Tag: tender heart

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Ethics & Values New Muslims

Prophet Abraham and His Non-Believer Father

There’re two examples of da`wah of Prophet Abraham (Ibrahim). One was when he presented haqq (the Truth) to his father and the other was when he addressed his people. There is a marked difference between the two.

Prophet Abraham dender nature

Paternal affection has been aroused in his address to his father.

The difference is not in the mode of discourse and clear presentation, but the deep knowledge shown of the prevailing conditions and psychology of the people addressed and how such discourse appeals to the hearts.

The son invites his father to Islam:

And make mention (O Muhammad) in the book of Ibrahim. Truly, he was a saint, a Prophet. When he said to his father: ‘O my father! Why do you worship that which does not hear nor see, nor can in any way avail you? O my father! Lo! There has come to me of knowledge that which did not come to you. So follow me, and I will lead you on a right path. O my father? Do not serve the Satan. Truly, the Satan is a rebel to the All Merciful. O my father! I fear that a punishment from the All Merciful will overtake you so that you become a comrade of the Satan. (Maryam 19:41-45)

Paternal affection has been aroused in these verses. Think over the repeated address: “O my father!” It shows obedience, love and humility. It requires an aesthetic taste to understand the eloquence of this address.

Mode of Address

Those who have a deep knowledge of the language of the Qur’an can really enjoy the spirit of this mode of address. It has been said that when such persons recite any ayah which delineates the punishment of Allah, their voices tremble and their faces redden with fear. When however they recite any ayah regarding Allah’s pardon and mercy, their hearts melt and their voices show mildness and the warmth of love.

When a son addresses his father thus: “O my father”, he arouses his paternal affection. If he had said the same thing with the voice of a preacher, he would have said,

“Exalted Sir! hear me, or O reverend priest! think it over.”

It would have then given an altogether different impression.

But he said: “O my father”. He adopted this mode intentionally so that his words might touch a sympathetic chord and arouse paternal affection, and thus open the way to his father’s heart. When a son addresses his father in this manner, however angry the father may be, his heart melts and he is inclined to hear what the son has to say.

The prophet Abraham (peace be upon him) touched the sympathetic chord in his heart before he discoursed. Because it has been seen that sometimes affection finds a place in the heart before faith finds acceptance with the person addressed.

It is also possible that a father may be affectionate but may not be a believer. If he is to be invited to true faith then one has to enter through the door which is open.

Hikmah

One who is inviting to the ‘way of Allah’ who is blessed with hikmah (wisdom) cannot lose sight of this aspect. If he does so, it may be harmful to him and his cause. If, however, he is bad-tempered he cannot succeed in his mission.

… if then (O Muhammad) you had been stern and fierce of heart they (the Companions) would have dispersed from around about you. (Aal `Imran 3:159)

When the Prophet Muhammad (peace be upon him) addressed his uncle Abu Talib, at a very critical juncture, he addressed him as “Dear Uncle”.

It was at a time when Abu Talib was afraid of a boycott by Quraysh.

“Dear Uncle! If they place the sun on my right hand and the moon on my left and ask me to abandon this mission, still I will not give it up. I will continue to work for it until Allah makes it prevail or I sacrifice my life for it.”

The result of these soft-spoken words was that the natural emotion of sympathy and affection was aroused and, though Abu Talib remained attached to his ancestral religion, he said: “O my son! continue with your mission and do what you like. I will not hand you over to anybody.”

Prophet Abraham’s Invitation 

While speaking to his father the Prophet Abraham (peace be upon him) did not take to logic nor speak in the high-flown language meant only for the intelligentsia. He began his talk in the language used in common parlance which could be understood by any man with common sense.

He said, “My father! Why worship an idol which does not hear, see nor can it be of any help lo you. I have been revealed the truth of which you have no knowledge.” (Maryam 19:42-43)

It is also a matter of pleasure for a father that his son should excel him in knowledge and intelligence. That is not surprising.

It has sometimes been found that the father is illiterate and the son becomes a learned and proficient man.

The Prophet Abraham (peace be upon him) said to his father, “O my father! I have been revealed the Truth of which you have no knowledge, so follow me. I will guide you to the right path. O my father! Do not worship the Satan. The Satan is disobedient to Allah.” (Maryam 19:43-44)

Each and every word in this ayah has a depth of meaning in it and is a treasure of wisdom. He spoke to him in a simple language because his father was a simpleminded sculptor. It was no use talking to him in a sophisticated way. He just said, “O my father! I fear that you may be taken as a follower of the Satan and the punishment of Allah may strike you.” (Maryam 19:45)

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 The article is excerpted from the book “Inviting to the Way of Allah”, by Sayyed Abul Hasan Ali Nadwi, Translated by Qazi Abdul Hamid, published by Ta-Ha Publishers Ltd. and UK Islamic Academy, 1996/1416 H.

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His Companions New Muslims

`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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His Companions New Muslims

Sa`d Ibn Abi Waqqas: The Lion’s Claws!

Sa`d ibn Abi Waqqas was considered to be one of the most courageous Arab and Muslim horsemen. He possessed two weapons, his lance and his prayer. Whenever he pierced an enemy with his lance he hurt him; whenever he invoked Allah, He answered. He and the Companions always saw that this was due to the Prophet’s prayer in favor of him.

Sa`d Ibn Abi Waqqas: The Lion's Claws!

Sa`d’s answered prayers proved primarily the purity of his soul, the honesty of his faith, and the depth of his sincerity.

One day, when the Prophet (peace be upon him) saw him doing something which made him glad and delighted, he made the following plea: “O Allah, make his spear hit unerringly and answer his prayer.”

Purity of Heart

It was in this way that he became famous among his companions for his prayer, which was like a sharp sword. He knew that about himself; therefore, he never cursed a person. Sa`d would just trust Allah to do with him as He liked.

An example of that is what `Aamir ibn Sa`d once narrated: Sa`d Ibn Abi Waqqas once saw a man insulting `Ali, Talhah and Az-Zubair. He forbade him, but he didn’t stop. Sa`d then said, “Then I will invoke Allah against you.” The man said, “You’re threatening me as if you were a Prophet.”

Sa`d went away, performed his ablution and prayed two rak`ahs. Then he lifted his hands up and said, “O Allah, if You know that that man has insulted people who have already been granted by You that which is the best and his cursing of them has annoyed You, then make an example out of him.”

Only a short while had passed, when a stray camel went out of a house. Nothing could stay it till it entered a crowd as if searching for something. Then it attacked the man, and he fell between its legs. It continued to kick the man down till he died.

If this phenomenon was to prove something, then it proved primarily the purity of his soul, the honesty of his faith, and the depth of his sincerity. He always sought to support his piety by halal food; with great insistence he always refused to take doubtful money.

A Man of Charity

Sa`d Ibn Abi Waqqas lived until he became one of the wealthiest Muslims. When he died, he left a great fortune behind. Although the abundance of money and its legitimacy are rarely to be found together, they certainly were combined in the hands of Sa`d. Thus Allah granted him a great amount of halal money.

He (may Allah be pleased with him) was a great figure in the act of charity, as much as he was a great figure in the act of righteously choosing the sources of his money. His ability to collect purely halal money was equal to, if not second to, his ability to donate it in the cause of Allah.

He became ill during the Farewell Pilgrimage, when he was accompanying the Prophet (peace be upon him), who visited him. Sa`d asked him, “O Messenger of Allah, I own a lot of money and there is nobody to inherit from me except one daughter. May I contribute two thirds of my money as alms?” The Prophet said, “No.” Then he said, “Then half of it?” The Prophet said, “No.” Then he said, “Then a third?” The Prophet said, “Yes, and the third is too much. To leave your heirs wealthy is better than to leave them having to be dependent on someone. If you spend any money in the cause of Allah you’ll be rewarded for it, even the bite you put in your wife’s mouth.”

Sa`d did not remain the father of one daughter because he was later on blessed with other children. Sa`d Ibn Abi Waqqas used to cry a lot out of piety. Whenever he listened to the Prophet preaching or advising, his tears rolled down abundantly, so that his tears nearly filled his lap.

He was blessed with success and accomplishment. Once the Prophet was sitting with the Companions when his eyes gazed on the horizon while listening to what was being revealed secretly and whisperingly. Then he looked at his Companions’ faces and said, “A man who belongs to Paradise will soon appear.” The Companions turned in all directions trying to learn, who this successful person may be. After a while, Sa`d arrived.

Later on, Abdullah ibn `Amr ibn Al-`Aas asked him persistently to tell him the worship or deed which made him eligible for such a reward. Sa`d told him, “Nothing more than what we all do or worship, except that I don’t carry any spite or hatred towards any Muslim.”

The Lion’s Claws

This is the “Lion’s Claws” as `Abdul Rahman ibn `Awf had described him. This is the man whom `Umar chose for the great day of the Battle of Al-Qadisiyah.

The Commander of the Faithful had insight into all his glittering merits when he chose him for the most difficult task confronting Islam and the Muslims:

– His prayers were heard and answered; if he asked Allah for victory, he would be granted it.

– His food was pure, his tongue was pure, his conscience was pure.

– He was a man who belonged to Paradise, as the Messenger prophesied.

– He was the horseman on the Day of Badr, the horseman on the Day of Uhud and in every battle he experienced with the Prophet .

– And another thing, which `Umar would not forget nor underestimate the value and importance among the characteristics which should be present in anyone facing major tasks, was the strength and firmness of his faith.

-`Umar did not forget what happened between Ibn Abi Waqqas and his mother when he converted to Islam and followed the Prophet.

At that time, all attempts to hinder and obstruct him from the cause of Allah had failed. His mother used a device which none doubted would conquer Sa`d’s soul and drive him back to his people’s idols. She announced her abstention from food and drink until Sa`d returned to his ancestors’ and kin’s religion.

She actually carried on her hunger strike with death defying determination and had almost approached death.

Despite all that, Sa`d did not care. He would not sell his faith and religion for anything, even if it were his mother’s life. Hoping that his heart would yield upon seeing her, some relatives took Sa’d to his mother, who was almost dying.

Sa`d went to her. The scene was so impressive, even mountain rocks would yield and melt. However, his belief in Allah and His Messenger proved to be stronger than rocks and iron. He came with his face nearer and shouted so that she could hear him. “You know, by Allah, mother, if you had 100 souls coming out one after the other I wouldn’t abandon my faith in return for anything. Then eat if you like or don’t eat!”

His mother changed her mind. A divine revelation greeted Sa`d’s position and supported it.

But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not… (Luqman 31 : 15)

Ibn Abi Waqqas as a Horseman

Is he not, indeed, the Lion in his claws? Therefore the Commander of the Faithful should hand him the standard of Al-Qadisiyah and throw him against the Persians, who recruited more than 100,000 trained warriors equipped with the most dangerous weapons the earth had ever witnessed, led on that day by the most intelligent and cunning warlords.

Indeed, all those horrible legions, will Sa`d meet with his mere 30,000 warriors, equipped only with spears, nothing more. However, their hearts were filled with the will of the new faith with all it represents: belief, vigor, and a rare, dazzling, longing aspiration for death and martyrdom.

Sa`d Ibn Abi Waqqas is a smart, brave horseman, the Prophet’s uncle, one of the first converts, and hero of different wars and raids. No sword or lance of his ever failed to reach its target. He stands at the head of his army in one of the greatest historical battles as if he were an ordinary soldier, not deluded by power nor acting arrogantly because of leadership.

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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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Divine Unity New Muslims

Allah’s Messengers: A Divine Favour for the Believers

By Abdur Raheem Kidwai

Who are Allah’s Messengers?

Allah has certainly done a favor to the believers when He sent down among them a Messenger from among themselves, who recites to them His revelation, purifies them, and teaches them the Book and wisdom, while before that people had been in manifest error. (Aal `Imran 3:164)

This concise Qur’anic passage states who is Allah’s Messenger, why he is sent down and what role and functions he performs.

Allah’s Messengers -A Divine Favour for the Believers

The Qur’an makes a point of bringing out the humanness of all the messengers.

A clear understanding of this key Qur’anic passage helps one grasp the Islamic concept of messengership and the important position of the Messenger in Islam, which is next only to that of Allah. Since the Messenger is central to faith, the Qur’an spells out distinctly his status and the domain of his activities.

This definitive Qur’anic statement was also necessary in view of the prevailing misperceptions among the Arabs of the day about venerating their messengers beyond the permitted limit, even to the point of ascribing divinity to them. The most glaring such example is that of the Christians who mistook their Messenger Jesus, son of Mary as, God forbid, the Son of God. The Hindus too, have misconstrued messengers as the incarnation of God.

Servants of Allah

The Qur’an dismisses such an outrageous proposition, asserting that it is beyond any messenger to lay claim to divinity:

It is not possible that a man to whom the Book has been given and wisdom and the Messenger’s office, should say to people: “Be you my worshipers, rather than Allah’s.” On the contrary, he would say: ”Be you worshippers of Him Who is truly the Cherisher of all.” (Aal `Imran 3:79)

Allah does not ask you to take angels and prophets for lords and patrons. What! Would He ask you to unbelief after you have surrendered to Him? (Aal `Imran 3:80)

The Qur’an makes a point of bringing out the humanness of all the messengers, especially the Prophet Jesus (peace and blessings be upon him). Take this statement as illustrative: “Jesus Christ does not disdain to serve and worship Allah”. (An-Nisaa’ 4:172)

He is seen declaring: “I am indeed a servant of Allah. He has blessed me with revelation and made me a Messenger.” (Maryam 19:30)

Significantly enough, almost all the messengers are introduced in the Qur’an as Allah’s servants, for example, Zakariyah (Maryam 19:2), Noah (al-Isra’ 17:3), David (Sad 38:17), Solomon (Sad 38:30), Job (Sad 38:41 and 44), Abraham, Isaac and Ishmael (Sad 38:45) and Muhammad (peace and blessings be upon him) (Al-Israa’ 17:1, Al-Baqarah 2:23, Al-Furqan 25:1, Al-Kahf 18:1 and Al-Hadid 57:9).

In all these instances, the messengers are described as `AbduAllah (servant of Allah). Likewise, the Arabs of the Prophet Muhammad’s day found it hard, rather impossible, to believe that a fellow human being could serve as God’s Messenger. For them, it was too elevated an office to be held by a fellow human being.

Ordinary Human Beings

The Qur’an recounts the unbelievers’ rejection of messengers on the grounds that they are ordinary human beings:

There came to them Messengers with clear signs. But they said: ‘Shall a mere human being direct us?’ So they rejected the Message and turned away. (At-Taghabun 64:6).

The same point features in their remarks reported in the Qur’an elsewhere (see Ibrahim 14:10, Ya-Sin 36:15, Ash-Shu`araa’ 26:154 and 186, Al-Israa’ 17:94, Al-Anbiyaa’ 21:3, Al-Mu’minun 23:24, 33 and 47).

The messengers, however, always presented themselves as human beings:

Their Messengers said to them: ‘True, we are human like you, but Allah grants His grace to such of His servants as He pleases’. (Ibrahim 14:11)

Of a similar import are the following Qur’anic verses: Al-Israa’ 17:93, Al-Kahf 18:110 and Fussilat 41:6).

In sum, serious misgivings about the Messenger’s humanness, his office and his role had been in circulation when the Qur’an declared the above. This statement dispels all the mental cobwebs about this important institution, clarifying who the Messenger is and what he does by Allah’s command.

Invaluable Favour

The first and foremost point to be noted is that the Messenger represents Allah’s invaluable favour to mankind. For, without the Messenger, mankind would have groped in error and ignorance.

Man would not, of course, have found his own way to Allah, and as a result, he would have missed forever such everlasting bounties from Allah as divine guidance, an excellent role model for leading one’s life and deliverance in the Next. We must be thankful to Allah for having blessed us with His messengers in the same measure as we owe gratitude to Allah for providing us with the basic necessities of life, for example, air, water, food and parents.

That Allah’s Messenger constitutes a divine favor for believers signifies that believers show their readiness to derive numerous and abiding benefits from the Messenger.

On the contrary, the unbelievers follow the path of self-destruction in rejecting him. The believers greet his message and so doing they improve their prospects both in this life and the Next. Allah’s Messenger, like any bounty of nature such as sunlight or rainfall is a source of immense benefit for everyone.

The Believers

However, only the believers make the most of his message. By opposing and rejecting him the unbelievers foolishly deny themselves a great bounty.

As to the Qur’anic statement that the Messenger is “from among” the people whom he addresses, it stands out as yet another favour from Allah.

Had the Messenger been from some other species, say an angel or jinn, it would have been impossible for people to follow in his footsteps. For, he would simply have been too different to be emulated in any degree. In his response system, his abilities and capacities, his performance level and his deportment, someone from another species would not have provided an inspiration for man to follow.

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The article is an excerpt from Abdur Raheem Kidwai’s book “The Qur’an: Essential Teachings”, published by the Islamic Foundation.

Abdur Raheem Kidwai is a professor of English at the Aligarh Muslim University, India and a well-known author of many works on the Qur’an, Islam and Muslims. Of his books are “The Qur’an: Essential Teachings”, “Daily Wisdom: Selections from the Holy Qur’an”, “Daily Wisdom: Islamic Prayers and Supplications”, “Empowerment of Indian Muslims: Perspectives, Planning and Road Ahead”.

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FEATURED New Muslims

`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.

_________________________

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.

_________________________

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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Mu`adh Ibn Jabal: The Most Learned of Halal and Haram

By: Khalid Muhammad Khalid

Among the seventy-man delegation of the Ansar who took the oath of allegiance to the Prophet in the Second Allegiance of `Aqabah sat a young man with a bright face, graceful eyes, and a radiant smile. When he was silent, he attracted attention with his profound peacefulness and devoutness. On the other hand, when he talked, he held his people spellbound. This young man was Mu`adh lbn Jabal (May Allah be pleased with him).

Mu`adh Ibn Jabal: The Most Learned of Halal and Haram

Mu`adh Ibn Jaba was a man of remarkably enlightened, resolute, and decisive mind.

He belonged to the Ansar, and he was among the foremost believers who gave the second oath of allegiance to the Prophet (peace be upon him).

Naturally, a man of such precedence, faith, and certainty would not miss for the world a battle or an expedition. His uppermost quality was his knowledge of fiqh (jurisprudence) the practical aspect of Muhammad’s message. He reached the apex in knowledge and fiqh, to the extent that made the Prophet (peace be upon him) say, “The most learned man of my nation in halal and haram is Mu`adh Ibn Jabal.”

He resembled `Umar Ibn Al-Khattab in his enlightenment, courage and intelligence. When the Prophet sent him to Yemen, he asked him, “How will you give a judgment or settle a dispute?” Mu`adh answered; “I will refer to the Qur’an.” The Prophet then asked, “What will you do if you do not find the decree you are looking for in the Qur’an?” Mu`adh answered, “I will refer to the Prophet’s Sunnah.” The Prophet asked, “But what will you do if you do not find a decree even in the Sunnah?” Mu`adh readily answered, “I will be judge between mankind by resorting to juristic reasoning (ijtihad) to the best of my power.”

Now, Mu`adh’s staunch commitment to Allah’s Book and the Prophet’s Sunnah does not mean that he closed his mind to the countless and endless hidden or equivocal facts that await someone to unravel and adjudicate.

Perhaps both Mu`adh’s ability in juristic reasoning and the courageous usage of his intelligence enabled him to master the fiqh, excelling all other scholars. The Prophet justifiably described Mu`aadh as “the most learned man of my nation in halal and haram.”

Decisive Mind, Well-mannered

 

History portrays him as a man of remarkably enlightened, resolute, and decisive mind. For instance, `Aaez Allah lbn `AbduAllah narrated that one day he entered the mosque with the Companions of the Prophet at the dawn of `Umar’s caliphate. Then he sat among more than thirty men. Let us hear him narrate the story: “I sat with a group of more than thirty men. They were recalling a hadith of the Prophet (peace be upon him). In this ring sat a dark, swarthy young man who had a sweet voice and a radiant face.

Whenever they disputed about a hidden or ambiguous meaning in the Hadith, they at once sought his legal instruction or judgment. He seldom, if ever, spoke unless he was asked. When their meeting was over, I approached him and asked him, “Who are you, O Allah’s Slave?” He answered, “I am Mu`adh Ibn Jabal.” So I instantly felt dose to him.

Also, Shahr Ibn Hawshab said, “Whenever Mu`adh lbn Jabal was present when the Companions of the Prophet were holding a meeting, they looked at him with reverence”.

`Umar Ibn Al-khattab, the Commander of the Faithful, often consulted him. It seemed that Mu`adh had a highly disciplined mind and a captivating and convincing logic that moved peacefully and knowledgeably. When we look at his historical background, we will always see him at the center of attention.

He always sat there surrounded by people. He always maintained a discrete silence that was only broken whenever people were anxious to hear his judgment and whenever they were in dispute.

When he spoke he looked, as one of his contemporaries described, “as if light and pearls were emanating from his mouth rather than speech.”

He reached his high rank in knowledge and reverence when the Prophet was alive and maintained it after his death, notwithstanding his youth, for Mu`adh died during `Umar’s caliphate at the age of thirty-three years.

Knowledgeable

Mu`adh was generous, magnanimous, well-mannered, and good-natured. If anyone asked him for money, he would readily and gladly give it to him. His generosity made him spend all his money on charity and aid.

When the Prophet died, Mu`adh was still in Yemen, where the Prophet had sent him with the task of teaching Muslims their religion and fiqh.

After a while, Mu`adh emigrated to Syria, where he lived among its people and the expatriates as a teacher and a scholar of fiqh. When Abu `Ubaydah, the governor of Syria and a close friend of Mu`adh, died, the Commander of the Faithful `Umar Ibn Al khattab assigned Mu`adh to take his place as a ruler.

Only a few months had elapsed after his taking over when he died, humble and repentant to Allah. `Umar (May Allah be pleased with him) used to say, “If I were to grant Mu`adh Ibn Jabal succession and Allah asked me, `Why did you make him your successor?’ I would readily answer, `I heard Your Prophet say that when those who have knowledge stand before Allah, Mu`adh will be among them.”

The succession that `Umar meant here was not merely over a country or a governorship but over all the Muslim lands. When `Umar was asked before his death, “If you choose your successor now, we will give him our allegiance,” he answered, “If Mu’aadh lbn Jabal were alive and I made him my successor to the caliphate, then I died and met Allah Who asked me, `Whom did you assign to rule Muhammad’s nation?’ I would answer, `I assigned Mu`adh lbn Jabal to rule it after I heard the Prophet say ‘Mu`adh Ibn Jabal is the Imam of those who have knowledge of Judgment Day.”

The Prophet (peace be upon him) said one day, “O Mu`adh, by Allah I love you dearly, so do not forget to recite after every prayer, `Allah help me in remembering You, in offering thanks to You, and in worshiping You properly.’”

Indeed, the Prophet supplicated Allah to help him to remember Him. The Prophet persevered in stressing this great fact that tells people that authority belongs to Allah, He has the power over all, and there is no power or any might except with His permission, for He is Most High and Most Great.

Definitely, Mu`adh had learned and fully grasped this fact.

He did his utmost to cherish and apply this fundamental basis in his life from that moment onwards.

Knowledge & Practice

Mu`adh advocated knowledge and the remembrance of Allah. Moreover, he invited mankind to seek the useful and true knowledge saying, “I warn you against the deviation of wise men. You will know the truth when you see it, for it has a distinctive light!” He believed that worship was an end and a means to reach justice.

One day a Muslim asked him, “Teach me.” Mu`adh asked him, “Will you obey me if I teach you?” The man answered, “I will not disobey you in anything.” He said then, “Fast, then break your fast. Pray during the night but you must get some sleep. Earn what is halal and what is rightfully yours and do not earn sin. Die as a true Muslim. Finally, I warn you against the supplication of those who have been wronged or oppressed.”

He believed that education meant knowledge and practice; therefore, he said, “Learn whatever you like to learn, yet Allah will not make your learning worthwhile unless you practice what you have learned.”

He believed that belief and remembrance of Allah meant the perpetual calling to mind of His greatness and the perpetual calling of oneself to account for deeds before Allah does so.

His Death

At the end, death summoned Mu`adh. It was time to meet Allah. When the stupor of death creeps upon someone, his subconscious takes the reins and spurs the tongue – if it is able to – to disclose the reality of all mankind in concise words that summarize his life story.

In those blessed moments, Mu`adh faintly uttered great words that revealed a great believer, for he gazed up into the sky and humbly supplicated Allah, the Most Merciful, saying,

“Allah I used to fear You but now I implore You. Allah, You know that I did not devote my life to travel in the lands or to earn money or property but rather consecrated it to knowledge, faith and obedience, notwithstanding intense heat or hardships.”

He stretched his hand as if he were shaking death and went into a coma. His last words were, “O Death, welcome! You are a long-awaited beloved.”

At last Mu`adh ascended to Allah’s Paradise.

_________________________

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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Hamzah ibn `Abdul-Muttalib: The Lion of Allah & the Martyr of Martyrs (Part 2)

By: Khalid Muhammad Khalid

Hamzah ibn `Abdul-Muttalib: The Lion of Allah & Martyr of Martyrs (Part 1)

Allah supported Islam with Hamzah’s conversion. He was strong in defending the Prophet of Allah (peace be upon him) and the helpless amongst his Companions. When Abu Jahl saw him among the Muslims, he realized that war was inevitably coming.

Hamzah ibn `Abdul-Muttalib: The Lion of Allah & the Martyr of Martyrs (Part 2)

Since his conversion, Hamzah devoted all his life and power to Allah and His religion.

Therefore he began to support the Quraish to ruin the Prophet and his Companions. He wanted to prepare for a civil war to relieve his heart of anger and bitter feelings.

Hamzah was unable, of course, to prevent all the harm alone, but his conversion was a shield that protected the Muslims, and was the first source of attraction to many tribes to embrace Islam. The second source was `Umar Ibn Al-Khattab’s conversion, after which people entered Allah’s religion in crowds.

Since his conversion, Hamzah devoted all his life and power to Allah and His religion till the Prophet peace be upon him) honored him with the noble title, “The Lion of Allah and of His Messenger”.

The first military raid launched by the Muslims against their enemies was under the command of Hamzah. The first banner that the Prophet handed to any Muslim was to Hamzah. In the battle of Badr, when the two conflicting parties met, the Lion of Allah and of His Messenger was there performing great wonders.

The defeated remnants of the Quraish army went back to Makkah stumbling in disappointment. Abu Sufyan was broken hearted with a bowed head as he left on the battlefield the dead bodies of the Quraish martyrs such as Abu Jahl, Utbah ibn Rabii`ah, Shaibah ibn Rabii`ah, Umaiyah ibn khalaf, `Uqbah ibnn Abi Mu`ait, Al-Aswad ibn `Abdul Al-Asad Al-Makhzumi, Al- Wallid ibn `Utbah, Al-Nafr ibn Al-Haarith, Al-`Aas lbn Sa`eed, Ta`mah ibn `Addi and tens of other great Quraish.

But the Quraish would not accept the defeat easily. They started to prepare the army and to pull together all powers to avenge their honor and their dead. They insisted to continue the war.

Uhud

In the Battle of Uhud, all the Quraish went to war together with their allies from the Arabs, under the leadership of Abu Sufyan once again.

The Quraishi leaders had targeted two persons in the new battle, namely, the Prophet and Hamzah (May Allah be pleased with him). If one had heard them talking and plotting before the war, one would realize that Hamzah was their second main target after the Prophet.

Before they went to war, they had already chosen the person in charge of assassinating Hamzah: an Abyssinian slave with extra ordinary skill in spear throwing. They planned for him to kill Hamzah, his only role being to hit him with a deadly spear. They warned him not to be busy with any other preoccupation other than Hamzah, regardless of the situation on the battlefield. They promised him the excellent reward of his freedom.

The slave, whose name was Wahshiy, was owned by Jubair ibn Mut`am. Jubair’s uncle had been killed in the Battle of Badr, so Jubair said to Wahshiy, “Go out with the army, and if you kill Hamzah you will be free.” Afterwards, the Quraish sent Wahshiy to Hind Bint `Utbah, Abu Sufyan’s wife, to give him more encouragement to kill Hamzah, because she had lost her father, uncle, brother, and son and it was said that Hamzah had been behind their deaths.

This was the reason why Hind was the most enthusiastic one of all the Quraish to escalate the war.

All she wanted was Hamzah’s head, whatever the cost might be. She spent days before the battle pouring all her rage into Wahshiy’s heart and making the plans for him. She promised him if he killed Hamzah she would give him her most precious trinkets. With her hateful fingers she held her precious pearl earrings and a number of golden necklaces around her neck and gazed at him saying, “All these are yours if you kill Hamzah.”

Wahshiy’s mouth watered for the offer, and his soul yearned for the battle after which he would win his freedom and cease to be a slave, in addition to all the jewelry decorating the neck of the leading woman of the Quraish, the wife of its leader, and the daughter of its master. It was clear then that the whole war and the whole conspiracy were decisively seeking Hamzah.

Thus the Lion of Allah and of His Messenger died as a great martyr. His death was as unusual as his life, because it was not enough for his enemies to kill him. They sacrificed all the men and money of the Quraish to a battle only seeking the Prophet and his uncle Hamzah.

Worse Loss

The battle ended and the polytheists mounted their camels and led their horses back to Makkah. The Prophet (peace be upon him) and his Companions examined the battlefield to see the martyrs. There, in the heart of the valley, the Prophet was examining the faces of his Companions who had offered their souls to their Lord and had given their lives as a precious sacrifice to Him.

The Prophet suddenly stood up and gazed in an upset manner at what he saw. He ground his teeth and dosed his eyes. He never imagined that the Arabic moral code could be that savage so as to cut and disfigure a dead body in the dreadful way that had happened to his uncle, the Lion of Allah, Hamzah Ibn `Abdul Muttalib. The Prophet opened his shining eyes and looked at the dead body of his uncle saying, “I will never have a worse loss in my life than yours. I have never been more outraged than I am now”.

Then he turned to his Companions saying, “It is only for the sake of Safiyah (Hamzah’s sister) that she should be grieved and that it should be taken as a practice after me. Otherwise, I would have ordered him to be left without burying so that he may be in the stomachs of beasts and in the craws of birds. If Allah destines me to win over the Quraish, I will cut thirty of them into pieces.”

Best Honor

Therefore, the Companions shouted, “By Allah, if one day we conquer them, we will cut them in a way that no Arab has done before!” Allah honored Hamzah by making his death a great lesson for the Muslims to learn justice and mercy, even in situations when penalties and retaliation were justified.

No sooner had the Prophet finished his threatening words, then a revelation came down to him while he was still standing in his place with the following verse:

Call mankind to the Way of your Lord with wisdom and sound advice, and reason with them in a well-mannered way. Indeed your Lord is well aware of those who have gone astray from His way, and He is well aware of those who are guided. And if you retaliate, let your retaliation be to the extent that you were afflicted, but if you are patient, it will certainly be best for those who are patient; and be patient, yet your patience is only with the help of God, and do not sorrow for them, not distress yourself at what they devise. Indeed GOD is with those who are pious, and those who are doers of good. (An-Nahl 16:125-127)

The revelation of these verses in this situation was the best honor for Hamzah. As stated before, the Prophet loved him dearly because he was not only an uncle, but also his brother by fosterage, his playmate in childhood, and the best friend in all his life.

_________________________

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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