahta Ath-Tharaa (6) Wa `In Tajhar Bil-Qawli Fa`innahu Ya`lamu As-Sirra Wa `Akhfaa (7) Allahu La `Ilaha `Illa Huwa Lahu Al-`Asma`u Al-Husnaa Omar’s eyes filled with hot tears. “Is this what we were against”, he asked. “The One who has spoken these words needs to be worshipped.” Omar left his sister’s house and rushed to Muhammad. Those with Prophet Muhammad were afraid, but they admitted Omar and restrained him until he was in Muhammad’s presence. Prophet Muhammad grabbed him and said, “Why did you come here, son of Khattab?” Omar faced Prophet Muhammad with humility and joy and said, “O Messenger of God, I have come for no reason except to say I believe in God and his Messenger.” Prophet Muhammad was overcome with joy and cried out that God was Great! Within days, Omar lead a procession of Muslims to the house of God where they prayed openly. It was on this occasion that Prophet Muhammad gave him the nickname Al Farooq – the criterion[1]. It denotes one who is able to distinguish truth from falsehood. Islam was strengthened with Omar, his fierce hatred melted into a love that knew no bounds. His life and his death were now for the sake of God and his Messenger