Tag: Day of Al-Khandaq

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Ethics & Values New Muslims

Does Islam Command Attacking Churches?

Can attacking the places of worship, i.e. churches, be justified in any religious teachings including Islamic? What does Islam say and teach about that? How can a religion be judged correctly?

It is safe to say that a given religion can be judged correctly only by two things: its own teachings and the practice of the mainstream doctrine of this religion. A religion cannot be judged by the centrifugal practices or beliefs of some followers, be they liberal or extremist, hither or thither.

churches

Islam pleads the cause of religion and defends all religions as well as their places of worship.

Attacking the places of worship is a criminal act which is done by individual followers of all religions all over the world. It is unfair to claim that it is Muslims only who attack the places of worship.

In fact, Islam prohibits any assault against the places of worship. The alleged attacks on the places of worship if really carried out by Muslims go against the well-established Islamic teachings. Such acts serve as odd precedents in the Islamic history. Suffice it to say they break with tradition.

Churches in Islamic History

The Messenger of Allah once wrote to the bishop of Banu Al-Harith Ibn Ka’b and the bishops and priests of Najran, their followers and their monks that everything, small or great, pertaining to their churches, chapels and monasteries would remain in their possession, that Allah and His Messenger would guarantee that no bishop would be removed from his see, nor any monk from his monastery, nor any priest from his office and none of their rights or powers would be changed as long as they were sincere and good, and no cruelty would be shown to them. This was scribed by Al-Mughirah.

Umar ibn Al-Khattab, the Second Muslim Caliph, concluded a treaty with the people of Jerusalem which read:

This is the assurance of safety which the servant of God, Umar, the Commander of the Faithful, has granted to the people of Jerusalem. He has given them an assurance of safety for themselves, for their property, their churches, their crosses, the sick and the healthy of the city, and for all the rituals that belong to their religion. Their churches will not be inhabited [by Muslims] and will not be destroyed. Neither they, nor the land on which they stand, nor their crosses, nor their property will be damaged. They will not be forcibly converted.

The people of Jerusalem must pay the poll tax like the people of (other) cities, and they must expel the Byzantines and the robbers. All this from the book they shall have as a pact of Allah, and as protection from his Messenger, from the Caliphs as well as from the Believers if they pay the jizyah. Witnesses of this are: Khalid bin Al-Waleed, `Amr ibn Al-`As, `Abd Al-Rahman ibn `Awf and Mu`awiya ibn Abi Sufyan. It was written with all present in the 15th year after Hegira.

Khalid bin Al-Waleed, the renowned Muslim commander, concluded a similar treaty with the people of Damascus which read:

This is what Khalid bin Al-Waleed shall grant to the people of Damascus: He shall grant them protection [and safety] for their lives, property [and possessions], their churches, and the walls of their cities. Nothing of their quarters will be destroyed nor shall anyone live in them. This they shall have as a pact of Allah, protection from his Messenger, from the Caliphs as well as from the Believers and nothing but good will remain for them if they pay the jizyah.

Habib bin Maslamah, a Companion of Prophet Muhammad and accomplished Muslim military commander, entered into a similar pact with the people of Dabil which read:

In the name of Allah, the beneficent, the merciful! This is a document from Habib bin Maslamah to the Christians, Magians and Jews of Dabil, present and absent. I assure you safety of your lives, properties, churches, places of worship and walls of your city. You are guaranteed protection and we are bound to fulfill our pact as long as you adhere to the jizyah and pay the kharaj. Allah is witness and He alone suffices as a witness.

In the Qur’an, we read verses telling us that Allah allowed the believers to fight against the unbelievers to prevent the demolition of the places of worship in general. Allah says:

Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful.

Permission (to fight) has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.

(They are) those who have been evicted from their homes without right – only because they say, “Our Lord is Allah.” And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might.

(And they are) those who, if We give them authority in the land, establish prayer and give zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of (all) matters. (Al-Hajj 22:38-41)

However, somebody may wonder how the empowerment of Muslims will prevent the demolition of the places of worship.

The answer is that Islam binds Muslims to not only refrain from attacking the places of worship but also to protect them against attacks by any other people. It is safe to say that Islam is keen on the other faiths, even if they are contradictory to its principles.

Islam is nothing but a faith and a body of beliefs. The cause of faith serves as a common ground for their coexistence with the other, whose faith or beliefs might be right or wrong from Muslims’ point of view.

So long as some faith or belief is cherished, there is a way for communication. Islam looks for those who are willing to believe in religions simply because they are supposed to seek the truth. We, Muslims, think that we have that truth. Consequently, dialogue with those people will bring Muslims either new converts or allies and friends from the other religions. Therefore, it may be hard liaise with those who are unwilling to believe in any religion for they are unlikely to accept religion and religious people.

Furthermore, Muslims are deeply concerned about security, peace, justice and freedom on earth. Such security, peace, justice and freedom are more likely to be maintained by religion for religion usually preaches such values. Without religion, such values are at peril.

Therefore, Islam pleads the cause of religion and defends all religions as well as their places of worship. Muslims wish that even if Islam is not professed, one religion is still followed. This is better for Muslims themselves.

Islam & Non-Muslims

Just as Muslims guarantee security, peace, justice and freedom for non-Muslims, they expect that they are given equal treatment by non-Muslims.

Though Muslims see the followers of the other divine religions as unbelievers, Muslims still side with them against the atheists and the followers of the non-divine religions. Even though Muslims hope that the whole world converts to Islam, they prefer that if Islam is not embraced, the other divine religions are followed instead given the commonalities shared by those religions.

Muslims have shown sympathy for the followers of the other divine religions throughout history though such a feeling is not reciprocated by those followers, either Jews or Christians. Such sympathy is recorded in the Qur’an more than once.

For example, during Prophet Muhammad’s lifetime, the Magian Persian Empire defeated the Christian Roman Empire in one of the wars which would break out between them every now and then. At the time, Muslims sympathized with the Roman Empire. Qur’anic verses were revealed, prophesying a prospective victory by the Roman Empire over the Persian Empire.

We read the following verses in the Qur’an:

The Byzantines have been defeated in the nearest land. But they, after their defeat, will overcome. Within a few years. To Allah belongs the command before and after. And that day the believers will rejoice in the victory of Allah. He gives victory to whom He wills, and He is the Exalted in Might, the Merciful. (It is) the promise of Allah. Allah does not fail in His promise, but most of the people do not know. (Ar-Rum 30:1-7)

In a word, Islam commands Muslims to give kind treatment and act justly towards non-Muslims so long as they do not wrong Muslims.

Allah says:

Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes – from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly.

Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion – [forbids] that you make allies of them. And whoever makes allies of them, then it is those who are the wrongdoers. (Al-Mumtahanah 60:8-9)

References:

1- The Glorious Qur’an (Sahih International Translation)

2- As-Sirah An-Nabawiyah by Ibn Ishaq

 

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Source: islamforchristians.com

 

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Salman Al-Farisi: A Journey of Truth and Existence (2/3)

Part 1

moon-nature

He moved from land to land, town to town, seeking acquaintances, persevering, worshiping and searching for his destiny.

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 Nisibin.

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 lbrahim (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 Madinah. 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 (peace be upon him), who later emigrated to Madinah and dismounted at Quba’ among the Bani `Amr ibn `Awf.

The Sign

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 Quba’ 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 at Quba’. 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 (peace be upon him) 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 again the next day, carrying some food, and said to him, “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.

Within Islam

When I became a Muslim, slavery prevented me from taking part in the battles of Badr and Uhud. Therefore the Prophet (peace be upon him) advised me, ”Go into terms with your master for him to free you,” and so I did. The Prophet told the Companions to assist me, and Allah freed me from bondage. I became a free Muslim, taking part with the Prophet in the Battle of Al-khandaq and others.

With these simple clear words, Salman 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-khattab.

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The article is excerpted from the book “Men Around the Messenger”, which is a translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet. 

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Salman Al-Farisi: The Seeker after the Truth (Part 1)

desert

Salman had much experience, in warfare and its tactics in his native Persia. So he proposed to the Prophet something which the Arabs had never seen before in warfare.

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 (peace be upon him) 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.

Battle of the Trench

Salman Al-Farisi (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 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 Quraysh army and allies would attack Al Madinah 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 and the Muslims were taken unaware by a huge well-armed army marching on Al-Madinah. The Qur’an 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. (Al-Ahzab 33:10-11)

Twenty-four thousand fighters under the command of Abu Sufyan and `Uyainah ibn Hisn were advancing on Al-Madinah 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 Quraysh 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, based upon individual, collective, and tribal interests.

The Muslims found themselves in a precarious situation. The Prophet 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?

Precious Advice

And then a long-legged man with flowing hair for whom the Prophet bore great love, Salman Al-Farisi, held up his head and took a look at Al-Madinah, which was surrounded by hills, mountains, and exposed open country which could be easily broken through by the enemy.

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

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 Quraysh than they were stunned by despair. The forces of the enemy still remained in their tents for a month, unable to take Al-Madinah, until Allah sent them one night a storm which devastated their tents and tore them asunder.

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

Teamwork in Action

During the excavation of the trench, Salman took his place among the Muslims while they dug and removed the sand. The Prophet was also taking part in digging where Salman was working in a group. Their pickaxes could not smash a stubborn rock, in spite of the fact that Salman 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. Salman went to the Prophet to ask him to divert the trench around that stubborn and challenging rock. The Prophet (PBUH) returned with Salman 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. Salman said that he himself saw that light shining upon Al-Madinah. The Prophet raised the pickax and gave a second blow and the rock broke more. At that moment the Prophet (peace be upon him) 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 struck his third blow. Then the rock shattered and its glittering light was seen!

The Prophet told them that he was now looking at the palaces of Syria, San`aa’ (Sanaa) 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!”

Salman 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 to break it, he stood by the side of the Prophet, 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-Madinah 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 and how he came to believe in him.

In the coming part we will approach that great court and listen to his grand tale which he is recounting….

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The article is excerpted from the book “Men Around the Messenger”, which is a translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet. 

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`Abdullah ibn `Umar: The Persistent Repentant to Allah (Part 1)

reading qur'an

He spent his long, blessed life and his firm loyalty adhering to the Prophet’s Sunnah.

Unique Nobility

When Abdullah ibn Umar was at the peak of his long life he said, “I swore the oath of allegiance to the Prophet (peace be upon him). 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 mujahids (those who strive for the cause of God), 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-Madinah – that young boy who possessed premature manly merits began his relation with the Prophet of Islam (peace be upon him).

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 `Abdullah 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 (peace be upon him) all the good manners and all that can be described as noble virtues.

In the Prophets’ Steps

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 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 `Abdullah lbn `Umar.”

God-Consciousness

In the same way he was very cautious when giving a fatwa (legal formal opinion in Islamic law). One day somebody came to ask him a fatwa. 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 ijtihad (independent judgment in a legal question) in his fatwa, 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 fatwa. However, lbn `Umar’s piety deprived him of the courage to make any fatwas.

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 `Uthman once sent for him and asked him to hold the position of judge but he apologized. `Uthman 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 ijtihad 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.”

`Uthman exempted him after he pledged him never to tell anyone about that, for `Uthman 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.

Qualifications-Based

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 fatwa 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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The article is excerpted from the book “Men Around the Messenger”, which is translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

 

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Salman Al-Farisi: True Faith & Real Richness (Part 3)

Click here to read Part 1 and Part 2.

Luqman the Wise

nature_peace

He filled his spirit with riches just as it filled him with renunciation of the pleasures of this world, its riches, and pride.

Once stayed with Abu Ad-Darda’, under the same roof, and as Abu Ad-Darda’ used to pray all night and fast all day, Salman Al-Farisi blamed him for this excessive worship. One day, Salman wanted to stop him from fasting and to say it was supererogatory.

Abu Ad-Darda’ asked him, “Would you prevent me from fasting for my Lord and from praying to Him?” Salman Salman Al-Farisi 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 (peace be upon him) who said, “Salman is, indeed, full of knowledge.” The Prophet 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, “Salman is of us,” the Muhajirun (the emmigrants) stood up also and said, “Salman is of us.” The Prophet called to them saying, “Salman is of us, O People of the House (Prophet’s house).”

Indeed, he deserved this honor! `Ali ibn Abi Talib , (May Allah honor his face) nicknamed him “Luqman 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 Luqman 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-Madinah 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 Salman!” They received him at the border of Al-Madinah. Salman had lived with the Prophet 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 `Uthman (may Allah be pleased with them), 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 Madinah 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 Salman Al-Farisistand in this respect? Where do we see him in the time of splendor, plenty, and enjoyment?

True Humbleness

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 Salman Al-Farisi.

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 ibn Al-Khattab 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 Dharr 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 jihad 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? Hisham ibn Hasan relates from Al-Hassan: The allowance of Salman Al-Farisi 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!

…and Simplicity

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, Sa`d ibn Abi Waqqas went to greet him, and Salman wept! Sa`d said, “What makes you weep, O Abu `Abdullah? The Prophet of Allah died pleased with you!” Salman 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 `Abdullah, 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.

Salman Al-Farisi 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 Madinah 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 (Salman, 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 Salman to take the load off his shoulders. “Let us carry it, O governor.”  When the Syrian knew that he was the governor of Al Madinah, he was astonished.

Words of apology and regret fell from his lips, and he went forward to grab the load. But Salman 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 Salman Al-Farisi 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 Salman, 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.” Salman 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 Salman 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 Jalwala’ 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 (peace be upon him) and his two Companions Abu Bakr and `Umar and the noble circle of martyrs!

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

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The article is excerpted from the book “Men Around the Messenger”, which is a translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

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Bilal Ibn Rabah: A Living Lesson on Human Freedom

The news of Bilal’s conversion to Islam was a shock to the chiefs of the Bani Jumah whose Abyssinian slave converted to Islam and followed Muhammad. What Bilal went through after that is a lesson of the true meaning of freedom and how Islam came to lay the grounds of human rights…

human freedom

Blackness of skin and bondage would not decry the greatness of the soul if it found its faith, adhered to its Creator.

As for Bilal, he adopted an attitude that would honor not only Islam, even though Islam was more worthy of it, but also all humanity. He resisted the harshest kind of torture like all pious great men.

Allah made him an example of the fact that blackness of skin and bondage would not decry the greatness of the soul if it found its faith, adhered to its Creator, and clung to its right.

Bilal gave a profound lesson to those of his age and every age, for those of his religion and every religion, a lesson which embraced the idea that freedom and supremacy of conscience could not be bartered either for gold or punishment, even if it filled the earth. He was stripped naked and laid on hot coals to make him renounce his religion, but he refused.

The Messenger (peace be upon him) and Islam made this weak Abyssinian slave a teacher to all humanity in the art of respecting conscience and defending its freedom and supremacy.

Strength of Faith   

They used to take him out in the midday heat when the desert turned to a fatal hell. Then they would throw him naked on its scorching rocks and bring a burning hot rock, which took several men to lift from its place, and throw it onto his body and chest.

This savage torture was repeated every day until the hearts of some of his executioners took pity on him. Finally, they agreed to set him free on condition that he would speak well of their gods, even with only one word that would allow them to keep their pride so that the Quraish would not say they had been defeated and humiliated by the resistance of their persevering slave.

But even this one word, which he could eject from outside his heart and with it buy his life and soul without losing his faith or abandoning his conviction, Bilal refused to say.

Yes, he refused to say it and began to repeat his lasting chant Instead: “One… One!” His torturers shouted at him, imploring him, “Mention the name of Al-Laat and Al-`Uzzaa.” But he answered, “One . . . One” They said to him, “Say as we say.” But he answered them with remarkable mockery and caustic irony, “Indeed my tongue is not good at that.”

“One… One”

So Bilal remained in the melting heat and under the weight of the heavy rock, and by sunset they raised him up and put a rope around his neck. Then they ordered their boys to take him around the mountains and streets of Makkah. And Bilaal’s tongue did not mention anything other than his holy chant: “One… One.”

When the night overtook them, they began bargaining with him, “Tomorrow, speak well of our gods, say, ‘My lord is Al-Laat and Al `Uzzaa,’ and we’ll leave you alone. We are tired of torturing you as if we are the tortured ones.”

But he shook his head and said, “One… One.” So, Umayah ibn khalaf kicked him and exploded with exasperating fury, and shouted, “What bad luck has thrown you upon us, O slave of evil?

By Al-Laat and Al-`Uzzaa, I’ll make you an example for slaves and masters.” But Bilal answered with the holy greatness and certainty of a believer, “One… One.”

And he who was assigned to play the role of a sympathizer returned to talking and bargaining. He said “Take it easy, Umayah. By Al-Laat, he will not be tortured again. Indeed Bilal is one of us, his mother is our slave girl He will not be pleased to talk about and ridicule us because of his Islam.” But Bilal gazed at their lying cunning faces, and his mouth slackened like the light of dawn. He said with calmness that shook them violently, “One… One.”

Freedom

It was the next day and midday approached. Bilal was taken to the sun-baked ground. He was patient, brave, firm, and expecting the reward in the Hereafter.

Abu Bakr As-siddiq went to them while they were torturing him and shouted at them, “Are you killing a man because he says, ‘Allah is my Lord?’”

Then he shouted at Umayah lbn khalaf, “Take more than his price and set him free.” It was as if Umayah were drowning and had caught a lifeboat. It was to his liking and he was very much pleased when he heard Abu Bakr offering the price of his freedom, since they had despaired of subjugating Bilal.

And as they were merchants, they realized that selling him was more profitable to them than his death.

They sold him to Abu-Bakr, and then he emancipated him immediately, and Bilal took his place among free men. He lastly tasted freedom. When As-Siddiq put his arm round Bilal, rushing with him to freedom, Umayah said to him, “Take him, for by Al-Laat and Al-`Uzzaa if you had refused to buy him except for one ounce of gold, I would have sold him to you.”

Abu Bakr realized the bitterness of despair and disappointment hidden in these words. It was appropriate not to answer, but because they violated the dignity of this man who had become his brother and his equal, he answered Umayah saying, “By Allah, if you had refused to sell him except for a hundred ounces, I would have paid it.” He departed with his companion to the Messenger of Allah, giving him news of his liberation, and there was a great celebration; the first taste of freedom.

Thirteen Years Later… Allah is One

After the Hijrah of the Messenger (peace be upon him) and the Muslims to Al-Madinah and their settling there, the Messenger instituted the Adhan. So who would become the muezzin five times a day? Who would call across distant lands, “Allah is the Greatest” and “There is no god but Allah”?

It was Bilal, who had shouted thirteen years before while the torture was destroying him, “Allah is One… One.” He was chosen by the Messenger that day to be the first muezzin in Islam. With his melodious soul-stirring voice, he filled the hearts with faith and the ears with awe when he called:

Allah is the Greatest, Allah is the Greatest

Allah is the Greatest, Allah is the Greatest

I bear witness that there is no god but Allah

I bear witness that there is no god but Allah

I bear witness that Muhammad is the Messenger of Allah

I bear witness that Muhammad is the Messenger of Allah

Come to Prayer

Come to Prayer

Come to Success

Come to Success

Allah is the Greatest, Allah is the Greatest

There is no god but Allah

Allah’s Justice

Fighting broke out between the Muslims and the army of the Quraish who came to invade Al-Madinah. The war raged fiercely and terribly while Bilal was there attacking and moving about in the first battle. Islam was plunged into the Battle of Badr, whose motto the Messenger ordered to be, “One… One.”

In this battle, the Quraish sacrificed their youth and all their noblemen to their destruction. Umayah Ibn khalaf, who had been Bilal’s master and who used to torture him with deadly brutality, was about to retreat from fighting. But his friend `Uqbah ibn Abu Mu`it went to him when he heard the news of his withdrawal, carrying a censer in his right hand. When he arrived he was sitting among his people. He threw the censer between his hands and said to him, “O Abu `Ally, use this. You are one of the women.”

But Umayah shouted at him saying, “May Allah make you and what you came with ugly!” And he did not find a way out, so he went out to fight.

What other secrets does destiny conceal and unfold? `Uqbah ibn Abu Mu’it had been the greatest supporter of Umayah in the torture of Bilal and other weak Muslims. And on that day, he himself was the one who urged him to go to the Battle of Badr where he would die, just as it would be the place where `Uqbah would die! Umayah had been one of the shirkers from war. Had it not been for what `Uqbah did to him, he would not have gone out fighting.

But Allah executes His command. So let Umayah go out, because there was an old account between him and one of the slaves of Allah. It was time to settle it. The Judge never dies. As you owe, you shall be owed to.

Indeed destiny would be very much pleased to mock the tyrants. Uqbah, whose provocations Umayah used to listen to and follow his desire to torture the innocent believers, was the same person who would lead Umayah to his death. By the hand of whom? By the hand of Bilal himself and Bilal alone! The same hands that Umayah used to chain and whose owner he beat and tortured. Those very hands were on that day, in the Battle of Badr, on a rendezvous that destiny had set the best time for, with the torture of the Quraish who had humiliated the believers unjustly and aggressively, robbed them of their human dignity and freedom. That is what really happened.

When the fighting began between the two sides, and the side of the Muslims shouted the motto, “One . . . One,” the heart of Umayah was startled, and a warning came to him. The word which his slave used to repeat yesterday under torture and horror became today the motto of a whole religion and of a whole new nation.

“One . . . One” Is it so? With this quickness? And with this rapid growth?

Served Right

The swords clashed in the battle and the fighting became severe. As the battle neared its end, Umayah lbn Khalaf noticed `Abdul Rahman ibn `Awf, the Companion of the Messenger of Allah. He sought refuge with him and asked to be his captive, hoping to save his life. `Abdul Rahman accepted his supplication and granted him refuge. Then he took him and walked with him amidst the battle to the place where captives were held.

On the way Bilal noticed him and shouted, “The head of kufr (disbelief), Umayah lbn Khalaf! May I not be saved if he is saved!” He lifted up his sword to cut off the head which was all the time full of pride and arrogance. But `Abdul Rahman ibn `Awf shouted at him, “O Bilal, he is my captive!” A captive while the war was still raging? A captive while his sword was still dripping blood because of what he had been doing just moments before to the bodies of the Muslims?

No! In Bilal’s opinion, this was irony and abuse of the mind, and Umayah had scoffed and abused the mind enough. He scoffed until there was no irony remaining for such a day, such a dilemma, and such a fate!

Bilal realized that he would not be able alone to storm the sanctuary of his brother in faith, `Abdul Rahman ibn `Awf. So he shouted at the top of his voice to the Muslims, “O helpers of Allah! The head of kufr, Umayah ibn khalaf! May I not be saved if he is saved!”

A band of Muslims approached with swords dripping blood. They surrounded Umayah and his son, who was fighting with the Quraish. `Abdul Rahman ibn `Awf could not do anything. He could not even protect his armor which the crowd removed. Bilal gazed long at the body of Umayah, who fell beneath the smashing swords. Then he hastened away from him shouting, “One… One.”

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The article is excerpted from the book “Men Around the Messenger”, which is a translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

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Bilal ibn Rabah: A Miracle of Faith & Truthfulness

Whenever `Umar ibn Al khattab mentioned Abu Bakr he would say, “Abu Bakr is our master and the emancipator of our master”. That is to say, Bilal.

bilal

The magnificence of the religion which he believed in gave him, during his lifetime and in history, an elevated place among the great men of Islam.

Indeed, the man to whom `Umar would give the agnomen “Our Master” must be a great and fortunate man.

However, this man – who was very dark in complexion, slender, very tall, thick- haired and with a sparse beard, as described by the narrators – would hardly hear words of praise and commendation directed at him and bestowed bountifully upon him without bending his head, lowering his eyelids and saying with tears flowing down his two cheeks, “Indeed, I am an Abyssinian. Yesterday, I was only a slave!”

Bilal …A Miracle of Islam?

So who is this Abyssinian who was yesterday only a slave? He is Bilal ibn Rabah, the announcer of the time of Muslim prayer and the troublemaker to the idols. He was one of the miracles of faith and truthfulness, one of Islam’s great miracles. For out of every ten Muslims, from the beginning of Islam until today and until Allah wills, we will meet seven, at least, who know Bilal.

That is, there are hundreds of millions of people throughout the centuries and generations who know Bilal, remember his name, and know his role just as they know the two greatest Caliphs in Islam, Abu Bakr and `Umar!

Even if you ask a child who is still in his first years of primary school in Egypt, Pakistan, Malaysia, or China, in the two Americas, Europe, or Russia, in Iraq, Syria, Turkey, Iran, or Sudan, in Tunis, Algeria, or Morocco, in the depth of Africa and in the mountains of Asia, in every place on the earth where Muslims reside, you can ask any Muslim child, “Who is Bilal, child?” He will answer you, “He was the muezzin of the Messenger (peace be upon him) and he was the slave whose master used to torture him with hot burning stones to make him apostatize. But instead he said, “One, One.”

Whenever you consider this enduring fame that Islam bestowed upon Bilal, you should know that before Islam this Bilal was no more than a slave who tended herds of camels for his master for a handful of dates. Had it not been for Islam, it would have been his fate to remain a slave, wandering among the crowd until death brought an end to his life and caused him to perish in the profoundest depths of forgetfulness.

However, his faith proved to be true, and the magnificence of the religion which he believed in gave him, during his lifetime and in history, an elevated place among the great and holy men of Islam. Indeed, many human beings of distinction, prestige, or wealth have not obtained even one-tenth of the immortality which Bilal the Abyssinian slave gained. Indeed, many historical figures were not conferred even a portion of the fame which has been bestowed upon Bilal.

Indeed, the black color of his complexion, his modest lineage, and his contemptible position among people as a slave did not deprive him, when he chose to embrace Islam, of occupying the high place which his truthfulness, certainty, purity, and self-sacrifice qualified him for.

For him, all this would not have been on the scale of estimation and honor except as an astonishing occurrence when greatness is found where it could not possibly be.

People thought that a slave like Bilal – who descended from strange roots, who had neither kinfolk nor power, who did not possess any control over his life but was himself a possession of his master who had bought him with his money, who came and went amid the sheep, camels, and other livestock of his master – they thought that such a human creature would neither have power over anything, nor become anything.

But he went beyond all expectations and possessed great faith that no one like him could possess! He was the first muezzin of the Messenger and of Islam, a position which was aspired to by all the masters and nobles of the Quraish who embraced Islam and followed the Messenger. Yes, Bilal ibn Rabaah.

Oh what valor and greatness are expressed by these three words Bilal ibn Rabaah!

He was an Abyssinian from the black race. His destiny made him a slave of some people of the tribe of Jumah in Makkah, where his mother was one of their slave girls. He led the life of a slave whose bleak days were alike and who had no right over his day and no hope for his tomorrow.

First Hearing of Muhammad

The news of Muhammad’s (peace be upon him) call began and reached his ears when people in Makkah began to talk about it and when he began listening to the discussions of his master and his guests, especially Umayah ibn Khalaf, one of the elders of the Bani Jumah, of which Bilal was one of the slaves.

How often did he hear Urnayah talking to his friends for some time and to some persons of his tribe. Many times they talked about the Messenger with words that were overflowing with anxiety, rage, and malice!

Bilal, on the other hand, was receiving between those words of insane fury and rage the attributes of this new religion. He began to feel that they were new qualities for the environment which he lived in.

He was also able to receive during their threatening, thunderous talks their acknowledgement of Muhammad’s nobility, truthfulness, and loyalty. Yes indeed, he heard them wondering and amazed at what Muhammad came with. They said to one another, “Muhammad was never a liar, magician, or mad, but we have to describe him this way until we turn away from him those who rush to his religion.”

He heard them talking about his honesty and loyalty, about his manliness and nobility, and about his purity and composure of his intelligence. He heard them whispering about the reasons which caused them to challenge and antagonize him: First, their allegiance to the religion of their fathers; Second, their fear over the glory of the Quraish which was bestowed upon them because of their religious status as a center of idol worship and resort in the whole of the Arabian Peninsula; Third, the envy of the tribe of Bani Hashim that anyone from them should claim to be a prophet or messenger.

One day Bilal ibn Rabah recognized the light of Allah and heard His resonance in the depths of his good soul. So he went to the Messenger of Allah and converted to Islam. It did not take long before the news of his embracing Islam was spread. It was a shock to the chiefs of the Bani Jumah, who were very proud and conceited. The devils of the earth sat couched over the breast of Umayah ibn khalaf, who considered the acceptance of Islam by one of their slaves a blow that overwhelmed them with shame and disgrace.

Their Abyssinian slave converted to Islam and followed Muhammad. Umayah said to himself, “It does not matter. Indeed the sun this day shall not set but with the Islam of this stray slave.” However, the sun never did set with the Islam of Bilal, but it set one day with all the idols of the Quraish and the patrons of paganism among them.

                                                                                                                                                                    To be continued…

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The article is excerpted from the book “Men Around the Messenger”, which is a translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

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`Ammar Ibn Yasir: A Man of Paradise (Part 2)

Allah had granted `Ammar abundant blessings and guidance. In the level of guidance and certitude, he reached a great height which made the Messenger (peace be upon him) commend his faith and raise him among the Companions as a model and an example, saying, “Take the examples of the two succeeding me, Abu Bakr and `Umar, and follow the guidance of `Ammar”.

`Ammar ibn Yasir A Man of Paradise

When the dust of his grave was being leveled on his body his soul was embracing its happy destiny there in the eternity of Paradise.

The narrators described him, saying, “He was tall, with bluish-black eyes, broad- shouldered, among the most silent of the people and the least talkative.”

How did the life of that giant proceed, the silent, bluish-black-eyed, broad-shouldered man whose body bore the scars of the horrible torture and, at the same time, the document of his amazing steadfastness and his extraordinary greatness?

How did the life of that loyal disciple, the true believer, the overawing sacrificer proceed?

He witnessed with his tutor and messenger all the battles: Badr, Uhud, Al-Khandaq, Tabuk and others.

`Ammar as a Governor

When the Messenger of Allah passed away, the outstanding Companion continued his march. At the meeting of Muslims with Persians, with Romans, and, before that, at their meeting with the army of apostates, `Ammar was always there in the first line, an honest, brave soldier who did not miss an opportunity.

He was a pious believer. No desire would take him away from Allah.

When the Commander of the Faithful, `Umar lbn Al-Khattab, chose governors for the Muslims meticulously and with reservation, his eyes usually fell on `Ammar ibn Yasir in complete trust.

That was how he hastened to him and made him the governor of Kufa, and made Ibn Mas`ud in charge with him of its treasury (Bait Al-Mal). He then wrote to the people of Kufa heralding the new governor and said, “I send you `Ammar ibn Yaasir as a governor, and lbn Mas`ud as a teacher and a minister. They are of the distinguished people of Muhammad’s Companions, and of the people of Badr.”

During his rule, `Ammar followed a way which was hard for worldly people to endure so that they turned against him, or were about to. His rule made him more modest, more pious, and more ascetic.

One of his contemporaries in Kufa, Ibn Abi Hudhail said about him, “I saw `Ammar ibn Yasir when he was the governor of Kufa buying some vegetables. He tied them with a rope and carried them on his shoulders and went home.”

Building the Ka`bah

Before approaching a momentous scene in `Ammar’s great life, let us watch another scene preceding, foreshadowing, and preparing for it.

Following the Muslims’ settlement in Al-Madinah, the honest Messenger (peace be upon him) rose, surrounded by his righteous Companions, with unkempt hair and full of dust. They were establishing Allah’s house and building His mosque. Their faithful hearts were filled with joy, glowed with delight, and murmured their thanks to Allah.

All were working in happiness and hope, carrying stone, mixing mortar, and erecting the building.

There was a team here, another team over there. The happy horizon echoed the singing with which they raised with overjoyed voices: “If we stayed while the Prophet worked, it would be misguided work of ours.” They sang in that manner, then their voices were raised in another song: “O Allah, living is but in the next world, then have mercy on the Ansar and the Muhajirun!” Then a third song was raised:

He who frequents the mosques,

Remaining there standing and sitting,

Is not equal to the one who keeps away from dust.

They were cells working, Allah’s soldiers, carrying His banner and erecting His building. The honest and kind Messenger was with them, carrying the heaviest of the stones and performing the hardest work.

Their singing voices reflected the delight of their satisfied souls. Heaven above them filled the earth that bore them with delight, and bright life was witnessing its best celebrations.

`Ammaar ibn Yasir was there amidst the celebration, carrying the heavy stones from their quarries to their positions. When the guided mercy, Muhammad, saw him, he sympathized greatly with him. He approached him and removed the dust from his head with his kind hand.

With looks filled with the light of Allah, he contemplated his innocent, faithful face and said in front of all the Companions. “Alas for Ibn Sumaiyah, killed by the tyrant group.”

His Death

Days and years passed. The Messenger (peace be upon him) went to the Supreme Companion, followed by Abu Bakr and then ‘Umar (May Allah be pleased with them). `Uthmaan Ibn `Affaan, “The Man of Two Lights”, became caliph. Conspiracies against Islam were doing their best, trying to gain by treachery and sedition what they lost in war.

`Umar’s death was the first success achieved by these conspiracies blowing on Al-

Madinah as a breeze of poison from those countries whose sovereignty and thrones Islam had destroyed.

They were tempted by `Umar’s martyrdom to continue their efforts, so they followed and awakened seditions in most Islamic countries.

In addition,`Uthman might not have given the matter the attention, care, and response it

deserved, so the incident happened and `Uthman was martyred and the doors of seditions were opened on the Muslims. Mu`awiyah started fighting the new caliph, `Aly (May Allah be pleased with him) for his right in the matter and for the caliphate.

The Companions had different stances. Some of them washed their hands of the whole matter and went home, making Ibn `Umar’s words their motto:

To the one who says, “Come to prayer,” I will respond.

To the one who says, “Come to success,” I will respond.

But to the one who says, “Come to kill your Muslim brother and to take his money,” I will say, “No.”

Some Muslims were partial to Mu`awiyah, others were partial to `Aly, the one who demanded the pledge of allegiance to him as the Muslims’ caliph. Where do you think `Ammar would stand? Where should he stand, the man about whom the Messenger of Allah said, “Follow the guidance of `Ammar,” and, “Whoever antagonizes `Ammar, will be antagonized by Allah?”

The man who, if he approached the house of Allah’s Messenger, the latter would say,

“Welcome the good-scented, kind man, allow him to come in”?

He stood by `Ali ibn Abi Talib, not as a prejudiced, biased person, but as one complying with the truth and keeping his promise. `Alه was the Caliph of the Muslims and had the pledge of allegiance to be its leader (imam). He took the caliphate and he was worthy of it. Above all, `Aly had the qualities that made his place to the Messenger of Allah as that of Harun (Aaron) to Musa (Moses).

`Ammar, who always turned towards the truth wherever it was to enlighten his insight and loyalty to the possessor of truth in that fight, turned to `Aly on that day and stood by him. `Aly was overjoyed with `Ammar’s pledge and trusted that he was right in his demand because the great man of truth, `Ammar ibn Yasir, approached and went with him.

This man of 93 was involved in the last battle of his noble and brave life. He was giving the last lesson about perseverance in truth, and bequeathing to life the last of his great, honest, and edifying attitudes. the news of `Ammar’s death spread.

Imam `Ali carried him on his chest to where he and the other Muslims prayed, and then he was buried in his own clothes. Yes, in his blood-smeared clothes which had a pure and good smell.

Muslims stood at his grave wondering. A few hours before, `Ammar had been singing over the battlefield, filled with the delight of the tired stranger who was returning happily home. He had been shouting, “Today I meet the dear ones, Muhammad and his Companions.” Did he have a meeting time with them, an exact time to wait for him?

Some Companions approached each other, inquiring. One of them asked, “Do you remember the twilight of that day in Al Madinah when we were sitting with Allah’s Messenger and suddenly his face brightened and he said, “Paradise is longing for `Ammar’?” His friend answered, “Yes, on that day he mentioned others, among which were’ `Aly, Salman and Bilal.”

When the dust of his grave was being leveled on his body by his companions, his soul was embracing its happy destiny there in the eternity of Paradise that was longing for `Ammar!

Read also:

`Ammar Ibn Yasir: A Man of Paradise (Part 1)

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The article is excerpted from the book Men Around the Messenger, which is a translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

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`Ammar Ibn Yasir: A Man of Paradise (Part 1)

If there were people born in Paradise, reared and brought to maturity there, and then brought to earth to adorn and enlighten it, then `Ammar, his mother Sumayyah and his father Yasir would be of them!

But why do we say “if” and why do we make that condition when Yasir’s family were really of Paradise?

steadfastness_consistency_belief_sunrise

Ammar’s tranquility was restored, he no longer felt pain when they punished him, and he no longer cared about it

Allah’s Messenger (peace be upon him) was not merely pacifying them when he said, “Patience, O Yasir’s family. Verily, your meeting place will be in Paradise.”  He was declaring a fact which he knew and reiterating an actuality perceived by him.

Under Quraish’s Torture

`Ammar’s father, Yasir lbn `Aamir, left his native place in Yemen seeking a brother of his. In Makkah he found an appealing place, so he settled there and was in alliance with Abu Hudhaifah ibn Al-Mughirah, who married him to one of his slave women, Sumayiyah Bint Khayyat.

Out of this blessed marriage Allah granted the parents a son, Ammar. Their embracing of Islam was early, like that of the righteous ones guided by Allah. And like the early righteous Muslims as well, they had their good share of the Quraish’s persecution and terror.

The Quraish used to waylay the believers to attack them. If the believers were among the honorable and noble people in their community, the Quraish would pursue them with threats and menace. Abu Jahl would meet one of the believers and tell him, “You abandoned your forefathers’ religion and they were better than you. We will spoil your character, degrade your honor, reduce your trade, and exhaust your money.”

They would then launch a heated war of nerves upon him.

If the believers were among the weak, poor, or slaves of Makkah, then the Quraish would burn them with the fire of persecution.

Yasir’s family belonged to that class. The order for their persecution was handed to Bani Makhzum. They used to take them all – Yasir, SumayyahSumayyah and `Ammar – to the burning desert of Makkah, where they would pour upon them different kinds of the hell of torture.

Sumayyah’s share of that torment was colossal and terrible. We shall not elaborate about her now, since we shall have – Allah willing – another encounter with her and her likes during those immortal days to talk about the grace of sacrifice and the glory of her firmness.

Suffice it to mention now, without any exaggeration, that Sumayyah, the martyred one, maintained a firm stance that day which gives the whole of humanity an everlasting honor and an ever glorious dignity. Her stance made of her a great mother to believers in all ages, and to the honorable people of all times.

Real Test of Belief

It was a way of life for the whole humanity of believers who had to inherit along with the religion all its history of heroism, sacrifices, and risks. These abundant noble sacrifices are the cement and the foundation that grant an everlasting firmness and immortality to the faith and the creed. It is the fragrance that fills the hearts of believers with loyalty, joy, and happiness. It is the lighthouse that guides the coming generations to the reality of religion, to its truth and greatness.

Therefore, Islam had to make its sacrifices and have its victims, the meaning of which is illustrated and illuminated in more than one verse of the Qur’an for the Muslims. Allah says:

Do the people think that they will be left to say: “We believe”, and they shall not be tried? (Al-`Ankabut 29:2)

Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who remained patient? (Aal `Imran 3:142)

And we indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allah knows all that before putting them to test). (Al-`Ankabut 29:3)

Do you think you shall be left alone while Allah has not yet tested those among you who have striven hard… (At-Tawbah 9:16)

Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. (Aal `Imran 3: 179)

And what you suffered (of the disaster) on the day (of the Battle of Uhud when) the two armies met, was by the leave of Allah, in order that He might test the believers. (Aal `Imran 3:166)

Models of Islam

That is true. This was the way the Qur’an taught its bearers and descendants that sacrifice is the essence of faith and that resistance of unjust, oppressive challenges is through firmness, patience, and persistence, which form the best and the most superb virtues of faith.

Therefore, this religion of Allah, when it was laying down its foundation, establishing its principles, and giving its models and examples, had to support and purify itself with sacrifice. In carrying out this great mission, a number of its disciples, supporters, and righteous people were chosen to be lofty models and elevated examples for the coming believers.

Sumayyah, Yasir and `Ammar were of this great and blessed group, chosen by Islam’s destiny to make of their sacrifices, firmness, and persistence a document of Islam’s greatness and immortality.

Unbearable Torture

Allah’s Messenger used to go out every day to Yasir’s family, commending their fortitude and heroism. His big heart was melting out of mercy and kindness to see them so severely tortured. One day while he was looking for them, `Ammar called to him, “O Messenger of Allah, we are suffering from extreme torment.” The Messenger called to him saying, “Patience, Abu Yaqdhan, patience O Yasir’s family. Verily, your meeting place will be in Paradise.”

`Ammar’s companions described the torture that was inflicted upon him in many of their reports. `Amr lbn Al-jiakam, for instance, said, “`Ammar used to be tortured so much that he would not be aware of what he was saying.” `Amr lbn Maimun said, “The polytheists scorched `Ammar lbn Yasir with fire, and Allah’s Messenger used to pass by him, pass his hand over Yaasir’s head and say,. “O fire, be cool and peaceful on `Ammar, as you were cool and peaceful on Ibrahim.”

Despite that overwhelming terror, it did not vanquish `Ammar’s spirit, though it overburdened his back and strained his strength.

`Ammar did not feel utterly ruined except on that day when his executioners employed all their devilry in crime and injustice. They burned his skin with fire, laid him on the heated sands of the desert under the burning stones, ducked him in water until he could hardly breathe and until his wounds and gashes were skinned.

`Ammar .. Pure Steadfastness

On that day, when he fell unconscious under the effect of that horror, they said to him, “Say something good about our gods.” They kept saying things which he repeated without being conscious of what he was saying.

When he became slightly conscious after he had fainted due to their torture, he remembered what he had said and was mad about it. This slip became so concrete to him that he saw it as an unforgivable sin which could not be atoned for. In a few moments his feeling of guilt made him suffer so much that the torture of the polytheists seemed to him a blessing and a balm.

If he had been left to such feelings for a few hours, they would have destroyed him. He was enduring the dreadful anguish of the body because his spirit was lofty, but now when he thought defeat had reached his spirit, he was overburdened with worries and fear of death and destruction. But Allah willed that the final, exciting scene would come to its dignified end. An angel stretched out its blessed right hand, shook the hand of `Ammar and called to him, “Get up, O hero! There is no blame or embarrassment for you.”

When Allah’s Messenger met him, he found him crying. He kept wiping his tears and telling Ammar, “The polytheists took you, ducked your head in water, and you said such and such a thing?”

`Ammar answered him, still crying, “Ye, O Messenger of Allah.” Allah’s Messenger said then while smiling, “If they repeat it, say the same thing.” Then he recited: “. . . except him who is forced thereto and whose heart is at rest with Faith.” (An-Nahl 16:106)

Ammar’s tranquility was restored, he no longer felt pain when they punished him, and he no longer cared about it. His spirit conquered and his faith conquered. The Qur’an had included this blessed transaction, so whatever happened, happened.

`Ammar remained steadfast until his tormenters were exhausted and they retreated, yielding to his determination.

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The article is excerpted from the book Men Around the Messenger, which is a translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

Khalid Muhammad Khalid (1920-1996) is a modern Egyptian Muslim thinker. He is most known for his book Rijal Hawla al-Rasul (Men Around the Messenger). He wrote many books about the life and the companions of the Prophet, peace be upon him.

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`Abdullah ibn `Umar: A Great Man with a Tender Heart (Part 2)

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 `Abdullah’s utmost hope and a means of his delight and joy.

Ibn `Umar tenderness

His generosity was never a means of arrogance. He always dedicated himself to the poor and needy.

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 (peace be upon him), who said, “What an excellent man `Abdullah 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’an, and praising Allah. Like his father, his tears rolled down abundantly whenever he heard a warning verse in the Qur’an.

`Ubayd lbn `Umar said: I was once reading to `Abdullah ibn `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” (An-Nisaa’ 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” (Al-Mutaffifin 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 halal 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 (Bayt Al-Mal) was abundant. However, he never saved that money for himself, but always spent it copiously on the poor, the needy, and beggars.

Following the Prophetic Model

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 (peace be upon him) 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.

Ibn `Umar & True Richness

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.

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” (Al-Ahqaf 46:20). He realized that he was in this life just as a visitor or a passerby.

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.”

Persistently on the Path

Ibn `Umar lived long enough to witness the Umayyad 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 Quraysh in this life.

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The article is excerpted from the book “Men Around the Messenger”, which is translation based on Khalid Muhammad Khalid’s celebrated work in Arabic “Rijal Hawla Ar-Rasul” which represents the real inspirational stories of sixty-four Companions of the Prophet.

 

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