Sa'd Ibn Abi Waqqas

Sa'd Ibn Abi Waqqas, one of the companions of Prophet Mohammad (PBUH). Sad comes from a rich and noble family. And was so much attached to his family, specially his mother.

He was known for being serious and intelligent. Before embracing Islam he used to feel that he doesn't fit in the lifestyle of his people, also he was never satisfied with their religious beliefs.

On day Abu Bakr, one of the famous companions of Prophet Mohammad (PBUH) came up and spoke softly to Sa'd, and explained to him what Islam is about. Then took him to Prophet Mohammad (PBUH). It was late afternoon by this time and the Prophet had just prayed Salat al-Asr. Sa'd was excited and overwhelmed and responded very quickly to the invitation to truth and the religion of Allah. The fact that he was among the first people to embrace accept Islam was something that gave him great satisfaction.

The Prophet (PBUH) was also greatly pleased with the fact that Sa'd has become a Muslim. The Prophet (PBUH) saw in Sa'd signs of brilliance. The fact that he was still in his youth promised great things to come.

The Prophet (PBUH) was happy with his family relationship to Sa'd. Once as he was sitting with his companions, he saw Sa'd coming and he said to them:

"This is my maternal uncle. Let a man see his maternal uncle!"

Indeed Prophet Mohammad (PBUH) was delighted with Sad's acceptance of Islam, but Sa'd's mother was not. Sa'd narrates:

"When my mother knew that I became a Muslim, she flew into a rage. She came up to me and said:

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

'Don't do this to me mother,' I said, 'for I would not give up my religion for anything in the world.'

Sa'd's mother carried out her threat... For days she neither ate nor drank. And thus her health has majorly deteriorated. Once Sa'd went to visit his mother trying to convince her to eat, he narrates:

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

It was concerning Sad's relationship with his mother and her attempt to forsake Islam that the words of the Qur'an were revealed:

"And we enjoined on man (to be good) to his parents. In pain upon pain did his mother bear him and his weaning took two years. So show gratitude to Me and to your parents. To Me is the final destiny.

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

Sa'd ibn Abi Waqqas had distinguished role in many of the battles that took place both during the time of the Prophet (PBUH)and after. He fought at the battle of Badr together with his young brother Umayr who had cried to be allowed to join the Muslim army for he was only in his early teens. Sa'd returned to Madinah alone for Umayr was killed in the battle.

At the Battle of Uhud, Sa'd was chosen as one of the best warriors together with Zayd, Saib the son of Uthman ibn Mazun and others. Sa'd was one of those who fought strongly in defence of the Prophet (PBUH) after some Muslims had deserted their positions. To urge him on, the Prophet (PBUH), said:

" Shoot, Sa'd ...may my mother and father be your ransom."

Sad is also known as the first companion to have shot an arrow in defence of Islam. And the Prophet once prayed for him saying:

"O Lord, direct his shooting and respond to his prayer."

Sa'd was one of the companions of the Prophet who enjoyed great wealth. Just as he was known for his bravery, so he was known for his generosity. During the Farewell Pilgrimage with Prophet Mohammad (PBUH), he fell ill. The Prophet came to visit him and said:

"O Messenger of Allah. I have wealth and I only have one daughter to inherit from me. Shall I give two thirds of my wealth in charity?"

"No," replied the Prophet.

"Then, (shall I give) a half?" asked Sad and the Prophet again said 'no'.

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

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

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

Sa'd is mainly renowned as the commander-in-chief of the strong Muslim army which Umar dispatched to fight the Persians at the Battle of Qadisiyyah.

It wasn't an easy task to fight the very strong army of Persia. The most powerful force had to be mustered. Umar sent dispatches to Muslim governors throughout the state to gather all strong men who had weapons or mounts, or who had talents of oratory and other skills to join the Muslims in the battle.

When they had all gathered, Umar consulted the Muslims leaders about the appointment of a commander-in-chief over the mighty army. Umar himself thought of leading the army but Ali suggested that the Muslims were in great need of him. So Sa'd was then chosen as commander and Abdur-Rahman ibn Awl, one of the veterans among the Prophet's companions said:

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

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

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

Sa'd was fully aware of the gravity of the impending battle and kept in close contact with the military high command in Madinah. Although commander-in-chief, he understood the importance of shura (counseling).

Sa'd followed Umar''s instructions.

The Battle of Qadisiyyah is one of the most important battles of world history.

Two years after Qadisiyyah, Sa'd went on to take the Sasanian capital. The taking of Ctesiphon was accomplished after a brilliant crossing of the Tigris river (In Iraq) while it was in flood. Sa'd has thus gone down in the annals of history as the Hero of Qadisiyyah and the Conqueror of Ctesiphon.

Sa'd was blessed with much influence and wealth but as the time of death approached in the year 54 AH, he asked his son to open a box in which he had kept a course woolen jubbah and said:

"Shroud me in this, for in this (jubbah) I fought against the atheists on the day of Badr and in it I desire to meet Allah Almighty."

Source: web.umr.edu
islamonline

Al Idrisi

Abu Abdallah Muhammad Ibn Muhammad Ibn Abdallah Ibn Idris al-Qurtubi al-Hasani, also known by his short name as Al-Sharif Al Idrisi Al Qurtubi, was born in Ceuta, Spain, in 1099 A.D.

He received his education in Cordova, then flourished at the Norman court in Palermo.

Al Idrisi was a direct descendant of the prophet Muhammad (pbuh). It is not confirmed whether he died on 1166 or 1180 A.D.

Many scholars regard him as the greatest geographer and cartographer of the middle Ages.

As all Muslim geographers, Al Idrisi traveled to many distant places, including Europe, to gather geographical data. Muslim geographers at that time had already made accurate measurements of the earth surface, also several maps of the world were available.

Al-Idrisi combined his own findings to the available knowledge at his time. He became famous for his comprehensive knowledge of all parts of the world, he also attracted the attention of European sea navigators and military planners more than other Muslim geographers because ships and navigators from north sea, Atlantic and the Mediterranean frequented Sicily, which is located about the middle of the Mediterranean.

Several of his books were translated into Latin and his books on geography were popular for several centuries.

The translation of one of his books was published in 1619 in Rome, but it was an abridged edition and the translator did not give credit to Al-Idrisi.

It is interesting that Europe took several centuries to make use of his work and the world map. It is worth mentioning that Christopher Columbus used the map which was originally taken from Al-Idrisi's work.

Al-Idrisi's fame and competence eventually led to the attention of Roger II, the Norman King of Sicily, who invited him to produce an up-to-date world map.

It should be mentioned that Sicily was under Muslim rule before King Roger, where Muslim works were freely available for transmission to Europe through Latin West. Al Adrisi then spent most of his life in the service of the Norman King, Roger II.

Al-Idrisi constructed a circular world map of pure silver that weighed approximately 400 kilograms and precisely recorded on it the seven continents with trade routes, lakes and rivers, major cities, and plains and mountains.

Al Idrisi described the world in Al-Kitab al-Rujari (Roger's Book), also entitled Nuzhat al-Mushtaq fi Ikhtiraq al-Afaq (The delight of him who desires to journey through the climates).

This is practically a geographical encyclopedia of the time, containing information not only on Asia and Africa, but also on European countries.

He also compiled another geographical encyclopedia larger than the former entitled Rawd-Unnas wa-Nuzhat al-Nafs (Pleasure of men and delight of souls) also known as Kitab al- Mamalik wa al-Masalik, his knowledge of the Niger, the Sudan, and of the head waters of the Nile was remarkable for its accuracy.

In addition to geography, he also contributed to the science of medicinal plants. His major contribution in this field lies in he medicinal plants as presented in his several books, especially Kitab al-Jami-li-Sifat Ashtat al-Nabatat. He reviewed and synthesized all the material available on the subject of medicinal plants and associated drugs available to him from Muslim scientists and added to it his research collection from his travels.

He contributed this material to the subject of botany with emphasis on medicinal plants. He has given the names of the drugs in six languages: Syriac, Greek, Persian, Hindi, Latin and Berber.

Besides botany and geography, Idrisi also wrote on fauna, zoology and therapeutically aspects. His work was soon translated into Latin.

His books on geography remained popular both in the East and the West for several centuries.

Source: members.tripod.com
islamonline

Al Farghani

Abu'l-Abbas Ahmad ibn Muhammad ibn Kathir al-Farghani is one of the most prominent and distinguished Arab astronomers.

He was born in Farghana and died in Egypt in 833. His most important work, written in the period between 833 and 857, is "Elements of Astronomy" (Kitab fi al-Harakat al-Samawiya wa Jawami Ilm al-Nujum, a thorough nonmathematical summary of Ptolemaic astronomy. Elements, which was translated into Latin language, exerted great influence upon European astronomy before Regiomontanus. Two treatises on astrolabes by Al-Farghani also survive.

Al Farghani adopted Ptolemy's theory and value of the precession, and reached the conclusion that it doesn't only affected the stars but also the planets. He determined the diameter of the earth to be 6,500 miles.

Ahmed al-Farghani was one of the Pleiad scientists, a member of the House of Wisdom founded by Caliph AL-Ma'mun in the 9th century. The House of Wisdom was also known at that time as the al-Ma'mun Academy. It was first in Mery, then in Baghdad that the scientists whom he invited from Khoresm, Sogdiana, Shash, Farab, Khorosan conducted their scientific. The two observatories were equipped with the most modern equipment at that time. It was there that astronomers from the al-Ma'mun Academy calculated the Earth's circumference, the degree length of the Earth's meridian, investigated the stars, compiled the "zibjes" (tables) and wrote scientific reports.

AI-Farghani was also invited to work along with these scientists. During the period he spent in Egypt, he created the famous "Cairo Nilemeter", a measuring device for the water in the Nile. This tool was an invention that has preserved its scientific value up till now.

Also Al-Farghani contributions in the science of engineering. According to Ibn Tughri Birdi, he supervised the construction of the Great Nilometer at al-Fustat (old Cairo). It was completed in 861, the year in which the Caliph al-Mutawakkil, who ordered the construction, died.

The Fihrist of Ibn al-Nadim, written in 987, ascribes two works to Al-Farghani: (1) "The Book of Chapters, a summary of the Almagest" (Kitab al-Fusul, Ikhtiyar al-Majisti) and (2) "Book on the Construction of Sun-dials" (Kitab 'Amal al-Rukhamat).

'The Elements' was Al- Farghani's major work and most important. Abd al-Aziz al-Qabisi (d. 967) wrote a commentary on it, which is preserved in the Istanbul manuscript, Aya Sofya 4832, fols. 97v-114v.

Two Latin translations of 'The Elements' were written in the 12th century, one by John of Seville in 1135 (revised by Regiomontanus* in the 1460's) and the other by Gerard of Cremona* before 1175, the latter work providing Dante* with the astronomical knowledge used in his 'La Vita Nuova'.

Together with these works, al-Farghani's summary was to a great extent influential in bringing Ptolemy's astronomy to Europe. Jacob Anatoli made a Hebrew translation of al-Farghani's book, and this became the basis for a third Latin version in 1590. Jacob Golius published a new Latin text, along with the Arabic original, in 1669.

Al-Farghani also wrote a book on the construction of sundials, and a treatise on the astrolabe (written around 857) which discussed the mathematical theory of the astrolabe and introduced features (not found on earlier instruments) such as the universal plate of horizons.

Source: members.tripod.com
islamonline

Abu-d Dardaa

Yazid Abu-d Dardaa, God bless him, was a wise admonisher, who was an ascetic known for his extensive knowledge and devotion.

Although Abu d-Dardaa was one of Prophet Muhammad's (pbuh) companions, he was the last person to embrace Islam in his district in Yathrib.

Abu Nu`aim related from Abu Haamid ibn Jabla that al-Qaasim bin Muhammad, said:

"Abu-d-Dardaa", was one of Allah's servants whose virtues are stated in the Qur'an."

As described by Abu Nu`aim in al-Hilyah; Abu-d-Dardaa nestled comfortably in his niche of continuous devotion, and he forsook any interest in materialism. He was most devoted to his spiritual life, and he was most eager to meet Allah.

Once he became free from worldly concerns and worries, the gate of true understanding became open before him. Abu-d-Dardaa" was known for his wisdom and knowledge which were considered medicine for the sick at heart, and warmth for the hearts of equitable and the pondering ascetics.

Abu d-Dardaa used to worship idols before he embraced Islam. He was a trader, and he had a large shop in Yathrib.

Everybody in Yathrib knew the strong bond of brotherhood which existed between Abu d-dardaa and Ibn Rawahah from the days of Jahiliyyah, before Islam prevailed in Yathrib.

When Islam was introduced in the city, Ibn Rawahah embraced it while Abu-d Dardaa did not. But this never ruptured the relationship between the two men.

Ibn Rawahah wanted Abu-d Dardaa to join the new religion, and he tried to make him see the virtues, benefits and the excellence of Islam. But Abu-d Dardaa rejected Islam and with every passing day, Abdullah felt more sad and concerned for his friend.

On the day of Badr battle, while Abu d-Dardaa was in his shop, Abdullah Ibn Rawahah headed to Dardaa"s house, determined to take a course of action. He went to the room where Abu d-Dardaa kept his idol, and he destroyed it saying:

"Who else should be worshipped beside Allah?"

When the idol was completely smashed, Ibn Rawahah left the house. When Abu-d Dardaa returned home, he saw his wife sitting at the door of the room where he kept his idol. She was weeping loudly and she looked absolutely terrified.

Abu-d Dardaa looked at the smashed idol and was horrified. He was very angry and he was determined to take revenge. But quickly, his rage subsided and thoughts of avenging for his idol disappeared.

He thought about it deeply and said:

"If there was any good in this idol, he would have defended himself against any injury."

After this incident, Abu d-Dardaa went straight to Abdullah and together they went to Prophet Muhammad (pbuh). There he announced his acceptance of Islam.

From the moment Abu d-Dardaa embraced Islam, he devoted himself completely to Allah and Prophet Muhammad (pbuh). He deeply regretted every moment he had wasted before Islam and he realized how much his Muslim friends had learnt about Islam in the preceding two or three years, how much of the Qur"an they had memorized and the opportunities they had to serve Allah (swt) and Prophet Muhammad (pbuh).

He made up his mind to exert every effort, day and night to try to make up for what he had missed. Worshipping occupied his days and nights, his search for knowledge was restless. He invested most of his time in memorizing the words of the Qur'an and in trying to understand the profundity of its message.

When he saw that business and trade disturbed the sweetness of his worshipping, and kept him away from the circles of knowledge, he reduced his involvement without hesitation or regret.

Imaam Ahmad ibn Hanbal, God bless him, narrated that Abu-d-Dardaa, said:

"It would not be my greatest pleasure to open a vending shop at the threshold of the mosque, and even if it were to bring me three hundred dinars of net business per day, or even if it would help me, by being there, not to miss a single congregational prayer at the mosque. I am not saying that Allah, the Lord of majesty and glory, did not make trading permissible or that He did not forbid usury, I only desire to be among those whose business never distract them form the remembrance of God"

Abu-d Dardaa did not only become less involved in trade but he abandoned his luxurious life-style. He ate only what was sufficient to keep him alive and he wore clothes that were simple and sufficient to cover his body.

During the caliphate of Umar Ibn Al Khattab, God bless him, Umar wanted to appoint Abu-d Dardaa as a governor in Syria. Abu-d Dardaa refused his offer politely, saying:

"If you want me to go there to teach people the Qur'an, the traditions (Sunnah) of Prophet Muhammad (pbuh) and pray with them, I will go."

Umar agreed and Abu-d Dardaa left for Damascus. There he found the people immersed in luxury and soft living. This appalled him. He called the people to the mosque and told them:

"O people of Damascus! You are my brethren in religion, neighbors who live together, O people of Damascus! What is it that prevents you from being affectionate towards me and responding to my advice while I do not seek anything from you?"

"I see that you abandon what Allah (swt) has commanded you to do. Is it reasonable that I see you gathering and hoarding what you do not eat, and erecting buildings in which you do not live, and holding out hopes for things you cannot attain.

"Peoples before you, have amassed wealth, made great plans and had high hopes. But it was not long before what they had amassed was destroyed, their hopes dashed and their houses turned into graves. Such were the people of Aad, O people of Damascus. They filled the earth with possessions and children.

"Who is there who will purchase from me today the entire legacy of Aad for two dirhams?"

After his touching speech, people wept and their sobs could be heard from outside the mosque. From that day, Abu-d Dardaa began to attend the meeting places of the people of Damascus frequently. He moved around in their market-places, teaching, answering questions, trying to advise anyone who had become careless or insensitive. He used every opportunity and every occasion to awaken people and direct them to the right path.

Once, he was passing by a group of people crowded around a man. They were insulting and beating him severely. He came up to them and said: "What's the matter?"

"This is a man has committed a grave sin," they replied.

"What do you think you would do if he had fallen into a well?" asked Abu-d Dardaa." "Wouldn't you try to get him out?"

"Certainly," they said.

"Don't insult him and don't beat him. Instead admonish him and make him aware of the consequences of what he had done. Then give praise to God who has preserved you from falling into such a sin."

"Don't you hate him?" they asked Abu-d Dardaa.

"I only detest what he had done and if he abandons such practice, he is my brother."

The man then began to cry and publicly announced his repentance.

Imam Ahmad ibn Hanbal, narrated that someone asked Abu-d-Dardaa, to advise him, he replied:

"Remember Allah when you are comfortable, He will remember you when you are in difficulty, and when you set your eyes upon something in this world, think about how it will end!"

He also said: "let the mosque be your house for indeed I heard Prophet Muhammad (pbuh) say:

"The mosque is the house of every God-conscious person and God Almighty has guaranteed serenity, comfort, mercy and staying on the path leading to his pleasure, to those for whom mosques are their houses."

On another occasion, there was a group of people sitting in the street, chatting and looking at passers-by. Abu-d Dardaa came up to them and said:

"My sons, the monastery of a Muslim is his house in which he controls himself and lowers his gaze. Beware of sitting in market-places because this fritters away time."

Muawiyah Ibn Abi Sufyan, God bless him, was the governor of Damascus while Abu-d Dardaa was there. He asked Abu-d Dardaa for his daughter's hand to his son, But Abu-d Dardaa did not agree. Instead his daughter was married to a young poor man who was devoted to Islam.

People heard about this and began talking and asking: Why did Abu-d Dardaa refuse to let his daughter marry Yazid? When they asked Abu-d Dardaa, he replied:

"I have only sought to do what is good for ad-Dardaa." That was his daughter's name. "What would you think of ad-Dardaa if servants were to serve her and if she were to find herself in palaces, the glamour of which, dazzled the eyes? What would become of her religion then?"

Caliph Umar once came to visit Abu d-Dardaa in Syria. He found that there was no light in the house, also he felt Abu-d Dardaa's pillow and realized it was an animal's saddle. He touched the place where Abu-d Dardaa sleep and knew it was just small pebbles. He also felt the sheet which he covered himself with and was astonished to find it so flimsy that it couldn't possibly protect him from the cold of Damascus.

So he asked him: "Shouldn't I make things more comfortable for you?"

Abu d-Dardaa told him: "Do you remember, Prophet Muhammad's (pbuh) saying (hadith)?"Hadn't he said:

"Let what is sufficient for anyone of you in this world be like the provisions of a rider"

Imaam Ahmad ibn Hanbal, also narrated that Abu-d-Dardaa", radhiallaahu `anhu, used to say,

"Woe unto him, and what an agony is awaiting one who cares only about amassing money in this world! Woe unto him who opens his mouth agape and drools at hearing the sound of money, who looks aghast, just like an idiot when he thinks about it, who stares at what people have, and who does not see what he has; and if he could, he would pursue such an obsession by day and night. Woe unto him! What an austere reckoning and a grievous punishment are awaiting him!"

Source: www.usc.edu
islamonline

Abu Marwan Ibn Zuhr- Master Physician

Ibn Zuhr, known in the West as Avenzoar, was one of the most prominent physicians, clinicians and parasitologist of the Middle Ages.



Abu Marwan Abd al-Malik Ibn Zuhr was born at Seville in 1091/c. 1094 C.E. After he finished his education and specializing in medicine, he joined the service of Almoravides (Al-Murabatun), but after their defeat by the Al-Mohades (Al-Muwahadun), he served under 'Abd al-Mu'min, the first Muwahid ruler. Ibn Zuhr died in Seville in 1161/c. 1162 C.E. As confirmed by George Sarton, Ibn Zuhr was not a Jew, but a Muslim.

Ibn Zuhr limited his work only in Medicine, contrary to the prevailing practice of Muslim scientists who used to have many contributions in different fields. However, by focusing his interest and effort in one field he made original and long-lasting contributions. He highlighted the significance of observation and experiment in his work. Dr. Neuberger in History of Medicine said about him:

"Ibn Zuhr (Avenzoar) was proficient in the art of dissecting dead human bodies and knew anatomy in detail. His operative technique was superb."

Ibn Zuhr was the first to test different medicines on animals before using them with humans. Also, he was the first to describe in detail scabies, the itch mite, and is thus regarded as the first parasitologist. Also he was the first to give a detailed description of the operation of tracheotomy and practiced direct feeding through the gullet in those cases where normal feeding was not possible. Moreover Ibn Zuhr provided clinical descriptions of intestinal phthisis, inflammation of the middle ear, peri carditis, and mediastinal tumors among others.

Ibn Zuhr's contribution was included in the monumental works written by him; out of these, however, only three are extant. Kitab al-Taisir fi al-Mudawat wa al-Tadbir (Book of Simplification concerning Therapeutics and Diet), is the most significant work of Ibn Zuhr. It highlights several of Ibn Zuhr's original contributions. The book gives in detail pathological conditions, followed by therapy. His Kitab al-Iqtisad fi Islah al-Anfus wa al-Ajsad (Book of the Middle Course concerning the Reformation of Souls and the Bodies) gives a summary of diseases, therapeutics and hygiene written specially for the benefit of the layman. Kitab al-Aghthiya (Book on Foodstuffs) describes different types of food and drugs and their impact on health.

Ibn Zuhr's influence on the development of medical science was felt for several centuries throughout the world.

Source: ummah.ne
islamonline

Omar Al Khayyam

Ghiyath al-Din Abul Fateh Omar Ibn Ibrahim Al-Khayyam was born at Nishapur, the provincial capital of Khurassan, (now Iran) around year 1044 A.D. He died at the same town when he was 85 years old.

Omar Al Khayyam was a Muslim Persian mathematician, astronomer, philosopher, physician and poet.

"Khayyam" means "the tent-maker" in the Arabic language, most probably he was called by this name, because of his father's profession.

Omar Al Khayyam wrote about his own name saying;

"Khayyam, who stitched the tents of science, Has fallen in grief's furnace and been suddenly burned, The shears of Fate have cut the tent ropes of his life, And the broker of Hope has sold him for nothing! "

Although he is considered a Persian, it has also been said that he could have belonged to the "Khayyami" tribe of Arab origin who might have settled in Persia.

There are not so much details about his early life, except for the fact that he was educated at Nishapur, where he was born and where he lived. He also spent most of his life in Samarqand.

Omar Al Khayyam devoted all his time to the search for knowledge, he traveled to the great centers of learning, Samarqand, Bukhara, Balkh and Isphahan seeking knowledge and there he exchanged views with other scholars.

His major accomplishments were in Algebra, he made early trials to classify most algebraic equations, including the third degree equations and he also offered solutions for a number of them.

His book "Maqalat fi al-Jabr wa al-Muqabila" is a masterpiece on algebra and has great importance in its development.

Omar Al Khayyam is also considered to be the first to find the binomial theorem and determine binomial coefficients.

In geometry, he studied generalities of Euclid and contributed to the theory of parallel lines.

Omar Al Khayyam was also a renowned astronomer and a physician. He developed primitive astronomic tables, and invented methods for the accurate determination of specific gravity, etc.

The Saljuq Sultan, Malikshah Jalal al-Din, invited him to the new observatory at Ray around 1074 and assigned him the task of determining a correct solar calendar.

Al Khayyam introduced a calendar that was remarkably accurate, and was named as "Al-Tarikh-al-Jalali". It had an error of one day in 3770 years and was thus even superior to the Georgian calendar (error of 1 day in 3330 years).

In metaphysics, he wrote three books "Risala Dar Wujud" and the recently discovered "Nauruznamah".

Besides science and Mathematics, Al Khayyam was also a well-known poet.

Although he wrote a number of important mathematical and scientific studies, Al Khayyam's fame as a scientist has been greatly outweighed in the West by the popularity of his "Rubaiyat", epigrammatic verse quatrains. He is thought to have written about a thousand and four-line verses.

He was best known in the Western world in 1839, when Edward Fitzgerald published an English translation of his"Rubaiyat".

This book has since become one of the most popular classics in the world of literature. Although the "Rubaiyat" was translated form its original language into English, it conveyed the complicated mystical and philosophical message of Al Khayyam. This proves the wealth of his rich thought.

Al Khayyam wrote many other books and monographs, out of which, only 10 books and thirty monographs have been identified. Of these, four are about mathematics, three physics, three metaphysics, one about algebra and another about geometry.

Al Khayyam, who could be described as a "man in despair", was always hiding his sorrows behind a smile. He pursued the truth through his whole life. He made great contributions to science, astronomy, poerty, philosophy, and mathematics.

The outcome of his restless search for knowledge, could not be expressed better than in one of his quatrains:

Our great wide world - a piece of dust. All human knowledge - words.

Source: www.trincoll.edu
islamonline

Muadh ibn Jabal

Muadh ibn Jabal was a young man living in Yathrib as the light of Islam began to spread over the Arabian Peninsula.

He was a good-looking man with a unique personality, he used to impress whoever he meets very quickly. He was well known for his outstanding intelligence.

Muadh embraced Islam at the hands of Mus'ab ibn Umayr, the missionary whom Prophet Mohamed (PBUH) had sent to Yathrib before the Hijrah. He was one of the seventy-two Yathribites who went to Makkah, a year before the Hijrah, and met Prophet Mohamed (PBUH) at his home. They meet again at Mina where the famous second Aqabah Pledge was made when the Yathrib's who had lately embraced Islam, including some women, vowed to support and defend Prophet Mohamed (PBUH) no matter what it takes. Muadh was one of those who enthusiastically pledged allegiance to Prophet Mohamed (PBUH).

As soon as Muadh returned from Makkah, he and some other men of his age formed a group to remove all the idols from the houses of the nonbelievers in Yathrib. One of the leaders of the city, Amr ibn al Jumuh embraced Islam after this campaign was launched.

Muadh stayed in the company of Prophet Mohamed (PBUH), he learned the Qur'an and the laws of Islam until he became one of the most well versed of all the Prophet's Companions.

Muadh was the best pupil of the best teacher. His knowledge bore the stamp of authenticity. The best certificate that he could have get came from Prophet Mohamed (PBUH) himself when he said:

"The most knowledgeable of my people in matters of virtue and vice is Muadh ibn Jabal."

One of the greatest contributions of Muadh to the people of Mohamed (PBUH) was being one of the six who collected the Qur'an during the lifetime of Prophet Mohamed (PBUH). Whenever a group of companions gathered and Muadh was among them, they would look at him with fear and respect. The Prophet and his two Khalifahs after him used this unique gift and power in the service of Islam.

After Makkah was liberated, the Quraysh tribe embraced Islam. The Prophet (PBUH) at once saw the need of those new Muslims for teachers to instruct them and teach them the fundamentals of Islam. He (PBUH) appointed Attab ibn Usay as his deputy in Makkah and he asked Muadh ibn Jabal to accompany him and teach people the Qur'an and instruct them.

Not long after Prophet Mohamed (PBUH) returned to Madinah that the messengers of the kings of Yemen came to him announcing that they and their people have embraced Muslims. They asked for a teacher to instruct them and teach them everything about Islam. Prophet Mohamed (PBUH) appointed a group of competent missionaries and made Muadh ibn Jabal their leader. He then asked Muadh this question:

"What will you base your judgement on?"

"According to the Book of God," replied Muadh.

"And if you find nothing therein?"

"According to the Sunnah of the Prophet of God."

"And if you find nothing therein?"

"Then I will exert myself to form on own judgment." The Prophet was pleased with this reply and said:

"Praise be to Allah who has guided the messenger of the Prophet to that which pleases the Prophet."

Prophet Mohamed (PBUH) bade farewell to those missionaries of guidance and light and walked for some distance next to Muadh as he rode out of the city. Finally he said to him:

"O Muadh, perhaps you shall not meet me again after this year. Perhaps when you return you shall see only my mosque and my grave."

Muadh and those with him wept. And feeling of sadness and desolation overtook him as he parted from his beloved Prophet (PBUH).

The Prophet's inner feeling was correct. Muadh never saw the Prophet after that moment. The Prophet died before Muadh returned from Yemen. There is no doubt that Muadh wept when he returned to Madinah and found out that the blessed Prophet passed away.

During the caliphate of Omar, Muadh was sent to the Banu Kilab to apportion their stipends and to distribute the sadaqah of their rich people. When he finished his mission, he went back to his wife with his saddle blanket around his neck, empty handed, and she asked him:

"Where are the gifts which commissioners return with for their families?"

"I had an alert Supervisor who was checking over me," he replied.

"You were a trusted person with the messenger of God and with Abu Bakr. Then Omar came and sent a supervisor to check on you!" she exclaimed. She told this to the women of Omar's household and complained to them about it. The complaint very soon reached Omar, so he called for Muadh and said:

"Did I send a supervisor with you to check on you?"

"No, Amir al-Mu'mineen," he said, "But that was the only reason I could find to give her." Omar laughed and gave him a gift, saying:

"I hope this pleases you."

Also during the caliphate of Omar, the governor of Syria, Yazid ibn Abi Sufyan sent a message saying:

"O Amir al-Mu'mineen! The people of Syria are many. They need people to teach them the Qur'an and instruct them with their religion."

As soon as Omar received this message he gathered the five men who collected the Qur'an in the lifetime of the Prophet (PBUH). They were Muadh ibn Jabal, 'Ubadah ibn as Samit, Abu Ayyub al-Ansari, Ubayy ibn Ka'b and Abu adDardaa. He said to them:

"Your brothers in Syria have asked me for help, they want me to send them who can teach them the Qur'an and instruct them in the religion. Please appoint three among you for this task and May God bless you. I can select three of you myself if you do not want to put the matter to the vote."

"Why should we vote?" they asked. "Abu Ayyub is quite old and Ubayy is a sick man. That leaves three of us."

"All three of you go to Hums first of all. If you are satisfied with the condition of the people there, one of you should stay there, another should go to Damascus and the other to Palestine."

So 'Ubadah ibn as-Samit was left at Hums, Abu ad-Dardaa went to Damascus and Muadh went to Palestine. During Muadh's stay over there he fell ill with an infectious disease. As he was on his death bed, he turned in the direction of the Ka'bah and repeated this refrain:

"Welcome Death, Welcome. A visitor has come after a long absence . . ."

And looking up to heaven, he said:

"O Lord, You know that I did not desire the world and to prolong my stay in it . . . O Lord, accept my soul with goodness as you would accept a believing soul . . ."

He then died, far from his family and his clan, a missionary in the service of God and an immigrant in His path.

Source: Companions of The Prophet
islamonline

Abu Dharr al-Ghifari: Part II

"Belief"

When Prophet Muhammad (pbuh) explained Isalm to Abu Dharr, he immediately said:

"I confess that there's no god but Allah and that you're Allah's Apostle. I am satisfied with Allah as my Lord and with you as my Prophet."

Then he stood up and said with enthusiasm:

"By Allah, I'll spread Islam."

At that moment, another great personality was born. It was the personality of the great companion Abu Dharr al-Ghifari whose full name was Jundub bin Junadah.

Abu Dharr was among the first persons to accept Islam.

Prophet Muhammad, peace be on him, welcomed Abu Dharr to Islam, and he taught him everything about Islam, but he advised him not to tell anyone in Makkah that he embraced Islam

"I fear that they will kill you", Prophet Muhammad (pbuh) said.

"By Him in whose hands is my soul, I shall not leave Makkah until I go to the Sacred Mosque and proclaim the call of Truth in the midst of the Quraysh," vowed Abu Dharr.

Then Abu Dharr headed to the Holy Mosque, where the Quraysh people were sitting and talking. He stood in the centre and called out at the top of his voice, "O people of Quraysh, I testify that there is no God but Allah and that Muhammad is the messenger of Allah."

His words had an immediate effect on them. They jumped up and said, 'Get this one who has left his religion."

They attacked him, and beat him mercilessly. They wanted to kill him, but Abbas ibn Abdulmuttalib, the uncle of Prophet Muhammad (pbuh), recognized him and protected him from them, telling them:

"Woe to you! Would you kill a man from the Ghifar tribe and your caravans must pass through their territory?" They then released Abu Dharr.

"Calling people to Islam"

After this incidence, he went back Prophet Muhammad (pbuh), who told him:

"Didn't I tell you not to announce your acceptance of Islam?"

Abu Dharr said: "O Messenger of God, It was a need I felt in my soul and I fulfilled it."

"Go to your people," Prophet Muhammad (pbuh) commanded, "and tell them what you have seen and heard. Invite them to God. Maybe God will bring them good through you and reward you through them. And when you hear that I have come out in the open, come to me."

Abu Dahrr left and returned to his people. His brother, Anis, asked about what he has done in Mekkah, Abu Dharr told him that he had become a Muslim and that he believed in the truth of Prophet Muhammad's (pbuh) teachings.

"I am not averse to your religion. In fact, I am also now a Muslim and a believer," he said.

His brother, Anis, accpeted Islam and they both went to their mother to invite her to Islam.

"I do not have any dislike from your religion. I accept Islam also," she said.

From that day, Abu Dharr's family of believers started inviting the Ghifar tribe to Islam and they had never flinched from their purpose.

Eventually a large number of the tribe accepted Islam and the congregational Prayers were instituted among them.

"Prophet Muhammad's Companionship"

Abu Dharr remained in the Waddan valley, until after Prophet Muhammad (pbuh) had gone to Madinah after the battles of Badr, Uhud and Khandaq.

At last, in the Madinah he asked Prophet Muhammad (pbuh) to be in his personal service. Prophet Muhammad (pbuh) agreed and was pleased with his companionship and service. He sometimes showed preference to Abu Dharr over others and whenever he met him he would pat him and smile and show his happiness.

"After Prophet Muhammad died"

After the death of Prophet Muhammad (pbuh), Abu Dharr could not bear to stay in Madinah because of his grief and sadness for the great loss. So he left for the Syrian desert and stayed there during the caliphate of Abu Bakr and Umar, God bless them.

During the caliphate of Uthman, he stayed in Damascus and witnessed Muslims deviating from Islam, going after worldly pleasures and desires.

He was saddened and repelled by this. So Uthman invited him to come to Madinah. where he was also hurt by people's pursuit of worldly goods and pleasures.

"Al-Rabathah"

Uthman therefore ordered that he should go to Al-Rabathah, a small village near Madinah. Abu Dharr stayed there away from people, holding on to the traditions (sunnah) of Prophet Muhammad (pbuh) and his companions.

A man visited him once and when he found his house almost bare, he asked Abu Dharr: "Where are your possessions?"

Abu Dharr said: "We have a house yonder (meaning the Hereafter), to which we send the best of our possessions."

The man understood what Abu Dharr meant and said: "But you must have some possessions so long as you are in this abode."

"The owner of this abode will not leave us in it," replied Abu Dharr.

Also, when the Prince (Amir) of Syria sent Abu Dharr three hundred diners to meet his needs, he returned the money saying, "Does not the Amir find a servant more deserving of it than I?"

Abu Dharr continued in his simple life, and dedicated himself to Allah only until he died, in 32 A.H.

Source: www.witness-pioneer.org
islamonline

Abu Dharr al-Ghifari: Part I

"The Ghifar tribe"

Jundub ibn Junadah, known as Abu Dharr al-Ghifari, was among the first persons to embrace Islam, he was one of Prophet Muhammad's (pbuh) companions.

Prophet Muhammad, peace be upon him, said of him:

"The earth can not carry nor the heavens can cover a man more true and faithful than Abu Dharr."

Abu Dharr was a member of the Ghifar tribe, which was located in the Waddan valley that connected Makkah with the outside world.

The Ghifar tribe lived on the meager offerings of trade caravans of the Quraysh tribe which plied between Syria and Makkah.

It is likely that they also existed on raiding these caravans when they were not given enough to satisfy their needs.

Abu Dharr was known for his courage, his calmness and his far sightedness and also for the repugnance he felt against the idols which his people worshipped.

He denied the silly religious beliefs and the religious corruption that prevailed among the Arabs community at his time.

After being introduced to Islam, Abu Dharr vowed to worship Allah and follow his messenger (pbuh), also he was persistent in inviting other people to Islam. It was because of him that many of his tribe, the Ghifar tribe, embraced Islam.

"A new religion"

While he was in the Waddan desert, news reached Abu Dharr that a new Prophet appeared in Makkah.

He hoped that the new Prophet's appearance would help change the hearts and minds of people and make them abandon the darkness of superstition.

Abu Dharr didn't waste much time, he called his brother, Anis, and told him: "Go to Makkah and get whatever news you can about this man who claims that he is a Prophet and get a proof that that revelation comes to him from the heavens. Listen to some of his sayings, come back and recite them to me."

Anis went to Makkah and met Prophet Muhammad (pbuh), he listened to what Prophet Muhammad (pbuh) had to say and returned to the Waddan desert.

When Abu Dharr met him, he anxiously asked for news about the new Prophet.

Anis told him that he has seen a man "who calls people to noble qualities and there is no mere poetry in what he says."

"What do people say about him?" asked Abu Dharr.

"They say he is a magician, a soothsayer and a poet."

"My curiosity is not satisfied. I am not finished with this matter." He then decided to travel by himself to Makkah, to find out about the new Prophet and his religion. But his brother warned him of the Quraysh people, who were against Prophet Muhammad (pbuh).

"To Makkah"

On his arrival at Makkah, Abu Dharr was very cautious. The Quraysh were noticeably angry over the denunciation of their gods.

Abu Dharr heard of their violent assault against the followers of the new Prophet. So he refrained from asking anyone about Prophet Muhammad (pbuh) not knowing whether that person might be a follower or an enemy.

At nightfall, he laid down in the Sacred Mosque. Ali Ibn Abi Talib, God bless him, passed by him and he realized that Abu Dharr was a stranger, so Ali Ibn Abi Talib invited him to his house. Abu Dharr spent the night with him and in the morning, he returned to the Mosque.

Abu Dharr spent the following day without getting any information about Prophet Muhammad (pbuh). At evening he went to the Mosque to sleep and Ali again passed by him and asked:

"Isn't it time that a man knows his house?"

Abu Dharr accompanied him and stayed at his house a second night. Again no one asked the other about anything.

On the third night, however, Ali asked him about the reason he came to Makkah. Abu Dharr told him: "Only if you will give me an undertaking that you will guide me to what I seek."

Ali agreed and Abu Dharr said: "I came to Makkah from a distant place seeking a meeting with the new Prophet and to listen to some of what he has to say."

Ali's face lit up with happiness as he said, "By God, he is really the Messenger of God," and he went on telling Abu Dharr more about Prophet Muhammad (pbuh) and his teachings. Then Ali told Abu Dharr to follow him the next day until they reach Prophet Muhammad (pbuh).

"Meeting the new Prophet"

Abu Dharr did not sleep the rest of that night because he was very excited to meet the new Prophet and listen to the words of revelation.

In the morning, he followed Ali Ibn Talib until they reached Prohphet Muhammad (pbuh).

As-salaamu Alayka Yaa Rasulullah, (Peace be on you, O Messenger of God)," greeted Abu Dharr.

Wa Alayka salaamullahi wa rahmatuhu wa barakaatuhu (And on you be the peace of God, His mercy and His blessings)," replied Prophet Muhammad (pbuh).

Abu Dharr was the first person to greet Prophet Muhammad(pbuh) with the greeting of Islam. After that, the greeting spread among all Muslims and came into general use.

When Abu Dharr asked Prophet Muhammad (pbuh) about the new religion, The Prophet (pbuh) said:

"Islam is to say there is no god but Allah and I am Allah's Apostle. It is also about avoiding evil actions, following good manners, and worshipping only one god."

He also told him: "Don't waste your money. Don't oppress people."

Source: www.witness-pioneer.org
islamonline

Abu Dharr al-Ghifari: Part I

"The Ghifar tribe"

Jundub ibn Junadah, known as Abu Dharr al-Ghifari, was among the first persons to embrace Islam, he was one of Prophet Muhammad's (pbuh) companions.

Prophet Muhammad, peace be upon him, said of him:

"The earth can not carry nor the heavens can cover a man more true and faithful than Abu Dharr."

Abu Dharr was a member of the Ghifar tribe, which was located in the Waddan valley that connected Makkah with the outside world.

The Ghifar tribe lived on the meager offerings of trade caravans of the Quraysh tribe which plied between Syria and Makkah.

It is likely that they also existed on raiding these caravans when they were not given enough to satisfy their needs.

Abu Dharr was known for his courage, his calmness and his far sightedness and also for the repugnance he felt against the idols which his people worshipped.

He denied the silly religious beliefs and the religious corruption that prevailed among the Arabs community at his time.

After being introduced to Islam, Abu Dharr vowed to worship Allah and follow his messenger (pbuh), also he was persistent in inviting other people to Islam. It was because of him that many of his tribe, the Ghifar tribe, embraced Islam.

"A new religion"

While he was in the Waddan desert, news reached Abu Dharr that a new Prophet appeared in Makkah.

He hoped that the new Prophet's appearance would help change the hearts and minds of people and make them abandon the darkness of superstition.

Abu Dharr didn't waste much time, he called his brother, Anis, and told him: "Go to Makkah and get whatever news you can about this man who claims that he is a Prophet and get a proof that that revelation comes to him from the heavens. Listen to some of his sayings, come back and recite them to me."

Anis went to Makkah and met Prophet Muhammad (pbuh), he listened to what Prophet Muhammad (pbuh) had to say and returned to the Waddan desert.

When Abu Dharr met him, he anxiously asked for news about the new Prophet.

Anis told him that he has seen a man "who calls people to noble qualities and there is no mere poetry in what he says."

"What do people say about him?" asked Abu Dharr.

"They say he is a magician, a soothsayer and a poet."

"My curiosity is not satisfied. I am not finished with this matter." He then decided to travel by himself to Makkah, to find out about the new Prophet and his religion. But his brother warned him of the Quraysh people, who were against Prophet Muhammad (pbuh).

"To Makkah"

On his arrival at Makkah, Abu Dharr was very cautious. The Quraysh were noticeably angry over the denunciation of their gods.

Abu Dharr heard of their violent assault against the followers of the new Prophet. So he refrained from asking anyone about Prophet Muhammad (pbuh) not knowing whether that person might be a follower or an enemy.

At nightfall, he laid down in the Sacred Mosque. Ali Ibn Abi Talib, God bless him, passed by him and he realized that Abu Dharr was a stranger, so Ali Ibn Abi Talib invited him to his house. Abu Dharr spent the night with him and in the morning, he returned to the Mosque.

Abu Dharr spent the following day without getting any information about Prophet Muhammad (pbuh). At evening he went to the Mosque to sleep and Ali again passed by him and asked:

"Isn't it time that a man knows his house?"

Abu Dharr accompanied him and stayed at his house a second night. Again no one asked the other about anything.

On the third night, however, Ali asked him about the reason he came to Makkah. Abu Dharr told him: "Only if you will give me an undertaking that you will guide me to what I seek."

Ali agreed and Abu Dharr said: "I came to Makkah from a distant place seeking a meeting with the new Prophet and to listen to some of what he has to say."

Ali's face lit up with happiness as he said, "By God, he is really the Messenger of God," and he went on telling Abu Dharr more about Prophet Muhammad (pbuh) and his teachings. Then Ali told Abu Dharr to follow him the next day until they reach Prophet Muhammad (pbuh).

"Meeting the new Prophet"

Abu Dharr did not sleep the rest of that night because he was very excited to meet the new Prophet and listen to the words of revelation.

In the morning, he followed Ali Ibn Talib until they reached Prohphet Muhammad (pbuh).

As-salaamu Alayka Yaa Rasulullah, (Peace be on you, O Messenger of God)," greeted Abu Dharr.

Wa Alayka salaamullahi wa rahmatuhu wa barakaatuhu (And on you be the peace of God, His mercy and His blessings)," replied Prophet Muhammad (pbuh).

Abu Dharr was the first person to greet Prophet Muhammad(pbuh) with the greeting of Islam. After that, the greeting spread among all Muslims and came into general use.

When Abu Dharr asked Prophet Muhammad (pbuh) about the new religion, The Prophet (pbuh) said:

"Islam is to say there is no god but Allah and I am Allah's Apostle. It is also about avoiding evil actions, following good manners, and worshipping only one god."

He also told him: "Don't waste your money. Don't oppress people."

Source: www.witness-pioneer.org
islamonline

Abdullah Ibn Mas'ud

Abdullah Ibn Mas'ud is one of the companions of Prophet Mohammad (PBUH).

When Abdullah Ibn Mas'ud was still a little boy, not yet past the age of puberty, he used to walk in the mountain trails of Makkah far away from people, serving the leaders of Uqbah ibn Muayt. People used to call him Ibn Umm Abd (the son of the mother of a slave).

When he heard about Prophet Mohammad (PBUH), he did not attach any importance to it both because he was still at a young age, and because he was far away from Makkan society most of the time. It was his habit to leave with the people of Uqbah in the early morning and not to return until nightfall.

One day while serving the flocks, Abdullah saw two men, middle-aged and of dignified appearance, walking towards him from a distance. They looked very exhausted, and they were so thirsty and their lips and throat were quite dry. They came up to him, saluted him and said, "Young man, milk one of these sheep for us that we may satisfy our thirst and recover our strength."

"I cannot," replied the young man. "The sheep are not mine. I am only responsible for looking after them."

They did not argue with him. In fact, although they were extremely thirsty, they were very pleased with his honesty.

The two men were the blessed Prophet Mohamed (PBUH) and Abu Bakr el Siddiq. They had gone out on that day to the mountains of Makkah, running away from the violent persecution of the Quraysh.

Abdullah ibn Mas'ud was impressed with the Prophet (PBUH) and his companion and quickly he became quite attached to them.

This event took place not long before Abdullah ibn Mas'ud embraced Islam and offered to be in the service of Prophet Mohamed (PBUH). The Prophet (PBUH) agreed and from that day on the lucky Abdullah ibn Mas'ud gave up tending sheep in exchange for looking after the needs of the blessed Prophet (PBUH).

Abdullah ibn Mas'ud accompanied Prophet Mohammad (PBUH) in all his journeys and expeditions.

He gained a unique experience in the household of Prophet Mohamed (PBUH). He was under the guidance of the Prophet (PBUH), he adopted his manner and followed his every trait until it was said that, "He was the closest to the Prophet in character."

Abdullah was taught in the "school" of Prophet Mohammad (PBUH). He was the best one to recite Qur'an among the companions and he understood it better than anyone else. For this reason he was the most knowledgeable of the Sharia'h (God's Commands). Nothing can show this better than the story of the man who came to Omar ibn al-Khattab while standing on the plain of Arafat and said:

"I came from Kufah where I left a man writing the Qur'an from memory."

On hearing that Omar became very angry and said:

"Who is he?" he asked.

"Abdullah ibn Mas'ud," replied the man.

In a second Omar's anger eased, and he told him:

"Woe to you, By God, I don't know of any person left who is more qualified in this matter than he is. Let me tell you about this." Omar continued:

"One night the Messenger of Allah, peace be upon him, was having a conversation with Abu Bakr about the situation of Muslims. I was with them. When the Prophet left, we left with him also and as we passed through the mosque, there was a man standing in Prayer whom we did not recognize. The Prophet stood and listened to him, then turned to us and said, 'Whoever wants to read the Qur'an as fresh as when it was revealed, then let him read according to the recitation of Ibn Umm Abd (Abdullah Ibn Mas'ud).'

After the Prayer, as Abdullah sat making supplications, Prophet Mohamed (PBUH) said, "Ask and it will be given to you. Ask and it will be given to you."

Omar continued: "I said to myself I shall go to Abdullah Ibn Mas'ud straight away and tell him the good news of the Prophet's ensuring acceptance of his supplications. I went and did so but found that Abu Bakr had gone before me and delivered the good news to him. By God, I have never yet beaten Abu Bakr in the doing of any good."

Abdullah ibn Mas'ud attained such knowledge of the Qur'an that he would say, "By Him besides Whom there is no god, no verse of the book of God has been revealed without my knowing where it was revealed and the circumstances of its revelation. By God, if I know there was anyone who knew more of the Book of Allah, I will do whatever is in my power to be with him."

Reciting the Qur'an was not the only value Abdullah ibn Mas'ud had; he was also a learned man and a fervent worshipper. In addition to that he was a strong and courageous fighter, one who became deadly serious when the occasion demanded it.

The companions of the Prophet (PBUH) gathered together one day in Makkah. They were still few in number, weak and oppressed. They said, "The Quraysh have not yet heard the Qur'an being recited openly and loudly. Who is the man who could recite it for them?"

"I shall recite it for them," volunteered Abdullah ibn Mas'ud.

"We are afraid for you," they said. "We only want someone who has a clan who would protect him from their evil.

"Let me," Abdullah ibn Mas'ud insisted, "Allah shall protect me and keep me safe from their evil." He then went out to the mosque until he reached Maqam Ibrahim (a few meters from the Ka'bah). It was dawn and the Quraysh were sitting around the Ka'bah. Abdullah stopped at the Maqam and began to recite:

" Bism Allah al Rahman al Rahim. ArRahman. Allama al Qur'an. Khalaqa al insan. Allamahu al bayan . . . (In the name of God, the Beneficent, the Merciful. The Merciful God. He has taught the Qur'an. He has created man and taught him the clear truth . . .) "

He went on reciting. The Quraysh looked at him intently and some of them asked:

"What is Ibn Umm Abd saying?"

"Damn him! He is reciting some of what Mohamed brought!" they realized.

They went to him and began beating his face as he continued reciting. When he went back to his companions, the blood was flowing from his face.

"This is what we feared for you," they said.

"By God," replied Abdullah, "the enemies of God are not more comfortable than I am at this moment. If you wish I could go out tomorrow and do the same."

"You have done enough," they said. "You have made them hear what they dislike."

Abdullah ibn Mas'ud lived to the time of Khalifah Uthman. When he was sick and on his deathbed, Uthman came to visit him and said:

"What is your ailment?"

"My sins."

"And what do you desire?"

"The mercy of my Lord."

"Shall I not give you your stipend which you have refused to take for years now?"

"I have no need of it."

"Let it be for your daughters after you."

"Do you fear poverty for my children? I have commanded them to read Surrah Al-Waqi'ah every night for I have heard the Prophet (PBUH) saying, "Whoever reads Al-Waqi'ah every night shall never be effected by poverty."

That night, Abdullah Ibn Mas'ud died, with his thoughts moist with the remembrance of Allah and with the recitation of the verses of His Book.

Source: Ipaki.com
islamonline

Ibn Al-Nafis

He is Ala-al-Din Abu al-Hassan Ali Ibn Abi al-Hazm al-Qarshi al-Dimashqi (known as Ibn Al-Nafis), a well-known Muslim physician in the Arab world. Ibn Al Nafis was born in 1213 A.D_607 A.H. in Damascus.

He received his education at the Medical College Hospital (Bimaristan Al-Noori) founded by Noor al-Din Al-Zanki. Ibn al-Nafis did not only study medicine, he also learned jurisprudence, literature and theology. He thus became a renowned expert on the Shafi'i School of Jurisprudence as well as a reputed physician.

After acquiring his expertise in medicine and jurisprudence, Ibn Al-Nafis moved to Egypt In 1236 and worked in Al-Nassri Hospital then in Al-Mansouri Hospital, where he became chief of physicians and the Sultan's personal physician. Before he died in 1288 A.D_678 A.H he donated his house, library and clinic to the Mansuriya Hospital.

His major contribution was the discovery of the pulmonary circulation, which was re-discovered by modern science after a lapse of three centuries. Ibn Al-Nafis was the first to correctly describe the constitution of the lungs and gave a description of the bronchi and the interaction between the human body's vessels for air and blood. He also elaborated on the function of the coronary arteries as suppliers of blood to the cardiac musculature.

"Al-Shamil fi al-Tibb" is the most voluminous of his books, which was designed to be an encyclopedia comprising 300 volumes, but was not completed because of his death. The manuscript is available in Damascus. His book on ophthalmology is largely an original contribution and is also extant.

His most famous book, however, was Mujaz al-Qanun (The Summary of Law) and a number of commentaries that were written on this same topic. The commentaries include one on Hippocrates' book, and several volumes on Ibn Sina's "Qanun", which are still extant. Likewise he wrote a commentary on Hunayn Ibn Ishaq's book. Another famous book embodying his original contribution was on the effects of diet on health entitled "Kitab al-Mukhtar fi al-Aghdhiya".

Arab Discovery of the Pulmonary Circulation

It was commonly believed that the Discovery of Pulmonary Circulation, which is the movement of blood from the right to the left ventricles of the heart via the lungs, had its inception in Europe in the sixteenth century by Servetus, Vesalius, Colombo, and finally Harvey. However later it was found that 300 years before Servetus, Vesalius or Harvey were born, an eminent physician of the thirteenth century: Ibn Al-Nafis explained correctly the Pulmonary Circulation. This fact has been now recognized by many of the historians but some people still try to argue the fact.

In 1924 an Egyptian physician, Dr. Muhyo Al-Deen Altawi, discovered a script entitled, "Commentary on the Anatomy of Canon of Avicenna" in the Prussian state library in Berlin while studying the history of Arab Medicine at the medical faculty of Albert Ludwig's University in Germany. This script is known as one of the best scientific books in which Ibn Al-Nafis covers in details the topics of anatomy, pathology and physiology. This discovery revealed an important scientific fact, which up to then had been ignored: the first description of the pulmonary circulation.

The theory that was accepted before Ibn Al-Nafis was placed by Galen in the second century, who had theorized that the blood reaching the right side of the heart went through invisible pores in the cardiac septum to the left side of the heart where it mixed with air to create spirit and was then consequently distributed to the whole body. According to Galen's views, the venous system was quite separate from the arterial system, except when they came in contact through the unseen pores.

However, Ibn Al-Nafis, based on his knowledge in anatomy and scientific thinking stated that:

"The blood from the right chamber of the heart must arrive at the left chamber but there is no direct pathway between them. The thick septum of the heart is not perforated and does not have visible pores as some people thought or invisible pores as Galen thought. The blood from the right chamber must flow through the vena arteriosa (pulmonary artery) to the lungs, spread through its substances, be mingled there with air, pass through the arteria venosa (pulmonary vein) to reach the left chamber of the heart and there form the vital spirit..."

Elsewhere in his book he said:

"The heart has only two ventricles ...and between these two there is absolutely no opening. Also dissection gives this lie to what they said, as the septum between these two cavities is much thicker than elsewhere. The benefit of this blood (that is in the right cavity) is to go up to the lungs, mix with what is in the lungs of air, then pass through the arteria venosa to the left cavity of the two cavities of the heart..."

In describing the anatomy of the lungs, Ibn Nafis stated:

"The lungs are composed of parts, one of which is the bronchi, the second the branches of the arteria venosa and the third the branches of the vena arteriosa, all of them connected by loose porous flesh."

He then added:

"... The need of the lungs for the vena arteriosa is to transport to it the blood that has been thinned and warmed in the heart, so that what seeps through the pores of the branches of this vessel into the alveoli of the lungs may mix with what there is of air therein and combine with it, the resultant composite becoming fit to be spirit when this mixing takes place in the left cavity of the heart. The mixture is carried to the left cavity by the arteria venosa."

Another important contribution of Ibn Nafis that is rarely mentioned is his postulation that the nutrition of the heart is extracted from the small vessels passing through its wall, as he said:

"... Again his (Avicenna's) statement that the blood that is in the right side is to nourish the heart is not true at all, for the nourishment to the heart is from the blood that goes through the vessels that permeate the body of the heart..."

Ibn Al-Nafis was thus the first to put forward the concept of the coronary circulation.

Europe's Late Awakening

These important facts were not known in Europe until 300 years later when Andrea Alpago of Belluno translated some of Ibn Al-Nafis" writings into Latin in 1547. Later, Michael Servetus described the pulmonary circulation in his theological book, "Christianismi Restitutio", in 1553 and wrote, "...air mixed with blood is sent from the lungs to the heart through the arterial vein; therefore, the mixture is made in the lungs. The bright color is given to the sanguine spirit by the lungs, not by the heart."

Views of Some Modern Historians:

It may be useful to mention the views of a some of the modern historians who reviewed the works of Ibn Nafis;

Max Meyrholf, a distinguished scholar of Arabic historical medicine, stated:

"... We have seen that Ibn Nafis, three centuries before Colombo, had already noticed visible passages between the two types of pulmonary vessels."

In the William Osler Medal Essay on the discovery of the pulmonary circulation, Edward Coppola said

"...The theory of pulmonary circulation propounded by Ibn Nafis in the 13th century was not forgotten and that centuries after his death it may have influenced the direction of the anatomical investigations of Colombo and Valverde, who finally announced it to the Western world as a physiological fact susceptible to experimental proof."

Source: famousmuslims.com
islamonline

Abul Wafa Muhammad Al Buzjani

Abul Wafa Muhammad Ibn Muhammad Ibn Yahya Ibn Ismail al-Buzjani, a prominent Muslim mathematics and astronomer.

Abul Wafa was born in Buzjan, Nishapur in 940 A.D., and flourished as a great mathematician and astronomer at Baghdad and died in 997/998 A.D. He learnt mathematics in Baghdad. In 959 A.D. he migrated to Iraq and stayed there till he passed away.

Abul Wafa helped in bringing about a lot of theories in several branches of mathematics, particularly geometry and trigonometry. In geometry his contribution lies in solving geometrical problems with opening of the compass; construction of a square equivalent to other squares; regular polyhedral; construction of regular hexagon taking for its side half the side of the equilateral triangle inscribed in the same circle; constructions of parabola by points and geometrical solution of the equations:

x4 = a and x4 + ax3 = b

Abul Wafa's contribution to the development of trigonometry was extensive. He was the first to show the generality of the sine theorem relative to spherical triangles. He developed a new method of constructing sine tables, the value of sin 30 being correct to the eighth decimal place. He also developed relations for sine (a+b) and the formula:

2 sin2 (a/2) = 1 - cos a, and sin a = 2 sin (a/2) cos (a/2)

He also made a special study of the tangent and calculated a table of tangents. He introduced the secant and cosecant for the first time, knew the relations between the trigonometric lines, which are now used to define them, and undertook far-reaching studies on conics.

Abul Wafa was not only a mathematician he also contributed to astronomy. In this field he discussed different movements of the moon, and discovered 'variation'. He was also one of the last Arabic translators and commentators of Greek works.

He wrote a great number of books on mathematics and other subjects, most of which have been lost or exist in modified forms. His contribution includes Kitab 'Ilm al-Hisab, a practical book of arithmetic, al-Kitab al-Kamil (the Complete Book), Kitab al-Handsa (Applied Geometry). Apart from this, he wrote rich commentaries on Euclid, Diophantos and al-Khawarizmi, but all of these have been lost. His books now extant include Kitab 'Ilm al-Hisab, Kitab al- Handsa and Kitab al-Kamil.

His astronomical knowledge on the movements of the moon has been criticized in that, in the case of 'variation' the third inequality of the moon as he discussed was the second part of the 'evection'. But, according to Sedat, what he discovered was the same that was discovered by Tycho Brache six centuries later.

Nonetheless, his contribution to trigonometry was extremely significant in that he developed the knowledge on the tangent and introduced the secant and cosecant for the first time; in fact a sizeable part of today's trigonometry can be traced back to him.

Source: famousmuslims.com
islamonline

Abul Hassan Ali Al-Masu'di

Abul Hasan Ali Ibn Husain Ibn Ali Al-Masu'di is a descendant of Abdallah Ibn Masu'd, a companion of Prophet Muhammad (pbuh). He is referred to as the Herodotus and Pliny of the Arabs.

Masu'di was born in the last decade of the 9th century A.D. He was an expert geographer, who explored distant lands; he was also a physicist and a historian. He died at Cairo, in 957 A.D.

He traveled to Fares in 915 A.D., where he stayed for about one year in Istikhbar, and then he proceeded through Baghdad to India, where he visited Multan and Mansoora before returning to Fares. From Fares he traveled to Kirman and then again to India.

At his times, Mansoora was the capital of the Muslim state of Sind, it was a city of great renown, which was surrounded by many settlements and townships of new converts to Islam.

In 918 A.D., Masu'di traveled to Gujrat, where more than 10,000 Arab Muslims had settled in the sea-port of Chamoor. He also traveled to Deccan, Ceylon, Indo-China and China, and traveled to Basra via Madagascar, Zanjibar and Oman.

At Basra he continued his book 'Muruj-al-Thahab', in which he described his experiences in countries he's been to, their peoples and climates. He also described his personal encounters with the Jews, Iranians, Indians and Christians.

Masu'di moved from Basra to Syria and from there to Cairo, where he wrote his second extensive book "Muruj al-Zaman" in thirty volumes.

In this book he described in details the geography and history of the countries that he visited. His first book was completed in 947 A.D.

He also wrote a supplement, called "Kitab al-Ausat", in which he compiled historical events chronologically.

In 957 A.D., the year he died, Masu'di finished his last book "Kitab al-Tanbih wa al-Ishraf".

Masu'di created a change in the art of historical writings, introducing analysis, reflection and criticism of historical events. This was further improved by Ibn Khaldoun.

In his book, "al-Tanbeeh" he made a systematic study of history with a perspective of geography, sociology, anthropology and ecology. Masu'di had a deep insight into the causes of rise and fall of nations.

With his scientific and analytical approach, Masu'di found out the causes of the earthquakes of 955 A.D., as well as the secrets of the water of the Red Sea and other problems in earth sciences. He is the first author to mention windmills, which were invented by the Muslims of Sijistan.

Masu'di also made important contributions to music and other fields of science. In his book, "Muruj al-Thahab", he provides important information on early Arab music as well as music of other countries.

His book "Muruj al-Thahab wa al-Ma'adin al-Jawahir" (Meadows of Gold and Mines of Precious Stones) is regarded 'remarkable' because of the 'catholicity of its author, who neglected no source of information and of his truly scientific curiosity'.

In addition to writing a supplement "Kitab al-Ausat", he completed "Kitab al-Tanbih wa al-Ishraf" towards the end of his career.

It is a great loss that out of his thirty four books, as he mentioned in his book "Al-Tanbih", only three have survived, beside "Al-Tanbih" itself.

Some questions have been raised about his travel to China and Madagascar, but the correct situation cannot be assessed due to the loss of his several books.

Masu'
di recorded everything according to a scientific approach and contributed to geography, history and earth sciences.

It is worth mentioning that he was one of the early scientists who had premature assumptions about the evolution theory, from minerals to plant, plant to animal and animal to man. His researches and views extensively influenced the sciences of historiography, geography and earth sciences.

Source: www.mala.bc.ca
islamonline

Abu Ayyub Al Ansari

Khalid ibn Zayd ibn Kulayb, known as Abu Ayyub Al Ansari, came from the Banu Najjar, and was a dear and close companion of Prophet Mohamed (PBUH).

He enjoyed a great privilege many of the Ansar in Madinah dreamt of having.

When Prophet Mohamed (PBUH), reached Madinah after the Hijrah from Makkah, the Ansar of Madinah greeted him with great enthusiasm, love and longing. Their hearts betted for him and their eyes surrounded him with great admiration and love. They wanted to receive him with the most hospital reception they could give.

Prophet Mohamed (PBUH) entered Madinah on his camel. The chieftains of Madinah walked next to him, each and every one of them hoping to get the honor of Prophet Mohamed's stay at his house. They stood in the way of the procession and addressed the Prophet saying " O Messenger of Allah, please do accept our hospitable accommodation, for we are influential people who are great in number and wealth. We can also guarantee your support and protection."

Prophet Mohamed (PBUH) mildly urged them to get out of the way of the camel, for it was ordered by Allah to stop at a certain place.

The camel stopped at an open space in front of the house of Abu Ayyub al-Ansari. But Prophet Mohamed (PBUH) did not get off the camel. After a few minutes, the camel started moving once again, however, it turned around, retraced its steps and kneeled in the same place where it stopped before. Abu Ayyub's face shone with joy and satisfaction. He went out to Prophet Mohamed (PBUH) and greeted him with great enthusiasm. He took the Prophet's baggage in his arms and carried them so close to his heart as if he was carrying the most precious treasure in the world.

It was not the first meeting between Prophet Mohamed (PBUH) and Abu Ayyub Al-Ansari. They had met before when the Madinah delegation journeyed to Makkah to take the oath of allegiance to the Prophet (PBUH).

Abu Ayyub's house had two floors. He prepared the upper floor for Prophet Mohamed (PBUH) to stay in. however Prophet Mohamed (PBUH) preferred to stay on the lower one.

Night came and Prophet Mohamed (PBUH) went to sleep. Abu Ayyub ascended to his room, but when he closed the door, he shook with regret and told his wife:

"Woe to us! What have we done? The messenger of God is below and we are higher than him! Can we walk on top of the messenger of God? Are we standing between him and the Revelation? If so, we are doomed."

They were extremely worried, and had no idea what to do. They got some peace of mind when they moved to the other side of the building where they were not above Prophet Mohamed (PBUH).

In the morning, Abu Ayyub said to the Prophet(PBUH):

"By God, we did not sleep all last night, neither myself nor Umm Ayyub."

"Why not, Abu Ayyub?" asked the Prophet.

Abu Ayyub told him how terrible they felt because he was staying below them.

"Don't worry, Abu Ayyub," said the Prophet. "We prefer the lower floor because we have a lot of visitors."

"We submitted to the Prophet's wishes," Abu Ayyub related, "until one cold night, the roof was damaged and the water spilled on the upper floor. Umm Ayyub and I stared at the water. We only had one piece of velvet, which we used as a blanket. We used it to wipe the water fearing it would seep through to the Prophet. In the morning I went to him and said, 'I do not like to be above you,' and told him what had happened. He respected my wish and we exchanged floors."

The Prophet (PBUH) stayed in Abu Ayyub's house for about seven months until his mosque and his dwelling were built. Thus, he became the neighbor of Abu Ayyub.

Abu Ayyub loved Prophet Mohamed (PBUH) with all his heart and the Prophet also loved him dearly. There was no formality between them. The Prophet (PBUH) continued to regard Abu Ayyub's house as his own.

These are glimpses of Abu Ayyub's life during peacetime, but ever since the Quraish tribe began to fight against Islam, to raid Al-Madinah, the land of Hijrah, and to instigate tribes and organize armies to eliminate Islam, Abu Ayyub became a professional in warfare. He was in the front rows in Badr, Uhud, Al-Khandaq and the rest of the battles and wars. He devoted himself, his money, and property to Allah.

He did not stay away from any battle the Muslims fought from the time of Prophet Mohammad (PBUH) till the time of Mu'awiyah unless he was engaged at the same time in another.

Even after Prophet Mohamed (PBUH) died, Abu Ayyub never turned his back on a battle that the Muslims were destined to fight in.

The slogan that he kept reciting to himself day and night, secretly and openly was that verse of the Qur'an "March forth, whether you are light or heavy".

He never missed an expedition, except once. He refused to fight in an army, which was lead by a young Muslim assigned by the caliph. Abu Ayyub rejected this choice. This one and only mistake shook his innermost self, and he was always full of regrets as he repeated, "It is none of my concern whoever Ali appoints." Ever since he made this mistake, he never missed a battle.

It sufficed him to live as a soldier in the Muslim army, fight under its slogan, and defend its sanctity.

The last battle Abu Ayyub took part in was the one prepared by Mu'awiyah and led by his son Yazid against Constantinople. Abu Ayyub at that time was a very old man, almost eighty years old. But that did not prevent him from joining the army and crossing the seas as a graze in the path of God. In this particular battle, he was wounded. The commander of the army went to check on him. He was breathing heavily as if his longing to meet Allah made him impatient with the few minutes left in his life. The commander, Yazid Ibn Mu'aawiyah, asked him, "Do you need anything, Abu Ayyub?"

I wonder if any of you can imagine what Abu Ayyub's last wish was?

He asked Yazid to carry his body to the furthest point inside the enemy lands and bury him there, then to break through the enemy line until he reached his grave so that Abu Ayyub might hear the sound of the galloping Muslim horses clattering over it and realize that they have achieved victory. Do you think this is poetic verse? No, this not a poetic verse nor a whim of imagination. It really happened. It is a fact that the whole world witnessed one day, and stood there watching and listening, not believing that this could be true. Yazid carried out Abu Ayyub's will to the fullest extent.

Finally, the body of this great warrior was buried in the heart of Constantinople - Istanbul nowadays.

Source: Men around prophet Mohamed
islamonline

Khalid ibn Zayd ibn Kulayb, known as Abu Ayyub Al Ansari, came from the Banu Najjar, and was a dear and close companion of Prophet Mohamed (PBUH).

He enjoyed a great privilege many of the Ansar in Madinah dreamt of having.

When Prophet Mohamed (PBUH), reached Madinah after the Hijrah from Makkah, the Ansar of Madinah greeted him with great enthusiasm, love and longing. Their hearts betted for him and their eyes surrounded him with great admiration and love. They wanted to receive him with the most hospital reception they could give.

Prophet Mohamed (PBUH) entered Madinah on his camel. The chieftains of Madinah walked next to him, each and every one of them hoping to get the honor of Prophet Mohamed's stay at his house. They stood in the way of the procession and addressed the Prophet saying " O Messenger of Allah, please do accept our hospitable accommodation, for we are influential people who are great in number and wealth. We can also guarantee your support and protection."

Prophet Mohamed (PBUH) mildly urged them to get out of the way of the camel, for it was ordered by Allah to stop at a certain place.

The camel stopped at an open space in front of the house of Abu Ayyub al-Ansari. But Prophet Mohamed (PBUH) did not get off the camel. After a few minutes, the camel started moving once again, however, it turned around, retraced its steps and kneeled in the same place where it stopped before. Abu Ayyub's face shone with joy and satisfaction. He went out to Prophet Mohamed (PBUH) and greeted him with great enthusiasm. He took the Prophet's baggage in his arms and carried them so close to his heart as if he was carrying the most precious treasure in the world.

It was not the first meeting between Prophet Mohamed (PBUH) and Abu Ayyub Al-Ansari. They had met before when the Madinah delegation journeyed to Makkah to take the oath of allegiance to the Prophet (PBUH).

Abu Ayyub's house had two floors. He prepared the upper floor for Prophet Mohamed (PBUH) to stay in. however Prophet Mohamed (PBUH) preferred to stay on the lower one.

Night came and Prophet Mohamed (PBUH) went to sleep. Abu Ayyub ascended to his room, but when he closed the door, he shook with regret and told his wife:

"Woe to us! What have we done? The messenger of God is below and we are higher than him! Can we walk on top of the messenger of God? Are we standing between him and the Revelation? If so, we are doomed."

They were extremely worried, and had no idea what to do. They got some peace of mind when they moved to the other side of the building where they were not above Prophet Mohamed (PBUH).

In the morning, Abu Ayyub said to the Prophet(PBUH):

"By God, we did not sleep all last night, neither myself nor Umm Ayyub."

"Why not, Abu Ayyub?" asked the Prophet.

Abu Ayyub told him how terrible they felt because he was staying below them.

"Don't worry, Abu Ayyub," said the Prophet. "We prefer the lower floor because we have a lot of visitors."

"We submitted to the Prophet's wishes," Abu Ayyub related, "until one cold night, the roof was damaged and the water spilled on the upper floor. Umm Ayyub and I stared at the water. We only had one piece of velvet, which we used as a blanket. We used it to wipe the water fearing it would seep through to the Prophet. In the morning I went to him and said, 'I do not like to be above you,' and told him what had happened. He respected my wish and we exchanged floors."

The Prophet (PBUH) stayed in Abu Ayyub's house for about seven months until his mosque and his dwelling were built. Thus, he became the neighbor of Abu Ayyub.

Abu Ayyub loved Prophet Mohamed (PBUH) with all his heart and the Prophet also loved him dearly. There was no formality between them. The Prophet (PBUH) continued to regard Abu Ayyub's house as his own.

These are glimpses of Abu Ayyub's life during peacetime, but ever since the Quraish tribe began to fight against Islam, to raid Al-Madinah, the land of Hijrah, and to instigate tribes and organize armies to eliminate Islam, Abu Ayyub became a professional in warfare. He was in the front rows in Badr, Uhud, Al-Khandaq and the rest of the battles and wars. He devoted himself, his money, and property to Allah.

He did not stay away from any battle the Muslims fought from the time of Prophet Mohammad (PBUH) till the time of Mu'awiyah unless he was engaged at the same time in another.

Even after Prophet Mohamed (PBUH) died, Abu Ayyub never turned his back on a battle that the Muslims were destined to fight in.

The slogan that he kept reciting to himself day and night, secretly and openly was that verse of the Qur'an "March forth, whether you are light or heavy".

He never missed an expedition, except once. He refused to fight in an army, which was lead by a young Muslim assigned by the caliph. Abu Ayyub rejected this choice. This one and only mistake shook his innermost self, and he was always full of regrets as he repeated, "It is none of my concern whoever Ali appoints." Ever since he made this mistake, he never missed a battle.

It sufficed him to live as a soldier in the Muslim army, fight under its slogan, and defend its sanctity.

The last battle Abu Ayyub took part in was the one prepared by Mu'awiyah and led by his son Yazid against Constantinople. Abu Ayyub at that time was a very old man, almost eighty years old. But that did not prevent him from joining the army and crossing the seas as a graze in the path of God. In this particular battle, he was wounded. The commander of the army went to check on him. He was breathing heavily as if his longing to meet Allah made him impatient with the few minutes left in his life. The commander, Yazid Ibn Mu'aawiyah, asked him, "Do you need anything, Abu Ayyub?"

I wonder if any of you can imagine what Abu Ayyub's last wish was?

He asked Yazid to carry his body to the furthest point inside the enemy lands and bury him there, then to break through the enemy line until he reached his grave so that Abu Ayyub might hear the sound of the galloping Muslim horses clattering over it and realize that they have achieved victory. Do you think this is poetic verse? No, this not a poetic verse nor a whim of imagination. It really happened. It is a fact that the whole world witnessed one day, and stood there watching and listening, not believing that this could be true. Yazid carried out Abu Ayyub's will to the fullest extent.

Finally, the body of this great warrior was buried in the heart of Constantinople - Istanbul nowadays.

Source: Men around prophet Mohamed
islamonline

Thabit Ibn Qurra

Thabit Ibn Qurra, one of the most famous and prominent Muslim astronomers and mathematicians who flourished in Baghdad.

Thabit Ibn Qurra Ibn Marwan al-Sabi al-Harrani was born in the year 836 C.E. at Harran (present Turkey). He was a Muslim astronomer and mathematician. In Latin he was known as Thebit.

Mohamed Ibn Musa Ibn Shaker the great Muslim mathematician, impressed by his knowledge of languages, and realizing his potential for a scientific career, choose him to join the scientific group at Baghdad that was being patronized by the Abbasid Caliphs.

In Baghdad he was taught on the hands of the famous Banu Musa brothers. In this way Thabit was able contribute in several branches of science, notably mathematics, astronomy and mechanics, in addition to translating a huge number of works from Greek to Arabic. Later Thabit�s patron was the Abbasid Caliph al-M'utadid and Thabit very soon became his personal friend and the visitor of his court.

The majority of his contributions lie in mathematics and astronomy. He was instrumental in extending the concept of traditional geometry to geometrical algebra and proposed several theories that led to the development of non-Euclidean geometry, spherical trigonometry, integral calculus and real numbers. He criticized a number of theorems of Euclid's elements and proposed important improvements. He applied arithmetical terminology to geometrical quantities, and studied several aspects of conic sections, notably those of parabola and ellipse. A number of his computations aimed at determining the surfaces and volumes of different types of bodies and constitute, in fact, the processes of integral calculus, as developed later.

In astronomy he was one of the early reformers of Ptolemaic views. He solved many problems related to the movements of sun and moon and he also wrote books on sundials.

In the fields of mechanics and physics he may be recognized as the establisher of static. He examined conditions of equilibrium of bodies, beams and levers.

Not only did he translate a large number of books himself, but he also founded a school of translation and supervised the translation of a further large number of books from Greek to Arabic.

Among Thabit's writings a large number have survived, while several are not extant. Most of the books are on mathematics, followed by astronomy and medicine. The books have been written in Arabic but some are in Syriac, which was the eastern Aramaic dialect from Odessa. In the middle Ages, Gherard of Cremona translated some of his books into Latin. In recent centuries, a number of his books have been translated into European languages and published.

He carried further the work of the Banu Musa brothers and later his son and grandson continued in this tradition, with the help of other members of the group. In the 9th century His original books as well as his translations accomplished a positive influence on the development of subsequent scientific research.

After a long career of scholarship, Thabit died at Baghdad in 901 C.E.

Source: en.wikipedia.org
islamonline

Utbah ibn Ghazwan

Utbah ibn Ghazwan is the seventh person to embrace Islam and one of the first immigrants to Abyssinia, but he could not stay there for long, away from Prophet Mohamed (PBUH). This tall companion of Prophet Mohamed (PBUH) was known for his exceptional skill in the use of spears and arrows.

Omar ibn al-Khattab, the head of the rapidly expanding Muslim State, sent him to open the city of Al Ubullah, which was one of the most important sources providing men and material to the Persian forces under attack.

Omar appointed him to this mission with the promise that he would send reinforcements to him as soon as possible.

Utbah fought at Badr, Uhud, al-Khandaq and other battles. He had also fought in the terrible battles of Yamamah and emerged unscathed. And Omar knew that he could stand up to this challenge with this small number of warriors.

When the army was assembled in ranks ready to depart, Omar stood before them bidding them farewell and giving instructions to his commander, Utbah. He 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 Allah 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 Allah, 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 Allah; Allah honored 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 Allah protect you and me from it."

With this virtuous advice and prayer, Utbah and his army began their journey. A lot of women were in the army including his wife and the wives and sisters of other men. Eventually, they reached a place called Qasba not very far from al-Ubullah. It was called Qasba' because of the abundance of reed-like stalks that grew there.

By the time the Army reached this spot they were suffering from extreme hunger. Utbah ordered some of his men to go and search the land for something to eat. While they were searching for something to eat, they entered a thicket and, lo and behold, there were two large baskets. One of them was full of dates, and in the other small white grains covered with a yellow husk.

After The army of' Utbah finished eating they went on to the fortified city of al-Ubullah on the banks of the Euphrates River. 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 hung some flags on spears and then gave them 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 neared al-Ubullah, a Persian force came out to confront them. They saw the Muslims boldly advancing, the flags fluttering behind them and the dust that was being churned up and that 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 huge Army. They felt that they could not confront them. They lost heart and prepared to evacuate the city. Picking up whatever valuables they could, they rushed to boats anchored on the river and escaped from their well-fortified city.

Utbah took over al-Ubullah without losing any of his men. From this base he was able 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, a lot of people flocked to the region in search of wealth and easy living.

Utbah noticed that many Muslims now inclined towards a soft life and followed the ways and customs of the region and that this weakened their determination to continue struggling.

He wrote to Omar ibn al-Khattab asking for permission to build the garrison town of Basra. He described the locations he had chosen for the city and Omar gave his assent. Basra lay between the desert and the ports of the Gulf. 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 mosque, 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.

However, Utbah 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 their real purpose in life. He had seen 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.

Utbah was afraid that his faith might be affected by the pleasures of life and he was concerned about his hereafter. He called men to the Mosque of Basra and addressed them thus:

"O People! Life will come to an end and you will be carried from it to an abode that will not wane nor 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. 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'd ibn Abi Waqqas. I made an azar 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 a head 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 Basra.

It was the season of pilgrimage and he left to perform the Hajj. He then traveled to Madinah and there he asked Omar to relieve him of the responsibility of governing the city. Omar refused. He could not easily dispense with a governor of the quality of Utbah and said to him:

"You place your trusts and your responsibilities on my neck and then you abandon me to myself. No, by Allah, I shall never relieve you."

So Omar prevailed upon him and commanded him to return to Basra. Utbah knew that he had to obey the Amir al-Mu'minin but he did so with a heavy heart. Before he mounted on his camel he prayed God saying:

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

One his way back to Basra God answered his prayers. He fell of his camel and died, he died and after leading a great life full of worship and fighting to spread the light of Islam.

Source: beautifuIslam.net
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