Al-Miqdaad lbn `Amr Radhi Allah unhu

The First Muslim Cavalryman

        His companions said about him, "The first cavalryman to strive in the way of Allah was Al-Miqdaad Ibn Al-Aswad, our hero, and Al-Miqdaad lbn `Amr was one and the same person."

        The story behind this was that Al-Miqdaad Ibn `Amr was in alliance with Al-Aswad lbn Abd Yaghuuth, who therefore adopted Al-Miqdaad. Thus, he was called Al-Miqdaad lbn Al-Aswad until the glorious verse which abrogated adoption descended, and he restored his father's name, `Amr Ibn Saad. Al-Miqdaad was one of the foremost Muslims and the seventh of the seven men who announced their Islam openly and in public. Therefore, he had his share of the Quraish's abuse and atrocities. He tolerated them with the courageousness and satisfaction of a devoted disciple.

        His attitude during the Battle of Badr will retain its immortal glory. It was an honorable attitude that impressed all those who witnessed it and made each and every one of them wish it were he who had adopted such an attitude. `Abd Allah Ibn Mas'uud, the Companion of Allah's Prophet (PBUH) said, "I have seen Al Miqdaad (may Allah be pleased with him) maintain a firm attitude and I was overtaken by a vicarious feeling to be in his place. This feeling enveloped me to the extent that I wished more than anything in the world that it would come true."

        The Day of Badr was a crucial one as the Quraish marched with all their might, stubborn persistence, and haughtiness against the Muslims. On that day, the Muslims were not only few, but also untried and inexperienced in jihaad. Their hearts had not been tested in action. Besides, the Battle of Badr was the dawn of their conquests. The Prophet stood there to strengthen the faith of his Companions and test their combat readiness to break through the enemy infantry and cavalry.

        Afterwards, the Prophet (PBUH) began to consult them on war tactics. Surely, the Prophet's Companions knew that when he asked their opinion, he demanded their individual free and courageous expression, even if it happened to contradict the majority. He who expressed his opinion would not be reproached or criticized.

        Al-Miqdaad was afraid lest one of the Muslims should have reservations about the imminent battle. Therefore, he was careful to have precedence in speech. His concise and decisive words coined the slogan of the battle, yet before he had the chance to open his mouth, Abu Bakr As-siddiiq started talking and by the time he finished his words, Al-Miqdaad's apprehensions had vanished, for Abu Bakr spoke with remarkable eloquence. `Umar Ibn Al-khattaab spoke next and followed suit. Finally Al-Miqdaad stepped forward and said, "O Prophet of Allah, go ahead with what Allah has inspired you to do. We will stand by you. By Allah, we will never say as the Children of Israel said, `So go you and your Lord and fight you two, we are sitting right here.' Instead, we will say, `Go you and your Lord and we will fight with you.' By Allah, Who has sent you with the truth, if you take us to the end of the world, we will tolerate all hardships until we reach it with you. We will fight on your left, your right, in front of you and behind you until Allah bestows victory on you." His decisive words were like bullets that made the righteous believers with them fired up with enthusiasm.

        The Prophet's face brightened as he uttered a pious supplication for Al-Miqdaad, whose words were so strong and decisive that they drew the pattern that would be followed by anyone who spoke afterwards. Indeed, Al-Miqdaad's words left their impact on the hearts of the believers. Consequently, S'ad Ibn Mu'aadh, a leader of the Ansaar, rose and said, "O Prophet of Allah, we have believed in you and witnessed that what has descended on you is the truth. We gave you our allegiance, so go ahead with what you intend to do, and we will stand by you. By Allah Who has sent you with the truth, if you attempt to cross the sea, we will cross it hand in hand with you. None of us will lag behind or turn his back on you. We are not afraid to meet our enemy tomorrow, for we are given to terrible warfare and we are faithful in our desire to meet Allah. I pray Allah that we do what will make you proud of us. Go ahead with Allah's blessings."
 

        The Prophet (PBUH) was extremely sanguine on hearing this and said to his Companions, "March forward and be cheerful and confident!" After a while the two armies met in fierce combat. The Muslim cavalry on that day were only three Al-Miqdaad lbn Amr, Marthid lbn Abi Marthid, and Az-Zubair Ibn Al Awaam. The rest of the Mujaahiduun were infantry or riding on camels.  

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        Al-Miqdaad's previous words not only proved his valor but also his preponderant wisdom and profound thought.

        Al-Miqdaad was a wise and intelligent man. His wisdom was not expressed in mere words but in empirical principles and a constant Unvarying conduct. His experience was the fuel of his wisdom and intelligence.

        The Prophet (PBUH) once assigned him to rule one of the governorships, and when he returned the Prophet (PBUH) asked him, "How does it feel be a governor?" He answered with admirable honesty, "It made me feel as if I were in a silver tower above the rest of the people. By Allah Who has sent you with the truth, from now on, I will never expose myself to the temptations of governing."

        If that was not wisdom, then what else is? If that was not a wise man, then who else is?

        This was an honest and straightforward man who was able to detect, unveil, and admit his innermost weakness. His position as a governor made him vulnerable to haughtiness and vainglory. He detected this weakness in himself at once and took a solemn oath to avoid any position or rank that might jeopardize his piety and righteousness. He kept his oath and renounced any influential or controversial situation for the rest of his life.

        He cherished and treasured the hadith of the Prophet (PBUH): "He who avoids fitnah (trials, afflictions, and error) is indeed a happy man."

        He realized that because the governorship awakened latent pride and haughtiness in him and exposed him to Fitnah, it was better to avoid any position that might arouse this weakness. His wisdom was manifested in his deliberateness and perseverance in his judgment of men. This was also a trait that Allah's Prophet (PBUH) instilled in him, for he taught Muslims that the hearts of the children of Adam are incredibly capricious.

        Al-Miqdaad was always for delaying his final judgment of a man to the moment of death so as to be absolutely positive that the man concerned would not alter, for death means finality. His wisdom was most conspicuous in the dialogue that was narrated by one of his companions: One day, we sat with Al-Miqdaad and a man passed by and addressed Al-Miqdaad saying, "All kinds of happiness are for these eyes which have seen Allah's Prophet (PBUH). By Allah, we wish that we saw what you have seen and witnessed what you have witnessed." Al-Miqdaad approached him and said, "Why should anyone wish to witness a scene that Allah did not wish him to see? He does not know what it would have been like if he had witnessed it or which party he would have been among if he went back in time. By Allah, Allah's Prophet (PBUH) saw people who were thrown right into hell, so you should thank Allah that you were spared such a trial and were honored by firm belief in Allah and His Prophet (PBUH)."

        Undoubtedly, it is remarkable wisdom. You hardly ever meet a believer who loves Allah and the Prophet (PBUH) and does not wish to see and live within the Prophet's sight. Yet the insight of the wise and skillful Miqdaad unveiled the missing dimension of this wish. For is it not possible that if this man had lived during those times he might have ended up among the dwellers of Hell? Is it not possible that he might have sided with the disbelievers? Again, is it not far much better for him to thank Allah Who destined him to live at a time when Islam is deeply -rooted and fully-fledged, awaiting him to quench his thirst from its inexhaustible pure spring?

        Al-Miqdaad's viewpoint was subtly wise and intelligent. He always emerged as the wise and clever man iall his actions, deeds, and words.

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        Al-Miqdaad's love for Islam was not only great but also reasonable and wise. A man who has such great and wise love inside him must be raised to a high station, for he does not find pleasure in this love per se but rather in its responsibilities and obligations. Al Miqdaad definitely was this type of man. His love for the Prophet filled his heart and deepened his feeling of responsibility towards the Prophet's safety. No sooner was a call for an expedition announced than he darted towards the Prophet's house on horseback armed with his sharp sword!

        His love for Islam filled his heart with responsibility for its protections, not only from the plots of its enemies, but also from the errors of its allies.

        One day, his army unit went on an expedition, but the enemy troops were able to besiege them. Therefore, their commander gave an order to his soldiers not to graze their camels. One of the Muslim soldiers did not hear his order and, in consequence, disobeyed it. The commander punished him severely, more than he actually deserved. In fact, he did not deserve to be punished at all. Al-Miqdaad passed by this man and found him in tears, so he asked him what was the matter, and the latter told him what had happened. Al-Miqdaad took the man to the commander, where he argued with him until he was convinced of his error of judgment. Then Al-Miqdaad said, "Now it is the time for retaliation. He must have his qisaas - the law of equality of punishment!"

        The commander yielded to his judgment but the soldier remitted the retaliation. Al-Miqdaad was thrown into ectasy over the greatness of the religion that made it possible for them to reach this power of courageous judgment, admirable submission, and great forgiveness. He said as if he were singing a song, " I will see Islam triumphant even if I have to die for it." Indeed, it was his utmost wish to see Islam most powerful before he died. His extraordinary effort to make his wish come true made the Prophet (PBUH) say to him, "O Al-Miqdaad, Allah ordered me to love you and told me that He loves you."

Abd Allah Ibn 'Umar

The Persistent and Repentant to Allah

When he was at the peak of his long life he said, " I swore the oath of allegiance to the Prophet (PBUH). I never broke my oath, nor have I turned to something else to this day. I never swore allegiance to those in civil strife, nor did I awake a sleeping Muslim."

 

These words are a summary of the life of that virtuous man who lived past the age of 80. His relationship with Islam and the Prophet began when he was only 13 years old, when he accompanied his father to the battle of Badr, hoping to have a place among the Mujaahiduun, but he was sent back by the Prophet due to his young age. Since that day - and even before that when he accompanied his father on his Hijrah to Al-Madiinah - that young boy who possessed premature manly merits began his relation with the Prophet of Islam (PBUH).

       

From that day till the day he passed away at the age of 85, we will always find him persistent, repentant, never deviating from his path, not even by a hairbreadth, never breaking the oath of allegiance which he had sworn, nor breaking a pledge he had made. The merits of `Abd Allah Ibn `Umar, which dazzle people's vision, are abundant. Among these are his knowledge, modesty, the straightness of his conscience and path, his generosity, piety, persistence in worship, and his sincere adherence to the Prophet's model. By means of all these merits and qualities did Ibn `Umar shape his unique personality, his sincere and truthful life.

       

He learned a lot of good manners from his father, `Umar Ibn Al khattaab, and together with him, they learned from the Prophet (PBUH) all the good manners and all that can be described as noble virtues.

       

Like his father, his belief in Allah and His Prophet was perfect; therefore, the way he pursued the Prophet's steps was admirable. He was always looking at what the Prophet was doing in every matter and then humbly imitating his deeds to the finest detail. For example, wherever the Prophet prayed, there also would lbn `Umar pray, and on the same spot. If the Prophet invoked Allah while standing, then lbn 'Umar would invoke Allan while standing. If the Prophet invoked Allah while sitting, so also would lbn `Umar invoke Allah while sitting. On the same particular route where the Prophet once dismounted from his camel and prayed two rak'ahs, so would lbn `Umar do the same while traveling to the same place.

       

Moreover, he remembered that the Prophet's camel turned twice at a certain spot in Makkah before the Prophet dismounted and before his two rak'ahs of prayer. The camel may have done that spontaneously to prepare itself a suitable halting place, but lbn `Umar would reach that spot, turn his camel in a circle, then allow it to kneel down. After that he would pray two rak'ahs in exactly the same manner he had seen the Prophet (PBUH) do. Such exaggerated imitation once provoked the Mother of the Believers `Aa'ishah (may Allah be pleased with her) to say, "No one followed the Prophet's steps in his coming and going as lbn `Umar did."

       

He spent his long, blessed life and his firm loyalty adhering to the Prophet's Sunnah to the extent that a time came when the virtuous Muslims were asking Allan, "O Allah, save lbn `Umar as long as I live so that I can follow him. I don't know anyone still adhering to the early traditions except him." Similar to that strong and firm adherence to each of the Prophet's steps and practice (Sunnah) was lbn `Umar's respect for the Prophetic traditions (Hadith). He never related a hadith unless he remembered it to the letter. His contemporaries said, "None of the Companions of the Prophet was more cautious not to add or subtract something from a hadith than `Abd Allah lbn `Umar."

       

In the same way he was very cautious when giving a fatwah (legal formal opinion in Islamic law). One day somebody came to ask him a fatwah . When he put forward his question, lbn `Umar answered, "I have no knowledge concerning what you are asking about." The man went his way. He had hardly left the place when Ibn `Umar rubbed his hands happily saying to himself, "Ibn `Umar has been asked about what he doesn't know, so he said, ` I don't know!'" He was very much afraid to perform ijtihaad (independent judgment in a legal question) in his fatwah, although he was living according to the instructions of a great religion, a religion which grants a reward to the one who makes a mistake and two rewards to the one who comes out with a correct righteous fatwah. However, lbn `Umar's piety deprived him of the courage to make any fatwahs.

       

In the same way he refrained from the post of judge. The position of a judge was one of the highest positions of state and society, guaranteeing the one engaged in it wealth, prestige, and glory. But why should the pious Ibn `Umar need money, prestige, and glory? The Caliph `Uthmaan once sent for him and asked him to hold the postion of judge but he apologized. `Uthmaan asked him, "Do you disobey me?" Ibn `Umar answered, "No, but it came to my knowledge that judges are of three kinds one who judges ignorantly: he is in hell; one who judges according to his desire: he is in hell; one who involves himself in making ijtihaad and is unerring in his judgment. That one will turn empty-handed, no sin committed and no reward to be granted. I ask you by Allah to exempt me." `Uthmaan exempted him after he pledged him never to tell anyone about that, for `Uthmaan knew Ibn `Umar's place in people's hearts and he was afraid that if the pious and virtuous knew his refraining from holding the position of judge, they would follow him and do the same, and then the Caliph would not find a pious person to be judge.

       

It may seem as if Ibn `Umar's stance was a passive one. However, it was not so. Ibn `Umar did not abstain from accepting the post when there was no one more suitable to hold it than himself. In fact a lot of the Prophet's pious and virtuous Companions were actually occupied with fatwah and judgment.

       

His restraint and abstention would not paralyze the function of jurisdiction, nor would it cause it to be held by unqualified ones, so Ibn `Umar preferred to devote his time to purifying his soul with more worship and more obedience. Furthermore, in that stage of Islamic history, life became more comfortable and luxurious, money more abundant, positions and authoritative ranks more available. The temptation of money and authoritative ranks began to enter the hearts of the pious and faithful , which made some of the Prophet's Companions - Ibn `Umar among them - to lift the banner of resistance to that temptation by means of making themselves models and examples of worship, piety, and abstention, refraining from high ranks in order to defeat their temptation.

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Ibn `Umar made himself a "friend of the night", praying at night, crying, and asking forgiveness during its latter hours before daybreak. He had once, during his youth, seen a dream. The Prophet interpreted it in a way which made the night prayer `Abd Allah's utmost hope and a means of his delight and joy.

       

Let us listen to him, while he narrates the story of his dream: During the Prophetic era, I saw a dream in which I was riding a piece of brocade which let me fly to any place in Paradise I wished. Then I saw two approaching me, intending to take me to hell, but an angel met them saying, "Don't be afraid," so they left me. My sister Hafsah narrated the dream to the Prophet (PBUH), who said, "What an excellent man `Abd Allah is. If he is praying at night, then let him pray more."

       

From that day until he met with Allah, he never stopped performing his night prayer, neither while staying in one place nor while traveling. He was frequently praying, reciting the Qur'aan, and praising Allah. Like his father, his tears rolled down abundantly whenever he heard a warning verse in the Qur'aan.

       

Ubaid lbn `Umar said: I was once reading to `Abd Allah lbn `Umar this verse: "How will it be for them when We bring from every nation a witness, and bring you to witness over them all? On that day those who disbelieved and disobeyed the Messenger will wish the earth to be split open and swallow them, but they will never conceal GOD any of their saying " (4:41-42) Ibn `Umar began to cry till his beard was wet from his tears. One day he was sitting among his brothers reading "Woe to those who give insufficient measure, who when others measure for them they make full measure, but when they measure out, or weigh out for others, they give less than due. Do such not think that they shall be raised up on a Mighty Day? The Day when all mankind shall stand before the Lord of the Worlds" (83:1-6). Then he repeated again and again "The Day when all mankind shall stand before the Lord of the Worlds" while his tears were rolling down like heavy rain falls from the sky until he fell down because of his tremendous sorrow and crying.

       

His generosity, asceticism and piety all worked together in complete harmony to shape the most magnificent merits of that great man. He gave out abundantly because he was generous. He granted the fine halaal things because he was pious, never caring if his generosity left him poor because he was ascetic.

       

lbn `Umar (May Allah be pleased with him) was one of those who had high incomes. He was a successful, honest merchant for a greater part of his life, and his income from the treasury (Bait Al-Maal) was abundant. However, he never saved that money for himself, but always spent it copiously on the poor, the needy, and beggars.

       

Ayub Ibn Waa'il Ar-Rassiby tells us about one of his generous acts: One day lbn `Umar was granted 4,000 dirhams and a piece of velvet. The next day Ayub Ibn Waa'il saw him in the market buying his camel some fodder on credit. lbn Waa'il went to his house asking his close relatives, "Wasn't Abu `Abd Ar-Rahman (i.e. `Abd Allah Ibn `Umar granted 4,000 dirhams and a piece of velvet yesterday?" They said, "Yes." He then told them that he had seen him in the market buying fodder for his camel and could not find money for it. They told him, "He didn't go to sleep before distributing all of it, then he carried the velvet on his back and went out. When he returned it wasn't with him. We asked him about it, and he said, `I gave it to a poor person.

       

lbn Waa'il went out shaking his head until he entered the market. There he climbed to a higher ground and shouted to the people, "O merchants, what do you do with your life? Here is Ibn `Umar who's been granted 4,000 dirhams, so he distributes them, then the next morning he buys fodder for his camel on credit?!"

       

The one to whom Muhammad (PBUH) was tutor and `Umar his father must be a great man, deserving all that is great.  Ibn `Umar's generosity, asceticism, and piety, these three qualities demonstrate how sincere his imitation of the Prophetic model was and how sincere his worship.

       

He imitated the Prophet (PBUH) to the extent that he stood with his camel, where the Prophet had once stood saying, "A camel foot may stand over a camel foot." His respect, good behavior, and admiration towards his father reached also to a far extent. `Umar's personality forced his foes, his relatives, and, above all, his sons to pay him respect. I say, the one who belongs to that Prophet and that kind of father should never be a slave of money. Large amounts of money came to him but soon passed, just crossing his house at that moment.

       

His generosity was never a means of arrogance. He always dedicated himself to the poor and needy, rarely eating his meal alone: orphans and poor people were always present. He often blamed some of his sons when they invited the rich, and not the poor ones, to their banquets, thereupon saying, "You leave the hungry behind and invite the sated ones." The poor knew his tenderness, felt his kindness and sympathy, so they sat down across his path for him to take them to his house. When he saw them he was like a sweet scented flower surrounded by a drove of bees to suck its nectar.

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Money in his hands was a slave, not a master, a means for necessities and not luxury. Money was not his alone. The poor had a right to it, a mutually corresponding right, with no privilege kept to himself. His self-denial helped him to reach such great generosity that he never stored, endeavored, or had a vivid interest toward the worldly life. On the contrary, he never wished to possess more than a gown to cover his body and just enough food to keep him alive. Once a friend coming from khurasan presented him with a fine, delicate, handsome, embellished and decorated gown, saying to him, "I've brought you this gown from khurasan. I would be pleased to see you take off this rough gown and wear this nice one." lbn `Umar said, "Show it to me then. " He touched it asking, "Is it silk?" His friend said, "No, it's cotton." `Abd Allah looked at it for a while then pushed it away with his right hand saying, "No, I'm afraid to tempt myself. I'm afraid it would turn me into an arrogant, proud man. Allah dislikes the arrogant, proud ones."

       

On another day, a friend presented him with a container filled with something. Ibn `Umar asked him, "What's that?" He said, "Excellent medicine, which I brought you from Iraq!" lbn `Umar said, `What does it cure?" He said, "It digests food." Ibn `Umar smiled and said to his friend, "Digests food? I haven't satisfied my appetite for 40 years."

       

He who has not satisfied his appetite for 40 years has not curbed his appetite due to need or poverty, but rather due to self- denial and piety, and a trial to imitate the Prophet and his father.

       

He was afraid to hear on the Day of Judgment:"You have wasted all your good deeds for the enjoyment in the life of this world" (46:20). He realized that he was in this life just as a visitor or a passer-by. He described himself saying, "I haven't put a stone upon another (i.e. I haven't built anything) nor planted a palm tree since the Prophet's death."

       

Maimuun Ibn Muhraan once said, "I entered Ibn `Umar's house and tried to evaluate all that was inside such as the bed, the blanket, the mat and so on. Indeed, everything. I didn't find it worth even 100 dirhams." That was not due to selfishness; he was very generous. But it was due to his asceticism, his disdain of luxury, and his adherence to his attitude of sincerity and piety. Ibn `Umar lived long enough to witness the Umayyid period, when money became abundant, and land and estates spread, and a luxurious life was to be found in most dwellings, let alone most castles.

       

Despite all that, he stayed like a firm-rooted mountain, persistent and great, not slipping away from his paths and not abandoning his piety and asceticism. If life with its pleasure and prosperity - which he always escaped from - was mentioned, he said, "I've agreed with my companions upon a matter. I'm afraid if I change my stance I won't meet them again." Then he let the others know that he did not turn his back to the worldly life owing to inability, so he lifted his hands to the sky saying, "O Allah, You know that if it weren't for fear of You, we would have emulated our clan in the Quraish in this life."

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Indeed, if it were not for his God-fearing self, he would have rivaled people in this life, and he would have been triumphant. He did not have to rival people. Life was striving towards him and chasing him with its tempting pleasure. Is there any position more tempting than the caliph's? It was offered to Ibn `Umar several times, but he refused. He was threatened with death if he refused, but he continued his refusal and his shunning.

       

Al Hassan (May Allah be pleased with him) reported: When `Uthmaan Ibn `Affaan was killed it was said to `Abd Allah Ibn `Umar, "You are the people's master and the son of the people's master. Go out so that people swear to you the oath of allegiance." He said, "By Allah, if I could, I would never allow a drop of blood to be shed because of me." They said, You will either go out or we will kill you in your bed." He repeated his first statement. They tried to tempt him by frightening him, but all in vain! After that, when time passed and civil strife became rampant, Ibn `Umar was always the hope of the people who urged him to accept the caliph's position. They were ready to swear to him the oath of allegiance, but he always and constantly refused.

       

His refusal may be seen as a reprehensible act. However, he had his logic and argument. After the murder of `Uthmaan (May Allah be pleased with him) the situation got worse and aggravated in a dangerous and alarming way.

       

Although he was very humble towards the position of the caliph, he was ready to accept its responsibilities and face its dangers, but only on the condition that he be voluntarily and willingly chosen by all Muslims. However, to force one single Muslim to swear the oath of allegiance by sword was what he opposed, and so he refused the post of caliph.

       

At that time, however, this was impossible. Despite his merits and the public consensus of love and respect for him, the expansion into the different regions, the long distances between them, and the disputes which furiously set fire between the Muslims and divided them into sects fighting each other made it impossible to reach such a consensus set by Ibn `Umar as a condition for his acceptance of the caliphate.

       

A man once met him and said, "No one is more evil in the whole Muslim community than you!" lbn `Umar said, `Why? By Allah, I've never shed their blood, or divided their community, or sowed dissension." The man replied, "If you had wished it, every single one would have agreed upon you." Ibn `Umar said, "I don't like to see it (the caliphate) being offered to me while one man says no and another one says yes. The people still loved him even after events changed and the caliphate went to Mu'aawiyah, then to his son Yaziid, then to Mu'aawiyah II, son of Yaziid, who stepped down renouncing its pleasure after a couple of days in office.

       

Even on that day, when lbn `Umar was an old man, he was still the people's hope and the hope of the caliphate. Thus Marwaan went to him saying, "Give me your hand to swear to you the oath of allegiance. You're the master of the Arabs, and the son of their master. " Ibn `Umar asked, `What are we going to do with the people of the east?" Marwaan said, "Beat them until they swear the oath." lbn `Umar replied, "I don't like to be 70 years old and a man gets killed because of me."

       

Marwaan went away singing: I can see civil strife boiling in its pots and the kingdom after Abi Laila (i.e. Mu'aawiyah Ibn Yaziid) will end in the hands of the victorious.

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        This refusal to use force and the sword is what made lbn `Umar hold a position of neutrality and isolation during the armed civil strife between the parties of `Ally and Mu'aawiyah, reciting these solemn words:

 

            To the one who says, !Come to prayer," I will respond.

            And to the one who says, "Come to success," I will respond.

            But to the one who says, "Come to kill your Muslim brother"

            to take his money," I will say, "No."

       

But while remaining neutral and isolated he never turned to hypocrisy. How often did he confront Mu'aawiyah - while the latter was at the summit of his authority - with challenges which confused and hurt him till he threatened to kill him! and he was the one who said, "if there is only a tiny hair between me and the people it won't be torn."

       

One day Al-Hajaaj stood preaching and said, "lbn Az-Zubair has distorted the Book of Allah!" Hereupon Ibn Umar shouted in his face, "You are lying! You are lying! You are lying!" Al-Hajaaj was at a loss, struck by surprise.

       

Everything and everyone was terrified even by the mention of his name. He promised lbn `Umar the worst punishment, but Ibn `Umar waved his hand in A'-Hajaaj's face and replied, while people were dazzled, "If you do what you just promised, there is no wonder about it, for you are a foolish imposed ruler."

       

However, despite his strength and bravery, he remained cautious until his last days, never playing a role in the armed civil strife and refusing to lean towards either of the parties.

       

Abu Al-'Aaliyah Al Barraa' related: I was once walking behind Ibn `Umar without his realizing it. I heard him saying to himself, "They are holding their swords, raising them high, killing each other, and saying, `O Ibn `Umar, give us a hand!'?"

       

He was filled with sorrow and pain seeing Muslims blood shed by their own hands. As mentioned at the very beginning, he never awoke a sleeping Muslim. If he could have stopped the fight and saved the blood he would have done that, but the events were too powerful; therefore he kept to his house.

       

His heart was with `Ally (may Allah be pleased with him), and not only his heart but it seems his firm belief, based on a narration of what he said in his last days: "I never felt sorry about something that I missed except that I didn't fight on the side of `Ally against the unjust party."

       

However, when he refused to fight with Imam Ally, on whose side truth was, it was not because he sought a safe position, but rather because he refused the whole matter of the dispute and civil strife and refrained from a fight not one in which Muslims fight disbelievers, but one between Muslims who cut each other into pieces.

       

He clarified this when Naafi' asked him, "O Abu `Abd Rahman, you are the son of `Umar and the Companion of the Prophet (PBUH) and you are who you are. What hinders you from that matter?" He meant fighting on Ally's side. He replied, "What hinders me is that Allah has forbidden us to shed the blood of a Muslim. Allah the Mighty and Powerful said: "and continue fighting them until there is no more persecutions and GOD's Religion prevails "(2:193) and we did that. We fought the disbelievers until Allah's religion prevailed, but now, what is it we are fighting for? I fought when the idols were all over the Sacred House, from the corner to the door, until Allah cleared the land of the Arabs from it (idolatry). Should I now fight those who say, There is no god but Allah?" That was his logic, argument, and conviction.

       

Thus he did not refrain from fighting, nor abstain from taking part in battle to escape fighting, nor did he passively refuse to determine the outcome of the civil war within the Ummah of the faithful rather he refused to hold a sword in the face of a Muslim brother.

       

`Abd Allah lbn `Umar lived long and witnessed the days in which life "opened its gates to the Muslims." Money became more abundant, high positions more available, while ambition and desires spread. But his magnificent psychological capacities changed the rules of his time. He changed the era of ambition, money, and civil strife into an era of asceticism, humility, piety, and peace. He turned persistently to Allah and lived according to his worship, firm belief, and humbleness. Nothing whatsoever could affect his virtuous nature shaped and modeled by Islam during his early years.

       

The nature of life changed within the beginning of the Umayyid period. This change was inevitable. It was a period of expansion in every aspect of life, in the ambition of the state as well as the ambitions of individuals. In the midst of the excitement of temptation and the agitation of an era lured by the idea of expansion with its pleasure and booty, stood Ibn `Umar with his merits, occupying himself with his excellent spiritual progress.  He gained from his great excellent life all that he desired, so that his contemporaries described him by saying, "Ibn Umar died while being like Umar in his merit."

       

Moreover, dazzled by the glitter of his merits, his contemporaries liked to compare him with his father `Umar saying, "`Umar lived in a time when similar ones could be found, and Ibn `Umar lived in a time when there was no one similar to him."

 

It is an exaggeration which may be forgiveable because Ibn `Umar deserved it. But as for `Umar, no one can be compared to him. It is absolutely out of the question that a similar one is to be found in any period of time.

*            *            *

        In the year A.H. 73, the sun sank and the ship of eternity hoisted its sail towards the next life carrying the body of the last representative of the first days of the Revelation in Makkah and Al Madiinah: `Abd Allah Ibn `Umar Ibn Al-khattab. 1
 
 
 

Salmaan Al-Farisi

The Seeker after Truth

        From Persia comes our hero this time, and from Persia many came to embrace Islam in the long run, and it made some of them extraordinary, unsurpassable in faith and knowledge in religion and worldly affairs.

        It is one of the wonders of Islam and its greatness that it never enters a country on Allah's earth but that it exerts invaluable influence on all its potentialities and forces, bringing forth the latent genius of its people and followers. From there came forth Muslim philosophers, physicians, jurists, astronomers, inventors, and mathematicians.

        Behold, they reached all heights, broke all frontiers, until the first era of Islam flourished with great geniuses in all fields of intellectual activity such as administration and science. Verily, they came from various nations, but their religion remained one.

        The Prophet (PBUH) had prophesied this blessed spread of his religion. Indeed, he had been so promised by his Almighty Lord. He had pointed to the time, place, and day, and he had seen in his mind's eye the banner of Islam fluttering in all comers of the earth and over the palaces of its earthly rulers.

        Salmaan Al-Faarisiy (The Persian) bore witness to this and was firmly connected with what happened. That was on the Day of Al Khandaq (The Trench) in the year A.H. 5, when the leaders of the Jews approached Makkah to stir up the polytheists and form an alliance against the Prophet (PBUH) and the Muslims, asking the polytheists to enter upon a treaty for decisive battle to eradicate this new religion.

        The ungodly war was planned: the Quraish army and allies would attack Al-Madiinah from outside, while the Bani Ouraidhah would attack from within, behind the ranks of the Muslims, who would then fall prey and be crushed. One day the Prophet (PBUH) and the Muslims were taken unaware by a huge well-armed army marching on Al-Madiinah. The Qur'aan depicts the scene thus: "When they came against you from above you and from below you and your eyes turned away and your hearts reached to your throats, and you imagined vain thoughts about GOD; in that place the believers were tried and shaken most severely" (33:10-11).

        Twenty-four thousand fighters under the command of Abu Sufyaan and `Uyainah lbn Hisn were advancing on Al-Madiinah to storm it and to lay siege to it in order to get rid of Muhammad, his religion, and his Companions. This army did not represent the Quraish alone, for they were in alliance with all the tribes, and all had vested interests that were threatened by Islam. It was a last and decisive attempt embarked on by all the enemies of the Prophet (PBUH), based upon individual, collective, and tribal interests.

        The Muslims found themselves in a precarious situation. The Prophet (PBUH) assembled his Companions for consultation. Certainly they were gathered to reach a decision on defense and battle, but how could they put up a defense? And then a long - legged man with flowing hair for whom the Prophet (PBUH) bore great love, Salmaan Al-Faarisiy, held up his head and took a look at Al Madiinah, which was surrounded by hills, mountains, and exposed open country which could be easily broken through by the enemy.

        Salmaan had much experience, in warfare and its tactics in his native Persia. So he proposed to the Prophet (PBUH) something which the Arabs had never seen before in warfare. It was the digging of a trench in the exposed places around Al- Madiinah.

        And Allah knows what could have been the position of the Muslims in that battle had they not dug the trench, which was no sooner seen by the Quraish than they were stunned by despair. The forces of the enemy still remained in their tents for a month, unable to take Al-Madiinah, until Allah sent them one night a storm which devastated their tents and tore them asunder.

        Then Abu Sufyaan announced to his forces that they should return to where they had come from. They were despondent and frustrated.

*            *            *

        During the excavation of the trench, Salmaan took his place among the Muslims while they dug and removed the sand. The Prophet (PBUH) was also taking part in digging where Salmaan was working in a group. Their pickaxes could not smash a stubborn rock, in spite of the fact that Salmaan was of strong build and hard working. A single stroke of his would break a rock to pieces, but he stood in front of this stubborn one. He let all those around him try to break it, but in vain. Salmaan went to the Prophet (PBUH) to ask him to divert the trench around that stubborn and challenging rock. The Prophet (PBUH) returned with Salmaan to see the rock himself. When he saw it, he called for a pickax and asked the Companions to keep back from the splinters. He said, "In the name of Allah," and then raised his blessed, firm hands gripping the pickax and let it fall.

        The rock broke, making a great light. Salmaan said that he himself saw that light shining upon Al-Madiinah. The Prophet (PBUH) raised the pickax and gave a second blow and the rock broke more. At that moment the Prophet (PBUH) said loudly, "Allahu akbar - Allah is the Greatest - I have been given the keys to Rome; its red palaces have been lit for me and my nation has vanquished it."

        The Prophet (PBUH) struck his third blow. Then the rock shattered and its glittering light was seen! The Prophet (PBUH) told them that he was now looking at the palaces of Syria, San'aa' and others like them, and the cities of the world over which the banner of Islam would flutter one day. The Muslims shouted in deep faith, "This is what Allah and His Prophet have promised us!"

        Salmaan was the originator of the project to dig the trench, and he was associated with the rock out of which poured some secrets of the unseen and of destiny. When he called the Prophet (PBUH) to break it, he stood by the side of the Prophet (PBUH), saw the light, and heard the glad omen, and he lived to see the prophecy fulfilled and abided in its living reality. He saw the great capitals of Persia and Rome (Byzantium), the palaces of San'aa', Syria, Egypt, and Iraq. He saw every place trembling with the blessed ecstasy which was issuing forth from the high minarets in all parts of the world, spreading the light of guidance and goodness.

        And here he is sitting there in the shade of a tree before his house in Al-Madiinah telling his guests about his great adventures in the quest for truth, explaining to them how he abandoned the religion of his Persian people for Christianity and then for Islam. How he abandoned his father's wealth and estate and threw himself into the arms of the wilderness in the quest for the release of his tension and soul. How he was sold in a slave market on his way to search for truth. How he met with the Prophet (PBUH) and how he came to believe in him. Now let us approach his great court and listen to his grand tale which he is recounting.

*            *            *

        I come from Isfahan, from a place called Jai, and I was the most beloved son of my father, who was a figure of high esteem among his people. We used to worship fire. I devoted myself to fire worship until I became custodian of the fire which we lit and never allowed to be extinguished.

        My father had an estate. One day, he sent me there. I passed by a Christian church and heard them praying. I went in and saw what they were doing. I was impressed by what I saw in their prayers. I said, "This is better than our religion." I did not leave them until sunset, nor did I go to my father's estate, nor did I return to my father until he sent people to search for me.

        I asked the Christians about their affair and prayers which impressed me, and about the origin of their religion. They answered, "In Syria." I said to my father when I returned to him, "I passed by people praying in a church of theirs, and I was impressed by their prayer, and I could see that their religion is better than ours." He questioned me and I questioned him, and then he put fetters on my feet and locked me up.

        Then I sent to the Christians saying I had entered their religion, and I requested that whenever a caravan came from Syria, they should tell me before its return in order for me to travel with them, and so they did.

        I broke loose from the iron fetters and went away. I set out with them for Syria. While I was there, I asked about their learned man, and I was told that he was the bishop, leader of the church. I went to him and told him my story. I lived with him, serving, praying, and learning.

        But this bishop was not faithful in his religion, because he used to gather money from the people to distribute it, but he would keep it for himself. Then he died.

        They appointed a new leader in his place. I have never seen a man more godly than he in his religion, nor more active in his bid for the Hereafter, nor more pious in the world, nor more punctual at worship. I loved him more than I had ever loved any other person before.

        When his fate came, I asked him, "To whom would you recommend me? And to whom would you leave me?" He said, "O my son, I do not know anyone who is on the path I am and who leads the kind of life I lead, except a certain man in Mosul."

        When he died, I went to that man in Mosul, and told him the story, and I stayed with him as long as Allah wished me to stay. Then death approached him. So I asked him, "To whom would you advise me to go to?" He directed me to a pious man in Nisiibiin." So I went to him and told him my story. I stayed with him as long as Allah wished me to stay. When death overtook him, I asked him as before. He told me to meet a person at `Amuriah in Byzantium. So, to Byzantium I went and stayed with that man, earning my living there by rearing cattle and sheep.

        Then death approached him, and I asked him, "To whom should I go?" He said, "O my son, I know no one anywhere who is on the path we have been on so that I can tell you to go to him. But you have been overtaken by an epoch in which there will appear a prophet in the pure creed of lbraahiim (Abraham). He will migrate to the place of palm trees. If you can be sincere to him, then do so. He has signs which will be manifested: he does not eat of charity, yet he accepts gifts, and between his shoulders is the seal of prophethood. When you see him, you will know him."

        A caravan passed by me on that day. I asked them where they had come from and learned that they were from the Arabian Peninsula. So I told them, "I give you these cattle and sheep of mine in return for your taking me to your land." They agreed. So they took me in their company until they brought me to Wadi Al-Quraa and there they wronged to me. They sold me to a Jew. I saw many palm trees and cherished the hope that it was the land that had been described to me and which would be the future place of the advent of the prophet, but it was not.

        I stayed with this Jew who bought me until another from Bani Quraidhah came to him one day and bought me from him. I stayed with him until we came to Al -Madiinah. By Allah, I had hardly seen it when I knew that it was the land described to me.

        I stayed with the Jew, working for him on his plantation in Bani Quraidhah until Allah sent His Prophet, who later emigrated to Al-Madiinah and dismounted at Qubaa' among the Bani `Amr lbn `Awf. Indeed, one day, I was at the top of a palm tree with my master sitting below it when a Jewish man came. He was a cousin of his and said to him, "May Allah destroy Bani Qubaa'. They are spreading a rumor about a man at Qubaa' who came from Makkah claiming that he is a prophet." By Allah, he had hardly said it, when I was seized by a tremor, and the palm tree shook until I almost fell on my master.

        I climbed down quickly saying, "What are you saying? What news?" My master gave me a nasty slap and said, `What have you got to do with this? Return to your work!"

        So, I returned to work. At nightfall I gathered what I had and went out until I came to the Prophet (PBUH) at Qubaa'. I entered and found him sitting with some of his Companions. Then I said, "You are in need and a stranger. I have some food which I intend to give out as charity. When they showed me your lodgings, I thought you most deserve it, so I have come to you with it." I put the food down. The Prophet (PBUH) said to his Companions, "Eat in the name of Allah." He abstained and never took of it. I said to myself, "This, by Allah, is one sign. He does not eat of charity!"

        I returned to meet the Prophet (PBUH) again the next day, carrying some food, and said to him (PBUH), "I can see that you do not partake of charity. I have something which I want to give to you as a present." I placed it before him. He said to his Companions "Eat in the name of Allah" and he ate with them. So I said to myself, "This indeed is the second sign. He eats of presents." I returned and stayed away for a while. Then I came to him, and I saw him sitting, having returned from a burial, and surrounded by his Companions. He had two garments, carrying one on his shoulder and wearing the other. I greeted him, then bent to see the upper part of his back. He knew what I was looking for, so he threw aside his garment off his shoulder and, behold, the sign between his shoulders, the seal of Prophethood, was clear just as the Christian monk had described."

        At once, I staggered towards him, kissing him and weeping. He called to me to come forward and I sat before him. I told him my story as you have already heard me describe the events.

        When I became a Muslim, slavery prevented me from taking part in the battles of Badr and Uhud. Therefore the Prophet (PBUH) advised me, "Go into terms with your master for him to free you," and so I did. The Prophet (PBUH) told the Companions to assist me, and Allah freed me from bondage. I became a free Muslim, taking part with the Prophet (PBUH) in the Battle of Al-khandaq and others. With these simple clear words, Salmaan spoke of his great, noble, and sacrificial adventure for the sake of Allah, seeking after the reality of religion that led him to Allah and helped him to find his role in this life.

        What kind of a noble person was this man? What great superiority was achieved by his aspiring spirit, that restless spirit that withstood difficulties and defeated them, confronted the impossible and it gave way! What devotion to the truth, and what sincerity that led its owner voluntarily away from the estate of his father, with all its wealth and luxury, to the wilderness, with all its difficulties and suffering. He moved from land to land, town to town, seeking acquaintances, persevering, worshiping and searching for his destiny among people, sects, and different ways of life. And adhering all the way to the truth with all its noble sacrifices, for the sake of guidance until he was sold into slavery. He was then rewarded by Allah the best of rewards, making him reach the truth and come into the presence of His Prophet. And then He granted him longevity, enough for him to see the banner of Islam fluttering in all parts of the world and His Muslim worshippers filling its space and corners with guidance, progress and justice!

        What do you expect of the Islam of a man with such a noble character but to be a man of such truth! It was an Islam of the God- fearing and innocent. In his devotion he was intelligent, pious, and the person nearest to `Umar Ibn Al-khattaab.

        He once stayed with Abu Ad-Dardaa', under the same roof. Abu Ad-Dardaa' used to pray all night and fast all day. Salmaan blamed him for this excessive worship. One day, Salmaan wanted to stop him from fasting and to say it was supererogatory. Abu Ad-Dardaa' asked him, "Would you prevent me from fasting for my Lord and from praying to Him?" Salmaan replied, "No, your eyes have a claim upon you, your family has a claim upon you, so fast intermittently, then pray and sleep."

    This reached the Prophet (PBUH) who said, "Salmaan is, indeed, full of knowledge." The Prophet (PBUH) was often impressed by his wisdom and knowledge, just as he was impressed by his character and religion. On the Day of Al-khandaq the Ansar stood up and said, "Salmaan is of us," the Muhaajiruun stood up also and said, "Salmaan is of us." The Prophet called to them saying, "Salmaan is of us, O People of the House (Prophet's house)."

        Indeed, he deserved this honor! `Aliy lbn Abi Taalib , (May Allah honor his face) nicknamed him "Luqmaan the Wise ". He was asked about after his death: "There was a man who was of the People of the House. Who among you is like Luqmaan the Wise? He was a man of knowledge who absorbed all the scriptures of the People of the Book. He was like a sea that was never exhausted!"

        He was held in the minds of Prophet's Companions with all highest regards and in the greatest position and respect. During the Caliphate of `Umar, he came to Al-Madiinah on a visit and `Umar accorded him what he had never accorded to anyone before when he assembled his Companions and said, "Come, let us go out and welcome Salmaan!" They received him at the border of Al-Madiinah. Salmaan had lived with the Prophet (PBUH) ever since he met him, and believed in him as a free Muslim, and worshiped with him. He lived during the Caliphate of Abu Bakr, `Umar and `Uthmaan, in whose era he met his Lord. In most of these years, the banner of Islam spread everywhere, and the treasures of Islam were carried to Al Madiinah in floods and distributed to the people in the form of regular allowance and fixed salaries. The responsibilities of ruling increased on all fronts, as well as duties and the overwhelming burden of holding official posts. So where did Salmaan stand in this respect? Where do we see him in the time of splendor, plenty, and enjoyment?

*            *            *

        Open wide your eyes. Do you see that humble man sitting there in the shade making baskets and utensils out of palm fronds?

        That is Salmaan. Take a good look at him. Look at his short garment, which is so short that it is only down to his knees. That was him in grand old age. His grant was 4,000 to 6,000 dirhams a year, but he distributed all of it, refusing to take a dirham of it, and he used to say, "I would buy palm fronds with one dirham to work on and then sell it for three dirhams. I retained one dirham of it as capital, spent one dirham on my family, and gave away one dirham, and if `Umar lbn Al-Khattaab prevented me from that, I would not stop."

*            *            *

        What next, O followers of Muhammad? What next,  O noblest of mankind in all ages? Some of us used to think, whenever we heard the conduct of the Companions and their piety - for example, Abu Bakr, `Umar, Abu Dhar and their brethren - that it was based on the life of the Arabian Peninsula, where the Arabs find pleasure in simplicity. And here we are before a man from Persia, the land of pleasure, luxury, and civilization, and he was not of the poor but of its upper class. What about him now refusing property, wealth, and enjoyment, and insisting that he live on one dirham a day from the work of his hands? How about his refusing leadership and position except for something relating to jihaad and only if none but he were suitable for it, and it was forced upon him, and he accepted it weeping and shy? How about when he accepted leadership which was forced upon him but he refused to take his lawful dues? Hishaam lbn Hasaan relates from Al-Hassan: The allowance of Salmaan was 5,000. He lived among 30,000 people and used to dress in a garment cut into halves. He wore one and sat on the other half. Whenever his allowance was due him, he distributed it to the needy and lived on the earnings of his hands!

        Why do you think he was doing all this work and worshiping with all this devotion, and yet he was a Persian child of luxury, the upbringing of civilization? You can hear the reply from him. While he was on his deathbed, the great spirit mounting forth to meet his Lord, Exalted and Merciful, Sa`d lbn Abi Waqaas went to greet him, and Salmaan wept! Sa'd said, "What makes you weep, O Abu `Abd Allah? The Prophet of Allah died pleased with you!" Salmaan replied, "By Allah, I am not weeping in fear of death, nor for love of the world. But the Prophet of Allah put me on an oath. He said, `Let any of you have in this world like the provision of the traveler,' and here I have owned many things around me." Sa'd said: I looked around, and I saw nothing but a water-pot and vessel to eat in! Then I said to him, "O Abu Abd Allah, give us a parting word of advice for us to follow." He said, O Sa'd, remember Allah for your cares, if you have any. Remember Allah in your judgment, if you judge. Remember Allah when you distribute the share." This was the man who filled his spirit with riches just as it filled him with renunciation of the pleasures of this world, its riches, and pride. The oath which he and the rest of the Companions had taken before the Prophet of Allah was that they must not let the world possess them and that they should take nothing from it but the provision of the traveler in his bag.

        Salmaan had kept the oath, yet still his tears ran when he saw his soul preparing for departure, fearing that he had gone beyond the limits. There was nothing around him except a vessel to eat in and a water-pot and yet still he considered himself lavish! Did I not tell you that he was the nearest in resemblance to `Umar? During the days of his rule over the Madiinah area, he never changed his way. He had refused, as we have seen, to receive his salary as a ruler, but went on making baskets to earn his living. His dress was no more than a gown, resembling his old clothes in simplicity.

        One day while on the road, he met a man arriving from Syria, carrying a load of figs and dates. The load was too heavy for him and made him weary. No sooner did the Syrian see the man in front of him, who appeared to be one of the common people and poor than he thought of putting the load on his shoulders and when he reached his destination he would give him something for his labor. So he beckoned to the man (Salmaan, the governor), and he came up to him.

        The Syrian said to him, "Relieve me of this load." He carried it, and they walked together.

        While on their way, they met a group of people. He greeted them and they stood up in obeisance, replying, "And unto the governor be peace!" "Who is the governor?" The Syrian asked himself. His surprise increased when he saw some of them rushing towards Salmaan to take the load off his shoulders. "Let us carry it, O governor". When the Syrian knew that he was the governor of Al Madiinah, he was astonished. Words of apology and regret fell from his lips, and he went forward to grab the load. But Salmaan shook his head in refusal, saying, "No, not until I take you to your destination."

*            *            *

        He was asked one day, "What troubles you in the leadership?" He replied, "The pleasure of nurturing it and the bitterness of meaning!"

        A friend of his came to him one day at his house and found him kneading dough. He asked him, "Where is your servant? "He replied, We have sent her on an errand and we hate to charge her with two duties."

        When we say "his house" let us remember what kind of house it was. When Salmaan thought of building it, he asked the mason, "How are you going to build it?" The mason was courteous and yet witty. He knew the piety and devotion of Salmaan, so he replied to him saying  "Fear not. It is a house for you to protect yourself against the heat of the sun and dwell in the cold weather. When you stand erect in it, it touches your head." Salmaan said to him, "Yes, that is it, so go on and build it."

        There was nothing of the goods of this world which could attract Salmaan for a moment, nor did they leave any traces in his heart except one thing, which he was particularly mindful of and had entrusted to his wife, requesting her to keep it far away in a safe place. In his last sickness, and in the morning on which he gave up his soul, he called her, "Bring me the trust which I left in safe keeping!" She brought it and behold, it was a bottle of musk. He had gained it on the day of liberating the city of Jalwalaa' and kept it to be his perfume on the day of his death. Then he called for a pot of water, sprinkled the musk into it, stirred it with his hand and then said to his wife, "Sprinkle it on me, for there will now come to me creatures from the creatures of Allah. They do not eat food and what they like is perfume."

        Having done so he said to her, "Shut the door and go down." She did what he bade her to do. After a while she went up to him and saw his blessed soul had departed his body his frame. It was gone to the Supreme Master, and it ascended with the desire to meet Him as he had an appointment there with the Prophet Muhammad (PBUH) and his two Companions Abu Bakr and `Umar and the noble circle of martyrs!

*            *            *

        Long had the burning desire stirred Salmaan. The time had come for him to rest in peace.
 

  Lessons:

• 
  
  Never feel dejected or disgruntled upon seeing the trachery of People around you especially those who are considered scholars or the flag-bearers of islam
• 
  
  Never abandon your search for truth for if you are truthful in your search you will reach there.
• 
  
  The path of truth sometimes demands sacrifice, the more truthful you are, the more sacrifices you will have to give but in the end truth always triumphs.
• 
  
  If Salman al farsi had stopped his search when he met the first man who hoodwinked him he would have remained in persia and we would probablynot even know who he was.

MUS'AB IBN `UMAIR Radhi Allah unhu

The First Envoy of Islam

        This man among the Companions of the Prophet Muhammad (PBUH), how good it is for us to start with him. He was the flower of the Quraish, the most handsome and youthful! Historians and narrators describe him as "The most charming of the Makkans".

        He was born and brought up in wealth, and he grew up with its luxuries. Perhaps there was no boy in Makkah who was pampered by his parents like Mus`ab lbn `Umair. This mirthful youth, caressed and pampered, the talk of the ladies of Makkah, the jewel of its clubs and assemblies: is it possible for him to be one of the legends of faith?

        By Allah, how interesting a tale, the story of Mus`ab Ibn `Umair or Mus`ab the Good, as he was nicknamed among the Muslims! He was one of those made by Islam and fostered by the Prophet Muhammad (PBUH).

        But who was he? His story is a pride of all mankind. The youth heard one day what the people of Makkah had begun to hear about Muhammad the Truthful, that Allah had sent him as bearer of glad tidings and a warner to call them to the worship of Allah the One God. When Makkah slept and awoke there was no other talk but the Prophet Muhammad (PBUH) and his religion, and this spoiled boy was one of the most attentive listeners.

        That was because, although he was young, the flower of clubs and assemblies, the outward appearance of wisdom and common sense were among the traits of Mus`ab.

        He heard that the Prophet (PBUH) and those who believed in him were meeting far away from the dignitaries and great men of the Quraish at As-safaa in the house of Al-Arqam lbn Al-Arqam daar Al-Arqam. He wasted no time. He went one night to the Daar Al Arqam, yearning and anxious. There, the Prophet (PBUH) was meeting his Companions, reciting the Qur'aan to them and praying with them to Allah the Most Exalted. Mus`ab had hardly taken his seat and contemplated the verses of Qur'aan recited by the Prophet (PBUH) when his heart became the promised heart that night.

        The pleasure almost flung him from his seat as he was filled with a wild ecstasy. But the Prophet (PBUH) patted his throbbing heart with his blessed right hand, and the silence of the ocean's depth filled his heart. In the twinkling of an eye, the youth who had just become Muslim appeared to have more wisdom than his age and a determination that would change the course of time!

*            *            *

       

Mus`ab's mother was Khunaas Bint Maalik, and people feared her almost to the point of terror because she possessed a strong personality. When Mus`ab became a Muslim, he was neither careful before nor afraid of anyone on the face of the earth except his mother. Even if Makkah, with all its idols, nobles, and deserts were to challenge him, he would stand up to it. As for a dispute with his mother, this was an impossible horror, so he thought quickly and decided to keep his Islam secret until Allah willed. He continued to frequent Daar Al-Arqam and take lessons from the Prophet (PBUH). He was satisfied with his faith and avoided the anger of his mother, who had no knowledge of his embracing Islam.

        However, Makkah at that time kept no secret, for the eyes and ears of the Quraish were everywhere, very alert and checking every footprint in its hot sands. Once, `Uthmaan Ibn Taihah saw him steadily entering alarm's house, then he saw him a second time praying the prayer like Muhammad. No sooner had he seen him than he ran quickly with the news to Mus`ab's mother, who was astonished by it.

        Mus`ab stood before his mother, the people, and the nobles of Makkah who assembled around him, telling them the irrefutable truth and reciting the Qur'aan with which the Prophet (PBUH) cleansed their hearts and filled them with honor, wisdom, justice, and piety. His mother aimed a heavy blow at him, but the hand which was meant as an arrow soon succumbed to the powerful light which increased the radiance of his face with innocent glory because it demanded respect with its quiet confidence. However, his mother, under the pressure of her motherliness, spared him the beating and the pain, although it was within her power to avenge her gods whom he had abandoned. Instead she took him to a rough corner of her house and shut him in it. She put shackles on him and imprisoned him there until he heard the news of the emigration (hijab) of some of the believers to Abyssinia. He thought to himself and was able to delude his mother and his guards, and so escaped to Abyssinia.

        There he stayed in Abyssinia with his fellow emigrants and then returned with them to Makkah. He also emigrated to Abyssinia for the second time with the Companions whom the Prophet (PBUH) advised to emigrate and they obeyed. But whether Mus`ab was in Abyssinia or Makkah, the experience of his faith proclaimed itself in all places and at all times.

        Musa became confident that his life had become good enough to be offered as a sacrifice to the Supreme Originator and great Creator. He went out one day to some Muslims while they were sitting around the Prophet (PBUH) , and no sooner did they see him than they lowered their heads and shed some tears because they saw him wearing worn out garments. They were accustomed to his former appearance before he had become a Muslim, when his clothes had been like garden flowers, elegant and fragrant.

        The Prophet (PBUH) saw him with the eyes of wisdom, thankful and loving, and his lips smiled gracefully as he said, "I saw Mus`ab here, and there was no youth in Makkah more petted by his parents than he. Then he abandoned all that for the love of Allah and His Prophet!"

        His mother had withheld from him all the luxury he had been overwhelmed by, when she could not return him to her religion. She refused to let anyone who had abandoned their gods eat of her food, even if he was her son. Her last connection with him was when she tried to imprison him for a second time after his return from Abyssinia, and he swore that if she did that, he would kill all those who came to her aid to lock him up. She knew the truth of his determination when he was intent and decided to do something, and so she bade him good bye weeping.

        The parting moment revealed a strange adherence to infidelity on the part of his mother, and the greater adherence to faith on the part of her son. When she said to him, while turning him out of her house, "Go away, I am no longer your mother," he went close to her and said, "O mother, I am advising you and my heart is with you, please bear witness that there is no god but Allah and that Muhammad is His servant and messenger." She replied to him, angrily raging, "By the stars, I will never enter your religion, to degrade my status and weaken my senses!"

        So Mus`ab left the great luxury in which he had been living. He became satisfied with a hard life he had never seen before, wearing the roughest clothes, eating one day and going hungry another. This spirit, which was grounded in the strongest faith, adorned with the light of Allah, made him another man, one who appeals to the eyes of other great souls.

        While he was in this state, the Prophet (PBUH) commissioned him with the greatest mission of his life, which was to be his envoy to Al-Madiinah. His mission was to instruct the Ansaar who believed in the Prophet (PBUH) and had pledged their allegiance to him at `Aqabah, to call others to Islam, and to prepare Al-Madiinah for the day of the great Hijrah. There were among the Companions of the Prophet (PBUH) at that time others who were older than Mus`ab and more prominent and nearer to the Prophet (PBUH) by family relations. But the Prophet (PBUH) chose Mus`ab the Good, knowing that he was entrusting to him the most important task of that time, putting into his hands the destiny of Islam at Al-Madiinah. The radiant city of Al-Madiinah was destined to be the home of Hijrah, the springboard of Islamic preachers and the liberators of the future. Mus`ab was equal to the task and trust which Allah had given him and he was equipped with an excellent mind and noble character. He won the hearts of the Madinites with his piety, uprightness and sincerity. And so they embraced the religion of Allah in flocks. At the time the Prophet (PBUH) sent him there, only twelve Muslims had pledged allegiance to the Prophet (PBUH) at the Pledge of `Aqabah. He had hardly completed a few months when they answered to the call of Allah and the Prophet (PBUH). During the next pilgrimage season, the Madinite Muslims sent a delegation of 70 believing men and women to Makkah to meet the Prophet (PBUH).

        They came with their teacher and their Prophet's envoy, Mus`ab Ibn `Umair. Mus`ab had proven, by his good sense and excellence, that the Prophet (PBUH) knew well how to choose his envoys and teachers.

        Mus'ab had understood his mission well. He knew that he was a caller to Allah and preacher of His religion, which calls people to right guidance and the straight path. Like the Prophet (PBUH) in whom he believed, he was no more than a deliverer of the message. There he stood fast, with As`ad Ibn Zoraarah as host, and both of them used to visit the tribes, dwellings, and assemblies, reciting to the people what he had of the Book of Allah, instilling in them that Allah is no more than One God.

        He had confronted certain instances which could have put an end to his life and that of those with him but for his active, intelligent, great mind. One day, he was taken by surprise while preaching to the people to find Usaid lbn hudair, leader of the `Abd Al-Ashhal tribe, at Al-Madiinah confronting him with a drawn arrow.

        He was raging with anger and animosity against the one who had come to corrupt the religion of his people by telling them to abandon their gods and talking to them about the idea of only One God Whom they did not know before and had never heard of. Their gods were to them the center of their worship. Whenever any of them needed them, he knew their places. They would invoke them for help. That was how they thought and imagined!

        As for the God of Muhammad, to whom this envoy was calling, nobody knew His place, nor could anybody see Him! When the Muslims who were sitting around Mus`ab, saw Usaid lbn hudair advancing in his unbridled anger, they were frightened, but Mus`ab the Good stood firm. Usaid stood before him and As`ad lbn Zoraarah shouting, "What brought you here? Are you coming to corrupt our faith? Go away if you wish to be saved!"

        And like the calmness of the sea and its force, Mus`ab started his fine speech saying, "Won't you sit down and listen? If you like our cause, you can accept; and if you dislike it, we will spare you of what you hate."

Allah is the Greatest! How grand an opening whose ending would be pleasant! Usaid was a thoughtful and clever man, and here he saw Mus`ab inviting him to listen and no more. If he was convinced he would accept it, and if he was not convinced, then Mus`ab would leave his neighborhood and his clan, and move to another neighborhood without harm, nor being harmed. There and then Usaid answered him saying, "Well, that is fair," and he dropped his arrow to the ground and sat down listening.

        Mus`ab had hardly read the Qur'aan, explaining the mission with which Muhammad lbn `Abd Allah (PBUH) came, when the conscience of Usaid began to dear and brighten and change with the effectiveness of the words. He became overwhelmed by its beauty. When Mus`ab finished speaking, Usaid lbn Hudair exclaimed to him and those with him, "How beautiful is this speech, and how true! How can one enter this religion?" Mus`ab told him to purify his body and clothes and say, "I bear witness that there is no god but Allah." Usaid retired for some time and then returned pouring clean water on his head and standing there proclaiming, "I bear witness that there is no god but Allah, and that Muhammad is the Messenger of Allah."

        The news spread like lightning and then Sa`d Ibn Mu`aadh came and listened to Mus`ab, and he was convinced and embraced Islam. Then came Sa`d lbn `Ubaadah.

        There and then blessings came with their entering Islam. The people of Al-Madiinah came together asking one another, "If Usaid lbn Hudair, Sa`d Ibn Mu`aadh and Sa`d Ibn `Ubaadah have embraced Islam, what are we waiting for? Go straight to Mus`ab and believe. By Allah, he is calling us to the truth and the straight path!"

        The first envoy of the Prophet (PBUH) succeeded without comparison. It was a success which he deserved and to which he was equal.

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 The days and years passed by. The Prophet (PBUH) and his Companions emigrated to Al-Madiinah, and the Quraish were raging with envy and their ungodly pursuit after the pious worshippers. So the Battle of Badr took place, in which they were taught a lesson and lost their strong hold. After that they prepared themselves for revenge, and thus came the Battle of Uhud. The Muslims mobilized themselves, and the Prophet (PBUH) stood in their midst to sort out among their faithful faces and to choose one to bear the standard. He then called for Mus`ab the Good, and he advanced and carried the standard.

        The terrible battle was raging, the fighting furious. The archers disregarded the orders of the Prophet (PBUH) by leaving their positions on the mountain when they saw the polytheists withdrawing as if defeated. But this act of theirs soon turned the victory of the Muslims to defeat. The Muslims were taken at unawares by the cavalry of the Quraish at the mountain top, and many Muslims were killed by the swords of the polytheists as a consequence.

        When they saw the confusion and horror splitting the ranks of the Muslims, the polytheists concentrated on the Prophet of Allah to finish him off. Mus`ab saw the impending threat, so he raised the standard high, shouting, "allahu Akbar! Allah is the Greatest!" like the roar of a lion. He turned and jumped left and right, fighting and killing the foe. All he wanted was to draw the attention of the enemy to himself in order to turn their attention away from the Prophet (PBUH). He thus became as a whole army in himself. Nay, Mus`ab went alone to fight as if he were an army of giants raising the standard in sanctity with one hand, striking with his sword with the other. But the enemies were multiplying on him. They wanted to step on his corpse so that they could find the Prophet (PBUH).

        Let us allow a living witness to describe for us the last scene of Mus`ab the Great. Ibn Sa`d said: Ibraahiim lbn Muhammad lbn Sharhabiil Al-'Abdriy related from his father, who said: Mus`ab lbn `Umair carried the standard on the Day of Uhud. When the Muslims were scattered, he stood fast until he met lbn Qumaah who was a knight. He struck him on his right hand and cut it off, but Mus`ab said, "and Muhammad is but a Messenger. Messengers have passed away before him " (3:144). He carried the standard with his left hand and leaned on it. He struck his left hand and cut it off, and so he leaned on the standard and held it with his upper arms to his chest, all the while saying, "And Muhammad is but a Messenger. Messengers have passed away before him". Then a third one struck him with his spear, and the spear went through him. Mus`ab fell and then the standard.

        Nay, the cream of martyrdom had fallen! He fell after he had struggled for the sake of Allah in the great battle of sacrifice and faith. He had thought that if he fell, he would be a stepping stone to the death of the Prophet (PBUH) because he would be without defense and protection. But he put himself in harm's way for the sake of the Prophet (PBUH). overpowered by his fear for and love of him, he continued to say with every sword stroke that fell on him from the foe, "and Muhammad is but a Messenger. Messengers have passed away before him "(3:144). This verse was revealed later, after he had spoken it.

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After the bitter battle, they found the corpse of the upright martyr lying with his face in the dust, as if he feared to look while harm fell on the Prophet (PBUH). So he hid his face so that he would avoid the scene. Or perhaps, he was shy when he fell as a martyr, before making sure of the safety of the Prophet of Allah, and before serving to the very end, guarding and protecting him.

 

        Allah is with you, O Mus`ab! What a great life story!

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The Prophet (PBUH) and his Companions came to inspect the scene of the battle and bid farewell to its martyrs. Pausing at Mus`ab's body, tears dripped from the Prophet's eyes. Khabbaab lbn Al-Arat narrated: We emigrated with the Prophet (PBUH) for Allah's cause, so our reward became due with Allah. Some of us passed away without enjoying anything in this life of his reward, and one of them was Mus`ab Ibn`Umair, who was martyred on the Day of Uhud. He did not leave behind anything except a sheet of shredded woolen cloth. If we covered his head with it, his feet were uncovered, and if we covered his feet with it, his head was uncovered. The Prophet (PBUH) said to us, "Cover his head with it and put lemon grass over his feet."

        Despite the deep, sad pain which the Prophet (PBUH) suffered over the loss of his uncle Hamzah and the mutilation of his corpse by the polytheists in a manner that drew tears from the Prophet (PBUH) and broke his heart; despite the fact that the field of battle was littered with the corpses of his Companions, all of whom represented the peak of truth, piety and enlightenment; despite all this, he stood at the corpse of his first envoy, bidding him farewell and weeping bitterly. Nay, the Prophet (PBUH) stood at the remains of Mus`ab lbn `Umair saying, while his eyes were flowing with tears, love and loyalty, "Among the believers are men who have been true to their covenant with Allah " (33:23).  

        Then he gave a sad look at the garment in which he was shrouded and said, "I saw you at Makkah, and there was not a more precious jewel, nor more distinguished one than you, and here you are bare-headed in a garment!" Then the Prophet (PBUH) looked at all the martyrs in the battlefield and said, "The Prophet of Allah witnesses that you are martyrs to Allah on the Day of Resurrection." Then he gathered his living Companions around him and said, "O people, visit them, come to them, and salute (say salam to) them. By Allah, no Muslim will salute them but that they will salute him in return."
 

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        Peace be on you, O Mus`ab. Peace be on you, O Martyrs. Peace and blessings of Allah be upon you!