Qaseedah-e-Mairaaj by Ala Hazrat

Abbad ibn Bishr - Sahabi

It was the fourth year after the Hijrah. The city of the Prophet was still under threat from within and without. From within, the influential Jewish tribe, the Banu Al-Nadir, broke their agreement with the Prophet and made plans to kill him. For this, they were banished from the city. This was in the month of Safar.

Two months of uneasy quiet passed. Then the Prophet received news that tribes from distant Najd were planning an attack. 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, the Prophet found the habitations of the hostile tribes strangely deserted of men. Only women were about. 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). With one group he performed one rakah while the other group stood on guard. For the second rakah the groups changed places. Each group completed its prayer with one rakah after the Prophet had finished.

On beholding the disciplined ranks of the Muslims the hostile tribesmen became uneasy and afraid. The Prophet had made his presence felt and something of his mission was now known at first hand in the central highlands of Arabia hence 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, the Prophet peace be on him, asked: "Who will be our guard tonight?" "We, O Messenger of God," said Abbad ibn Bishr and Ammar ibn Yasir, both of whom had been paired off as 'brothers' by the Prophet when he arrived in Madinah after the Hijrah.

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

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

In fact Abbad 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 just 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".

Late at night, the Prophet once stood up to perform the Tahajjud Prayer in Aishah's house which adjoined the masjid. He heard a voice reciting the Quran, pure and sweet and as fresh as when the angel Jibril revealed the words to him. He asked: "Aishah, is that the voice of Abbad ibn Bishr?" "Yes, O Messenger of God," replied Aishah. "O Lord, forgive him," prayed the Prophet out of love for him.

And so in the stillness of the night, at the mouth of the valley in Najd, 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 in his sweet, captivating voice. Surah al-Kahf is a long Surah of one hundred and ten verses which deals in part with the virtues of faith, truth and patience and with the relativity of time.

While he was thus absorbed in reciting and reflecting upon the divine words, eternal words of illumination and wisdom, a stranger stalked the outskirts of the valley in search of Muhammad 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 MusIims. His wife whom he had left in the village had been taken as a hostage by one of the Muslims. When he eventually found that his wife was gone, he swore by al-Lat and al-Uzzah that he would pursue Muhammad and his companions and that he would not return unless he had drawn blood.

From a distance, the man saw the figure of Abbad silhouetted at the mouth of the valley and he knew that the Prophet 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 lay 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?" "I was in the midst of reciting verses of the Quran which filled my soul with awe and I did not want to cut short the recitation. The Prophet 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's devotion to the Quran was a sign of his intense devotion to and love for God, His Prophet and His religion. The qualities he was known for were his constant immersion in ibadah, his heroic courage and his generosity in the path of God. At times of sacrifice and death, he would always be in the front line. When it was time for receiving his share of rewards, he would only be found after much effort and difficulty. He was always trustworthy in his dealings with the wealth of Muslims. 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."

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 among the Muhajirin and Ansar. He was grieved and upset. He realized that there would be no success for the Muslims in these terrible battles unless the Muhajirin and Ansar were grouped in separate regiments so that it could be clearly seen who really bore their responsibility and who were truly steadfast in combat.

At the break of day when the battle commenced, Abbad ibn 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.

Abdullah Ibn Abbas - Sahabi

Abdullah was the son of Abbas, an uncle of the noble Prophet. He was born just three years before the Hijrah. When the Prophet died, Abdullah was thus only thirteen years old.

When he was born, his mother took him to the blessed Prophet who put some of his saliva on the baby's tongue even before he began to suckle. This was the beginning of the close and intimate tie between Abbas and the Prophet that was to be part of a life-long love and devotion.

When Abdullah reached the age of discretion, he attached himself to the service of the Prophet. He would run to fetch water for him when he wanted to make wudu. During Salat, he would stand behind the Prophet in prayer and when the Prophet went on journeys or expeditions, he would follow next in line to him. Abdullah thus became like the shadow of the Prophet, constantly in his company.

In all these situations he was attentive and alert to whatever the Prophet did and said. His heart was enthusiastic and his young mind was pure and uncluttered, committing the Prophet's words to memory with the capacity and accuracy of a recording instrument. In this way and through his constant researches later, as we shall see, Abdullah became one of the most learned companions of the Prophet, preserving on behalf of later generations of Muslims the priceless words of the Messenger of God. It is said that he memorized about one thousand, six hundred and sixty sayings of the Prophet which are recorded and authenticated in the collections of al-Bukhari and Muslim.

The Prophet would often draw Abdullah as a child close to him, pat him on the shoulder and pray: "O Lord, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things."

There were many occasions thereafter when the blessed Prophet would repeat this dua or prayer for his cousin and before long Abdullah ibn Abbas realized that his life was to be devoted to the pursuit of learning and knowledge.

The Prophet moreover prayed that he be granted not just knowledge and understanding but wisdom. Abdullah related the following incident about himself: "Once the Prophet, peace be upon him, was on the point of performing wudu. I hurried to get water ready for him. He was pleased with what I was doing. As he was about to begin Salat, he indicated that I should stand at his side. However, I stood behind him. When the Salat was finished, he turned to me and said: 'What prevented you from being at my side, O Abdullah?' 'You are too illustrious and too great in my eyes for me to stand side by side with you,' I replied.

Raising his hands to the heavens, the Prophet then prayed: 'O Lord, grant him wisdom." The Prophet's prayer undoubtedly was granted for the young Abdullah was to prove time and again that he possessed a wisdom beyond his years. But it was a wisdom that came only with devotion and the dogged pursuit of knowledge both during the Prophet's lifetime and after his death.

During the lifetime of the Prophet, Abdullah would not miss any of his assemblies and he would commit to memory whatever he said. After the Prophet passed away, he would take care to go to as many companions as possible especially those who knew the Prophet longer and learn from them what the Prophet had taught them. Whenever he heard that someone knew a hadith of the Prophet which he did not know he would go quickly to him and record it. He would subject whatever he heard to close scrutiny and check it against other reports. He would go to as many as thirty companions to verify a single matter.

Abdullah described what he once did on hearing that a companion of the Prophet knew a hadith unknown to him: "I went to him during the time of the afternoon siesta and spread my cloak in front of his door. The wind blew dust on me (as I sat waiting for him). If I wished I could have sought his permission to enter and he would certainly have given me permission. But I preferred to wait on him so that he could be completely refreshed. Coming out of his house and seeing me in that condition he said: 'O cousin of the Prophet! What's the matter with you? If you had sent for me I would have come to you.' 'I am the one who should come to you, for knowledge is sought, it does not just come,' I said. I asked him about the hadith and learnt from him."

In this way, the dedicated Abdullah would ask, and ask, and go on asking. And he would sift and scrutinize the information he had collected with his keen and meticulous mind.

It was not only in the collection of hadith that Abdullah specialized. He devoted himself to acquiring knowledge in a wide variety of fields. He had a special admiration for persons like Zayd ibn Thabit, the recorder of the revelation, the leading judge and jurist consult in Madinah, an expert in the laws of inheritance and in reading the Quran. When Zayd intended to go on a trip, the young Abdullah would stand humbly at his side and taking hold of the reins of his mount would adopt the attitude of a humble servant in the presence of his master. Zayd would say to him: "Don't, O cousin of the Prophet."

"Thus we were commanded to treat the learned ones among us," Abdullah would say. "And Zayd would say to him in turn: "Let me see your hand." Abdullah would stretch out his hand. Zayd, taking it, would kiss it and say: "Thus we were commanded to treat the ahl al-bayt members of the household of the Prophet."

As Abdullah's knowledge grew, he grew in stature. Masruq ibn al Ajda said of him: "Whenever I saw Ibn Abbas, I would say: He is the most handsome of men. When he spoke, I would say: He is the most eloquent of men. And when he held a conversation, I would say: He is the most knowledgeable of men."

The Khalifah Umar ibn al-Khattab often sought his advice on important matters of state and described him as "the young man of maturity".

Sad ibn abi Waqqas described him with these words: "I have never seen someone who was quicker in understanding, who had more knowledge and greater wisdom than Ibn Abbas. I have seen Umar summon him to discuss difficult problems in the presence of veterans of Badr from among the Muhajirin and Ansar. Ibn Abbas would speak and Umar would not disregard what he had to say."

It is these qualities which resulted in Abdullah ibn Abbas being known as "the learned man of this Ummah".

Abdullah ibn Abbas was not content to accumulate knowledge. He felt he had a duty to the ummah to educate those in search of knowledge and the general masses of the Muslim community. He turned to teaching and his house became a university: a university in the full sense of the word; a university with not only specialized teaching but with the difference that there was only one teacher -- Abdullah ibn Abbas.

There was an enthusiastic response to Abdullah's classes. One of his companions described a typical scene in front of his house: "I saw people converging on the roads leading to his house until there was hardly any room in front of his house. I went in and told him about the crowds of people at his door and he said: 'Get me water for wudu.'

He performed wudu and, seating himself, said: 'Go out and say to them: Whoever wants to ask about the Quran and its letters (pronunciation) let him enter.'

This I did and people entered until the house was filled. Whatever he was asked, Abdullah was able to elucidate and even provide additional information to what was asked. Then (to his students) he said: 'Make way for your brothers.'

Then to me he said: 'Go out and say: Who wants to ask about the Quran and its interpretation, let him enter'.

Again the house was filled and Abdullah elucidated and provided more information than what was requested."

And so it continued with groups of people coming in to discuss fiqh (jurisprudence), halal and haram (the lawful and the prohibited in Islam), inheritance laws, Arabic language, poetry and etymology.

To avoid congestion with many groups of people coming to discuss various subjects on a single day, Abdullah decided to devote one day exclusively for a particular discipline. On one day, only the exegesis of the Quran would be taught while on another day only fiqh (jurisprudence). The maghazi or campaigns of the Prophet, poetry, and Arab history (before Islam) were each allocated a special day.

Abdullah ibn Abbas brought to his teaching a powerful memory and a formidable intellect. His explanations were precise, clear and logical. His arguments were persuasive and supported by pertinent textual evidence and historical facts.

One occasion when his formidable powers of persuasion was used was during the caliphate of Ali. A large number of supporters of Ali in his stand against Muawiyah had just deserted him. Abdullah ibn Abbas went to Ali and requested permission to speak to them. Ali hesitated fearing that Abdullah would be in danger at their hands but eventually gave way on Abdullah's optimism that nothing untoward would happen.

Abdullah went over to the group. They were absorbed in worship. Some were not willing to let him speak but others were prepared to give him a hearing.

"Tell me" asked Abdullah, "what grievances have you against the cousin of the Prophet, the husband of his daughter and the first of those who believed in him?"

"The men proceeded to relate three main complaints against Ali. First, that he appointed men to pass judgment in matters pertaining to the religion of God - meaning that Ali had agreed to accept the arbitration of Abu Musa al-Asbari and Amr ibn al-As in the dispute with Muawiyah. Secondly, that he fought and did not take booty nor prisoners of war. Thirdly, that he did not insist on the title of Amir al-Muminin during the arbitration process although the Muslims had pledged allegiance to him and he was their legitimate amir. To them this was obviously a sign of weakness and a sign that Ali was prepared to bring his legitimate position as Amir al-Muminin into disrepute.

In reply, Abdullah asked them that should he cite verses from the Quran and sayings of the Prophet to which they had no objection and which related to their criticisms, would they be prepared to change their position. They replied that they would and Abdullah proceeded: "Regarding your statement that Ali has appointed men to pass judgment in matters pertaining to Allah's religion, Allah Glorified and Exalted is He, says: 'O you who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any of you do so intentionally, the compensation is an offering, of a domestic animal equivalent to the one he killed and adjudged by two just men among." "I adjure you, by God! Is the adjudication by men in matters pertaining to the preservation of their blood and their lives and making peace between them more deserving of attention than adjudication over a rabbit whose value is only a quarter of a dirham?"

Their reply was of course that arbitration was more important in the case of preserving Muslim lives and making peace among them than over the killing of game in the sacred precincts for which Allah sanctioned arbitration by men.

"Have we then finished with this point?" asked Abdullah and their reply was: "Allahumma, naam - O Lord, yes!" Abdullah went on: "As for your statement that Ali fought and did not take prisoners of war as the Prophet did, do you really desire to take your "mother" Aishah as a captive and treat her as fair game in the way that captives are treated? If your answer is "Yes", then you have fallen into kufr (disbelief). And if you say that she is not your "mother", you would also have fallen into a state of kufr for Allah, Glorified and Exalted is He, has said: 'The Prophet is closer to the believers than their own selves and his wives are their mothers (entitled to respect and consideration).' (The Quran, Surah al-Ahzab, 34:6).

"Choose for yourself what you want," said Abdullah and then he asked: "Have we then finished with this point?" and this time too their reply was: "Allahumma, naam - O Lord, yes!" Abdullah went on: "As for your statement that Ali has surrendered the title of Amir al-Muminin, (remember) that the Prophet himself, peace and blessings of God be on him, at the time of Hudaybiyyah, demanded that the mushrikin write in the truce which he concluded with them: 'This is what the Messenger of God has agreed...' and they retorted: 'If we believed that you were the Messenger of God we would not have blocked your way to the Kabah nor would we have fought you. Write instead: 'Muhammad the son of Abdullah.' The Prophet conceded their demand while saying: 'By God, I am the Messenger of God even if they reject me." At this point Abdullah ibn Abbas asked the dissidents: "Have we then finished with this point?" and their reply was once again: "Allahumma, naam - O Lord, yes!"

One of the fruits of this verbal challenge in which Abdullah displayed his intimate knowledge of the Quran and the sirah of the Prophet as well as his remarkable powers of argument and persuasion, was that the majority, about twenty thousand men, returned to the ranks of Ali. About four thousand however remained obdurate. These latter came to be known as Kharijites.

On this and other occasions, the courageous Abdullah showed that he preferred peace above war, and logic against force and violence. However, he was not only known for his courage, his perceptive thought and his vast knowledge. He was also known for his great generosity and hospitality. Some of his contemporaries said of his household: "We have not seen a house which has more food or drink or fruit or knowledge than the house of Ibn Abbas."

He had a genuine and abiding concern for people. He was thoughtful and caring. He once said: "When I realize the importance of a verse of God's Book, I would wish that all people should know what I know.

"When I hear of a Muslim ruler who deals equitably and rules justly, I am happy on his account and I pray for him... When I hear of rains which fail on the land of Muslims, that fills me with happiness..."

Abdullah ibn Abbas was constant in his devotions. He kept voluntary fasts regularly and often stayed up at night in Prayer. He would weep while praying and reading the Quran. And when reciting verses dealing with death, resurrection and the life hereafter his voice would be heavy from deep sobbing.

He passed away at the age of seventy one in the mountainous city of Taif.

Abdullah ibn Hudhaifah.

History would have by-passed this man as it had by- passed thousands of Arabs before him. He, like them, would have had no claim to attention or fame. The greatness of Islam, however, gave to Abdullah ibn Hudhafah the opportunity 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 began in the sixth year of the hijrah when the Prophet decided to send some of his Companions with letters to rulers outside the Arabian peninsula inviting them to Islam.

The Prophet attached great importance to this initiative. These messengers were going to distant lands with whom there was no agreement or treaty. They did not know the languages of these lands nor anything about the ways and disposition of their rulers. They were to invite these rulers to give up their religion and forsake their power and glory and enter the religion of a people who shortly before were almost their subjects. The mission was undoubtedly hazardous.

To make known his plan, the Prophet 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."

The Prophet commissioned six of his Sahabah 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 got his camel ready 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.

He sought 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.

Abdullah entered and saw the Persian potentate dressed in delicate, flowing robes and wearing a great, neatly arranged turban. On Abdullah was the 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 he power of faith pulsated in his heart.

As soon as 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 said to his guards and Abdullah went forward and handed over the letter. Khusraw then called an Arab clerk who originally came from Hira and ordered him to open the letter in his presence and read its contents. He began reading: "In the name of Allah, the Beneficent the Merciful. From Muhammad, the Messenger of God, to Khusraw the ruler of Persia. Peace on whoever follows the guidance . . ."

Khusraw only heard this much of the letter when the fire of anger burst within him. His face became red and he began to perspire around the neck. 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 expelled 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 the Prophet how Khusraw had torn his letter to pieces and the Prophet's only reply was, "May God tear up his kingdom".

Meanwhile, Khusraw wrote to Badhan, his deputy in the Yemen, to send two strong men to "that man who has appeared in the Hijaz" with orders to bring him to Persia.

Badhan dispatched two of his strongest men to the Prophet and gave them a letter to him in which he was ordered to go with the two men to meet Khusraw without delay. Badhan also asked the two men to get whatever information they could on the Prophet and to study his message closely.

The men set out, moving very quickly. At Ta'if they met some Quraysh traders and asked them about Muhammad. "He is in Yathrib," they said and they went on to Makkah feeling extremely happy. This was good news for them and they went around telling other Quraysh, "You will be pleased. Khusraw is out to get Muhammad and you will be rid of his evil."

The two men meanwhile made straight for Madinah where they met the Prophet, handed him the letter of Badhan and said to him, "The king of kings, Khusraw, has written to our ruler Badhan to send his men to get you. We have come to take you with us. If you come willingly, Khusraw has said that it will be good for you and he will spare you any punishment. If you refuse, you will know the power of his punishment. He has power to destroy you and your people."

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

On the following day, they came to the Prophet 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 the Prophet. 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."

The two men returned to the Yemen and told Badhan what had happened. Badhan said, "If what Muhammad has said is true, then he is a Prophet. If not then we shall see what happens to him."

Not long afterwards, a letter from Shirwaih came to Badhan 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 had read Shirwaih's letter, he threw it aside and announced his entry into Islam. The Persians with him in the Yemen also became Muslim.

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

In the nineteenth year after the Hijrah, Umar dispatched an army to fight against the Byzantines. In it was Abdullah ibn Hudhafah. News of the Muslim force reached the Byzantine emperor. 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.

God willed 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."

The prisoner's reaction was furious: "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."

The prisoner, shackled in his chains, 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 Muhammad, 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.

This the emperor agreed to do 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.

Julaybib - Sahabi

His name was unusual and incomplete. Julaybib means "small grown" being the diminutive form of the word "Jalbab". The name is an indication that Julaybib was small and short, even of dwarf-like stature. More than that, he is described as being "damim" which means ugly, deformed, or of repulsive appearance.

Even more disturbing, for the society in which he lived, Julaybib's lineage was not known. There is no record of who his mother or his father was or to what tribe he belonged. This was a grave disability in the society in which he lived. Julaybib could not expect any compassion or help, any protection or support from a society that placed a great deal of importance on family and tribal connections. In this regard, all that was known of him was that he was an Arab and that, as far as the new community of Islam was concerned, he was one of the Ansar. Perhaps he belonged to one of the outlying tribes beyond Madinah and had drifted into the city or he could even have been from among the Ansar of the city itself.

The disabilities under which Julaybib lived would have been enough to have him ridiculed and shunned in any society and in fact he was prohibited by one person, a certain Abu Barzah of the Aslam tribe, from entering his home. He once told his wife: "Do not let Julaybib enter among you. If he does, I shall certainly do (something terrible to him)." Probably because he was teased and scoffed at in the company of men, Julaybib used to take refuge in the company of women. Was there any hope of Julaybib being treated with respect and consideration? Was there any hope of his finding emotional satisfaction as an individual and as a man? Was there any hope of his enjoying the relationships which others take for granted? And in the new society emerging under the guidance of the Prophet, was he so insignificant as to be overlooked in the preoccupation with the great affairs of state and in the supreme issues of life and survival which constantly engaged the attention of the Prophet?

Just as he was aware of the great issues of life and destiny, the Prophet of Mercy was also aware of the needs and sensibilities of his most humble companions. With Julaybib in mind, the Prophet went to one of the Ansar and said: "I want to have your daughter married."
"How wonderful and blessed, O Messenger of God and what a delight to the eye (this would be)," replied the Ansari man with obvious joy and happiness.

"I do not want her for myself," added the Prophet.

"Then for whom, O Messenger of God?" asked the man, obviously somewhat let down. "For Julaybib," said the Prophet.

The Ansari must have been too shocked to give his own reaction and he merely said: "I will consult with her mother." And off he went to his wife. "The Messenger of God, may God bless him and grant him peace, wants to have your daughter married," he said to her. She too was thrilled. "What a wonderful idea and what a delight to the eye (this would be)," she said.
"He doesn't want to marry her himself but he wants to marry her to Julaybib," he added. She was flabbergasted.

"To Julaybib! No, never to Julaybib! No, by the living God, we shall not marry (her) to him," she protested.

As the Ansari was about to return to the Prophet to inform him of what his wife had said, the daughter who had heard her mother's protestations, asked: "Who has asked you to marry me?"
Her mother told her of the Prophet's request for her hand in marriage to Julaybib. When she heard that the request had come from the Prophet and that her mother was absolutely opposed to the idea, she was greatly perturbed and said: "Do you refuse the request of the Messenger of God? Send me to him for he shall certainly not bring ruin to me." This was the reply of a truly great person who had a clear understanding of what was required of her as a Muslim. What greater satisfaction an d fulfillment can a Muslim find than in responding willingly to the requests and commands of the Messenger of God!

No doubt, this companion of the Prophet, whose name we do not even know had heard the verse of the Quran: "Now whenever God and His Apostle have decided a matter, it is not for a believing man or believing woman to claim freedom of choice in so far as they themselves are concerned. And he who disobeys God and His Prophet has already, most obviously, gone astray." (The Quran, Surah al-Ahzab, 33:36).

This verse was revealed in connection with the marriage of Zaynab bint Jahsh and Zayd ibn al-Harithah which was arranged by the Prophet to show the egalitarian spirit of Islam. Zaynab at first was highly offended at the thought of marrying Zayd a former slave and refused to do so. The Prophet prevailed upon them both and they were married. The marriage however ended in divorce and Zaynab was eventually married to the Prophet himself. It is said that the Ansari girl read the verse to her parents and said : "I am satisfied and submit myself to whatever the Messenger of God deems good for me."

The Prophet heard of her reaction and prayed for her: "O Lord, bestow good on her in abundance and make not her life one of toil and trouble."

Among the Ansar, it is said there was not a more eligible bride than she. She was married by the Prophet to Julaybib and they lived together until he was killed.

And how was Julaybib killed? He went on an expedition with the Prophet, peace be on him, and an encounter with some mushrikin ensued. When the battle was over, the Prophet asked his companions: "Have you lost anyone?" They replied giving the names of their relatives of close friends who were killed. He put the same questions to other companions and they also named the ones they had lost in the battle. Another group answered that they had lost no close relative whereupon the Prophet said: "But I have lost Julaybib. Search for him in the battlefield." They searched and found him beside seven mushrikin whom he had struck before meeting his end. The Prophet stood up and went to the spot where Julaybib, his short and deformed companion, lay.

He stood over him and said: "He killed seven and then was killed? This (man) is of me and I am of him." He repeated this two or three times. The Prophet then took him in his arms and it is said that he had no better bed besides the forearms of the messenger of God. The Prophet then dug for him a grave and himself placed him in it. He did not wash him for martyrs are not washed before burial. Julaybib and his wife are not usually among the companions of the Prophet whose deeds are sung and whose exploits are recounted with reverence and admiration as they should be. But in the meager facts that are known about them and which have here been re counted we see how humble human beings were given hope and dignity by the Prophet where once there was only despair and self-debasement.

The attitude of the unknown and unnamed Ansari girl who readily agreed to be the wife of a physically unattractive man was an attitude which reflected a profound understanding of Islam. It reflected on her part the effacement of personal desires and preferences even when she could have counted on the support of her parents. It reflected on her part a total disregard for social pressures. It reflected above all a ready and implicit confidence in the wisdom and authority of the Prophet in submitting herself to whatever he deemed good. This is the attitude of the true believer.

In Julaybib, there is the example of a person who was almost regarded as a social outcast because of his appearance. Given help, confidence and encouragement by the noble Prophet, he was able to perform acts of courage and make the supreme sacrifice and deserve the commendation of the Prophet: "He is of me and I am of him."