Zayd al-Khayr

Zayd al-Khayr was known for his generosity and great courage even before he became a Muslim. Although he died before he could fight under the flag of Islam, he was praised for the courage he showed before his death.

In Jahiliyyah, this Sahabi was known as Zayd al-Khayl. When he became a Muslim, the Prophet renamed him Zayd al-Khayr.

In this story we will have glimpse of his life before embracing Islam and after he did.

One year a sever drought struck the tribe of Aamir, which killed all the crops and vegetation and destroyed all the livestock. The situation over there was very bad to the extent that a man left the tribe with his family and went to Hira. Over there he left his family with the words, "Wait for me here till I return to you." He swore to himself not to return to them until he brought some money for them or died in the process.

The man took of in search of something he could bring back to his family.

He kept on walking for seven days until he reached a place where there was a pasture for camels and near it there was a huge tent with a leather dome, signs of great riches and wealth.

He told himself: "Doubtless this pasture has camels and doubtless this tent has occupants." The sun was about to set. The man looked inside the tent and spotted a very old man in the center. He sat down behind the old man, but the old man did not notice his presence.

At sunset a horseman, imposing and well built, approached. He rode his mount erect and tall. He was accompanied with two male servants, one on his right and the other on his left. He had with him about a hundred she-camels and in front of them a huge male camel. Obviously he was a well-endowed man. He said to one of the servants pointing to a fat camel: "Milk this and give the old man a drink."

The old man drank one or two mouthfuls from the full vessel, which was brought to him and left it. The wanderer went up to it stealthily and drank all the milk in it.

The servant returned, took the vessel and said: "Master, he has drunk it all."

The horseman was happy and ordered another camel to be milked. The old man drank only one mouthful and the wanderer drank half of what was left so as not to arouse the suspicion of the horseman. The horseman then ordered his second servant to kill a sheep. Some of it was grilled and the horseman fed the old man until he was satisfied. He and the two servants then ate. After this, they all slept soundly.

The wanderer then went to the he-camel, untied and mounted it. He rode off and the she camels followed. He rode throughout the night. At daybreak he looked around in every direction but did not see anyone following him. He pushed on until the sun was high in the sky. He suddenly saw something like an eagle in the distance coming towards him. It quickly gained on him and soon he saw that it was the horseman on his horse.

The wanderer dismounted and tied the he-camel. He took out an arrow and placed it in his bow and stood in front of the other camels.

The horseman stopped at a distance and shouted: "Untie the camel." The man refused saying that his family is starving in Hira and that he sworn not to return unless he had money or died in the process.

The horseman threatened him and said: "Hold out the reins of the camel. There are three knots in it. Tell me in which of them you want me to place my arrow." The man pointed to the middle knot and the horseman lodged an arrow right in the center as if he had neatly placed it there with his hand. He did the same with the second and third knots. On seeing that, the man returned his arrow to his quiver and surrendered.

The horseman took away his sword and his bow and said to him: "Ride behind me."

The man was now under the mercy of the horseman who said: "Do you think I will cause you harm when you have shared with Muhalhil (the old man, his father) his drink and his food last night?"

When the man heard the name Muhalhil, he was astonished and asked: "Are you Zayd al-Khayl?"

"Yes," said the horseman.

"Be the best captor," said the man.

"Don't worry," replied Zayd al-Khayl calmly. "If these camels were mine, I would give them to you. But they belong to one of my sisters. But stay some days with me. I am about to make a raid."

Three days later he raided the Banu Numayr and captured about a hundred camels, as booty. He gave them all to the man and sent some guards with him to Hira.

This story is about Zayd al-Khayl as he was in Jahiliyyah, as told by the historian ash-Shaybani. The books of Siyar give another picture of Zayd al-Khayl after he had embraced Islam . . .

Zayd al-Khayr heard the news about Prophet Mohamed (PBUH), so he gathered some of his own enquiries and then decided to go to Madinah to meet the Prophet. With him was a big delegation of his people among who were Zurr ibn Sudoos, Malik ibn Jubayr, Aamir ibn Duwayn and others.

When they reached Madinah, they went straight to the Prophet's Mosque and tethered their horses at its door. When they entered the mosque the Prophet was on the mimbar addressing the Muslims. His speech aroused Zayd and his delegation and they were also astonished by the rapt attention of the Muslims and the effect of the Prophet's words on them.

The Prophet was saying: "I am better for you than al-Uzza (one of the main idols of the Arabs in Jahiliyyah) and everything else that you worship. I am better for you than the black camel which you worship besides God."

The Prophet's words had two different effects on Zayd al-Khayl and those with him. Some of them responded positively to the Truth and accepted it. Some turned away and rejected it.

The reaction of Zayd was a positive one. When the Prophet had finished speaking, Zayd stood up, tall and impressive-looking in the midst of the Muslims and said in a loud and clear voice:

"O Muhammad, I testify that there is no god but Allah and that you are the messenger of Allah."

The Prophet came up to him and asked, "Who are you"

"I am Zayd al-Khayl the son of Muhalhil."

"From now on you are Zayd al-Khayr instead, not Zayd al-Khayl," said the Prophet.

"Praise be to God Who has brought you from the hills and dales of your native land and softened your heart towards Islam." From that day on he was called Zayd al_khayr.

Prophet Mohamed (PBUH) invited him to his house. Omar ibn al-Khattab and some other Companions were with them. The Prophet gave him a cushion to sit on but he felt very uncomfortable to recline thus in the presence of the Prophet and he returned the cushion. The Prophet handed it back to him and he returned it to him. This happened three times.

Eventually, when they were all seated, the Prophet said to Zayd al-Khayr: "O Zayd, no man has ever been described to me and when I see him he does not fit the description at all except you. You have two characteristics which are pleasing to God and His Prophet."

"What are they?" asked Zayd.

"Perseverance and sagacity," replied the Prophet.

"Praise be to God," said Zayd, "Who has given me what He and His Prophet like." He then turned directly to the Prophet and said: "Give me, O messenger of God, three hundred horsemen and I promise you that I will secure Byzantine territory with them." The Prophet praised his fervor and said, "What manner of man are you!"

During this visit, all those who stayed with Zayd became Muslims. They then desired to return to their homes in Najd and the Prophet bade them farewell.

However, The great desire of Zayd to work and fight for the cause of Islam was beyond any man's imagination.

In Madinah al-Munawwarah at that time there was an epidemic of fever and Zayd al-Khayr succumbed to it and said to those with him: "Take me away from the land of Qays. I have the fever of small pox. By God, I shall not fight as a Muslim before I meet Allah, the Mighty, the Great."

Zayd took the road to his people in Najd in spite of the fact that the fever became more and more intense and slowed him down. He hoped at least to get back to his people and that they would become Muslims, through God's grace, at his hands.

He struggled to overcome the fever but it got the better of him and he breathed his last on the way before reaching Najd. Between his acceptance of Islam and his death, however, there was no time for him to have fallen into sin.

Source: www.usc.edu
islamonline

Ikrimah Ibn Abi Jahl

Ikrimah is one of the Companions of Prophet Mohamed (PBUH) and he was at the end of the third decade of his life when Prophet Mohamed (PBUH) made public his call to guidance and truth.

He was highly respected by the Quraysh tribe, because he was wealthy and of noble descendant. Some others like him, Saud ibn Abi Waqqas, Musab ibn Umayr and other sons of noble families in Makkah had embraced Islam. Ikrimah's father was among the leaders of atheism and one of the greatest tyrants of Makkah.

Before Ikrimah embraces Islam, his father, Abu Jahl was proud of him because of his attempts to block the progress of Islam and the Muslims.

Abu Jahl was among the first to fall at Badr's battle. His son Ikrimah watched him as spears penetrated his body and heard him let out his last cry of agony. The crushing defeat they suffered made it impossible for Ikrimah to bury his father in Makkah as he wanted.

Since that day, the fire of hatred burned even more fiercely in the heart of Ikrimah. Others, whose fathers were killed at Badr, also became more hostile to Prophet Mohamed (PBUH) and his followers. This eventually led to the Battle of Uhud.

Leading the right flank of the Quraysh was Khalid ibn Al Walid. On the left was Ikrimah ibn Abu Jahl. The Quraysh made the Muslims suffer a lot and felt that they had avenged themselves for their defeat in Badr. However the conflict did not stop here.

At the battle of the Ditch, the Quraysh atheists besieged Madinah. It was a long battle. The resources and the patience of the atheists were wearing out. Ikrimah, feeling the strain of the siege, saw a place where the ditch, dug by the Muslims, was relatively narrow. With a huge effort, he managed to cross. A small group of Quraysh followed him. One of them was immediately killed and it was only by turning on his heels that Ikrimah was able to save himself.

Nine years after his hijrah, Prophet Mohamed (PBUH) returned to Makkah with thousands of his companions. The Quraysh saw them approaching and decided to leave the way open for them because they knew that the Prophet (PBUH) had given orders to his commanders not to open hostilities. Ikrimah and some others however went against the consensus of the Quraysh and attempted to block the progress of the Muslim forces. Khalid ibn al-Walid, now a Muslim, met and defeated them in a small engagement during which some of Ikrimah men were killed. Among those who were able to escape was Ikrimah himself.

Prophet Mohamed (PBUH) entered Makkah and gave a general pardon and amnesty to all Quraysh people who entered the sacred mosque, or who stayed in their houses or who went to the house of Abu Sufyan, the paramount Quraysh leader. However he refused to grant amnesty to a few individuals whom he named. He gave orders that they should be killed. At the top of this list was Ikrimah ibn Abu Jahl. When Ikrimah learnt of this, he escaped from Makkah in disguise and headed for Yemen.

Umm Hakim, Ikrimah's wife, then went to the Prophet's camp. With her were Hind bint Utbah, the wife of Abu Sufyan and the mother of Muawiyah, and about ten other women who wanted to pledge allegiance to the Prophet (PBUH) . Hind was the one who spoke, saying:

"O Messenger of God", "Praise be to God Who has made manifest the religion He has chosen for Himself. I beseech you out of the bonds of kinship to treat me well. I am now a believing woman who affirms the Truth of your mission." She then unveiled herself and said:

"I am Hind, the daughter of Utbah."

"Welcome to you," replied Prophet Mohamed (PBUH).

"By God, O Prophet" continued Hind, "there was not a house on earth that I wanted to destroy more than your house. Now, there is no house on earth that I so dearly wish to honor and raise in glory than yours."

Umm Hakim then got up and announced embracing Islam, and said: "O Messenger of Allah, Ikrimah has fled from you to the Yemen out of fear that you would kill him. Grant him security and God will grant you security."

"He is secure," promised the Prophet. Umm Hakim set out at once in search of Ikrimah. Accompanying her was a Greek slave. When they had gone quite far on the way, he tried to seduce her but she managed to stop him until she came to a settlement of Arabs. She sought their help against him. They tied him up and kept him. Umm Hakim continued on her way until she finally found Ikrimah on the coast of the Red Sea in the region of Tihamah. He was negotiating transport with a Muslim seaman who was saying to him:

"Be pure and sincere and I will transport you."

"How can I be pure?" asked Ikrimah.

"Say, I testify that there is no god but Allah and that Muhammad is the Messenger of Allah."

"I have fled from this very thing," said Ikrimah.

At this moment, Umm Hakim came up to Ikrimah and said:

"O cousin, I have come to you from the most generous of men, the most righteous of men, the best of men... from Mohamed ibn Abdullah. I have asked him for an amnesty for you. This he has granted. So do not destroy yourself. "

"Have you spoken to him?"

"Yes, I have spoken to him and he has granted you amnesty," she assured him and he returned with her.

As Ikrimah approached Makkah, Prophet Mohamed (PBUH) told his companions: "Ikrimah ibn Abu Jahl shall come to you as a believer and a refugee. Do not insult his father. Insulting the dead causes grief to the living and does not reach the dead."

Ikrimah and his wife came up to where the Prophet (PBUH) was sitting. The Prophet (PBUH) got up and greeted him enthusiastically.

"Mohamed," said Ikrimah, "Umm Hakim has told me that you have granted me an amnesty."

"That's right," said the Prophet, "You are safe."

"To what do you invite?" asked Ikrimah.

"I invite you to testify that there is no god but Allah and that I am the servant of Allah and His messenger, to establish Prayer and pay the Zakat and carry out all the other obligations of Islam."

"By God," responded Ikrimah, "You have only called to what is true and you have only commanded that which is good. You lived among us before the start of your mission and then you were the most trustworthy of us in speech and the most righteous of us."

Stretching forth his hands he said, "I testify that there is no god but Allah and that Mohamed is His servant and His messenger." The Prophet then instructed him to say, "I call on God and those present here to witness that I am a Muslim who is a Mujahid and a Muhajir". This Ikrimah repeated and said:

"By God, O messenger of Allah, I promise that whatever I have spent obstructing the way of God, I shall spend twice as much in His path and whatever battles I have fought against God's way I shall fight twice as much in His way."

And ever since, Ikrimah became committed to the mission of Islam as a brave horseman in the battlefield and as a steadfast worship who spends a lot of time in the mosques reciting the Holy Qur'an. Often he would place the Qur'an on his face and say, "The Book of my Lord, the words of my Lord" and he would cry from the fear of God.

He participated in all the battles the Muslims engaged in thereafter, and he was always in the front of the army. At the battle of Yarmuk he plunged into the attack as a thirsty person after cold water on a blistering hot day. In one encounter in which the Muslims were under heavy attack, Ikrimah penetrated deep into the ranks of the Byzantine. Khalid ibn al-Walid rushed up to him and said, "Don't, Ikrimah. Your death will be a severe blow to the Muslims."

"Let us carry on, Khalid," said Ikrimah, now at the peak of motivation. Leave me now to atone for what I have done in the past. I fought the Prophet (PBUH) on many occasions. Shall I now flee from the Byzantines? This shall never be." Then calling out to the Muslims, he shouted, "Who shall pledge to fight until death?"

Four hundred Muslims including Al-Harith Ibn Hisham and Ayyash Ibn Abi Rabiah responded to his call. They plunged into the battle and fought bravely without the leadership of Khalid Ibn Al Walid. Their daring attack paved the way for a decisive Muslim victory.

When the battle was over, the bodies of three wounded Muslims lay sprawled on the battlefield, among them Al Harith Ibn Hisham, Ayyash Ibn Abi Rabiah and Ikrimah Ibn Abu Jahl.

The companions prayed that God might be pleased with them all and grant them refreshment from the spring of Kawthar in Paradise, refreshment after which there is no more thirst.

Source: beautifuIslam.net
islamonline

IBN AL-BAITAR

Abu Muhammad Abdallah Ibn Ahmad Ibn al-Baitar Dhiya al-Din al-Malaqi was one of the best scientists of Muslim Spain and was the greatest botanist and pharmacist of the Middle Ages.

He was born towards the end of the 12th century, in the Spanish city of Malaqa (Malaga), and he died in Damascus in 1248.

He learned botany from Abu al-Abbas al-Nabati who is a well-learned botanist, and with him he started collecting plants from inside and outside Spain.

In 1219 he left Spain on a plant-collecting expedition and traveled along the northern coast of Africa as far as Asia Minor. The exact modes of his travel (whether by land or sea) are not known, but the major stations he visited include Bugia, Qastantunia (Constantinople), Tunis, Tripoli, Barqa and Adalia.

After 1224 he joined the service of al-Kamil, the Egyptian Governor, and was appointed chief herbalist. In 1227 al-Kamil extended his domination to Damascus, and Ibn al-Baitar accompanied him there, which gave him a great opportunity to collect plants.

During his stay in Syria, his researches on plants extended over a vast area, including Arabia and Palestine, where he was able to collect plants from stations located there.

Ibn Baitar's major contribution, Kitab al-Jami fi al-Adwiya al- Mufrada, is one of the greatest botanical compilations dealing with medicinal plants in Arabic. It enjoyed a high status among botanists up to the 16th century and is a systematic work that embodies earlier works, with due criticism, and adds a great part of original contribution. The encyclopedia comprises some 1,400 different items, largely medicinal plants and vegetables, of which about 200 plants were not known earlier. The book refers to the work of some 150 authors mostly Arabic, and it also quotes about 20 early Greek scientists. It was translated into Latin and published in 1758.

His second major work is Kitab al-Mlughni fi al-Adwiya al-Mufrada is an encyclopedia of medicine. The drugs are listed in accordance with their therapeutic value. Thus, its 20 different chapters deal with the plants bearing significance to diseases of various parts of the human body.

On surgical issues he has often quoted the famous Muslim surgeon, Abul Qasim Zahrawi. Besides Arabic, Baitar has given Greek and Latin names of the plants, thus facilitating transfer of knowledge.

Ibn Baitar's contributions are characterized by observation, analysis and classification and have exerted a profound influence on Eastern as well as Western botany and medicine.

Although his book al-Jami was translated and published late in the western languages as mentioned above, yet many scientists had long before that studied various parts of the book and made a lot of references to it.

Source: www.amanna.org
islamonline

Abu Abdullah Al-Battani

Abu Abdallah Muhammad Ibn Jabir Ibn Sinan al-Battanial-Harrani is a great Muslim astronomer mathematician and astrologer. He was of Sabian origin. His name in Latin is Albatenius, Albategnus, or Albategni.

He was born around 858 A.D. in Battan, a State of Harran. Battani received his first education through his father Jabir Ibn San'an al-Battani, who was also a well-known scientist. After this he moved to Raqqa, situated on the bank of the Euphrates, where he received advanced education and later on flourished as a scholar.

He migrated to Samarra at the beginning of the 9th century, and over there he worked till the end of his life in929 A.D.

He is one of the most prominent astronomers in the Islamic history. He contributed in a number of important discoveries in astronomy, which was the result of a long career of 42 years of research beginning at Raqqa when he was young.

His greatest discovery is the remarkably accurate determination of the solar year as being 365 days, 5 hours, 46 minutes and 24 seconds, which is very close to the latest estimates. He found that the longitude of the sun's apogee had increased by 16', 47' since Ptolemy. This implied the important discovery of the motion of the solar upsides and of a slow variation in the equation of time. He did not believe in the trepidation of the equinoxes, although Copernicus held it.

Al-Battani pointed out with unbelievable accuracy the obliquity of the ecliptic, the length of the seasons and the true and mean orbit of the sun.

He rectified several orbits of the moon and the planets and propounded a new and very ingenious theory to determine the conditions of visibility of the new moon. He proved, in sharp contrast to Ptolemy, the variation of the apparent angular diameter of the sun and the possibility of annular eclipses. Dunthorne used his excellent observations of lunar and solar eclipses in 1749 to determine the secular acceleration of motion of the moon. He also provided very clear solutions by means of orthographic projection for some problems of spherical trigonometry.

In the field of mathematics, he was the first to replace the use of Greek chords by singes, with a clear understanding of their superiority. He also developed the concept of cotangent and furnished their table in degrees.

Abu Abdullah Al Battani wrote a number of books on astronomy and trigonometry. His most famous book was his astronomical treatise with tables, which was translated into Latin in the 12th century and flourished as De scienta stellerum " De numeris stellerum et motibus. An old translation of this is available at the Vatican.

What he wrote on astronomy was extremely influential in Europe till the Renaissance, with translations available in several languages. His original discoveries both in astronomy and trigonometry were of great help in the development of these scientific fields.

Source: members.tripod.com
islamonline

Yaqub Ibn Ishaq al-Kindi

Abu Yousuf Yaqub Ibn Ishaq al-Kindi was born at Kufa around 800 A.D. He was brilliant in many fields, and on account of his great work he became known as the philosopher of the Arabs. He died in 873 A.D. during the reign of al-M'utamid.

His father was an official of Haroon al-Rashid. Al-Kindi was a contemporary of al-Mamun, al-Mu'tasim and al-Mutawakkil and flourished largely at Baghdad. Mutawakkil employed him formally as a calligrapher. On account of his philosophical views, Mutawakkil got angry with him and confiscated all his books. However, his works were returned later on.

Al-Kindi's skills cover many fields; he was a philosopher, mathematician, physicist, astronomer, physician, geographer and even an expert in music. It is amazing how he was able to make original contributions to all of these fields.

He wrote four books in mathematics, on the number system and laid the foundation of a large part of modern arithmetic. No doubt the Arabic system of numerals was largely developed by al_Khawarizmi but al-Kindi also made rich contributions to it. He also contributed to spherical geometry to help him in astronomical studies.

In the field of chemistry, he opposed the idea that base metals can be converted to precious metals. In contrast to prevailing alchemical views, he was emphatic that chemical reactions cannot bring about the transformation of elements.

In physics, he made rich contributions to geometrical optics and wrote a book on it. This book later on provided guidance and inspiration to such eminent scientists like Roger Bacon.

In medicine, his major contribution comprises the fact that he was the first one to systematically determine the doses to be administered of all the drugs known at his time. This resolved the conflicting views prevailing among physicians on the dosage that caused difficulties in writing recipes.

Very few information was known about the scientific aspects of music in his time. He pointed out that the various notes that combine to produce harmony have a specific pitch each. Thus, notes with too low or too high pitches are non-pleasant. The degree of harmony depends on the frequency of notes, etc. He also showed that when a sound is produced, it generates waves in the air, which strike the eardrum. His work contains a notation on the determination of pitch.

He was a prolific writer: the total sum of books he wrote was 241, the prominent among which were divided as follows:

Astronomy 16, Arithmetic 11, Geometry 32, Medicine 22, Physics 12, Philosophy 22, Logic 9, Psychology 5, Arts and Music 7.

In addition, various monographs he wrote deal with tides, astronomical instruments, rocks, precious stones, etc.

Also he was an early translator of Greek works into Arabic, but this fact has largely been over-shadowed by his numerous original writings. It is unfortunate that most of his books are no longer extant, but those existing speak very high of his standard of scholarship and contribution.

In Latin he was known as Alkindus, and Gherard of Cremona translated a great number of his books into Latin. His books that were translated into Latin during the Middle Ages comprise Risalah dar Tanjim, Ikhtiyarat al-Ayyam, Ilahyat-e-Aristu, al-Mosiqa, Mad-o-Jazr, and Aduiyah Murakkaba.

Al-Kindi's influence on development of science and philosophy was significant in the revival of sciences in that period. In the Middle Ages, Cardano considered him as one of the twelve greatest minds. His works, in fact, lead to further development of various subjects for centuries, notably physics, mathematics, medicine and music.

Source: muslimphilosophy.com
islamonline

Mohamed ibn Maslamah

Mohamed ibn Maslamah was very tall, sturdy and black. He was towered above all his contemporaries. He was a giant among the companions of Prophet Mohamed (PBUH), both in his body and his deeds. He was quiet and pensive and had a great sense of trust and devotion. He was also brave and resolute in action. Not only that, but he was also a distinguished horseman who performed feats of heroism and sacrifice in the service of Islam.

Strange enough he was called Mohamed even before he embraced Islam, although this name was not widely spread before Prophet Mohamed (PBUH). It would seem that his name was an indicator to the fact that he will be among the first of the Yathribites to embrace Islam and to follow the teachings of the great Prophet.

Mohamed ibn Maslamah was an ally of the Aws tribe in Madinah, which shows that he himself was not an Arab. He became a Muslim at the hands of Musab ibn Umayr, the first missionary sent to Madinah by Prophet Mohamed (PBUH). He embraced Islam before many influential people in the city like Usayd ibn Hudayr and Sad ibn Muadh.

Prophet Mohamed (PBUH) was a keen observer of character and temperament and was concerned to join in brotherhood persons of similar attitudes and tastes. He joined in brotherhood Mohamed ibn Maslamah and Abu Ubaydah ibn al-Jarrah, who were alike in so many things.

Mohamed ibn Maslamah joined all the military engagements of Prophet Mohamed (PBUH) except the expedition to Tabuk, because he and Ali were put in charge of an army that was left behind to protect Madinah.

Mohamed ibn Maslamah showed what a dependable and trustworthy person he was in many occasions all through his life. During the battle of Uhud Prophet Mohamed (PBUH) put fifty men under the command of Mohamed ibn Maslamah and entrusted him with the task of patrolling the camp the whole night. At the battle itself, after the disastrous rout of the Muslims by the Quraysh during which about seventy Muslims died and many escaped in every possible direction, a small band of the faithful warriors defended Prophet Mohamed till the tide of battle turned. Mohamed ibn Maslamah was among them.

At the beginning of his stay in Madinah, Prophet Mohamed (PBUH) had reached a peace agreement with the Jews of the city. But the Jewish leaders violated this agreement by encouraging the Quraysh and tribes around Madinah in their designs against the state. They were also bent on creating a discord among the people of Madinah in order to weaken the influence of Islam.

After the great victory of the Muslims over the Quraysh at the Battle of Badr, one of the three main Jewish groups in Madinah, the Banu Qaynuqa was especially furious and issued a petulant challenge to the Prophet. But they lost this challenge and Qaynuqa finally decided to surrender and ask the Prophet for a free passage out of Madinah.

The departure of the Qaynuqa did not put an end to Jewish feelings of animosity towards Prophet Mohamed (PBUH) although the no aggression agreement was still in force. Kab ibn al-Ashraf was one of those who were consumed with hatred against the Prophet and the Muslims.

Kab had become a real danger to the state of peace and mutual trust, which Prophet Mohamed (PBUH) was struggling to achieve in Madinah.

The Prophet was quite exasperated with him and said to the Muslims: "Who will deal with Kab ibn al-Ashraf? He has offended God and His Apostle."

"I shall deal with him for you, O Messenger of God," volunteered Mohamed ibn Maslamah.

This, however, was no easy undertaking. Muhammad ibn Maslamah, according to one report, went home and stayed for three days without either eating or drinking, just thinking about what he had to do. The Prophet heard of this, called him and asked him why he had not been eating or drinking.

He replied: "O Messenger of God, I gave an undertaking to you but I do not know whether I can accomplish it or not."

"Your duty is only to try your utmost," replied the Prophet.

Mohamed ibn Maslamah then went to some other companions of Prophet Mohamed (PBUH) and told them what he had decided to do. They included Abu Nailah, a foster brother of Kab ibn al-Ahsraf. They agreed to help him and he put together a plan to accomplish the mission, and eventuly they got rid of him.

At the beginning of the fourth year of the hijrah, Prophet Mohamed (PBUH) went to the Jewish tribe of Banu Nadir on the outskirts of Madinah to seek their help on a certain matter. During his visit he found out that they were planning to kill him. The Banu Nadir had left for a while. Immediately, Prophet Mohamed (PBUH) went back to the center of the city. He called Mohamed ibn Maslamah and sent him to tell the Banu Nadir that they had to leave Madinah within ten days because of their treacherous behavior.

The fact that the Prophet chose Muhammad ibn Maslamah for the task is a tribute to his loyalty, courage and firmness.

During the lifetime of Prophet Mohamed (PBUH) and after, Mohamed ibn Maslamah was known for carrying out any assignment he accepted exactly as he was ordered, neither doing more nor less than he was asked to do. It was these qualities that made Umar choose him as one of his ministers and as a trusted friend and guide.

When Amr ibn al-Aas asked for reinforcements during his expedition to Egypt, Umar sent him four detachments of one thousand men each. One of those detachments was Leading Mohamed ibn Maslamah. To Amr, Umar sent a message saying, "Let me remind you that I am sending Mohamed ibn Maslamah to you to help you distribute your wealth. Accommodate him and forgive any harshness of his towards you."

Ibn Maslamah went to Amr in Fustat. He sat at his table but did not touch the food. Amr asked him: "Did Umar prevent you from tasting my food?" "No," replied ibn Maslamah, "he did not prevent me from having your food but neither did he command me to eat of it." He then placed a flat loaf of bread on the table and ate it with salt. Amr became upset and said: "May God bring to an end the time in which we work for Umar ibn al-Khattab! I have witnessed a time when al-Khattab and his son Umar were wandering around wearing clothes which could not even cover them properly while Al-Aas ibn Wail (Amr's father) sported brocade lined with gold..."

"As for your father and the father of Umar, they are in hell," retorted Mohamed ibn Maslamah, because they did not accept Islam. "As for you, if Umar did not give you an appointment, you would have been pleased with what you got from their udders," continued Ibn Maslamah obviously disabusing Amr's mind of any ideas he might have of appearing superior because he was the governor of Egypt.

"Assemblies must be conducted as a form of trust," said Amr in an attempt to diffuse the situation and Mohamed ibn Maslamah replied: "Oh yes, so long as Umar is alive." He wanted to impress upon people the justice of Umar and the egalitarian teachings of Islam. Mohamed ibn Maslamah was a veritable scourge against all arrogant and haughty behavior.

On another occasion and at another part of the Muslim state under his caliphate, Umar heard that the famous Sad ibn Abi Waqqas was building a palace at Kufa. Umar sent Mohamed ibn Maslamah to deal with the situation. On reaching Kufa, Mohamed promptly burnt the palace down. One does not know whether people were more surprised by the instructions of Umar or by the humiliation of Sad ibn Abi Waqqas, the famed fighter, conqueror at Qadisiyyah, and the one praised by Prophet Mohamed (PBUH) himself for his sacrifices at Uhud.

Mohamed ibn Maslamah served Umar's successor, Uthman ibn Affan, faithfully. When, however, the latter was killed and civil war broke out among the Muslims, He did not participate. The sword, which he always used and which was given to him by the Prophet himself, he deliberately broke. During the lifetime of Prophet Mohamed (PBUH), he was known as the "Knight of the Prophet". By refusing to use the sword against Muslims he preserved this reputation undiminished.

Mohamed ibn Maslamah died in Madinah in the month of Safar in the year 46 AH, at the age of seventy-seven years.

Source: www.usc.edu
islamonline

An-Numan ibn Maqarrin

An-Numan ibn Maqarrin was one of the noble Prophet Mohamed's companions. He was the leader of the tribe of Muzaynah who lived close to Yathrib. He was well known for his wisdom and generosity, and his words had a wondrous effect on the ears of his people. He was also a great and courageous warrior.

While An-Numan ibn Maqarrin was sitting one night among the elders and other member of his tribe, he told them:

"O my people, by God, we have learnt only good about Mohamed, and of His mission we have heard nothing but mercy, kindness and justice. What's wrong with us? Why do we tarry while people are hastening to him?"

He continued saying: "As for myself, I have made up my mind to leave early in the morning to join him. Whoever of you wishes to go with me, let him get ready."

The words of An-Numan persuaded the whole of his tribe to follow him in what he was intending to do. The next day An-Numan's ten brothers and four hundred horsemen of the Muzaynah were all prepared to leave to Yathrib to meet Prophet Mohamed (PBUH), and enter the religion of Islam.

An-Numan was very embarrassed to go to Prophet Mohamed (PBUH) empty handed without carrying any gift for him and the Muslims. But there was not anything he could offer him because the Muzaynah were facing drought this year.

However An-Numan gathered what was left of sheep and goats and he drove them before him and made his way to Madinah. Over there in the presence of Prophet Mohamed (PBUH), he and his fellow tribesmen announced their acceptance of Islam.

The coming of an-Numan and his companions astonished the whole of Madinah. Never before had there been a single family with all eleven brothers embracing Islam at the same time together with four hundred horsemen.

The noble Prophet was very happy and satisfied with what happened. The sincerity of their effort was accepted and commended by God Almighty when He revealed the following words of the Quran to Prophet Mohamed (PBUH):

"And among the nomad Arabs are such as believe in God and the Last Day, and regard all that they spend in God's cause as a means of drawing them nearer to God and of (their being remembered in) the Apostle's prayers. Oh, verily, it shall (indeed) be a means of (God's) nearness to them, (for) God will admit them into His grace. Verily God is much-Forgiving, most Merciful." (The Quran, Surah at-Tawbah, 9:99).

An-Numan lived under the guidance of Prophet Mohamed (PBUH) and participated in every campaign he waged with valor and dedication.

During the time of Abu Bakr, An-Numan and his people played a major role in putting an end to the fitnah of apostasy. At the caliphate of Umar al-Faruq, an-Numan distinguished himself, in particular, in the encounters with the Sasananian Empire.

An-Numan ibn Muqarrin was the head of delegation send to Sasanian Emperor, Yazdagird to invite him to Islam by the commander of the Muslim forces, Sad ibn Abi Waqqas.

When he reached Ctesiphon, the Sasanian capital, the people of the city looked upon him and his followers with curiosity and some disdain and they commented on their simple appearance.

Yazdagird, the King of Sasanian, granted them permission to say what they had to say and summoned an interpreter and said to him:

"Say to them (the Muslims): why have you come to our dominions and why do you want to invade us? Perhaps, you have designs on us... and seek to venture against us because we are preoccupied with you. But we do not wish to inflict punishment on you."

An-Numan answered on behalf of his people and said: "Indeed God has been Kind and Merciful to us and has sent to us a Messenger to show us the good and command us to follow it; to make us realize what is evil and forbade us from it."

"The Messenger promised us if we were to respond to what he summoned us, God would bestow on us the good of this world and the good of the hereafter."

"Not much time has elapsed but God has given us abundance in place of hardship, honor in place of humiliation and mercy and brotherhood in place of our former enmity."

"The Messenger has commanded us to summon mankind to what is best for them and to begin with those who are our neighbors."

"We therefore invite you to enter into our religion. It is a religion, which beautifies and promotes all good and which detests and discourages all that is ugly and reprehensible. It is a religion which leads its adherents from the darkness of tyranny and unbelief to the light and justice of faith."

"Should you respond positively to us and come to Islam, it would be our duty to introduce the Book of God in your midst and help you to live according to it and rule according to its laws. We would then return and leave you to conduct your own affairs."

"Should you refuse, however, to enter the religion of God, we would take the jizyah from you and give you protection in return. If you refuse to give the jizyah, we shall declare war on you."

On hearing that Yazdagird became very angry and shouted: "Were it for the fact that ambassadors are not killed, I would kill you all. Get up, you shall have nothing from me. And tell your commander that I am sending Rustum against him to bury him and you together in the ditch of al Qadisiyyah."

Yazdagird was defeated in the battle Qadisiyyah. But despite all the defeats and setbacks, Yazdagird refused to yield and constantly organized new levies to attack the Muslims and foment insurrection in the provinces, which had come under the control of Muslim control.

Umar had counseled moderation on his generals and ordered them not to press too far eastwards. However he received news of a massive Persian mobilization of about 15O,OOO warriors against the Muslims. He thought of leaving Madinah and facing the massive threat himself. But Prominent Muslims in Madinah suggested that instead of doing so he should appoint a military commander to confront the grave situation on behalf of him.

Umar then decided that An-Numan ibn Muqarrin al-Muzani is the best one for this mission, so he sent him a letter saying:

"From the servant of God, Umar al-Farouk, to an- Numan ibn Muqarrin: I have received news that large numbers of Persians have gathered to fight you in the city of Nihawand. When my letter reaches you go forward (to confront them) with the help of God, with whoever of the Muslims are with you. Don't take the Muslims over too difficult terrain lest they may be hurt, for one Muslim person is dearer to me than a hundred thousand dinars. And Peace be unto you."

On receiving this letter An-Numan responded to the orders of the Amir al-Muminin and gathered the Muslim forces. He dispatched an advanced detachment of cavalry to reconnoiter the approaches of the city. Just outside Nihawand, the horses stopped and despite prodding would go no further. The horsemen dismounted and discovered iron nails in the horses' hooves. They looked around and found that all approaches to the city were strewn with these iron spikes to halt the advance of the Muslim army.

When An-Numan was informed of this, he ordered the horsemen to stay at their places and to light fires at nightfall for the enemy to see them. They were also to feign fear and defeat in order to entice the enemy to come out to them and in the process clear the approaches of the iron spikes.

The trick worked. When the Persians saw the defeat and dejection of the Muslim army, they sent workers to clear the area of the spikes. The Muslim cavalry gained control of the approaches to the city by capturing these workers.

An-Numan camped on the borders of the city and took the decision of striking the city.

He then prayed: "May God grant martyrdom to An-Numan this day and may He grant victory to the Muslims."

Three times an-Numan shouted Allahu Akbar. On the third time, he plunged into the ranks of the enemies and the Muslims followed him. They were outnumbered six to one but inflicted terrible losses on the Persians.

An-Numan was badly hurt during the battle and died. His brother took the standard from his hand, and covered him with a burdah and announced his death to the others and said: "This is your Amir. God has shown him victory and blessed him with martyrdom."

The Persians never recovered themselves after this battle which Muslim historians have called "the Victory of Victories".

When Umar received the news of the death an-Numan ibn Muqarrin, he was so sad to the extent that he placed his head in his hands and began to cry.

Source: beautifuIslam.net
islamonline

Adiyy ibn Hatim

Adiyy ibn Hatim is an Arab king, and one of the companions of Prophet Mohamed (PBUH). He is the son of the famous Hatim at-Taai who was widely known for his chivalry and amazing generosity. Adiyy remained antagonistic to Islam for about twenty years until at last God opened his heart to the religion of truth and guidance.

Adiyy inherited the domain of his father and was confirmed in the position by the Tayy people. A great part of his strength lay in the fact that a quarter of any amount they gained as booty from raiding expeditions had to be given to him.

In the ninth year of the Hijrah, Adiyy ibn Hatim made the first positive move to Islam after years of feeling hatred for it. He drew closer to faith after opposing and fighting it. And at last he pledged allegiance to Prophet Mohamed (PBUH), after his complete refusal to do so.

After Prophet Mohamed (PBUH) had announced openly his call to guidance and truth and Arabs from one region after another accepted his teachings, Adiyy saw in the mission of Prophet Mohamed (PBUH) a threat to his position and leadership. Even though he did not know Prophet Mohamed (PBUH) personally, and had never met him, he developed strong feelings of hate towards him.

The way in which Adiyy embraced Islam is an amazing story and he is perhaps the best one to relate it. He said:

"There was no man among the Arabs who detested God's Messenger, may God bless him and grant him peace, more than I, when I heard about him. I was then a man of status and nobility. I was a Christian. From my people I took a fourth of their booty, as was the practice of other Arab kings.

When Prophet Mohamed's mission grew in strength and when his power increased and his armies and expeditionary forces dominated east and west of the land of Arabs, I said to a servant of mine who looked after my camels:

"Bring me a fat camel easy to ride and tether it close to me. If you hear of an army or an expeditionary force of Mohamed coming towards this land, let me know."

One evening, my servant came to me and said: "Yaa Mawlaya! What you intended to do on the approach of Mohamed's cavalry to your land, do it now." "Why?" I asked him.

"I have seen scouts searching close to the habitations. I asked about them and was told that they belonged to the army of Mohamed," he said.

"Bring the camel which I ordered you to get ready.' I said to him. I got up then and there, summoned my household (including) my children and ordered them to evacuate the land we loved. We went to Syria to join people of our own faith among the Christians and settle among them.

I gathered the whole of my household very quickly. When I examined our situation, I discovered that I had left my own sister in our Najd homelands together with the rest of the Tayy people. I did not have any means to return to her. So I went on with those who were with me until I reached Syria and took up residence there among people of my own religion. As for my sister, what I feared for her happened.

News reached me while I was in Syria that the forces of Mohamed entered our habitations and took my sister together with a number of other captives to Yathrib.

Prophet Mohamed (PBUH), passed by her. She stood up before him and said: 'Yaa Rasulullah! My father is dead and my guardian is not here. Be gracious to me and God will be gracious to you!

"And who is your guardian?" asked Prophet Mohamed (PBUH). 'Adiyy ibn Hatim.' she said.

"The one who fled from God and His Prophet?" he asked. He then left her and walked on.

The next day, the same thing happened. She spoke to him exactly like she did the day before and he gave her the same answer. The following day, the same thing happened and she despaired of getting any concession from him for he did not say anything. Then a man from behind him indicated that she should stand up and talk to him. She therefore stood up and said:

'O Messenger of God! My father is dead and my guardian is absent. Be gracious to me and God will be gracious to you.' I have agreed he said. Turning to those about him, he instructed: likewise `Let her go for her father loved noble ways, and God loves them. 'I want to join my family in Syria,' she said.

"But don't leave in a hurry," said Prophet Mohamed (PBUH), "until you find someone you can trust from your people who could accompany you to Syria. If you find a trustworthy person, let me know."

She stayed in Yathrib until a group arrived among whom was someone she could trust. So she went the Prophet and said:

'O Messenger of God! A group of my people have come to me and among them is one I can trust who could take me to my family.'

Prophet Mohamed (PBUH) gave her an adequate sum of money and fine clothes. He also gave her a camel and she went on her way with the group.

We could not believe what we heard about Mohamed's generosity towards her in spite of my attitude to him. When I beheld a woman in herhawdaj coming towards us, I said: "The daughter of Hatim! It's she! It's she!"

When she saw me, she stared sharply at me and said: "The one who severs the tie of kinship is a wrongdoer. You took your family and your children and left the rest of your relations and those whom you ought to have protected."

"Yes, my sister," I said, 'don't say anything but good.' I tried to pacify her until she was satisfied. She told me what had happened to her and it was as I had heard. Then I asked her, for she was an intelligent and judicious person:

"What do you think of the mission of this man (meaning Prophet Mohamed (PBUH))?" "I think, by God, that you should join him quickly," she said. "If he is a Prophet, file one who hastens towards him would enjoy his grace. And if he is a king, you would not be disgraced in his sight while you are as you are."

Immediately I prepared myself for travel and set off to meet the Prophet in Madinah without any means of security and without any letter. I had heard that he had said: "I certainly wish that God will place the hand of Adiyy in my hand."

I went up to him. He was in the Masjid. I greeted him and he said: "Who is the man?" "Adiyy ibn Hatim," I said. He stood up for me, took me by the hand and set off towards his home.

By God, as he was walking with me towards his house, a weak old woman met him. With her was a young child. She stopped him and began talking to him about a problem. I was standing (all the while). I said to myself: 'By God, this is no king.'

He then took me by the hand and went with me until we reached his home. There he got a leather cushion filled with palm fiber, gave it to me said: "Sit on this!"

I felt embarrassed before him and said: 'Rather, you sit on it.' 'No, you,' he said.

I deferred and sat on it. Prophet Mohamed (PBUH), sat on the floor because there was no other cushion. I said to myself:

'By God, this is not the manner of a king!' He then turned to me and said: "Yes, Adiyy ibn Hatim! Haven't you been a "Rukusi" professing a religion between Christianity and Sabeanism?" 'Yes,' I replied.

"Did you not operate among your people on the principle of exacting from them a fourth, taking from them what your religion does not allow you?"

'Yes,' I said, and I knew from that he was a Prophet sent (by God). Then he said to me: "Perhaps, O Adiyy, the only thing that prevents you from entering this religion is what you see of the destitution of the Muslims and their poverty. By God, the time is near when wealth would flow among them until no one could be found to take it.

Perhaps, O Adiyy, the only thing that prevents you from entering this religion is what you see of the small number of Muslims and their numerous foes. By God, the time is near when you would hear of the woman setting out from Qadisiyyah on her camel until she reaches this house, not fearing anyone except Allah.

Perhaps what prevents you from entering this religion is that you only see that sovereignty and power rest in the hands of those who are not Muslims. By God, you will soon hear of the white palaces of the land of Babylon opening up for them and the treasures of Chosroes the son of Hormuz fall to their lot."

'The treasures of Chosroes the son of Hormuz?' I asked (incredulously).

"Yes, the treasures of Chosroes the son of Hormuz," he said.

Thereupon, I professed the testimony of truth, and declared my acceptance of Islam."

Some people observed the Prophet's treatment of Adiyy and said to him:

"O Prophet of God! We have seen you do something which you have not done to any other."

"Yes," replied the Prophet. "This is a man of stature among his people. If such a person come to you, treat him honorably."

Adiyy ibn Hatim, may God be pleased with him, lived for a long time. He later said: "Two of the things (which the Prophet spoke of) came to pass and there remained a third. By God, it would certainly come to pass. "I have seen the woman leaving Qadisiyyah on her camel fearing nothing until she arrived at this house (of the Prophet in Madinah).

"I myself was in the vanguard of the cavalry which descended on the treasures of Chosroes and took them. And I swear by God that the third event will be realized." Through the will of God, the third statement of Prophet Mohamed (PBUH) came to pass during the time of the devout and ascetic Khalifah, Umar ibn Abd al-Aziz. Wealth flowed among the Muslims so much so that when the town criers called on people throughout the Muslim domain to come and collect Zakat, no one was found in need to respond.

Source: www.umr.edu
islamonline

Nasir Al-Din Al-Tusi

Abu Jafar Muhammad Ibn Muhammad Ibn al-Hasan Nasir al-Din al-Tusi is an Iranian Muslim, and was one of the greatest scientists, philosophers, mathematicians, astronomers, theologians and physicians of the 7th/13th century Islamic lands and he was also a prolific writer. He was born in Tus (Khurasan) in 597/1201 C.E. He learnt sciences and philosophy from Kamal al-Din Ibn Yunus and others. He died in Baghdad in 672/1274.

His father was a jurist in the Twelfth Imam School. The school where al-Tusi was educated was mainly a religious establishment. However, while studying in Tus, he was taught other topics by his uncle, which had an important influence on his intellectual development. These topics included logic, physics and metaphysics. He also studied mathematics with other teachers, in particular algebra and geometry.

His ability and talent in learning enabled him to master a number of disciplines in a relatively short period, and he showed a great interest for mathematics, astronomy and the intellectual sciences at a very young age.

At the age of twenty-two or a while later, Tusi joined the court of Nasir al-Din Muhtashim, the Muslim governor of Quhistan, Northeast Iran, where he was accepted into the Islamic community as a novice (mustajib).

A sign of close personal relationship with Muhtashim's family is to be seen in the dedication of a number of his scholarly works such as Akhlaq-i Nasiri and Akhlaq-i Muhtashimi to Nasir al-Din himself and Risala-yi Mu'iniyya to his son Mu'in al-Din.

In 1256 when the Mongols conquered Almut, Nasir al-Din joined Hulegu's service. Hulegu being himself interested in science, treated al-Tusi with great respect and he was deeply impressed by his knowledge, including his astrological competency; appointed him as one of his ministers, and, later on, as administrator of Auqaf. He was instrumental in the establishment and progress of the observatory at Maragha.

He made significant contributions in a large number of subjects, and it is indeed difficult to present his work in a few words. He wrote one or several treatises on different sciences and subjects including those on geometry, algebra, arithmetic, trigonometry, medicine, metaphysics, logic, ethics and theology. In addition he wrote poetry in Persian.

Being the chief scientist and the supervisor at the observatory established at Maragha, he made significant contributions to astronomy. The observatory was equipped with the best possible equipments, including those collected by the Mongol armies from Baghdad and other Islamic centers. The instruments included astrolabes, representations of constellations, epicycles, shapes of spheres, etc.

He himself invented an instrument 'turquet' that contained two planes. After the devoted work of 12 years at the observatory and with the assistance of his group, he produced new astronomical tables called Al-Zij-Ilkhani dedicated to Ilkhan (Hulegu Khan). Although Tusi had contemplated completing the tables in 30 years, the time required for the completion of planetary cycles, but he had to complete them in 12 years on orders from Hulegu Khan. The tables were largely based on original observations, but also drew upon the then existing knowledge on the subject. The Zij-Ilkhani became the most popular tables among astronomers and remained so till the 15th century.

Nasir al-Din pointed out several serious shortcomings in Ptolemy's astronomy and foreshadowed the later dissatisfaction with the system that culminated in the Copernican reforms.

In mathematics, his major contribution would seem to be in trigonometry, which was compiled by him as a new subject in its own right for the first time. Also he developed the subject of spherical trigonometry, including six fundamental formulas for the solution of spherical right-angled triangles.

In philosophy, his work on ethics entitled Akhlaq-i-Nasri became the most important book on the subject, and remained popular for centuries. His book Tajrid-al-'Aqaid was a major work on al-Kalam (Islamic Scholastic Philosophy) and enjoyed widespread popularity. Several commentaries were written on this book.

In logic al-Tusi followed the teachings of ibn Sina (Avicenna). He wrote five works on the subject, the most important of which is one on inference.

He wrote a famous work on minerals, which contains an interesting theory of colors based on mixtures of black and white, and included chapters on jewels and perfumes. He also wrote on medicine, but his medical works are among his least important.

The list of his known treatises is exhaustive; Brockelmann lists 56 and Sarton 64. About one-fourth of these concern mathematics, another fourth astronomy, another fourth philosophy and religion, and the remainder other subjects.

The books, though originally written in Arabic and Persian, were translated into Latin and other European languages in the Middle Ages and several of these have been printed.

Tusi's influence has been significant in the development of science, notably in mathematics and astronomy. His books were widely consulted for centuries and he has been held in high repute for his rich contributions. Tusi's fame in his own lifetime guaranteed the survival of almost all of his scholarly output.

Source: ummah.net
islamonline

Amr Ibn Al-Aas

Amr Ibn Al-Aas was one of the glorious companions of Prophet Mohamed (PBUH). Before embracing Islam he was one of the Quraish people who resisted Islam. After joining Islam, he became one of the brave leaders and fighters of Islam. He was also known for his great generosity.

His external appearance, his way of walking and conversing, indicated that he was created for commanding to the extent that it has been related that the Commander of the Faithful Umar Ibn Al-Khattaab saw Amr once approaching, so he smiled at the way he was walking and said, "It should not be for Abu Abd Allah to walk on the earth except as a commander."

Amr Ibn Al-Aas was not among the earliest ones to embrace Islam. He embraced Islam just before the Conquest of Makkah.

It is surprising that he became a Muslim at the hands of An-Najaashiy in Abyssinia. An-Nagaashiy knew Amr and respected him because of his several visits to Abyssinia and the abundant gifts which he used to carry to An-Najaashiy.

During Amr�s last visit to Abyssinia people were talking about the Prophet who was calling to monotheism and to the nobility of morals in the Arabian Peninsula. The Abyssinian ruler asked Amr, "How could you not believe in him and follow him, when he is truly a Messenger from Allah?" Amr then asked An-Najaashiy, " Is he thus?" An-Najaashiy answered, "Yes, so obey me, Amr, and follow him, for indeed, by Allah, he is on the path of truth and he will surpass those who stood against him!�

So Amr left and decided to go to Madiinah. On the road leading to Al-Madiinah, he met Khaalid Ibn Al-Waliid coming from Makkah, who was also going to Prophet Mohamed (PBUH) to swear allegiance to Islam.

As soon as Prophet Mohamed (PBUH) saw them coming towards him, his face beamed with joy and he said to his Companions, "Makkah has gifted you with its most noble leaders."

Khaliid approached and swore allegiance. Then Amr approached and said, "Indeed, I swear allegiance to you provided that you ask Allah to forgive me my previous sins."

Prophet Mohamed (PBUH) answered him saying: "O Amr, swear allegiance, for indeed Islam disregards whatever preceded it."

Amr swore allegiance and placed his wits and bravery at the service of Islam.

When Prophet Mohamed (PBUH) died, Amr was appointed ruler over Oman and during the caliphate of Umar he performed his famous deeds in the Syrian wars and then in the liberation of Egypt from the rule of Rome.

Whenever the Muslims were facing danger, Amr would deal with these events in a commanding manner, as one who possesses intelligence, wits, and a capability, which made him self-confident and proud of his excellence.

Amr was honest to the extent that Umar Ibn Al-Khaftaab who was strict in choosing his governor, chose him as governor over Palestine and Jordan, then over Egypt.

He was also very sharp-witted with strong intuitive understanding and deep vision, so much so that whenever Umar saw a person incapable of artifice, he clapped his palms in astonishment and said, "Glory be to Allah! Indeed, the Creator of this and the Creator of Amr Ibn Al-Aas. Is one God!"

Amr was the one who liberated Egypt from the hegemony of two imperial powers, two modes of worship of two countries, and the worst punishment, the imperial power of Persia and the imperial power of Rome.

Amr and his Muslim army did not conquer Egypt but opened the way for Egypt to attach its destiny to the truth, tie its fate to justice, and find itself and its reality in the light of the words of Allah and the principles of Islam.

Amr was very careful in separating the citizens of Egypt and its Copts away from the army and keep the fighting restricted between himself and the Romans who occupied the land and robbed the wealth of its people.

He tried to convince some of the Christian leaders and their high priest to join the path of light by saying: "Indeed Allah sent Muhammad with the truth and ordered him to teach it. The Prophet carried out his mission, and he died after leaving us on that path, the clear straight path. Among the things he ordered us to do was to be responsible to the people, so we call you to Islam. Whoever responds is of us. He has what we have and he has the same rights and obligations as we do. And whoever does not respond to Islam, we enforce on him the payment of jizyah and we offer to him defense and protection. Our Prophet informed us that Egypt would open for us and advised us to be good to its people, saying: 'Egypt will be opened to you after me, so you are advised to treat its Copts well, for indeed, they have a covenant of protection and kinship relations,' so if you answer to what we call you to, you will have protection and security."

As soon as Amr finished speech some of the priests and rabbis shouted, saying: "Indeed the kinship of which your Prophet advised you is a remote kinship relationship, the like of which cannot be reached except by the prophets."

This was a perfect beginning for understanding between Amr and the Copts of Egypt, despite the fact that the Roman leader tried all what he could to destroy this tie.

Amr was very daring and unhesitant. He used to combine his daring with his wits in some instances so that he would be thought to be cowardly or hesitant. However, it was the capacity to trick, which Amr perfected with great skill to get himself out of a destructive crisis.

An evidence of Amr�s wits and his skill of intuitive insight, is seen in his position with respect to the commander of the Citadel of Babylon (near present day Cairo) during his war with Rome in Egypt and, in another historical narration, in the battle we shall mention which took place in Yarmuuk with Artubun of Rome.

When Artubun invited Amr to talk, they gave an order to some of their men to throw a rock at him immediately upon his departure from the Citadel and to prepare everything so that the killing of Amr would be an inevitable matter.

Amr met the commander, not suspecting anything from him, and their meeting ended. While Amr was on his way out of the Citadel, he glimpsed over the walls something suspicious that aroused in him a strong sense of danger, and immediately he behaved in an outstanding manner.

He returned back to the commander of the Citadel, in safe, secure, slow steps, with confident, happy feelings, as if nothing had scared him at all or had aroused his suspicion. He met the commander and said to him, "An idea came across my mind I wanted you to know. I have with me, where my companions are camped, a group from among the first Companions of the Messenger to enter into Islam. The Commander of the Faithful would not decide anything without consulting them and would not send an army unless he put them at the head of its fighters and soldiers. I will bring them to you so that they hear from you that which I heard, so they will become as clear in the matter as I am."

The Roman commander felt that Amr had granted him the opportunity of a lifetime. Therefore, he thought. Let us agree with him, and when he returns with this number of Muslim commanders and the best of their men and their leaders, we will deliver the coup de grace and finish off all of them at once, instead of killing Amr alone.

Secretly he gave his order to put off the plan that was devised to assassinate Amr, and he saw Amr off cordially and shook his hand with enthusiasm and fervor. Amr smiled the most intelligent of Arab smiles as he was leaving the Citadel.

In the morning Amr returned to the Citadel at the head of an army, mounted on his horse.

In A.H. 43, death caught up with Amr Ibn Al-Aas in Egypt, where he was ruling. He recaptured his life in the moments of departure, saying, "In the first part of my life I was a disbeliever, and I was one of the fiercest people against the Messenger of Allah, so if I had died on that day, the fire would have been my fate. Then, I swore allegiance to the Messenger of Allah, and there was no person dearer to me than he and more glorious in my eyes than he. If I wanted to describe him, I could not, because I was not able to fill my eyes with him on account of being in awe of him. If I had died back then, I would have wished to be of the inhabitants of Paradise. Then after that I was tested with command and with material things. I do not know if they were for me or against me.

"Then he raised his sight to the sky in awe, calling upon his Lord, the Merciful, the Magnificent, saying, "Allah, I am not innocent, so forgive me. I am not mighty, so help me. And if Your mercy does not come to me, I will surely be of those destroyed."

And he continued in his yearning and his prayers until his spirit ascended to Allah and his last words were, "There is no god but Allah."

The Mosque of Amr is the first mosque in Egypt.

Source: beautifuIslam.ne
islamonline

Abbad Ibn Bishr

Abbad Ibn Bishr was one of the noble companions of Prophet Mohamed (PBUH). He was known for his constant immersion in worship, heroic courage, and his generosity in the path of God. At times of sacrifice and death, he would always be in the front line. When it was time for receiving his share of rewards, he would only be found after much effort and difficulty. He was always trustworthy in his dealings with the wealth of Muslims.

He was enthralled by the Quran from the moment he first heard it being recited by the mellow and beautiful voice of Musab ibn Umayr. That was before the Hijrah when Abbad was about fifteen years old.

The Quran had found a special place in his heart and day and night thereafter he would be heard repeating the glorious words of God so much so that he became known among the Prophet's companions as the "friend of the Quran".

Abbad's devotion to the Quran was a sign of his intense devotion and love for God, His Prophet and His religion.

Aishah, the wife of the Prophet, once said: "There are three persons among the Ansar whom no one could excel in virtue: Sad ibn Muadh, Usayd ibn Khudayr and Abbad ibn Bishr."

One night when Prophet Mohamed (PBUH) stood up to perform the Tahajjud Prayer in Aishah's house, which adjoined the masjid. He heard a voice reciting the Quran, pure and sweet and as fresh as when the angel Jibril revealed the words to him.

He asked: "Aishah, is that the voice of Abbad ibn Bishr?"

"Yes, O Messenger of God," replied Aishah.

"O Lord, forgive him," prayed the Prophet out of love for him.

At the fourth year of the Hijrah. The city of Prophet Mohamed (PBUH) was still under threat from within and without.

Two months of uneasy quiet passed. Then Prophet Mohamed (PBUH) received news that the Najd tribes were planning to attack the city. To pre-empt them, the Prophet gathered a force of over four hundred men, and leaving one of his companions Uthman ibn Affan in charge of the city, set out eastwards. Among this force was the young Madinan, Abbad ibn Bishr.

Arriving at Najd, Prophet Mohamed (PBUH) found the habitations of the hostile tribes strangely deserted of men. Only women were to be found. The men had taken to the hills. Some of them regrouped and prepared to fight.

The time of Salat al-Asr (the afternoon prayer) came. The Prophet feared that the hostile tribesmen would attack them during prayer. He arranged the Muslims in ranks and divided them into two groups and performed the prayer as the Salat al-Khawf (the Prayer of Fear).

On beholding the disciplined ranks of the Muslims the hostile tribesmen became uneasy and afraid. After Prophet Mohamed (PBUH) had made his presence felt, he departed peacefully.

On the way back, the Prophet pitched camp in a valley for a night. As soon as the Muslims had settled their camel mounts, Prophet Mohamed (PBUH) asked: "Who will be our guard tonight?"

"We, O Messenger of God," replied Abbad ibn Bishr and Ammar ibn Yasir whom Prophet Mohamed (PBUH) paired off as 'brothers' when he arrived in Madinah after the Hijrah.

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

The night was clear, calm and peaceful. The stars, the trees, and the rocks all appeared to celebrate in silence the praises of their Lord. Abbad felt serene. There was no movement, no threatening sign.

So Abbad asked himself: �Why not spend the time in ibadah (worship) and reciting the Quran? How delightful it would be to combine the performance of Salat with the measured recitation of the Quran.�

So Abbad stood up and faced the Qiblah. Raising his hand in surrender to God, he entered into the state of Prayer. Finishing the compulsory opening chapter of the Quran, he began reciting Surah al-Kahf, which is a long Surah in his sweet, captivating voice.

While he was thus absorbed in reciting and reflecting upon the divine words, eternal words of illumination and wisdom, a stranger stalked the outskirts of the valley in search of Mohamed and his followers.

He was one of those who had planned to attack the Prophet but who had fled into the mountains on the approach of the Muslims.

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

Calmly, Abbad pulled out the arrow from his body and went on with his recitation, still absorbed in his Salat.

The attacker shot a second and a third arrow both of which also found their mark. Abbad pulled out one and then the other. He finished his recitation, made ruku and then sujud.

Weak and in pain, he stretched out his right hand while still in prostration and shook his sleeping companion. Ammar awoke. Silently, Abbad continued the Salat to its end and then said: "Get up and stand guard in my place. I have been wounded."

Ammar jumped up and began to yell. Seeing them both the attacker fled into the darkness. Ammar turned to Abbad as he lays on the ground, blood flowing from his wounds.

"Ya Subhanallah (Glory be to God)! Why didn't you wake me when you were hit by the first arrow?" said Ammar.

"I was in the midst of reciting verses of the Quran which filled my soul with awe and I did not want to cut short the recitation. Prophet Mohamed (PBUH) had commanded me to commit this surah to memory. Death would have been dearer to me than that the recitation of this surah should be interrupted."Abbad died the death of a shahid (martyr) at the battle of Yamamah.

Just before the battle he had a strong presentiment of death and martyrdom. He noticed that there was a lack of mutual confidence between the Muhajirin and Ansar. He was grieved and upset. He realized that there would be no success for the Muslims in these terrible battles unless the Muhajirin and Ansar were grouped in separate regiments so that it could be clearly seen who really bore their responsibility and who were truly steadfast in combat.

At the break of day when the battle commenced, Abbad ibn Bishr stood on a mound and shouted:

"O Ansar, distinguish yourselves among men. Destroy your scabbards. And do not forsake Islam."

Abbad harangued the Ansar until about four hundred men gathered around him at the head of whom were Thabit ibn Qays, al-Baraa ibn Malik and Abu Dujanah, the keeper of the Prophet's sword. With this force, Abbad unleashed an offensive into the enemy's ranks, which blunted their thrust and drove them back to the "garden of death"

At the walls of this garden, Abbad ibn Bishr fell. So numerous were his wounds, he was hardly recognizable. He had lived, fought and died as a believer.

Source: www.usc.edu
islamonline

Hakim Ibn Hazm

Hakim Ibn Hazm is one of the glorious companions of Prophet Mohamed (PBUH). He is the only person in history who was born inside the Kabah itself. He was an intelligent and well-mannered person, moreover, he was well respected by his people. He was also known for his extreme generosity with those who were in need.

His father, Hazm, was the son of Khuwaylid. Hakim was therefore the nephew of the Lady Khadijah, Khuwaylid' daughter.

On one of the festive occasions in Jahiliyyah his mother and a group of friends, interned the House of God (Kabah) to inspect it.

At that time she was pregnant and labor pains suddenly gripped her and she was unable to leave the Kabah. A leather mat was brought to her and she gave birth on it. The child was named Hakim.

Hakim grew up in a wealthy and noble family, which enjoyed a high status in Makkan society.

He was held in such esteem that he was given the responsibility of the rifadah, which involved giving assistance to the needy and those who had lost their property during the season of pilgrimage. He took this responsibility seriously and would even help needy pilgrims from his own money.

Hakim was a very close friend of Prophet Mohamed (PBUH), before the latter's call to prophet hood. Even though he was five years older than the Prophet, he used to spend a lot of time talking to him and enjoying hours of pleasant companionship. The Prophet loved Hakim dearly.

Their relationship grew even more stronger when Prophet Mohamed (PBUH) married his aunt, Khadijah bint Khuwaylid.

Despite the close friendship between Hakim and the Prophet, Hakim did not embrace Islam until the conquest of Makkah, more than twenty years after the start of the Prophet's mission of light and guidance.

Hakim himself was amazed at what he had done before he had embraced Islam. In fact, as soon as he accepted Islam and tasted the sweetness of iman (faith), he began to feel deep regret for every moment of his life as a mushrik and a denier of God's religion and of His Prophet.

One day after he had embraced Islam his son saw him weeping, so he asked him: "Why are you weeping, my father?"

"A lot of things cause me to weep, my dear son. The most grievous is the length of time it took for me to become a Muslim. Acceptance of Islam would have given me so many opportunities to do well, which I missed even if I were to have spent the earth in gold. My life was spared at the battle of Badr and also at the battle of Uhud. After Uhud I said to myself. I would not help any Quraysh against Mohamed, may the peace and blessings of God be upon him, and I would not leave Makkah. Then, whenever I felt like accepting Islam I would look at other men among the Quraysh, men of power and maturity who remained firmly attached to the ideas and practices of Jahiliyyah and I would fall in line with them and their neighbors... Oh, how I wish I had not done so. Nothing has destroyed us except the blind following of our forefathers and elders. Why should I not weep, my son?"

Prophet Mohamed (PBUH) himself was surprised that a man of sagacity and understanding like Hakim ibn Hazm did no become a Muslim. For a long time, the Prophet had dearly hoped that he and a group of persons like him would take the initiative and become Muslims.

On the night before the liberation of Makkah, Prophet Mohamed (PBUH), said to his companions:

"There are four persons in Makkah whom I consider to be above having any dealing with shirk and I would dearly like them to accept Islam."

"Who are they, O Messenger of God?" asked the companions.

"Attab ibn Usayd, Jubayr ibn Mutim, Hakim ibn Hazm and Suhayl ibn Amr," replied the Prophet. "By the grace of God, they all became Muslims."

When Prophet Mohamed (PBUH), entered Makkah to liberate the city from polytheism and the ways of ignorance and immorality, he ordered his herald to proclaim:

"Whoever declares that there is no god but Allah alone, that He has no partner and that Muhammad is His servant and His Messenger, he is safe...

Whoever sits at the Kabah and lays down his weapons, he is safe. Whoever enters the house of Abu Sufyan, he is safe.

Whoever enters the house of Hakim ibn Hazm, he is safe..."

The house of Abu Sufyan was in the higher part of Makkah and that of Hakim was in the lower part. By proclaiming these houses as places of sanctuary, Prophet Mohamed (PBUH) wisely accorded recognition to both Abu Sufyan and Hakim, weakening any thought they might have of resisting and making it easier for them to be more favorably disposed to him and his mission.

Hakim embraced Islam wholeheartedly. He vowed to himself that he would atone for whatever he had done during his Jahili days and that whatever amounts he had spent in opposing Prophet Mohamed (PBUH), he would spend the same amounts in the cause of Islam.

He owned the Dar an-Nadwah, an important and historic building in Makkah, where the Quraysh held their conferences during the days of Jahiliyyah. In this building the Quraysh leaders and chieftains would gather to plot against Prophet Mohamed (PBUH).

Hakim decided to sell it, and to cut himself off from its past associations, which were now so painful to him. He sold the building for one hundred thousand dirhams. A Quraysh youth exclaimed to him: "You have sold something of great historical value and pride to the Quraysh, uncle."

"Come now, my son," replied Hakim. "All vain pride and glory has now gone and all that remains of value is taqwa. I have only sold the building in order to acquire a house in Paradise. I swear to you that I have given the proceeds from it to be spent in the path of God Almighty."

After embracing Islam, Hakim ibn Hazm performed the Hajj. He took with him one hundred fine camels and sacrificed them all in order to achieve nearness to God.

In the following Hajj, he stood on Arafat. With him were one hundred slaves. To each he gave a pendant of silver on which was engraved: "Free for the sake of God Almighty from Hakim ibn Hazm."

On a third Hajj, he took with him a thousand sheep and sacrificed them all at Mina to feed the poor Muslims in order to attain nearness to God.

Hakim was generous in his spending for the sake of God, and at the same time he liked to gain much. After the battle of Hunayn, he asked Prophet Mohamed for some of the booty which the Prophet gave. He then asked for more and the Prophet gave him more. Hakim was still a newcomer to Islam and the Prophet was more generous to newcomers so as to reconcile their hearts to Islam. Hakim ended up with a large share of the booty.

But Prophet Mohamed (PBUH), told him:"O Hakim! This wealth is indeed sweet and attractive. Whoever takes it and is satisfied will be blessed by it and whoever takes out of greed will not be blessed. He would be like someone who eats and is not satisfied. The upper hand is better than the lower hand (it is better to give than to receive)."

The kind words of advice had a deep and immediate effect on Hakim. He was mortified and said to Prophet Mohamed (PBUH): "O Messenger of God! By Him who has sent you with the truth, I shall not ask anyone after you for anything."

During the caliphate of Abu Bakr, Hakim was called several times to collect his stipend from the Bayt al-mal but he refused to take any money.

He did the same during the caliphate of Umar ibn al-Khattab whereupon Umar addressed the Muslims: "I testify to you, O Muslims, that I have called Hakim to collect his stipend but he refuses."

Hakim remained faithful to his word. He did not take anything from anyone until he died.

Source: www.usc.edu
islamonline

Abdullah Ibn Hudhafah As-Sahmi

Abdullah ibn Hudhafah was one of the glorious companions of Prophet Mohamed (PBUH). He was known for his strong faith in God and his messenger. He was also among those who were willing to sacrifice their whole lives for the light of Islam to spread. Abdullah ibn Hudhafah was given the chance to meet two world potentates of his time, Khusraw Parvez the King of Persia and Heraclius, the Byzantine emperor.

The story of his encounter with Khusraw Parvez took place in the sixth year of the hijrah when Prophet Mohamed (PBUH) decided to send some of his Companions with letters to rulers outside the Arabian Peninsula inviting them to Islam. Which was a very hard mission to accomplish.

To make known his plan Prophet Mohamed (PBUH) called his companions together and addressed them. He started by praising God and thanking Him. He then recited the Shahadah and went on:

"I want to send some of you to the rulers of foreign lands but don't dispute with me as the Israelites disputed with Jesus, the son of Mary."

"O Prophet of God, we shall carry out whatever you wish," they responded. "Send us wherever you desire."

Prophet Mohamed (PBUH) chose six of his companions to carry his letters to Arab and foreign rulers. One of these was Abdullah ibn Hudhafah. He was chosen to take the Prophet's letter to Khusraw Parvez, the Persian king.

Abdullah prepared himself and bade farewell to his wife and son. He set out, alone, and traversed mountains and valleys until he reached the land of the Persians.

Abdullah asked for permission to enter into the king's presence informing the guards of the letter he was carrying. Khusraw Parvez thereupon ordered his audience chamber to be made ready and summoned his prominent aides. When they had assembled he gave permission for Abdullah to enter.

He entered and saw the Persian beautifully dressed in delicate, flowing robes and wearing a great, neatly arranged turban. On the other hand Abdullah was wearing plain, coarse clothes of the Bedouin.

His head though was held high and his feet were firm. The honor of Islam burned fiercely in his breast and the power of faith strengthened his heart.

When Khusraw Parvez saw him approaching he signaled to one of his men to take the letter from his hand.

"No," said Abdullah. "The Prophet commanded me to hand over this letter to you directly and I shall not go against a command of the Messenger of God."

"Let him come near to me," Khusraw ordered his guards.

Abdullah proceeded and handed over the letter. Khusraw then called an Arab clerk and told him to open the letter in his presence and read its contents.

The clerk read: "In the name of Allah, the Beneficent the Merciful. From Mohamed, the Messenger of God, to Khusraw the ruler of Persia. Peace on whoever follows the guidance . . ."

As soon as Khusraw heard this, he burst with anger, and he snatched the letter from the clerk's hand and began tearing it to pieces without knowing what else it contained and shouted: "Does he dare to write to me like this, he who is my slave"? He was angry that the Prophet had not given him precedence in his letter. He then commanded Abdullah to be dismissed from his assembly.

Abdullah was taken away, not knowing what would happen to him. Would he be killed or would he be set free? But he did not want to wait to find out. He said, "By God, I don't care what happens to me after the letter of the Prophet has been so badly treated." He managed to get to his camel and rode off.

When Khusraw's anger had subsided he commanded that Abdullah be brought before him. But Abdullah was nowhere to be found. They searched for him all the way to the Arabian Peninsula but found that he had gone ahead.

Back in Madinah, Abdullah told Prophet Mohamed (PBUH) how Khusraw had torn his letter to pieces and the Prophet's only reply was, "May God tear up his kingdom".

After a short period, Badhan sent two men on behalf of Khusraw to bring Prophet Mohamed (PBUH) to him.

The Prophet smiled and said to them, "Go back to your mounts today and return tomorrow."

On the following day, they came to Prophet Mohamed (PBUH) and said to him, "Are you prepared to go with us to meet Khusraw?"

"You shall not meet Khusraw after today," replied the Prophet. "God has killed him and his son Shirwaih has taken his place on such a night and on such a month."

The two men stared in the face of Prophet Mohamed (PBUH). They were completely dumbfounded.

"Do you know what you are saying?" they asked. "Shall we write about this to Badhan?"

"Yes," replied the Prophet, "and say to him that my religion has informed me about what has happened to the kingdom of Khusraw and that if he should become Muslim, I would appoint him ruler over what he now controls".

They went back to the Yemen and told Badhan what had happened.

Badhan said, "If what Mohamed has said is true, then he is a Prophet. If not then we shall see what happens to him."

A short time passed and then Badhan received a letter from Shirwaih, in which he said, "I killed Khusraw because of his tyranny against our people. He regarded as lawful the killing of leaders, the capturing of their women and the expropriating of their wealth. When this my letter reaches you, take the allegiance of whoever is with you on my behalf."

As soon as Badhan read Shirwaih's letter, he threw it aside and announced his entry into Islam. The Persians with him in the Yemen also embraced Islam.

That's the story of Abdullah ibn Hudhafah's meeting with the Persian king. His meeting with the Byzantine emperior took place during the caliphate of Umar ibn alKhattab. It's also an astonishing story.

In the nineteenth year after the Hijrah, Umar dispatched an army to fight against the Byzantines. Abdullah ibn Hudhafah was among that army.

News of the Muslim force reached the Byzantine emperior. He had heard of their sincerity of faith, and their willingness to sacrifice their lives in the way of God and His Prophet. He gave orders to his men to bring to him any Muslim captive they might take alive.

It was God's will that Abdullah ibn Hudhafah should fall captive to the Byzantines and he was brought before the Emperor. The Emperor looked at Abdullah for a long time. Suddenly he said, "I shall make a proposal to you."

"What is it?" asked Abdullah.

"I suggest that you become a Christian. If you do this, you will be set free and I shall grant you a safe refuge."

Abdullah became furious and said: "Death is preferable to me a thousand times to what you ask me to do."

"I see that you are a bold man. However, if you respond positively to what I propose to you, I will give you a share in my authority and swear you in as my aide."

Abdullah smiled and said, "By God, if you give me all that you possess and all that the Arabs have in exchange for giving up the religion of Mohamed, I shall not do so."

"Then I shall kill you."

"Do what you want," answered Abdullah.

The emperor then had him put on a cross and ordered his soldiers to throw spears at him, first near his hands and then near his feet, all the while telling him to accept Christianity or at least give up his religion. This he refused over and over again to do.

The emperor then had him taken down from the wooden cross. He called for a great pot to be brought. This was filled with oil, which was then heated under a fierce fire. He then had two other Muslim prisoners brought and had one of them thrown into the boiling oil. The prisoner's flesh sizzled and soon his bones could be seen. The emperor turned to Abdullah and invited him to Christianity.

This was the most terrible test that Abdullah had had to face up till now. But he remained firm and the emperor gave up trying. He then ordered that Abdullah too be thrown into the pot. As he was being taken away he began to shed tears. The emperor thought that he had at last been broken and had him brought back to him. He once more suggested that Abdullah become a Christian but to his astonishment, Abdullah refused.

"Damn you! Why did you weep then?" shouted the emperor.

"I cried," said Abdullah, "because I said to myself 'You will now be thrown into this pot and your soul will depart'. What I really desired then was to have as many souls as the number of hairs on my body and to have all of them thrown into this pot for the sake of God."

The tyrant then said, "Will you kiss my head? I will then set you free?"

"And all the Muslim prisoners also?" asked Abdullah.

The emperor agreed to do this and Abdullah said to himself, "One of the enemies of God! I shall kiss his head and he shall set me and all other Muslim prisoners free. There can be no blame on me for doing this." He then went up to the emperor and kissed his forehead. All the Muslim prisoners were released and handed over to Abdullah.

Abdullah ibn Hudhafah eventually came to Umar ibn alKhattab and told him what had happened.

Umar was greatly pleased and when he looked at the prisoners he said, "Every Muslim has a duty to kiss the head of Abdullah ibn Khudhafah and I shall start."

Umar then got up and kissed the head of Abdullah ibn Hudhafah.

Source: www.umr.edu
islamonline

Thumamah ibn Uthal

Thumamah ibn Uthal was the head of the powerful Banu Hanifah tribe, and one of the rulers of al- Yamamah tribe who were very powerful to the extent that no one could ever dare to challenge or disobey them.

During the sixth year of Hijra Prophet Mohamed (PBUH) decided to take a further step in expanding the truth and light of Islam. So he sent eight letters to various rulers throughout the Arabian Peninsula inviting them to Islam. One of the rulers who received an invitation from Prophet Mohamed (PBUH) was Thumamah ibn Utha, who had not emraced Islam yet.

After Thumamah received the Prophet's letter, he became very angry and refused completely to listen to the invitation of truth and goodness.

He also vowed to kill Prophet Mohamed (PBUH). Not only that but later through this rage Thumamah killed a number of the Prophet's companions. When Prophet Mohamed (PBUH) heard of this he announced that Thumamah could be killed lawfully for his actions.

Shortly after these events Thumamah took the decision to make Umrah to Makkah and make a sacrifice to the idols there.

But on his way to Makkah he was held captive by a group of Muslims who did not know who he was and brought him to Madinah. They tied him near the mosque and waited for Prophet Mohamed (PBUH) to question him and decide what should be done with him.

When Prophet Mohamed saw Thumamah he asked his companions:

"Do you know whom you have taken?"

"No, messenger of God," they replied.

"This is Thumamah ibn Uthal," he said. "You have done well in capturing him."

Prophet Mohamed (PBUH) then decided to treat him with generosity and to provide him with all the food he needs rather than treating him harshly as he deserved.

After he ate, Prophet Mohamed (PBUH) went to him with the hope of being able to convince him to embrace Islam.

"What do you have to say for yourself?" Prophet Mohamed (PBUH) asked.

"If you want to kill in reprisal," Thumamah replied, "you can have someone of noble blood to kill. If, out of your bounty, you want to forgive, I shall be grateful. If you want money in compensation, I shall give you whatever amount you ask."

Prophet Mohamed (PBUH) set him free after trying so many times to convince him to embrace Islam.

Thumamah left the mosque of Prophet Mohamed (PBUH) and took off until he came to a palm grove on the borders of Madinah near al-Baqi'. He watered his camel and washed himself well and then went back to the Prophet's mosque. There, he stood before a crowd of Muslims and said:

"I bear witness that there is no god but Allah and I bear witness that Muhammad is His servant and His messenger." He then went to the Prophet (PBUH), and said:

"O Mohamed, by God, there was never on this earth a face more detestable than yours. Now, yours is the dearest face of all to me."

"I have killed some of your men," he continued, "I am at your mercy. What will you have done to me?"

"There is now no blame on you, Thumamah," replied the Prophet. "Becoming a Muslim obliterates past actions and marks a new beginning."

On hearing that Thumamah felt a great relief and vowed: "By God, I shall place my whole self, my sword, and whoever is with me at your service and at the service of your religion."

Prophet Mohamed (PBUH) then advised him to make the Umrah as he intended , but in accordance to the Islamic rules.

Thumamah then set off to Makkah to perform the umrah and as soon as he reached the valley of Makkah, he began shouting in a loud, resonant voice: "Labbayk Allakumma labbayk. Labbayka laa shareeka laka labbayk. Innal hamda wa-n ni'mata laka wa-l mulk Laa shareeka lak."

By doing this he became the first Muslim to enter Makkah reciting the talbiyah.

When The Quraysh heard the sound of the talbiyah they became very angry and was about to kill Thumamah. But on realizing who he was they went to him and said: "What's wrong with you, Thumamah? Have you given in and abandoned your religion and the religion of your forefathers?"

"I have not given in," he replied, "but I have decided to follow the best religion. I follow the religion of Mohamed."

He then went on: "I swear to you by the Lord of this House that after my return to al-Yamamah, no grain of wheat or any of its produce shall reach you until you follow Mohamed."

Thumamah returned to his people and ordered them to prevent the supplies from going to Quraysh. Very soon the boycott began to have an effect and became more and more stringent. Prices began to rise. Hunger began to bite and there was even fear of death among the Quraysh.

This lasted until Quraysh tribe sent to the Prophet, saying: "Our agreement with you (the treaty of Hudaybiyyah) is that you should maintain the bonds of kinship but you have gone against that. You have cut the bonds of kinship. You have killed and caused death through hunger. Thumamah ibn Uthal has cut our supplies and inflicted harm on us. Perhaps you would see fit to instruct him to resume sending us what we need."

Prophet Mohamed (PBUH) at once sent a letter to Thumamah ordering him to lift the boycott and resume supplies to the Quraysh, and Thumamah obeyed him immediately.

Thumamah advocated the rest of his life to the service and worshiping of God.

When Prophet Mohamed (PBUH) died, many Arabs abandoned Islam. Musaylamah, the imposter, began calling the Banu Hanifah to believe in him as a Prophet.

Thumamah confronted him and said to his people: "O Banu Hanifah, beware of this grievous matter. There is no light or guidance in it. By God, it will only bring distress and suffering to whoever joins this movement and misfortune even to those who do not join.

"O Banu Hanifah, two prophets do not come at the same time and there shall be no Prophet after Mohamed and no Prophet to share in his mission."

He then gathered together all those who had remained in Islam and began to wage a jihad against the apostates and to make the words of God supreme.

The loyal Muslims of Banu Hanifah needed additional help to stand against the armies of Musaylamah. Their arduous task was completed by the forces dispatched by Abu Bakr but at the cost of many a Muslim life.

Thumamah ibn Uthal proved during his life as a Muslim to have a great impact upon the establishment and spread of Islam in his region. The worth of a sincere influential leader of his community cannot be underestimated.

Source: islamic-paths.org
islamonline