Performing the Hajj Al-Ifrad

These are the rituals of Hajj Al-Ifrad, step by step.

1. Entering into Ihram from Miqat

 Taking a bath.
 Using perfume if possible.
 Wearing Ihram attire, which consists of a loincloth an apparel, with the head uncovered for men, whereas women are to wear their Islamic custom, wearing neither face cover nor gloves. However, a woman may cover her face with a slight veil only if her beauty is tempting enough to cause seduction.
 Declaring intention to perform Hajj: O Allah! I intend to perform The Hajj. Make it easy for me and accept it from me. And I enter into the state of Ihram for Your sake O Allah SWT.
 After taking these steps it is prohibited for the pilgrims to wear sewn clothes, remove or pluck hairs, clip nails, cover their heads, use perfume, hunt, enter into marriage contracts, have sexual intercourse, or cut the trees of the Sacred Precinct.
 Men should raise their voice while saying Labbaik, saying: “Labbaika-Allahumma-Labbaik. Labbaika La Sharika Laka Labbaik. Inna Al-Hamda Wan-Ni'mata Laka Wal-Mulk. Laa Sharika Lak.”
 “Here I am, O Lord, here I am! Here I am, there is none that is a partner to You, here I am! Surely, all praise; all bounty is Yours, and all power. There is none that is a partner to You.”
 But woman should let her voice audible only to herself.”

2. The 8th of Dzulhijjah

 On getting to the Sacred Mosque, the pilgrim should start with Tawaf (circumambulation around the Ka’abah), rather than 2-unit prayer of greeting the Mosque
 On seeing the Ka’abah, one should say: "O Allah, let the honor greatness, grandeur and magnificence of this House be ever-increasing, and let all this be reflected on the people visiting it (for Hajj or Umrah). O Allah, You are the Peace and the Source of peace. So make us live in peace and die in peace, and permit us into Paradise, the abode of peace."

3. Arrival Tawaf

 Stop saying Labbaik and go around the Ka’abah for seven circles.
Start Tawaf from the Black Stone.
Men are to leave their right shoulder bare.
Hasten during the first three rounds of Tawaf and walk during the other four.

4. On starting Tawaf from the Black Stone say: "In the Name of Allah; Allah is Greatest."

 Kiss the Black Stone if possible or even point at it with your right hand. But do not stand still in front of it.
 Rub the Yamani Corner with right hand every time you pass by it if possible, but neither kiss nor point at it.
 In making Dzikir and Du'a during Tawaf, do not raise your voice.
 Passing between the two corners say: "O Lord! Give us good in this world and good in the Hereafter and save us from the torment of the Fire."

5. Kissing the Black Stone during Tawaf

 On starting Tawaf from the Black Stone say: "In the Name of Allah; Allah is Greatest."
 Kiss the Black Stone if possible or even point at it with your right hand. But do not stand still in front of it.

6. Perform 2-Raka'at Prayer behind Maqam Ibrahim

 Perform 2-Raka'at Prayer behind Maqam Ibrahim or a little bit away from it. Recite Surat Al-Kafirun (Chap. "The Polytheists") in the first Raka’ats (unit) and Surat Al-Ikhlas (Chap. "The Sincerity of Faith") in the second Raka’ats.

7. Go to the Well of Zamzam

 Drink there from and pour on your head. Then go back to the Black Stone and kiss it if possible. If not, just point at it.

8. Sa'ie (Going between Safa and Marwah)

 Ascend Mount-Safa and recite the Qur'anic verse which goes, "Behold! Safa and Marwah are among the Symbols of Allah. So if those who visit the House in the Season or at other times should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good, - be sure that Allah is He Who recogniseth and knoweth." (Al-Baqarah: 157)
 Face the Ka’abah and raise your hands for supplication while saying the following thrice: "There is no god but Allah, Who fulfilled His Promise, gave victory to His servant, and defeated the confederates single-handedly."
 Start performing the Sa’ie from Safa to Marwah walking, and when you reach the two green signs hasten your walk for a while, but do not run. Then return to your normal phase of walk. On getting to Marwah, ascend it, face the Ka’abah and say as you've said on Safa.
 Going back to Safa walk easily and hasten on reaching the aforementioned green sign.
 Keep on remembering Allah, supplicating Him and reciting the Our’ an while going between Safa and Marwah, because there is no specific supplication to be said while making Sa’ie except those recited on ascending Safa and Marwah.
 The same steps are repeated in each of the seven circuits. But beware that going from Safa to Marwah is reckoned as one circuit and coming back from Marwah to Safa is another circuit.

9. Spending the Night at Mina

 It is commendable for pilgrims to go to Mina and spend there the night on the eve of 'Arafat Day until the sun of the ninth day rises. Then go to 'Arafat chanting Labbaik and celebrating Allah's Greatness.

10. On the 9th of Dzulhijjah (The Day of 'Arafat)

 It is recommended for pilgrims, on reaching 'Arafat, to go to the Mosque of Namirah and perform prayer in the congregation, joining both Zuhur (noon) and 'Asar (afternoon) Prayers together shortened at the time of Zuhur. In this case, one Azan (Prayer Call) is made and two Iqamah (Prayer Commencement).
 It is necessary to be within the borderlines of 'Arafat, but it is not necessary to ascend Jabal Ar-Rahmah (Mount of Mercy).
Keep on remembering Allah, supplicating Him, seeking His Mercy.
 At the sunset, go to Muzdalifah very calm and peacefully, saying Labbaik throughout the way.

11.Spending the Night at Muzdalifah

 On reaching Muzdalifah, join both Maghrib (Sunset Prayer) and 'Isya' (Evening Prayer) at the time of the latter; three Raka’ats for Maghrib and two for 'Isya'.
 If you fear that you may miss these prayers due to throng of people at Muzdalifah, then you may perform prayer on your way to it. Then when you reach Muzdalifah, you can sleep till dawn. But, women and unhealthy people may leave Muzdalifah to Mina after midnight.
 Do not forget to take 7 pebbles to throw them on the first day of 'Eid Al-Adha (Greater Bairam), and 21 for the second day, and another 21 for the third day, so that the number of all the pebbles would be 49.
 Before the sunrise, go to Mina to throw the pebbles there.
Walk in calmness and keep on saying Labbaik throughout the way.

12. On the 10th of Dzulhijjah

 Throwing the Stones at Al-'Aqabah
 On reaching Mina, perform the ritual of throwing the stones (pebbles) of Al-'Aqabah successively, one after the other.
 Stop Saying Labbaik on reaching Al-'Aqabah, and celebrate Allah's Greatness (by saying "Allah Akbar"!) with each stone you throw.

13. Shaving or Haircut

 After throwing the stones at Al-'Aqabah, men should have their hair cut or shaven altogether, whereas women have to cut part of their hair equal to a finger's tip. Doing so, the pilgrims get partially out of Ihram (the state of a pilgrim's sanctity), so that they wear their usual clothes and use perfume, without offering Hady (immolation).

14. Tawaf Al-Ifadah: (Circumambulation performed after returning from Muzdalifah)

 After performing all the aforementioned steps, you are to go to Makkah to perform Tawaf Al-Ifadah. Follow the same steps of Arrival Tawaf as mentioned above. On finishing Tawaf Al-Ifadah you can undertake everything previously prohibited for you due to Hajj rituals.

15. Sa’ie between Safa and Marwah

 If you have missed Sa’ie between Safa and Marwah for some reason whatsoever, you can perform it after Tawaf Al-Ifadah, and after it you get completely released of Ihram.

16 The 11th of Dzulhijjah:

Spending the Night at Mina

 It is preferable for you to spend the night at Mina if you can.
 This is the starting day of the Days of Tashreeq, about which the Prophet, peace be upon him, said: "On the Days of Tashreeq, enjoy foods and drinks and remember Allah." So it is commendable to celebrate Allah's Greatness recurrently after prayer and at every time and place; at markets, streets … etc.

17. Throwing the Stones (at Al-'Aqabah)

 The time for throwing the stones at the three Jamarat (the appointed places at which the stones are to be thrown) starts afternoon (after zenith).
 They are to be thrown in ascending order; the smaller, the middle, then the greater.
 Each one of the Jamarat is to be thrown with seven stones successively, one after the other.
 While throwing each stone celebrate Allah's Greatness, saying "Allahu-Akbar" (Allah is Greatest).
 While throwing the stones at the three Jamarat it is commendable, first, to make the smaller one between you and the Qiblah (Prayer Direction); second, to proceed to the middle one, facing Qiblah and supplicate Allah for a long time and then throw the stones; finally, to proceed to the greater Jamarat, putting Qiblah to your left and Mina to your right and throw the stones. After throwing the stones at the greater Jamarat (Al-'Aqabah), do not wait for supplication, because the Prophet, peace be upon him, did not wait after throwing the last Jamarat

18. The 12th of Dzulhijjah:

Spending the Night at Mina during the Days of Tashreeq

 Make use of the period before zenith by doing good deeds, helping others and remembering Allah, and after zenith throw the stones at the three Jamarat, exactly as you did on the previous day, and with the same order.
 After this you can go before the time of sunset, but it is better to stay at Mina till the following day.

19. The 13th of Dzulhijjah:

Throwing the Pebbles

 You are to throw the stones at the three Jamarat in the afternoon, exactly as you did on the last two days.

20. Tawaf Al-Wada' (Farewell Circumambulation Around the Ka'abah)

 When you intend to go home, proceed to Makkah and make Farewell Tawaf around the Ka'abah. However, women in their menstrual or postnatal period are exempted from this Tawaf.

May Allah accept your Hajj and give you the best reward for it.

®islamonline

The Call of Prophet Ibrahim to Hajj

Muhammad Ash-Sharif

When Prophet Ibrahim, alaihis salam [AS], completed the structure of the Ka’abah, Allah SWT commanded him to call the people to Hajj. Prophet Ibrahim AS, pleaded, “O Allah! How shall my voice reach all of those people?” Allah SWT told him that his duty was only call and it was Allah to make it reach the people. Prophet Ibrahim AS, then climbed Mount `Arafat and called out in his loudest voice, “O People! Verily Allah has prescribed upon you Hajj, so perform Hajj.”

Allah SWT revealed in the Qur’an: “And proclaim the Hajj among mankind. They will come to thee on foot and (mounted) on every camel, lean on account of journeys through deep and distant mountain highways” (Surah Al-Hajj, Ayat 28).

To this very day millions upon millions of Muslims continue to answer the call of Prophet Ibrahim, peace and blessings be upon him. Perhaps this year many more shall be amongst those who answer the call.

`Amr Ibn Al-`As narrated, “When Islam entered my heart, I went to the Messenger of Allah and said, ‘Give me your hand so that I may pledge allegiance to you.’ The Prophet spread his hand, but I withdrew mine. He said, ‘What is wrong `Amr?’ I said, ‘I want to make a condition.’ ‘And what is that?’ he said. I said, ‘That Allah will forgive me.’ Then the Messenger of Allah said, ‘Did you not know that Islam wipes out what came before it, and that Hijrah wipes out what came before it and that Hajj wipes out what came before it!” (Sahih Muslim)

Hajj is the fifth pillar upon which Islam stands. Allah SAW made it compulsory upon every able Muslim male and female to perform it, at least once in a lifetime. Allah revealed: “Hajj thereto is a duty mankind owes to Allah, those who can afford the journey, but if any deny faith, Allah stands not in need of any of His creatures” (Surah Al `Imran, Ayat 97).

Performance of the Hajj washes away all sins. Abu Hurairah narrates: I heard the Prophet SAW say, “Whoever performs Hajj and does not commit any Rafath (obscenity) or Fusuuq (transgression), he returns (free from sin) as the day his mother bore him” (Sahih Bukhari).

Hajj is one of the greatest deeds one can accomplish in his or her lifetime. Abu Hurairah narrates: The Prophet SAW was asked, “What deed is the best?” He said, “Iman in Allah and His Messenger.” “Then what?” “Jihad in the sake of Allah.” “Then what?” “Hajj Mabrur, a Hajj accepted by Allah SWT.”

Abu Sha`tha’ said, “I contemplated the good deeds that a person does. I found that solah as well as fasting are a jihad of the body. And that Sadaqah is a jihad of someone’s wealth. But Hajj is a jihad of both body and wealth.”

Hajj is the greatest Jihad. `Aishah, RA, asked the Prophet SAW, “We find that jihad is the best deed, shouldn’t we (women) do Jihad?” The Prophet SAW replied, “Rather the best jihad is a Hajj Mabrur!” `Aishah later said, “I’ll never cease performing Hajj after I heard that from Rasul Allah”

The Du`a of the one who performed Hajj shall be accepted. The Prophet SAW said, “The soldier in the path of Allah and the one who performs Hajj and the one who performs `Umrah, all are the delegation of Allah! He called them and they answered. And they asked Him, and He shall grant them (what they ask for)!” (Ibn Majah and Ibn Hibban)

It was narrated that on the day of `Arafat, a man from Turkmenistan stood on the plains of `Arafat in Hajj. To his left all he could see was Muslims crying and praying to Allah SWT. To his right all he could see was Muslims crying and praying to Allah SWT. Because of his native tongue, he could not imitate the lengthy prayers of the others. At this realization everything blurred in front of him. His face reddened, his eyes poured tears as he raised his hands, “O Allah! Grant me everything that they are asking for! Grant me everything that they are asking for!” And Allah SWT accepted his Du`a’.

There is not a single day that the sun has come up on more beloved to Allah SWT than the Day of `Arafat. The Prophet SAW said, “There is no day on which Allah frees more of His slaves from Fire than the Day of `Arafat, and He verily draws near, then boasts of them before the angles, saying: ‘What do they seek?’” (Sahih Muslim).

And in another Hadith: “Verily Allah boasts of the people of `Arafat before the people of Heaven (angels) saying: ‘Look to my servants who have come to Me disheveled and dusty.’”

`Abdullah Ibn Al-Mubarak narrates: I went to Sufian Ibn `Uyaynah as the day of `Arafat was setting. He sat on his knees, his hands raised to the Heavens, and tears moistened his cheeks and beard. He turned and looked at me, so I asked him, “Amongst the people who have gathered here for Hajj, who is in the worst state?” Sufian Ibn `Uyaynah said, “He who thinks that Allah will not forgive him.”

`Aishah, May Allah be pleased with her, would see the Prophet SAW standing in prayer at night so much so that his feet would crack. She would ask him, “Why do you do this when Allah has forgiven all your sins, the past and anything you may do in the future?” And he would reply, “Shouldn’t I be a thankful slave?”

With this example of the Prophet SAW, what should our attitude be when we hear of Paradise and forgiveness of sin for those who perform Hajj? Does it mean that after Hajj we fall back into all the disobedience that we went to Hajj with? Does it mean that we are promised Jannah no matter what sin we do after Hajj? Many people think this to be the case and it is a very dangerous presumption.

You will find in many of the Hadith regarding the virtue of Hajj the term Hajj Mabrur. Do you know what Mabrur means? It means an accepted Hajj. A Mabrur Hajj is one in which Allah SWT is not disobeyed during or after. Others have said that a Hajj Mabrur is one that is accepted, and the sign of its acceptance is that a person will go back in a better state then when he came, and that he will discontinue the sins that were between him and Allah SWT.

Ibn Umar was on his deathbed and his son reminded him of all the good deeds that he did with the Prophet SAW and the companions. He told him, “Quiet! Don’t you know whom Allah accepts from? Verily Allah only accepts from the God-Fearing (Al-Muttaqun).”

When `Ali Ibn Al-Husain, may Allah be pleased with him, wore his Ihram towels and sat upright on his camel in preparation for the journey to Makkah, his face changed color, his skin shivered and he cried, unable to say the Talbiyah, Labbaik Allahumma Labbaik. Someone asked him, “What’s wrong?” And he replied, “I’m afraid that when I say it, it shall be replied, ‘La Labbaika wa La Sa’daik’ (May you never have come and may you not have happiness).”

With that spirit, let us march forward in the search of the Mercy of Allah SWT and His forgiveness, to the first house of Allah SWT on earth, to Hajj.

The Prophet SAW said, “And there is no reward for an accepted Hajj…except Jannah!”

®islamonline

Musab Ibn Umayr

 Musab Ibn Umayr (radiallāhu`anhu)

In the Name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Musab Ibn Umayr was born and grew up blessed with affluence and luxury. His rich parents lavished a great deal of care and attention on him. He wore the most expensive clothes and the most stylish shoes of his time. The Yemeni shoes were then considered to be very elegant and it was his privilege to have the very best of these. As a youth he was admired by the Quraish not only for his good looks and style but for his intelligence. His elegant bearing and keen mind endeared him to the Makkan nobility among whom he moved with ease.

Although still young, he had the privilege of attending Quraish meetings and gatherings. He was thus in a position to know the issues which concerned the Makkans and what their attitudes and strategies were. Among Makkans there was a sudden outburst of excitement and concern as Muhammad Ibn Abdullāh, popularly known as Al-Amīn (The Trustworthy), emerged claiming that God had sent him as a bearer of good tidings and as a warner. He warned the Quraish of terrible chastisement if they did not turn to the worship and be obedience of God and he spoke of Divine rewards for the righteous.

The whole of Makkah was buzzed with talk of these claims. The vulnerable Quraish leaders thought of ways of silencing Muhammad. When ridicule and persuasion did not work, they embarked on a campaign of harassment and persecution.

Musab Ibn Umayr learnt that Muhammad and those who believed in his message were gathering in a house near the hill of As-Safa to evade Quraish harassment. This was the house of Al-Arqam. To satisfy his curiosity, Musab proceeded to the house undeterred by the know ledge of Quraish hostility. There he met the Prophet (sallallāhu alayhi wa sallam) was teaching his small band of companions, reciting the verses of the Qurān to them and performing Solāt with them in submission to God, the Great, the Most High.

The Prophet (sallallāhu alayhi wa sallam) welcomed him, and with his noble hand tenderly touched Musab's heart as it throbbed with excitement. A deep feeling of tranquility came over him. Musab was totally overwhelmed by what he had seen and heard. The words of the Qurān had made a deep and immediate impression on him.

In this first meeting with the Prophet (sallallāhu alayhi wa sallam), the young and decisive Musab declared his acceptance of Islam.

It was a historic moment in his life. The keen mind of Musab, his tenacious will and determination, his eloquence and his beautiful character were now in the service of Islam and would help change the course of men's destinies and of history.

On accepting Islām, Musab had one major concern his mother. Her name was Khunnas Binti Mālik. She was a woman of extraordinary power. She had a dominant personality and could easily arouse fear and terror. When Musab became a Muslim, the only power on earth he might have feared was his mother. All the powerful nobles of Makkah and their attachment to pagan customs and traditions were of little consequence to him. Having his mother as an opponent, however, could not be taken lightly.

Musab thought quickly. He decided that he should conceal his acceptance of Islām until such time as a solution should come from God. He continued to frequent the House of Al-Arqam and sit in the company of the Prophet (sallallāhu alayhi wa sallam)). He felt serene in his new faith and by keeping all indications of his acceptance of Islām away from her; he managed to stave off his mother's wrath, but not for long. It was difficult during those days to keep anything secret in Makkah for long. The eyes and ears of the Quraish were on every road. Behind of every footstep imprinted in the soft and burning sand was a Quraish informer.

Before long, Musab was seen as he quietly entered the House of al-Arqam, by someone called Uthman Ibn Talhah. At another time, Uthman (sallallāhu alayhi wa sallam) Musab performing solāt in the same manner as Muhammad did. The conclusion was obvious. The devastating news of Musab's acceptance of Islām spread among the Quraish and eventually reached his mother.

Musab stood before his mother, his clan and the Quraish nobility who had all gathered to find out what he had done and what he had to say for himself. With a certain humility and calm confidence, Musab acknowledged that he had become a Muslim and no doubt he explained his reasons for so doing. He then recited some verses of the Quran - verses which had cleansed the hearts of the believers and brought them back to the natural religion of God. Though only few in number, their hearts were now filled with wisdom, honor, justice and courage.

As Musab's mother listened to her son on whom she had lavished so much care and affection, she became increasingly incensed. She felt like silencing him with one terrible blow. But the hand which shot out like an arrow staggered and faltered before the light which radiated from Musab's serene face.

Perhaps, it was her mother's love which restrained her from actually beating him, but still she felt she had to do something to avenge the gods which her son had forsaken. The solution she decided upon was far worse for Musab than a few blows could ever have been. She had Musab taken to a far corner of the house. There he was firmly bound and tethered. He had become a prisoner in his own home. For a long time, Musab remained tied and confined under the watchful eyes of guards whom his mother had placed over him to prevent him from any further contact with Prophet Muhammad (sallallāhu alayhi wa sallam) and his faith.

Despite his ordeal, Musab did not waver. He must have had news of how other Muslims were being harassed and tortured by the idolaters. For him, as for many other Muslims, life in Makkah was becoming more and more intolerable.

Eventually he heard that a group of Muslims were preparing secretly to migrate to Abyssinia to seek refuge and relief. His immediate thoughts were how to escape from his prison and join them. At the first opportunity, when his mother and his warders were off-guard, he managed to slip away quietly. Then with utmost haste he joined the other refugees and before long they sailed together across the Red Sea to Africa.

Although the Muslims enjoyed peace and security in the land of the Negus, they longed to be in Makkah in the company of the Prophet (sallallāhu alayhi wa sallam). So when a report reached Abyssinia that the conditions of the Muslims in Makkah had improved, Musab was among the first to return to Makkah. The report was in fact false and Musab once again left for Abyssinia.

Whether he was in Makkah or Abyssinia, Musab remained strong in his new faith and his main concern was to make his life worthy of his Creator. When Musab returned to Makkah again, his mother made a last attempt to gain control of him and threatened to have him tied up again and confined. Musab swore that if she were to do that, he would kill everyone who helped her. She knew very well that he would carry out this threat for she saw the iron determination he now had. Separation was inevitable. When the moment came, it was sad for both mother and son but it revealed a strong Persistence in kufur on the part of the mother and an even greater persistence in iman on the part of the son. As she threw him out of her house and cut him off from all the material comforts she used to lavish on him, she said:

"Go to your own business. I am not prepared to be a mother to you."

Musab went up close to her and said: "Mother, I advise you sincerely. I am concerned about you. Do testify that there is no god but Allāh and that Muhammad is His servant and His Messenger."

"I swear by the shooting stars, I shall not enter your religion even if my opinion is ridiculed and my mind becomes impotent," she insisted.

Musab thus left her home and the luxury and comforts he used to enjoy. The elegant, well-dressed youth would henceforth be seen only in the coarsest of attire. He now had more important concerns. He was determined to use his talents and energies in acquiring knowledge and in serving Allāh and His Prophet.

Several years later, Musab came upon a gathering of Muslims sitting around the Prophet (sallallāhu alayhi wa sallam). They bowed their heads and lowered their gaze when they saw Musab, and some were even moved to tears. This was because his Jalbab was old and in tatters and they were immediately taken back to the days before his acceptance of Islām when he was a model of sartorial elegance.

The Prophet (sallallāhu alayhi wa sallam) looked at Musab, smiled gracefully and said: "I have seen this Musab with his parents in Makkah. They lavished the care and attention on him and gave him all comforts. There was no Quraish youth like him. Then he left all that seeking the pleasure of God and devoting himself to the service of His Prophet."

The Prophet (sallallāhu alayhi wa sallam) then went on to say: "There will come a time when God will grant you victory over Persia and Byzantium. You would have one dress in the morning and another in the evening and you would eat out of one dish in the morning and another in the evening."

In other words, the Prophet (sallallāhu alayhi wa sallam) predicted that the Muslims would become rich and powerful and that they would have material goods in plenty. The companions sitting around asked the Prophet (sallallāhu alayhi wa sallam):

"O Messenger of Allāh, are we in a better situation in these times or would we be better off then?"

He replied: "You are rather better off now than you would be then. If you knew of the world what I know you would certainly not be so much concerned with it."

On another occasion, the Prophet (sallallāhu alayhi wa sallam) talked in a similar vein to his companions and asked them how they would be if they could have one suit of clothes in the morning and another in the evening and even has enough material to put curtains in their houses just as the Ka’bah was fully covered. The companions replied that they would then be in a better situation because they would then have sufficient sustenance and would be free for ibadah (worship). The Prophet (sallallāhu alayhi wa sallam)  however told them that they were indeed better off as they were.

After about ten years of inviting people to Islām, most of Makkah still remained hostile. The noble Prophet then went to Taif seeking new adherents to the faith. He was repulsed and chased out of the city. The future of Islam looked bleak.

It was just after this that the Prophet (sallallāhu alayhi wa sallam)  chose Musab Ibn Umayr to be his "ambassador" to Yathrib to teach a small group of believers who had come to Makkah, that was known as the First Pledge of Aqabah, to pledge allegiance Islām and prepare Madinah for the day of the great Hijrah. Musab was chosen above companions who were older than he or were more closely related to the Prophet or who appeared to possess greater prestige. No doubt Musab was chosen for this task because of his noble character, his fine manners and his sharp intellect. His knowledge of the Qurān and his ability to recite it beautifully and movingly was also an important consideration. Musab understood his mission well. He knew that he was on a sacred mission, to invite people to God and the straight path of Islām and to prepare what was to be the territorial base for the young and struggling Muslim community.

Musab entered Madinah as a guest of Sa’ad Ibn Zurarah of the Khazraj tribe. Together they went to people, to their homes and their gatherings, telling them about the Prophet (sallallāhu alayhi wa sallam), explaining Islām to them and reciting the Qurān. Through the grace of Allāh, many Yathribites accepted Islam. This was especially pleasing to Musab but profoundly alarming to many leaders of Yathribites society.

Once Musab and Sa’ad were sitting near a well in an orchard of the Zafar clan. With them were a number of new Muslims and others who were interested in Islām. A powerful notable of the city, Usaid Ibn Khudair, came up brandishing a spear. He was livid with rage. Sa’ad Ibn Zurarah saw him and told Musab: "This is a chieftain of his people. May God place truth in his heart." "If he sits down, I will speak to him," replied Musab, displaying all the calm and tact of a great Daie.

The angry Usaid shouted abuse and threatened Musab and his host. "Why have you both come to us to corrupt the weak among us? Keep away from us if you want to stay alive."

Musab smiled a warm and friendly smile and said to Usaid: "Won't you sit down and listen? If you are pleased and satisfied with our mission accept it and if you dislike it we would stop telling you what you dislike and leave."

"That's reasonable," said Usaid and, sticking his spear in the ground, sat down.

Musab was not compelling him to do anything. He was not denouncing him. He was merely inviting him to listen. If he was satisfied, well and good. If not, then Musab would leave his district and his clan without any fuss and go to another district. Musab began telling him about Islām and recited the Qurān to him.

It was even before Usaid spoke, it was clear from his face, now radiant and expectant, that faith had entered his heart. He said: "How beautiful are these words and how true! What does a person do if he wants to enter this religion?"

"Have a bath; purify yourself and your clothes. Then utter the testimony of Truth (Shahadah), and perform Solāt.

Usaid left the gathering and was absent for only a short while. He returned and testified that there is no god but Allāh and that Muhammad is the Messenger of Allah. He then prayed two rak’ats and said: "After me, there is a man who if he follows you, every one of his people will follow him. I shall send him to you now. He is 'Sa’ad Ibn Muadz."

Sa’ad Ibn Muadz came and listened to Musab. He was convinced and satisfied and declared his submission to God. He was followed by another important Yathribites, Sa’ad Ibn Ubadah.

Before long, the people of Yathrib were all in a flurry, asking one another. "If Usaid Ibn Khudair, Sa’ad Ibn Muadz and Sa’ad Ibn Ubadah have accepted the new religion, how can we not follow? Let's go to Musab and believe with him. They say that truth emanates from his lips."

The first ambassador of the Prophet (sallallāhu alayhi wa sallam) was thus extremely successful. The Prophet (sallallāhu alayhi wa sallam) had chosen well. Men and women, the young and the old, the powerful and the weak accepted Islām at his hands. The course of Yathribites history had been changed forever. The way was being prepared for the great Hijrah. Yathrib was soon to become the center and the base for the Islāmic state. Less than a year after his arrival in Yathrib, Musab returned to Makkah. It was again in the season of pilgrimage. With him was a group of seventy-five Muslims from Madinah. Again at Aqabah, near Mina, they met the Prophet (sallallāhu alayhi wa sallam). There they solemnly undertook to defend the Prophet (sallallāhu alayhi wa sallam) at all cost. Should they remain firm in their faith, their reward, said the Prophet, would be nothing less than Paradise.

This second Bai’ah or pledge which the Muslims of Yathrib made came to be called the Pledge of War.

From then on events moved swiftly. Shortly after the Pledge, the Prophet (sallallāhu alayhi wa sallam) directed his persecuted followers to migrate to Yathrib where the new Muslims or Ansar (Helpers) had shown their willingness to give asylum and extend their protection to the afflicted Muslims.

The first of the Prophet's companions to arrive in Madinah were Musab ibn Umayr and the blind Abdullāh ibn Umm Maktum. Abdullāh also recited the Quran beautifully and according to one of the Ansar, both Musab and Abdullāh recited the Qurān for the people of Yathrib. Musab continued to play a major role in the building of the new community.

The next momentous situation in which we meet him was during the great Battle of Badar. After the battle was over, the Quraish prisoners of war were brought to the Prophet (sallallāhu alayhi wa sallam)  who assigned them to the custody of individual Muslims. "Treat them well," he instructed. Among the prisoners was Abu Aziz Ibn Umayr, the brother of Musab.

Abu Aziz Ibn Umayr related what happened: "I was among a group of Ansar...Whenever they had lunch or dinner they would give me bread and dates to eat in obedience to the Prophet's instructions to them to treat us well.”My brother, Musab ibn Umayr, passed by me and said to the man from the Ansar who was holding me prisoner: 'Tie him firmly... His mother is a woman of great wealth and maybe she would ransom him for you.'" Abu Aziz could not believe his ears. Astonished, he turned to Musab and asked: "My brother, is this your instruction concerning me?"

"He is my brother, not you," replied Musab thus affirming that in the battle between iman and kufr, the bonds of faith were stronger than the ties of kinship.

At the Battle of Uhud, the Prophet called upon Musab, now well-known as Musab Al-Khair (The Excellent), became the bearer of the Muslim Forces Standard. At the beginning of the battle, the Muslims seemed to be gaining the upper hand. A group of Muslims then went against the orders of the Prophet and deserted their positions. The mushrikin forces rallied again and launched a counterattack. Their main objective, as they cut through the Muslim forces, was to get to the noble Prophet. Musab realized the great danger facing the Prophet (sallallāhu alayhi wa sallam). He raised the standard high and shouted the takbir. With the standard in one hand and his sword in the other, he plunged into the Quraish forces.

The odds were against him. A Quraish horseman moved in close and severed his right hand. Musab was heard to repeat the words: "Muhammad is only a Messenger. Messengers have passed away before him," showing that however great his attachment was to the Prophet (sallallāhu alayhi wa sallam)  himself, his struggle above all was for the sake of God and for making His word supreme. His left hand was then severed also and as he held the standard between the stumps of his arms, to console himself he repeated:

"Muhammad is only a Messenger of God. Messengers have passed away before him."

Musab was then hit by a spear. He fell and the standard fell. The words he repeated, every time he was struck were later revealed to the Prophet (sallallāhu alayhi wa sallam) and completed, and became part of the Quran.

After the battle, the Prophet (sallallāhu alayhi wa sallam) and his companions went through the battlefield, bidding farewell to the martyrs. When they came to Musab's body, tears flowed.

Khabbah related that they could not find any cloth with which to shroud Musab's body, except his own garment. When they covered his head with it, his legs showed and when his legs were covered, his head was exposed and the Prophet (sallallāhu alayhi wa sallam) instructed: "Place the garment over his head and cover his feet and legs with the leaves of the idhkhir (rue) plant."

The Prophet (sallallāhu alayhi wa sallam) felt deep pain and sorrow at the number of his companions who were killed at the Battle of Uhud. These included his uncle Hamzah Ibn Abdu Muttalib whose body was horribly mutilated, by Hindun binti Utbah, wife of Abu Suffian Ibn Harb. But it was over the body of Musab that the Prophet stood, with great emotion. He remembered Musab as he first saw him in Makkah, stylish and elegant, and then looked at the short burdah which was now the only garment he possessed and he recited the verse of the Qurān:

"Among the believers are men who have been true to what they have pledged to Allāh."

The Prophet (sallallāhu alayhi wa sallam) then cast his tender eyes over the battle field on which lay the dead companions of Musab and said: "The Messenger of Allāh testifies that you are martyrs in the sight of God on the day of Qiyamah." Then turning to the living companions around him he said: "O People! Visit them; send peace on them for, by Him in whose hand is my soul, any Muslim who sends peace on them until the day of Qiyāmah, they would return the salutation of peace. As-salāmu alaika yā Musab... As-salāmu alaikum, ma'shar ash-shudhadā. As-salāmu alaikum wa rahmatullah wa barakatuh."- Peace be on you, O Musab... Peace be on you all, O martyrs. . Peace be on you and the mercy and blessings of Allāh.


Wallahu'alam

[Via Ummnurah]

Utbah Ibn Ghazwan

Utbah Ibn Ghazwan

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Prologue: When finding a commander to Al-Ubullah against the Persian Khalifah, Umar Ibn Al-Khattab (radiallāhu`anhu) said "I have found him. Yes I have found him." The person he had in mind was Utbah Ibn Ghazwan, (radiallāhu`anhu) , a well-known mujahid who had fought at Badar, Uhud, Al-Khandaq and other battles. He had also fought in the terrible Battles of Yamamah and emerged unscathed. He was in fact one of the first few to accept Islam. He went on the first Hijrah to Abyssinia [Ethiopia] but had returned to stay with the Prophet (Sallallāhu 'alayhi wa sallam) in Makkah. He then emigrated to Madinah. This tall and imposing companion of the Prophet (Sallallāhu 'alayhi wa sallam)   was known for his exceptional skill in the archery and use of spear.

The Commander to Al-Ubullah

Khalifah Umar Ibn Al-Khattab, (radiallāhu`anhu) then the head of the rapidly expanding Muslim State went to bed early just after the Solat Al-Isyak. He wanted to have a rest and feel refreshed for his nightly tour of inspection of the capital city which he often did incognito. Before Khalifah Umar could fall asleep however, the post from the outlying regions of the State arrived informing him that the Persian forces confronting the Muslims were proving especially difficult to subdue. The Persian was able to send in reinforcements and supplies from many places to relieve their armies on the point that were already defeated.

The letter urged Umar Ibn Al-Khattab (radiallāhu`anhu) to send reinforcements and in particular it said: "The city of Al-Ubullah must be considered one of the most important sources providing men and material to the Persian forces under attack." Umar thus decided then to dispatch an army to take the city of Al-Ubullah and cut off its line of supplies to the Persian armies.

His main problem was that he had so few men left with him in the city. It was because young men, men of maturity and even old men had gone out on fi sabilillah campaigns, far and wide in the path of God.

In these circumstances he determined to follow the strategy which he knew and which was well-tried that was, to mobilize a small force and place it under the leadership of a strong and able commander. He considered, one after another the names of the individuals who were still with him, to see who the most suitable commander was. Finally, he exclaimed himself: "I have found him. Yes I have found him." He then went back to bed.

The person he had in mind was a well-known mujahid who had fought at Badar, Uhud, Al-Khandaq and other battles. He had also fought in the terrible Battles of Yamamah and emerged unscathed.

He was in fact one of the first few to accept Islam. He went on the first Hijrah to Abyssinia [Ethiopia] but had returned to stay with the Prophet (Sallallāhu 'alayhi wa sallam) in Makkah. He then went on Hijrah to Madinah. This tall and imposing companion of the Prophet (Sallallāhu 'alayhi wa sallam) was known for his exceptional skill in the use of spears and arrows.

In the morning, Umar called his assistant and asked to call Utbah Ibn Ghazwan for him. Umar managed to raise an army of just over three hundred men and he appointed Utbah Ibn Ghazwan (radiallāhu`anhu) as their commander with the promise that he would send reinforcements to him as soon as possible.

Instruction of Umar Al-Khattab

When the army was assembled in ranks ready to depart for Al-Ubullah, Umar al-Faruq [Umar Al-Khattab] stood before them bidding them farewell and giving instructions to his commander, Utbah Ibn Ghazwan (radiallāhu`anhu). Umar said:

"Utbah, I am sending you to the land of al-Ubullah. It is one of the major fortresses of the enemy and I pray that God helps you to take it.

When you reach the city, invite its inhabitants to the worship of God. If they respond to you, accept them (as Muslims). If they refuse, then take from them the jizyah. If they refuse to pay the jizyah then fight them...

And fear God, O Utbah, in the discharge of your duties. Beware of letting yourself become too haughty or arrogant for this will corrupt your hereafter.

Know that you were a companion of the Messenger of God, may God bless him and grant him peace. God honoured you through him after your being insignificant. He strengthened you through him after you were weak.

You have become a commander with authority and a leader who must be obeyed. What a great blessing if this does not make you vain and deceive you and lead you to Jahannam. May God protect you and me from it"

With this command and prayer, Utbah Ibn Ghazwan and his army set off to Al-Ubullah. Several women were in the army including his wife and the wives and sisters of other men. Eventually they reached a place called Qasbā not very far from Al-Ubullah. It was called Qasbā because of the abundance of reed-like stalks which grew there. At that point the army was absolutely famished. They had nothing to eat. When hunger gripped them, Utbah ordered some of his men to go and search the land for something to eat. One of the men told the story of their search of food:

"While we were searching for something to eat, we entered a thicket and, behold! There were two large baskets. In one there were dates and in the other small white grains covered with a yellow husk. We dragged the baskets with the grain and said: "T his is poison which the enemy has prepared for you. Don't go near it all." We went for the dates and began eating from it. While we were busy eating the dates, a horse which had broken loose from its tether went up to the basket of grain and began eating from it. By God, we seriously thought of slaughtering it before it should die (from the assumed poison) and benefit from its meat. However, its owner came up to us and said: "Leave it. I shall look after it for the night and if I feel that it is going to die, I will slaughter it."

In the morning we found the horse quite healthy with no sign of ill effects. My sister then said: 'Yaa akhi! I have heard my father saying: Poison does not harm (food) if it is placed on fire and cooked well.' We then took some of the grain, placed it in a pot and put it on a fire. After a short while my sister called out: 'Come and see how it has become red and the husks have begun to separate leaving white grains.' We placed the white grains in a large bowl and Utbah said to us: 'Mention the name of Allah on it and eat it.' We ate and found it exceedingly delicious and good. We learnt after that the grain was called rice."

Strategy of Utbah

Reaching Qasba

The army of Utbah then went on to the fortified city of Al-Ubullah on the banks of the River Euphrates. The Persians used Al-Ubullah as a massive arms depot. There were several fortresses in the city from which towers sprang. These were used as observation posts to detect any hostile movements outside the city. The city appeared to be impregnable. What chance had Utbah of taking it with such a small force armed with only swords and spears? A direct assault was obviously futile and so Utbah had to resort to some stratagem. Utbah had flags prepared which he had hung on spears. These he gave to the women and ordered them to march behind the army. His instructions to them then were: "When we get near to the city, raise the dust behind us so that the entire atmosphere is filled with it."

As they got near to Al-Ubullah, a Persian force came out to confront them, they saw the Muslims boldly advancing, the flags fluttering behind them and the dust which was being churned up and which filled the air around. They thought that the Muslims in front of the flags were merely the vanguard of the advancing army, a strong and numerous armies. They felt they would be no match for such a foe. They lost heart and prepared to evacuate the city. Picking up whatever valuables they could, they rushed to boats anchored on the river and abandoned their well-fortified city. Utbah entered Al-Ubullah without losing any of his men. From this base he managed to bring surrounding towns and villages under Muslim control. When news spread of Utbah's successes, and of the richness of the land he had occupied, many people flocked to the region in search of wealth and easy living.

Uqbah noted that many Muslims now inclined towards an easy life and followed the ways and customs of the region and that this weakened their determination to continue struggling. He wrote to Umar Ibn Al-Khattab (radiallāhu`anhu) asking for permission to build the garrison town of Basrah. He described the locations he had chosen for the city and Umar gave his approval. Basrah lay between the desert and the ports of the Gulf and from this base expeditions were launched further east. The positioning of the town was for maximum military effectiveness (not merely to support an army of occupation).

Utbah himself planned the city and built its first great masjid which was a simple enclosure, roofed over at one end and suitable for mass assemblies. From the mosque, Utbah and his men went out on military campaigns. These men eventually settled on the land and built houses. Utbah himself however did not build a house for himself but continued to live in a tent of cloth.

He had seen how preoccupation with worldly possessions had caused many people to forget themselves and their real purpose in life. He had seen how men who not long ago knew no food better than rice boiled in their husks, getting accustomed to sophisticated Persian patisserie like fasludhanj and lawzinaj made with refined flour, butter, honey and nuts of various kinds to the point where they hankered after these things.

Returned to Madinah

Utbah was troubled that his deen would be affected by his dunia and he was concerned about his hereafter. He called men to the masjid of Basrah and addressed them thus: "O people! The dunia will come to an end and you will be carried from it to an abode which will not wane or disappear. Go to it with the best of your deeds. I look back and see myself among the early Muslims with the Messenger of Allah (Sallallāhu 'alayhi wa sallam)  . We had no food then apart from the leaves of trees and our lips would fester. One day I found a burdah. I tore it in two and shared it with Sa’ad Ibn Abi Waqqas (radiallāhu`anhu). I made an aazar with one half and he did the same with the other half. Here we are today. There is not one of us but he is an amir of one of the garrison towns. I seek Allah's protection lest I become great in my own estimation and little in the sight of Allah.” With these words Utbah appointed someone else to stand in his place, and bade farewell to the people of Basrah.

Umar demanded him return to Basrah

It was the season of pilgrimage and he left to perform the Hajj. He then returned to Madinah and there he asked Umar Ibn Al-Khattab (radiallāhu`anhu) to relieve him of the responsibility of governing the city of Al-Ubullah but it was refused by Umar. He could not easily dispense with a governor of the quality of Utbah and said to him: "You place your trusts and your responsibilities [as Khalifah] on my neck and then you abandon me to myself. No, by God, I shall never relieve you." So Umar prevailed upon him and commanded him to return to Basrah, Utbah knew that he had to obey the Amirul-Mu’minin but he did so with a heavy heart. He mounted his camel and on his way he prayed:

"O Lord, do not send me back to Basrah. O Lord, do not send me back to Basrah."

Utbah Ibn Ghazwan (radiallāhu`anhu) had not managed to have gone out far from Madinah when his camel stumbled. The trusted man of Amirul-Mu’minin, Utbah fell and the injuries he sustained proved to be fatal to him.

Wallahu’alam

[Via Ummnurah]

An-Nuaiman Ibn Amir

An-Nuaiman Ibn Amir

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

In spite of the fact that he fought in the Battles of Badar, Uhud, Khandaq and other major encounters, An-Nuaiman remained a light-hearted person who was quick at repartee and who loved to play practical jokes on others. He was an alcoholic but repented. He belonged to the Banu An-Najjar of Madinah and he was among the early Muslims of the city. He was one of those who pledged allegiance to the Prophet (Sallallāhu 'alayhi wa sallam) at the Second Pledge of Aqabah.

His links with the Quraish were established when he married the sister of Abdul Rahman Ibn Awf and later Umm Kalthum the daughter of Uqbah Ibn Muait. She had obtained a divorce from her husband Zubair Ibn Al-Awwam on account of his harshness and severity.

Unfortunately for a time An-Nuaiman became addicted to alcohol. He was caught drinking and the Prophet (Sallallāhu 'alayhi wa sallam)  had him flogged. He was caught a second time and then he had him flogged again. It was because he still did not give up the habit, the Prophet (Sallallāhu 'alayhi wa sallam) ordered that he be flogged with shoes. When all this did not persuade him to stop drinking, the Prophet (Sallallāhu 'alayhi wa sallam) finally said: "If he goes back (to drinking) then kill him."

This was a severe pronouncement and Musab Ibn Umair, one of the companions of the Prophet, understood from it that should he return to the drinking of alcohol, An-Nuaiman would go outside the pale of Islam and deserve death. Umair gave vent to his anger and disgust by saying: "La'nat-Allah-alaihi - May God's curse be on him."

The Prophet (Sallallāhu 'alayhi wa sallam) heard Musab Ibn Umair's imprecation and said: "No, no, don't do (such a thing). Indeed he loves God and His Apostle. The major sin (as this) does not put one outside the community and the mercy of God is close to the believers."

While being firm, the Prophet (Sallallāhu 'alayhi wa sallam) still held out hope for An-Nuaiman's reform especially on account of his past sacrifices as a veteran of Badar. Because he was not someone who went out of his way to conceal his actions, it was easier for him to acknowledge his crimes and repent and seek forgiveness from God. This he did and he won the favor of the Prophet(Sallallāhu 'alayhi wa sallam) and his companions who enjoyed his pleasantries and his infectious laughter.

Once An-Nuaiman went to the suoq and saw some food being sold which appeared to be tasty and delightful. He ordered some and sent it to the Prophet (Sallallāhu 'alayhi wa sallam)  as a gift from him. The Prophet was delighted with the food and he and his family ate of it. The vendor of the food then came to An-Nuaiman to collect the price of it and An-Nuaiman said to him: "Go to the Messenger of God it was for him. He and his family ate it." The vendor went to the Prophet SAW who in turn asked An-Nuaiman: "Didn't you give it to me?" "Yes," said An-Nuayman. "I thought you would like it and I wanted you to eat some of it so I had it presented to you. But I don't have any dirhams to pay the vendor for it. So, pay, O Messenger of God!" The Prophet SAW had a good laugh and so did his companions. The laugh was at his expense, literally, for he had to pay the price of the unsolicited gift. An-Nuayman felt that two benefits came out of the incident: the Prophet SAW and his family ate food that they enjoyed and the Muslims had a good laugh.

Once Abu Bakar As-Siddiq and some companions went on a trading mission to Basrah. Various people on the trip were given fixed duties. Suwaibit Ibn Harmalah was made responsible for food and provisions. An-Nuaiman was one of the groups and on the way he became hungry and asked Suwaibit for some food. Suwaibit refused and An-Nuaiman said to him:

"Do you know what I would yet do with you?" and went on to warn and threaten him but still Suwaibit refused. An-Nuaiman then went to a group of Arabs in the suoq and said to them: "Would you like to have a strong and sturdy slave whom I can sell to you." They said yes and An-Nuaiman went on: "He has got a ready tongue and is very articulate. He would resist you and say: 'I am free.' But don't listen to him"

The men paid the price of the slave - Ten Qala'is (pieces of gold) and An-Nuaiman accepted it and appeared to complete the transaction with business-like efficiency. The buyers accompanied him to fetch the purchase. Pointing to Suwaibit, he said: "This is the slave whom I sold to you." The men took hold of Suwaibit and he shouted for dear life and freedom. "I Am Free. I Am Suwaibit Ibn Harmalah..." But they paid no attention to him and dragged him off by the neck as they would have done with any slave. All the while, An-Nuaiman did not laugh or batter an eyelid. He remained completely calm and serious while Suwaibit continued to protest bitterly. Suwaibit's fellow travelers, realizing what was happening, rushed to get Abu Bakar, the leader of the caravan, who came running as fast as he could. He explained to the purchasers what had happened and so they released Suwaibit and had their money returned. Abu Bakar then laughed heartily and so did Suwaibit and an-Nuaiman. Back in Madinah, when the episode was recounted to the Prophet SAW and his companions, they all laughed even more.

A man once came to the Prophet (Sallallāhu 'alayhi wa sallam) on a delegation and tethered his camel at the door of the Masjid. The Sahabah noticed that the camel had a large fat hump and their appetite for succulent tasty meat was stimulated. They turned to Nuayman and asked: "Would you deal with this camel?" An-Nuayman understood what they meant. He got up and slaughtered the camel. The nomad Arab came out and realized what had happened when he saw people grilling, sharing out and eating meat. He shouted in distress: "Waa 'aqraah! Waa Naqataah! (O my camel!)" The Prophet (Sallallāhu 'alayhi wa sallam) heard the commotion and came out. He learnt from the Sahabah what had happened and began searching for An-Nuaiman but did not find him. Afraid of being blamed and punished, An-Nuaiman had fled.

The Prophet (Sallallāhu 'alayhi wa sallam) then followed his footprints. These led to a garden belonging to Danbaah the daughter of Az-Zubair, a cousin of the Prophet (Sallallāhu 'alayhi wa sallam). He asked the companions where An-Nuaiman was. Pointing to a nearby ditch, they said quietly so as not to alert An-Nuaiman: "We haven't found him, O Messenger of God." An-Nuaiman was found in the ditch covered with palm branches and leaves and emerged with dirt on his head, beard and face. He stood in the presence of the Prophet (Sallallāhu 'alayhi wa sallam) who took him by the head and dusted the dirt from his face while he chuckled with laughter. The companions joined in the mirth. The Prophet (Sallallāhu 'alayhi wa sallam) paid the price of the camel to its owner and they all joined in the feast.

The Prophet (Sallallāhu 'alayhi wa sallam) obviously regarded An-Nuaiman's pranks for what they were light-hearted sallies that were meant to create some relief and laughter. The religion of Islam does not require people to disdain seemly laughter and levity and remain perpetually gloomy. An appropriate sense of humor is often a saving grace.

An-Nuaiman lived on after the Prophet (Sallallāhu 'alayhi wa sallam) and continued to enjoy the affection of Muslims. But did he put an end to his laughter? During the caliphate of Uthman, a group of Sahabah was sitting in the Masjid. They saw Makhramah Ibn Nawfal, an old man who was about one hundred and fifteen years old and obviously rather senile. He was related to the sister of Abdul Rahman Ibn Awf, who was a wife of An-Nuaiman.

Makhramah was blind. He was so weak that he could hardly move from his place in the Masjid. He got up to urinate and might have done so in the Masjid. But the companions shouted at him to prevent him from doing so. An-Nuayman got up and went to take him to another place, as he was instructed. What is this other place that an-Nuayman took him to? In fact he took him only a short distance away from where he was sitting at first and sat him down. The place was still in the Masjid! People shouted at Makhramah and made him get up again all in frenzy. The poor old man was distressed and said: "Who has done this?" "An-Nuaiman Ibn Amr," he was told.

The old man swore and announced that he would bash An-Nuaiman on the head with his stick if he should meet him. An-Nuayman left and returned. He was up to some prank of his again. He saw Uthman Ibn Affan, the Amirul Mu’minin, performing Solat in the Masjid. Uthman was never distracted when he stood for Prayer.

An-Nuaiman also saw Makhramah. He went up to him and in a prank and changed voice said: "Do you want to get at An-Nuaiman?" The old man remembered what An-Nuaiman had done. He remembered his vow and shouted: "Yes, where is he?" An-Nuaiman took him by the hand and led him to the place where the Khalifah Uthman stood and said to him: "Here he is!" The old man raised his staff and bashed the head of Uthman. The blood flowed and the people shouted: "It's the Amirul Mu’minin!"

They dragged Makhramah away and some people set out to get An-Nuaiman but Uthman restrained them and asked them to leave him alone. In spite of the blows he had suffered, he was still able to laugh at the deeds of An-Nuaiman.

An-Nuaiman lived up to the time of Muawiyah when fitnah saddened him and discord filled him with anguish. He lost his levity and laughed no more.

[Ummnurah]

Abbad Ibn Bishar

It was the fourth year of the Hijrah that the Prophet SAW and the Muslims in Madinah was facing an imminent threat from within and as well from outside. From within the city of Madinah, the influential Jewish tribe of the Banu An-Nadir, had shown yet their color which they breached the agreement with the Prophet SAW and even made plans to kill him. It was due to their intense hostilities against the Prophet that caused them to be were banished from the city. This incident took place in the month of Safar of 4th H.

After two months of uneasy quiet period the Prophet SAW had received substantive and reliable information news that the tribes from distant Najd were planning an attack against the Muslims in Madinah. To pre-empt their attacked the Prophet SAW gathered a force of over four hundred men and leaving one of his companions Uthman ibn Affan to take charge of the city, he set forth eastwards. Among this force was the young Madinahan, Abbad Ibn Bishar.
When he arrived in Najad, the Prophet SAW found the men population had strangely deserted. Only women were left behind. The men had taken to the hills. Some of them had regrouped and prepared to mount the fight. It was thee time for the Solat Al-Asar, the afternoon prayer. The Prophet SAW feared that the hostile tribesmen would attack them during prayer; he made arrangements that the ranks of Muslims were divided into two groups enabling them to perform the prayer of Asar in the form of Solat Al-Khawf (The Prayer in Fear). He performed one raka’at with one group while the other group stood on guard. The second group would do the second raka’at with the first stay on guard. And so forth until each group completed its prayer after the Prophet SAW had completed the prayer.

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

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

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

The night was clear, calm and peaceful. The stars, the trees, and the rocks all appeared to celebrate in silence the praises of their Lord. Abbad felt serene. There was no movement, no threatening sign. He spends the time with in ibadah (worship) and reciting the Quran. It would be more delightful if it could combine the performance of Solat with the measured recitation of the Quran which he so much enjoyed.

In fact Abbad Ibn Bishar was enthralled by the Quran from the moment he first heard it being recited by the mellow and beautiful voice of Musab Ibn Umayr. That was before the Hijrah when Abbad Ibn Bishar was just about fifteen years old. The recitation of Quran had found a special place in his heart day and night thereafter that he would be heard repeating the glorious words of God so much so that he became known among the Prophet's companions as the "Friend of the Quran".
Late at night, the Prophet SAW once stood up to perform the Tahajjud Prayer in Aishah's house which adjoined the masjid. He heard a voice reciting the Quran, pure and sweet and as fresh as when the angel Jibril revealed the words to him. He asked: "Aishah, is that the voice of Abbad Ibn Bishar?" "Yes, O Messenger of God," replied Aishah RA. "O Lord, forgive him," prayed the Prophet SAW out of love for him.

And so, in the stillness of the night, at the mouth of the valley in Najad, Abbad Ibn Bishar stood up and faced the Qiblah. Raising his hand in surrender to God, he entered into the state of Prayer. Finishing the compulsory opening chapter of the Quran, he began reciting Surah Al-Kahf in his sweet, captivating voice.

Surah Al-Kahf is a long Surah of one hundred and ten verses which deals in part with the virtues of faith, truth and patience and with the relativity of time.

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

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

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

Ammar Ibn Yasir jumped up and began to yell. Seeing them both the attacker fled into the darkness. Ammar turned to Abbad Ibn Bishar as he lay on the ground, blood flowing from his wounds. “O, Glory be to God! Why didn't you wake me when you were hit by the first arrow?" remarked Ammar.

Abbad Ibn Bishar said, “I was in the midst of reciting verses of the Quran which filled my soul with awe and I did not want to cut short the recitation. The Prophet SAW had commanded me to commit this surah to memory. Death would have been dearer to me than that the recitation of this surah should be interrupted."
Abbad Ibn Bishar devotion to the Quran was a sign of his intense devotion to and loves for God, His Prophet and His religion. The qualities he was known for were his constant immersion in ibadah, his heroic courage and his generosity in the path of God. At times of sacrifice and death, he would always be in the front line. When it was time for receiving his share of rewards, he would only be found after much effort and difficulty. He was always trustworthy in his dealings with the wealth of Muslims. All this was recognized.

Aishah, the wife of the Prophet SAW once said: "There are three persons among the Ansar whom no one could excel in virtue: Sad Ibn Muadz, Usaid Ibn Khudair and Abbad Ibn Bishar."

Abbad Ibn Bishar died as a syahid (martyr) at the Battle of Yamamah. Just before the battle he had a strong presentiment of death and martyrdom. He noticed that there was a lack of mutual confidence among the Muhajirin and Ansar. He was grieved and upset. He realized that there would be no success for the Muslims in these terrible battles unless the Muhajirin and Ansar were grouped in separate regiments so that it could be clearly seen who really bore their responsibility and who were truly steadfast in combat.

At the break of day when the battle commenced, Abbad Ibn Bishar stood on a mound and shouted: "O Ansar, distinguish you among men. Destroy your scabbards. And do not forsake Islam."

Abbad harangued the Ansar until about four hundred men gathered around him at the head of who were Thabit Ibn Qays, Al-Bara, Ibn Malik and Abu Dujanah, the keeper of the Prophet's sword. With this force, Abbad unleashed an offensive into the enemy's rank s which blunted their thrust and drove them back to the "garden of death".At the walls of this garden, Abbad Ibn Bishar fell. So numerous were his wounds, he was hardly recognizable. He had lived, fought and died as a believer.

®Ummnurah

Khabbab Ibn Al-Aratt

A lady named Umm Anmar who belonged to the Khuza'ah tribe in Makkah went to the slave market in the city. She wanted to buy herself a youth for her domestic chores and to exploit his labour for economic gains. As she scrutinized the faces of those who were displayed for sale, her eyes fell on a boy who was obviously not yet in his teens. She saw that he was strong and healthy and that there were clear signs of intelligence on his face. She needed no further incentive to purchase him. She paid and walked away with her new acquisition.

On the way home, Umm Anmar turned to the boy and said:

"What's your name, boy?" "Khabbab."
"And what's your father's name?" "Al-Aratt."

"Where do you come from?" "From Najad." "Then you are an Arab!" "Yes, from the Banu Tamim.""How then did you come into the hands of the slave dealers in Makkah?" "One of the Arab tribes raided our territory. They took our cattle and captured women and children. I was among the youths captured. I passed from one hand to another until I ended up in Makkah . . ."

Umm Anmar placed the youth as an apprentice to one of the blacksmiths in Makkah to learn the art of making swords. The youth learnt quickly and was soon an expert at the profession. When he was strong enough, Umm Anmar set up a workshop for him with all the necessary tools and equipment for making swords. Before long he was quite famous in Makkah for his excellent craftsmanship. People also liked dealing with him because of his honesty and integrity. Umm Anmar gained much profit through him and exploited his talents to the full. In spite of his youthfulness, Khabbab displayed unique intelligence and wisdom.

Often, when he had finished work and was left to himself, he would reflect deeply on the state of Arabian society which was so steeped in corruption. He was appalled at the aimless wandering, the ignorance and the tyranny which he saw. He was one of the victims of this tyranny and he would say to himself: "After of darkness tonight, there must be a dawn." And he hoped that he would live long enough to see the darkness dissipate with the steady glow and brightness of new light.

Khabbab did not have to wait long. He was privileged to be in Makkah when the first rays of the light of Islam penetrated the city. It emanated from the lips of Muhammad Ibn Abdullah as he announced that none deserves to be worshipped or adored except the Creator and Sustainer of the universe. He called for an end to injustice and oppression and sharply criticized the practices of the rich in accumulating wealth at the expense of the poor and the outcast. He denounced aristocratic privileges and attitudes and called for a new order based on respect for human dignity and compassion for the underprivileged including orphans, wayfarers and the needy.

To Khabbab, the teachings of Muhammad were like a powerful light dispelling the darkness of ignorance. He went and listened to these teachings directly from him. Without any hesitation he stretched out his hand to the Prophet SAW in allegiance and testified that "There is no god but Allah and Muhammad is His servant and His messenger."

He was among the first ten persons to accept Islam. Khabbab did not hide his acceptance of Islam from anyone. When the news of his becoming a Muslim reached Umm Anmar, she became incensed with anger. She went to her brother Siba'a Ibn Abd Al-Uzza who gathered a gang of youths from the Khuza'ah tribe and together they made their way to Khabbab. They found him completely engrossed in his work.

Siba'a went up to him and said: "We have heard some news from you which we don't believe." "What is it?" asked Khabbab. "We have been told that you have given up your religion and that you now follow that man from the Banu Hashim." "I have not given up my religion," replied Khabbab calmly. "I only believe in One God Who has no partner. I reject your idols and I believe that Muhammad is the servant of God and His messenger." No sooner had Khabbab spoken these words than Siba'a and his gang set upon him. They beat him with their fists and with iron bars and they kicked him until he fell unconscious to the ground, with blood streaming from the wounds he received.

The news of what happened between Khabbab and his slave mistress spread throughout Makkah like wild-fire. People were astonished at Khabbab's daring. They had not yet heard of anyone who followed Muhammad and who had had the audacity to announce the fact with such frankness and defiant confidence.

The Khabbab affair shook the leaders of the Quraish. They did not expect that a blacksmith, such as belonged to Umm Anmaar and who had no clan in Makkah to protect him and no asabiyyah to prevent him from injury, would be bold enough to go outside Umm Anmaar authority, denounce her gods and reject the religion of her forefathers. They realized that this was only the beginning. The Quraish were not wrong in their expectations.

Khabbab's courage impressed many of his friends and encouraged them to announce their acceptance of Islam. One after another, they began to proclaim publicly the message of truth.

In the precincts of the Haram, near the Ka'abah, the Quraish leaders gathered to discuss the problem of Muhammad. Among them were Abu Sufian Ibn Harb, Al- Walid Ibn Al-Mughirah and Abu Jahal Ibn Hisham. They noted that Muhammad was getting stronger and that his following was increasing day by day, indeed hour by hour. To them this was like a terrible disease and they made up their minds to stop it before it got out of control. They decided that each tribe should get hold of any follower of Muhammad among them and punish him until he either recants his faith or dies.

On Siba'a Ibn Abd Al-Uzza and his people fell the task of punishing Khabbab even further? Regularly they began taking him to an open area in the city when the sun was at its zenith and the ground was scorching hot. They would take off his clothes and dress him in iron armor and lay him on the ground. In the intense heat his skin would be seared and his body would become inert. When it appeared that all strength had left him, they would come up and challenge him: "What do you say about Muhammad?"

"He is the servant of God and His messenger. He has come with the religion of guidance and truth, to lead us from darkness into light." They would become more furious and intensify their beating.

They would ask about al-Laat and al-Uzza and he would reply firmly:

"Two idols, deaf and dumb, that cannot cause harm or bring any benefit..." This enraged them even more and they would take a big hot stone and place it on his back. Khabbab's pain and anguish would be excruciating but he did not recant. The inhumanity of Umm Anmar towards Khabbab was not less than that of her brother. Once she saw the Prophet speaking to Khabbab at his workshop and she flew into a blind rage. Every day after that, for several days, she went to Khabbab's workshop and punished him by placing a red hot iron from the furnace on his head. The agony was unbearable and he often fainted.

Khabbab suffered long and his only recourse was to prayer. He prayed for the punishment of Umm Anmar and her brother. His release from pain and suffering only came when the Prophet SAW gave permission to his companions to emigrate to Madinah. Umm Anmaar by then could not prevent him from going. She herself became afflicted with a terrible illness which no one had heard of before. She behaved as if she had suffered a rabid attack. The headaches she had were especially nerve-racking. Her children sought everywhere for medical help until finally they were told that the only cure was to cauterize her head. This was done. The treatment, with a red hot iron, was more terrible than all the headaches she suffered.

In Madinah, among the generous and hospitable Ansar, Khabbab experienced a state of ease and restfulness which he had not known for a long time. He was delighted to be near the Prophet SAW with no one to molest him or disturb his happiness. He fought alongside the noble Prophet at the battle of Badar. He participated in the battle of Uhud where he had the satisfaction of seeing Siba'a ibn Abd al-Uzza meet his end at the hands of Hamzah Ibn Abd Al-Muttalib, the uncle of the Prophet.

Khabbab lived long enough to witness the great expansion of Islam under the four Khulafa Ar- Rashidun Abu Bakar As-Siddiq, Umar Ibn Al-Khattab, Uthman Ibn Affan and Ali Ibn Abi Talib. He once visited Umar during his caliphate. Umar stood up, he was in a meeting and greeted Khabbab with the words:

"No one is more deserving than you to be in this assembly other than Bilal."

He asked Khabbab about the torture and the persecution he had received at the hands of the mushrikin. Khabbab described this in some detail since it was still very vivid in his mind. He then exposed his back and even Umar was aghast at what he saw.

In the last phase of his life, Khabbab was blessed with wealth such as he had never before dreamed of. He was, however, well-known for his generosity. It is even said that he placed his dirhams and his dinars in a part of his house that was known to the poor and the needy. He did not secure this money in any way and those in need would come and take what they needed without seeking any permission or asking any questions.

In spite of this, he was always afraid of his accountability to God for the way he disposed of this wealth. A group of companions related that they visited Khabbab when he was sick and he said: "In this place there are eighty thousand dirhams. By God, I have never secured it any way and I have not barred anyone in need from it."

He wept and they asked why he was weeping. "I weep," he said, "it is because my companions have passed away and they did not obtain any such reward in this world. I have lived on and have acquired this wealth and I fear that this will be the only reward for my deeds."Soon after he passed away, Khalifah Ali Ibn Abi Talib, may God be pleased with him, stood at his grave and said: "May God have mercy on Khabbab. He accepted Islam wholeheartedly. He performed Hijrah willingly. He lived as a mujahid and God shall not withhold the reward of one who has done good deeds."

®Ummnurah