Madina Archives

Madinat al-Muslimeen Islamic Message Board

The 10 companions promised paradise
jannah
04/11/03 at 04:23:43
slm, I thought their stories could give us some hope and we can try to understand what makes them so special and how they overcame the tests and trials in their own lives: Here's the first: ABU BAKR AS-SIDDEEQ (May Allah be pleased with him) "If I were to take a friend other than my Lord, I would take Abu Bakr as a friend." (Hadith) [u]Election to the Caliphate[/u] The Prophet's closest Companion, Abu Bakr, was not present when the Holy Prophet (peace be on him) breathed his last in the apartment of his beloved wife of later years, Aisha, Abu Bakr's daughter. When he came to know of the Prophet's passing, Abu Bakr hurried to the house of sorrow. "How blessed was your life and how beatific is your death," he whispered as he kissed the cheek of his beloved friend and master who now was no more. When Abu Bakr came out of the Prophet's apartment and broke the news, disbelief and dismay gripped the community of Muslims in Medina. Muhammad (peace be on him) had been the leader, the guide and the bearer of Divine revelation through whom they had been brought from idolatry and barbarism into the way of God. How could he die? Even Umar, one of the bravest and strongest of the Prophet's Companions, lost his composure and drew his sword and threatened to kill anyone who said that the Prophet was dead. Abu Bakr gently pushed him aside, ascended the steps of the lectern in the mosque and addressed the people, saying "O people, verily whoever worshipped Muhammad, behold! Muhammad is indeed dead. But whoever worships God, behold! God is alive and will never die." And then he concluded with a verse from the Qur'an: "And Muhammad is but a Messenger. Many Messengers have gone before him; if then he dies or is killed, will you turn back upon your heels?" [3:144] On hearing these words, the people were consoled. Despondency gave place to confidence and tranquility. This critical moment had passed. But the Muslim community was now faced with an extremely serious problem: that of choosing a leader. After some discussion among the Companions of the Prophet who had assembled in order to select a leader, it became apparent that no one was better suited for this responsibility than Abu Bakr. A portion of the speech the First Caliph gave after his election has already been quoted in the introduction. [u]Abu Bakr's Life[/u] Abu Bakr ('The Owner of Camels') was not his real name. He acquired this name later in life because of his great interest in raising camels. His real name was Abdul Ka'aba ('Slave of Ka'aba'), which Muhammad (peace be on him) later changed to Abdullah ('Slave of God'). The Prophet also gave him the title of 'Siddiq' - 'The Testifier to the Truth.' Abu Bakr was a fairly wealthy merchant, and before he embraced Islam, was a respected citizen of Mecca. He was three years younger than Muhammad (peace be on him) and some natural affinity drew them together from earliest child hood. He remained the closest Companion of the Prophet all through the Prophet's life. When Muhammad first invited his closest friends and relatives to Islam, Abu Bakr was among the earliest to accept it. He also persuaded Uthman and Bilal to accept Islam. In the early days of the Prophet's mission, when the handful of Muslims were subjected to relentless persecution and torture, Abu Bakr bore his full share of hardship. Finally when God's permission came to emigrate from Mecca, he was the one chosen by the Prophet to accompany him on the dangerous journey to Medina. In the numerous battles which took place during the life of the Prophet, Abu Bakr was always by his side. Once, he brought all his belongings to the Prophet, who was raising money for the defense of Medina. The Prophet asked "Abu Bakr, what did you leave for your family?" The reply came: "God and His Prophet." Even before Islam, Abu Bakr was known to be a man of upright character and amiable and compassionate nature. All through his life he was sensitive to human suffering and kind to the poor and helpless. Even though he was wealthy, he lived very simply and spent his money for charity, for freeing slaves and for the cause of Islam. He often spent part of the night in supplication and prayer. He shared with his family a cheerful and affectionate home life. [u]Abu-Bakr's Caliphate[/u] Such, then, was the man upon whom the burden of leadership fell at the most sensitive period in the history of the Muslims. As the news of the Prophet's death spread, a number of tribes rebelled and refused to pay Zakat (poor-due), saying that this was due only to the Prophet (peace be on him). At the same time a number of impostors claimed that the prophethood had passed to them after Muhammad and they raised the standard of revolt. To add to all this, two powerful empires, the Eastern Roman and the Persian, also threatened the new-born Islamic state at Medina. Under these circumstances, many Companions of the Prophet, including Umar, advised Abu Bakr to make concessions to the Zakat evaders, at least for a time. The new Caliph disagreed. He insisted that the Divine Law cannot be divided, that there is no distinction between the obligations of Zakat and Salat (prayer), and that any compromise with the injunctions of God would eventually erode the foundations of Islam. Umar and others were quick to realize their error of judgment. The revolting tribes attacked Medina but the Muslims were prepared. Abu Bakr himself led the charge, forcing them to retreat. He then made a relentless war on the false claimants to prophethood, most of whom submitted and again professed lslam. The threat from the Roman Empire had actually arisen earlier, during the Prophet's lifetime. The Prophet had organized an army under the command of Usama, the son of a freed slave. The army had not gone far when the Prophet had fallen ill so they stopped. After the death of the Prophet the question was raised whether the army should be sent again or should remain for the defence of Medina. Again Abu Bakr showed a firm determination. He said, "I shall send Usama's army on its way as ordered by the Prophet, even if I am left alone." The final instructions he gave to Usama prescribed a code of conduct in war which remains unsurpassed to this day. Part of his instructions to the Muslim army were: "Do not be deserters, nor be guilty of disobedience. Do not kill an old man, a woman or a child. Do not injure date palms and do not cut down fruit trees. Do not slaughter any sheep or cows or camels except for food. You will encounter persons who spend their lives in monasteries. Leave them alone and do not molest them." Khalid bin Waleed had been chosen by the Prophet (peace be on him) on several occasions to lead Muslim armies. A man of supreme courage and a born leader, his military genius came to full flower during the Caliphate of Abu Bakr. Throughout Abu Bakr's reign Khalid led his troops from one victory to another against the attacking Romans. Another contribution of Abu Bakr to the cause of Islam was the collection and compilation of the verses of the Qur'an. Abu Bakr died on 21 Jamadi-al Akhir, 13 A.H. (23 August 634 A.C.), at the age of sixty-three, and was buried by the side of the Holy Prophet (peace be on him). His caliphate had been of a mere twenty-seven months duration. In this brief span, however, Abu Bakr had managed, by the Grace of God, to strengthen and consolidate his community and the state, and to secure the Muslims against the perils which had threatened their existence. A whole online book Biography on Abu Bakr's Life ----> http://udel.edu/stu-org/msaud/ISLAM/Abu_index.html
04/11/03 at 04:38:43
jannah

#2
jannah
04/12/03 at 23:05:41
Umar ibn Al Khattab (634-644 A.C.) "God has placed truth upon Umar's tongue and heart. (Hadith)" 'Umar's Life During his last illness Abu Bakr had conferred with his people, particularly the more eminent among them. After this meeting they chose 'Umar as his successor. 'Umar was born into a respected Quraish family thirteen years after the birth of Muhammad (peace be on him). Umar's family was known for its extensive knowledge of genealogy. When he grew up, 'Umar was proficient in this branch of knowledge as well as in swordsmanship, wrestling and the art of speaking. He also learned to read and write while still a child, a very rare thing in Mecca at that time. 'Umar earned his living as a merchant. His trade took him to many foreign lands and he met all kinds of people. This experience gave him an insight into the affairs and problems of men. 'Umar's personality was dynamic, self-assertive, frank and straight forward. He always spoke whatever was in his mind even if it displeased others. 'Umar was twenty-seven when the Prophet (peace be on him) proclaimed his mission. The ideas Muhammad was preaching enraged him as much as they did the other notables of Mecca. He was just as bitter against anyone accepting Islam as others among the Quraish. When his slave-girl accepted Islam he beat her until he himself was exhausted and told her, "I have stopped because I am tired, not out of pity for you." The story of his embracing Islam is an interesting one. One day, full of anger against the Prophet, he drew his sword and set out to kill him. A friend met him on the way. When 'Umar told him what he planned to do, his friend informed him that 'Umar's own sister, Fatima, and her husband had also accepted Islam. 'Umar went straight to his sister's house where he found her reading from pages of the Qur'an. He fell upon her and beat her mercilessly. Bruised and bleeding, she told her brother, "Umar, you can do what you like, but you cannot turn our hearts away from Islam." These words produced a strange effect upon 'Umar. What was this faith that made even weak women so strong of heart? He asked his sister to show him what she had been reading; he was at once moved to the core by the words of the Qur'an and immediately grasped their truth. He went straight to the house where the Prophet was staying and vowed allegiance to him. Umar made no secret of his acceptance of Islam. He gathered the Muslims and offered prayers at the Ka'aba. This boldness and devotion of an influential citizen of Mecca raised the morale of the small community of Muslims. Nonetheless 'Umar was also subjected to privations, and when permission for emigration to Medina came, he also left Mecca. The soundness of 'Umar's judgment, his devotion to the Prophet (peace be on him), his outspokenness and uprightness won for him a trust and confidence from the Prophet which was second only to that given to Abu Bakr. The Prophet gave him the title 'Farooq' which means the 'Separator of Truth from False hood.' During the Caliphate of Abu Bakr, 'Umar was his closest assistant and adviser. When Abu Bakr died, all the people of Medina swore allegiance to 'Umar, and on 23 Jamadi-al-Akhir, 13 A.H., he was proclaimed Caliph. [u]'Umar's Caliphate[/u] After taking charge of his office, 'Umar spoke to the Muslims of Medina: "...O people, you have some rights on me which you can always claim. One of your rights is that if anyone of you comes to me with a claim, he should leave satisfied. Another of your rights is that you can demand that I take nothing unjustly from the revenues of the State. You can also demand that... I fortify your frontiers and do not put you into danger. It is also your right that if you go to battle I should look after your families as a father would while you are away. "O people, remain conscious of God, forgive me my faults and help me in my task. Assist me in enforcing what is good and forbidding what is evil. Advise me regarding the obligations that have been imposed upon me by God..." The most notable feature of 'Umar's caliphate was the vast expansion of Islam. Apart from Arabia, Egypt, Iraq, Palestine and Iran also came under the protection of the Islamic government. But the greatness of 'Umar himself lies in the quality of his rule. He gave a practical meaning to the Qur'anic injunction: "O you who believe, stand out firmly for justice as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it concerns rich or poor, for God can best protect both." [4:135] Once a woman brought a claim against the Caliph 'Umar. When 'Umar appeared on trial before the judge, the judge stood up as a sign of respect toward him. 'Umar reprimanded him, saying, "This is the first act of injustice you did to this woman!" He insisted that his appointed governors live simple lives, keep no guard at their doors and be accessible to the people at all times, and he himself set the example for them. Many times foreign envoys and messengers sent to him by his generals found him resting under a palm tree or praying in the mosque among the people, and it was difficult for them to distinguish which man was the Caliph. He spent many a watchful night going about the streets of Medina to see whether anyone needed help or assistance. The general social and moral tone of the Muslim society at that time is well-illustrated by the words of an Egyptian who was sent to spy on the Muslims during their Egyptian campaign. He reported: "I have seen a people, every one of whom loves death more than he loves life. They cultivate humility rather than pride. None is given to material ambitions. Their mode of living is simple... Their commander is their equal. They make no distinction between superior and inferior, between master and slave. When the time of prayer approaches, none remains behind..." 'Umar gave his government an administrative structure. Departments of treasury, army and public revenues were established. Regular salaries were set up for soldiers. A popuation census was held. Elaborate land surveys were conducted to assess equitable taxes. New cities were founded. The areas which came under his rule were divided into provinces and governors were appointed. New roads were laid, canals were lug and wayside hotels were built. Provision was made for he support of the poor and the needy from public funds. He defined, by precept and by example, the rights and privileges of non-Muslims, an example of which is the following contract with the Christians of Jerusalem: "This is the protection which the servant of God, 'Umar, the Ruler of the Believers has granted to the people of Eiliya [Jerusalem]. The protection is for their lives and properties, their churches and crosses, their sick and healthy and for all their coreligionists. Their churches shall not be used for habitation, nor shall they be demolished, nor shall any injury be done to them or to their compounds, or to their crosses, nor shall their properties be injured in any way. There shall be no compulsion for these people in the matter of religion, nor shall any of them suffer any injury on account of religion... Whatever is written herein is under the covenant of God and the responsibility of His Messenger, of the Caliphs and of the believers, and shall hold good as long as they pay Jizya [the tax for their defense] imposed on them." Those non-Muslims who took part in defense together with the Muslims were exempted from paying Jizya, and when the Muslims had to retreat from a city whose non-Muslim citizens had paid this tax for their defense, the tax was returned to the non-Muslims. The old, the poor and the disabled of Muslims and non-Muslims alike were provided for from the public treasury and from the Zakat funds. [u]'Umar's Death[/u] In 23 A.H., when Umar returned to Medina from Hajj;, he raised his hands and prayed, "O God! I am advanced in years, my bones are weary, my powers are declining, and the people for whom I am responsible have spread far and wide. Summon me back to Thyself, my lord!" Some time later, when 'Umar went to the mosque to lead a prayer, a Magian named Abu Lulu Feroze, who had a grudge against 'Umar on a personal matter, attacked him with a dagger and stabbed him several times. Umar reeled and fell to the ground. When he learned that the assassin was a Magian, he sid, "Thank God he is not a Muslim." 'Umar died in the first week of Muharram, 24 A.H., and was buried by the side of the Holy Prophet (peace be on him). Online Book on Umar's Life: http://udel.edu/stu-org/msaud/ISLAM/Omar_index.html
04/12/03 at 23:09:55
jannah

Re: The 10 companions promised paradise
BroHanif
05/12/03 at 18:43:12
Salaams, When are the nx eight companions of paradise coming Jannah ? Salaams, Hanif
NS

Re: The 10 companions promised paradise
jannah
05/16/03 at 00:23:52
[wlm] I didn't think anyone was reading em :) Here's the next one: Uthman  ibn Affan `Uthman ibn `Affan ibn Abi al-`As ibn Umayya ibn `Abd Shams, Abu `Amr, Abu `Abd Allah, Abu Layla al-Qurashi al-Umawi (d. 35), the Prophet?s Friend, Amîr al-Mu?minîn, the third of the four Rightly-Guided Successors of the Prophet and third of the Ten promised Paradise. He is named Dhu al-N?rayn or "Possessing Two Lights," a reference to his marriage with two daughters of the Prophet, Ruqayya then Umm Kulthum. He is among those who emigrated twice: once to Abyssinia, and again to Madina. He gathered together the Qur?an which he had read in its entirety before the Prophet. During his tenure as Caliph, Armenia, Caucasia, Khurasan, Kirman, Sijistan, Cyprus, and much of North Africa were added to the dominions of Islam. He related 146 hadiths from the Prophet. Among the Companions who narrated from him in the Nine Books are Anas, Abu Hurayra, Jundub, `Abd Allah ibn al-Zubayr, `Abd Allah ibn `Abbas, `Abd Allah ibn `Umar. A host of prominent Followers narrated from him, among them al-Zuhri, Ibn al-Musayyib, al-Dahhak, and `Alqama. `Uthman was extremely wealthy and generous. When he heard the Prophet say: "Whoever equips the army of al-`Usra, Paradise is for him," he brought the Prophet a thousand gold dinars which he poured into his lap. The Prophet picked them up with his hand and said repeatedly: "Nothing shall harm `Uthman after what he did today." It is also narrated that equipped the army of al-`Usra with seven hundred ounces of gold, or seven hundred and fifty camels and fifty horses. The Prophet said: "The most compassionate of my Community towards my Community is Abu Bakr; the staunchest in Allah?s Religion is `Umar; and the most truthful in his modesty is `Uthman." The pebbles were heard by Abu Dharr glorifying Allah in the hands of the Prophet, Abu Bakr, `Umar, and `Uthman. The Prophet particularly praised `Uthman for his modesty and said: "Shall I not feel bashful before a man when even the angels feel bashful before him?" He was humble and was seen at the time of his caliphate sleeping alone in the mosque, wrapped in a blanket with no one around him, and riding on a mule with his son Na?il behind him. It is related through several sound chains that `Uthman recited the Qur?an in a single rak`a. Ibrahim ibn Rustum al-Marwazi said: "Four are the Imams that recited the entire Qur?an in a single rak`a: `Uthman ibn `Affan, Tamim al-Dari, Sa`id ibn Jubayr, and Abu Hanifa." Ibn al-Mubarak also narrated that `Uthman used to fast all year round. `Ali ibn Abi Talib said: "`Uthman was one of those who were ?mindful of their duty and [did] good works, and again [were] mindful of [their] duty, and [believed], and once again [were] mindful of their duty, and did right. Allah loves those who do good.? (5:93)" Ibn `Umar said that `Uthman was meant by the verse "Is he who pays adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord. . ." (39:9). Anas narrated: When Hudhayfa campaigned with the people of Iraq and al-Sham in Armenia, the Muslims contended with regard to the Qur?an in a reprehensible manner. Hudhayfa came to `Uthman and told him: "O Commander of the Believers, rescue this Community before they differ in the Qur?an the way Christians and Jews differed in the Books." `Uthman was alarmed at this and sent word to Hafsa the Mother of the Believers: "Send me all the volumes in which the Qur?an has been written down." When she did, `Uthman ordered Zayd ibn Thabit, Sa`id ibn al-`As, `Abd Allah ibn al-Zubayr, and `Abd Al-Rahman ibn al-Harith ibn Hisham to copy them into volumes. He said: "If you all differ with Zayd concerning the Arabic, then write it in the dialect of Quraysh, for truly the Qur?an was only revealed in their dialect." There is Consensus around the integral contents of `Uthman?s volume. This means that one who denies or questions it in whole or in part has left Islam. `Uthman was neither tall nor short, extremely handsome, brunet, large-jointed, wide-shouldered, with a large beard which he dyed yellow and long hair which reached to his shoulders, and gold-braced teeth. `Abd Allah ibn Hazm said: "I saw `Uthman, and I never saw man nor woman handsomer of face than him." The plot to kill `Uthman marked the onset of Dissension (fitna) in the Community. Together with deadly division, the great sign of this Dissension was the beginning of falsehood. The timing of the spread of falsehood was foretold by the Prophet in the hadith: "I entrust to you the well-being of my Companions, and that of those that come after them. Then falsehood will spread." To counter this, the sciences of hadith and hadith criticism were innovated within the half-century which followed `Uthman?s death in order to sift true Prophetic and Companion-reports from false ones. This was done by verifying the authenticity of transmission chains (isnâds) embodied in the honesty and competence of transmitters, and by examining the conditions and contents of transmission in their minutest historical, linguistic, and doctrinal details. Ibn Sirin (d. 110) said: "We used to accept as true what we heard, then lies spread and we began to say: Name your transmitters." Confirming this is al-Hasan al-Basri?s (d. 110) reaction to someone who requested his isnâd: "O man! I neither lie nor was ever called a liar!" Later scholars such as Ibn al-Mubarak (d. 181) declared: "Isnâd is an integral part of the Religion, otherwise anyone can say anything." The principle of authentication was founded by the Prophet himself and used by the Companions. This is proved by the Prophet?s questioning of the man who said he had seen the new moon of Ramadan: "Do you bear witness that there is no God except Allah and that Muhammad is the Messenger of Allah?" When he replied in the affirmative, the Prophet accepted his news. Similarly, Ibn `Abbas said: "If a trustworthy source tells us of a fatwa by `Ali, we do not seek any further concerning it." This shows that they already distinguished between true and dubious sources. Furthermore, all the Companions are considered trustworthy sources according to Allah?s saying: "You are the best community that has been raised up for mankind" (3:110) and several other verses and hadiths to that effect. This evidence was listed by al-Khatib in al-Kifaya and Ibn Hajar in al-Isaba. The Prophet spoke of `Uthman?s forthcoming martyrdom on numerous occasions: "Give him [`Uthman] the tidings of Paradise after a trial that shall befall him." "A dissension shall surge like so many bull?s horns. At that time, he [indicating a man wearing a veil] and whoever is with him are on the side of right." Ka`b ibn Murra al-Bahzi then ran to the man, lifted his veil, and turned him towards the Prophet saying: "Him, O Messenger of Allah?" The Prophet said yes. It was `Uthman ibn `Affan. `Uthman said: "The Prophet took a covenant from me [not to fight at the time of my martyrdom] and I shall fulfill it." "O `Uthman! It may be that Allah shall vest you with a shirt. If they demand that you remove it, do not remove it." Ibn `Umar said: "As `Uthman was delivering a sermon, Jahjah al-Ghafari walked up to him, snatched his stick, and broke it on his knee. A shard of wood entered his thigh and it got gangrened and was amputated. Then he died within the year. Al-Qadi `Iyad relates in his book al-Shifa?, chapter entitled "Esteem for the things and places connected with the Prophet," that this staff had belonged to the Prophet. `Abd Allah ibn Salam said to the Egyptians at the time they were besieging the Commander of the Believers `Uthman ibn `Affan: "Never did Allah?s sword not remain sheathed from harming you since the Prophet came to it until this very day." Yazid ibn Abi Habib said: "I have heard that most of those that rode to kill `Uthman were later seized by demonic possession." Al-Dhahabi mentioned that `Ali had pronounced a curse on `Uthman?s killers. One of the reasons for the climate of hatred stirred up against the Caliph was the grievance of some parties from Egypt and Iraq that `Uthman was favoring his relatives among the Banu Umayya with public offices and demanded that he remove them. Ibn al-Musayyib related that a group of seven hundred Egyptians came to complain to `Uthman about their governor Ibn Abi Sarh?s tyranny, so `Uthman said: "Chose someone to govern you." They chose Muhammad ibn Abi Bakr, so `Uthman wrote credentials for him and they returned. On their way back, at three days? distace from Madina, a black slave caught up with them with the news that he carried orders from `Uthman to the governor of Egypt. They searched him and found a message from `Uthman to Ibn Abi Sarh ordering the death of Muhammad ibn Abi Bakr and some of his friends. They returned to Madina and besieged `Uthman. The latter acknowledged that the camel, the slave, and the seal on the letter belonged to him, but he swore that he had never written nor ordered the letter to be written. It was discovered that the letter had been hand-written by Marwan ibn al-Hakam. `Uthman was besieged for twenty-two days during which he refused both to give up Marwan and to resign. He was killed on the last day of Dhu al-Hijja, on the day of Jum`a, by several men who had crept into his house. Ibn `Umar related from `Uthman that the previous night the latter had seen the Prophet in his dream telling him: "Be strong! Verily you shall break your fast with us tomorrow night." When his assailants came in they found him reading the Qur?an. `Uthman was first stabbed in the head with an arrow-head, then a man placed the point of his sword against his belly, whereupon his wife Na?ila tried to prevent him with her hand, losing several fingers. Then `Uthman and Na?ila?s servant were killed as the latter fought back. She ran out of the house screaming for help and the killers dispersed. It is narrated that `Uthman was killed as he was reading the verse "And Allah will suffice you for defense against them. He is the Hearer, the Knower." (2:137) Several reports state that at the time of `Uthman?s siege and death Zayd ibn Thabit had marshalled three hundred Ansâr in his defense together with Abu Hurayra, Ibn `Umar, al-Hasan, al-Husayn, `Abd Allah ibn al-Zubayr, but `Uthman forbade all of them to fight. Among `Uthman?s sayings: "If I were between Paradise and the Fire, unsure where I will be sent, I would choose to be turned into ash before finding out where I was bound." "I swear by Allah that I never committed fornication in the Time of Ignorance nor in Islam. Islam only increased me in modesty." His servant Hani? narrated: "Whenever `Uthman stood before a grave he wept until his beard was wet. He was asked: ?You have seen battle and death without a tear, and you cry for this?? He said: ?The grave is the first abode of the hereafter. Whoever is saved from it, what follows is easier; whoever is not saved from it, what follows is harder. The Prophet said: "I have not seen anything more frightful than the punishment in the grave."?" `Uthman also related from the Prophet that whenever the latter finished burying someone, he would stand by the grave and say: "All of you, ask Allah to forgive your brother and make him steadfast, for he is now being questioned." The Prophet said: "More men will enter Paradise through the intercession of a certain man than there are people in the tribes of Rabi`a and Mudar." The elders considered that this was `Uthman ibn `Affan.

Re: The 10 companions promised paradise
jannah
05/16/03 at 02:14:28
Ali ibn Abi Talib `Ali ibn Abi Talib `Abd Manaf ibn `Abd al-Muttalib ibn Hashim ibn `Abd Manaf, Abu al-Hasan al-Qurashi al-Hashimi (d. 40), Amîr al-Mu’minîn, the first male believer in Islam, the Prophet’s standard-bearer in battle, the Door of the City of Knowledge, the most judicious of the Companions, and the "Possessor of a wise heart and enquiring tongue." The Prophet nicknamed him Abu Turâb or Father of Dust. His mother was Fatima bint Asad, whom the Prophet called his own mother and at whose grave he made a remarkable intercession. He accepted Islam when he was eight, or nine, or fourteen, depending on the narrations, but it is established from Ibn `Abbas that he was the first male Muslim after the Prophet, Khadija being the first Muslim. He was killed at age fifty-eight. From him narrated Abu Bakr, `Umar, his sons al-Hasan and al-Husayn, Ibn `Abbas, `Abd Allah ibn al-Zubayr, and countless others. `Ali was a skilled and fearless fighter, and the Prophet gave him his standard to carry on the day of Badr and in subsequent battles. At the same time he was the repository of Prophetic wisdom among the Companions. The latter, when asked about difficult legal rulings, deferred to others the responsibility of answering, while `Ali, alone among them, used to say: "Ask me." `Umar said: "I seek refuge in Allah from a problem which Abu al-Hasan cannot solve." Similarly `A’isha said: "He is the most knowledgeable about the Sunna among those who remain," and Ibn `Abbas: "If a trustworthy source tells us of a fatwa by `Ali, we do not seek any further concerning it." Sulayman al-Ahmusi narrated from his father that `Ali said: "By Allah! No verse was ever revealed except I knew the reason for which it was revealed and in what place and concerning whom. Verily my Lord has bestowed upon me a wise heart and a speaking tongue." At the same time `Ali humbly declared: "What cools my liver most, if I am asked something I know not, is to say: ‘Allah knows best’." Imam Ahmad said: "There is no Companion concerning whom are reported as many merits as `Ali ibn Abi Talib." Following are some of the hadiths to that effect. On the eve of the campaign of Khaybar, the Prophet said: "I shall give the standard to a man who loves Allah and His Messenger, and whom Allah loves and also His Messenger." `Umar said: "I never liked to be entrusted leadership before that day." The next day the Prophet summoned `Ali and gave him the flag. Salama ibn `Amr narrated that the day of Khaybar, the Prophet summoned `Ali who came led by the hand, as he was suffering from inflammation of the eyes. The Prophet then blew on his eyes and gave him the flag. Another version states that Ibn Abi Layla told his father to ask `Ali why he wore summer clothes in winter and winter clothes in summer. `Ali said: "The day of Khaybar the Prophet summoned me when my eyes were sore. I said to him: ‘O Messenger of Allah! I have ophtalmia.’ He blew on my eyes and said: ‘O Allah! remove from him hot and cold.’ I never felt hot nor cold after that day." The Prophet left `Ali behind in the campaign of Tabuk. The latter said: "O Messenger of Allah! Are you leaving me behind with the women and children?" The Prophet replied: "Are you not happy to stand next to me like Harun next to Musa, save that there is no Prophet after me?" The Prophet said: "I am the city of knowledge and `Ali is its gate." Another version states: "I am the house of wisdom and `Ali is its gate." When Allah revealed the verse: "Come! We will summon our sons and your sons, and our women and your women, and ourselves and yourselves, then we will pray humbly and invoke the curse of Allah upon those who lie" (3:61), the Prophet summoned `Ali, Fatima, Hasan, and Husayn, and said: "O Allah! These are my Family." The Prophet said: "Anyone whose protecting friend (mawla) I am, `Ali is his protecting friend." `Umar said: "Congratulations, O `Ali! You have become the protecting friend of every single believer." The Prophet said: "`Ali is part of me and I am part of `Ali! No-one conveys something on my behalf except I or he." The context of this hadith was the conveyance of Sura Bara’a to the Quraysh and the rescinding of the Prophet’s pact with them. The scholars have explained that the Prophet’s phrase "X is part of me and I am part of X" is a hyperbole signifying oneness of path and agreement in obeying Allah. The Prophet said that phrase also about the following: the Companion Julaybib who was found dead after a battle next to seven enemies killed by him; the Ash`aris; and the Banu Najya. Some people complained to the Prophet about `Ali, whereupon he stood and said: "Do not accuse `Ali of anything! By Allah, he is truly a little rough (la’ukhayshan) in Allah’s cause." When the Prophet sent `Ali to Yemen the latter said: "O Messenger of Allah, you are sending me to people who are older than me so that I judge between them!" The Prophet said: "Go, for verily Allah shall empower your tongue and guide your heart." `Ali said: "After that I never felt doubt as to what judgment I should pass between two parties." The Prophet said: "The most compassionate of my Community towards my Community is Abu Bakr; the staunchest in Allah’s Religion is `Umar; the most truthful in his modesty is `Uthman, and the best in judgment is `Ali." `Umar said: "`Ali is the best in judgment among us, and Ubayy is the most proficient at the Qur’anic readings." Ibn Mas`ud similarly said: "We used to say that the best in judgment among the people of Madina was `Ali." It is a measure of al-Hasan al-Basri’s greatness that `Ali once followed his recommendation in a judicial case. `Amr ibn Sha’s al-Aslami complained about `Ali upon returning from Yemen where he had accompanied him. News of it reached the Prophet who said: "O `Amr! By Allah, you have done me harm." `Amr said: "I seek refuge in Allah from harming you, O Messenger of Allah!" He said: "But you did. Whoever harms `Ali harms me." The Prophet also used the terms "Whoever harms X has harmed me" about his uncle al-`Abbas. Umm Salama said to Abu `Abd Allah al-Jadali: "Is Allah’s Messenger being insulted among you?! [in Kufa]" He said: "Allah forbid!" She said: "I heard Allah’s Messenger say: ‘Whoso insults `Ali, insults me.’" `Ali said: "In truth the Prophet has made a covenant with me saying: ‘None loves you except a believer, and none hates you except a hypocrite." Abu Sa`id al-Khudri subsequently said: "In truth we recognized the hypocrites by their hatred for `Ali." Jabir said: "We did not know the hypocrites of this Community except by their hatred for `Ali." The innovations of those who bore excessive love and admiration for `Ali appeared in his own lifetime and he himself fought them in word and deed. To those that claimed that the Prophet had appointed him as successor after him he said: "In truth, Allah’s Messenger did not appoint any successor" and: "The Prophet was taken from us, then Abu Bakr was made the successor, so he did as the Prophet had done and according to his path until Allah took him from us; then `Umar was made the successor, so he did as the Prophet had done and according to his path until Allah took him from us." To those that claimed that he deserved the Caliphate better than Abu Bakr and `Umar he said: "The best of this Community after its Prophet are Abu Bakr and `Umar." To those that either hated him or overly loved him `Ali said: "Two types of people shall perish concerning me: a hater who forges lies about me, and a lover who over-praises me." To those that claimed that he or his family possessed other than the Qur’an which all Muslims had he said: "Whoever claims that we have something which we read other than the Qur’an has lied." Finally, when a group of people came to him saying: "You are He, you are our Lord! (anta H? anta Rabbuna)" he had them executed and then ordered the bodies burnt. When `Ali was given allegiance as Caliph he moved from Madina to Kufa in Iraq and made it his capital. His tenure lasted five years (35-40) marred by three great dissensions which tore apart the fabric of the Muslim Community: the battle of the Camel (year 36) against the party of `A’isha the Mother of the Believers, the battle of Siffin (year 37) aganst the party of Mu`awiya ibn Abi Sufyan, and the campaign against the Khawârij in the following two years, until he was assassinated by one of them in Kufa as he came out for the dawn prayer. The pretext for the meeting of the armies on the day of the Camel and the day of Siffin was the demand for `Uthman’s killers on the part of `A’isha and Mu`awiya, but the winds of war were fanned by sowers of discord from inside all three camps until events escaped the control of the Companions. It is related that `Ali often expressed astonishment at the dissension and opposition that surrounded him. The Prophet had predicted these events, notably the battle of the Camel with the words: "One of you women shall come out riding a long-haired camel, and the dogs of Haw’ab [between Mecca and Basra] will bark at her. Many shall be killed to her right and her left, and she shall escape after near death." At any rate, Ahl al-Sunna adopted as theirs the position taken by one of the Salaf who said: "Those from whose blood Allah has kept our swords pure, we shall not soil our tongues with their slander." The most reliable book written on the divergences of the Companions is Abu Bakr ibn al-`Arabi’s (d. 543) al-`Awasim min al-Qawasim fi Tahqiq Mawaqif al-Sahaba Ba`da Wafati al-Nabi Sallallahu `Alayhi wa Sallam. Another innovation fought by `Ali was that of the Khawârij or "Seceders," also known as Hur?riyya after the village of Hurur, near Kufa, where they set up military quarters. They were originally a group of up to twenty thousand pious worshippers and memorizers of the Qur’an (`ubbâd wa qurrâ’) who were part of `Ali’s army but walked out on him after he accepted arbitration in the crises with Mu`awiya ibn Abi Sufyan and `A’isha the Mother of the Believers. Their strict position was on the basis of the verse "The decision rests with Allah only" (6:57, 12:40, 12:67). `Ali said: "A word of truth by which falsehood is sought!" He sent them the expert interpreter of the Qur’an among the Companions, Ibn `Abbas, who recited to them the verses "The judge is to be two men among you known for justice" (5:95) and "Appoint an arbiter from his folk and an arbiter from her folk" (4:35) then said: "Allah has thereby entrusted arbitration to men, although if He had wished to decide He would have decided. And is the sanctity of the Community of Muhammad not greater than that of a man and a woman?" Hearing this, four thousand of the Khawârij came back with him while the rest either left the field or persisted in their enmity and were killed in the battles of Nahrawan (year 38) and al-Nukhayla (year 39). The Prophet had predicted that `Ali would fight the Khawârij with the words: "In truth there will be, among you, one who shall fight over the interpretation of the Qur’an just as I fought over its revelation." Abu Bakr and `Umar asked: "Am I he?" The Prophet said: "No, it is the one who is mending the shoes." He had given his shoes to `Ali to mend. The Prophet also predicted `Ali’s martyrdom with the words: "This shall be dyed red from this" and he pointed to `Ali’s beard and head respectively. The Khawârij are the first doctrinal innovators in Islam. They considered all sinners apostates, as well as all those who opposed them. By this takfîr, they justified to themselves the killing and spoliation of Muslims including women and children. Muslims who joined them were forced to first declare themseves disbelievers then enter Islam again. They distinguished themselves by shaving their heads out of austerity, a practice which they innovated and which the Prophet had foretold. Yet the Khawârij deemed themselves scrupulously pious and the only true Muslims on earth. When `Ali’s murderer, `Abd al-Rahman ibn Muljam al-Muradi, was dismembered and blinded he remained impassive and recited the Sura "Recite! In the Name of Thy Lord" (96:1) in its entirety, but when they moved to pull out his tongue he resisted; asked for the reason he said: "I hate to spend a single moment on earth not mentioning Allah." He was then executed and burnt. His forehead bore the trace of frequent prostration. The Khawârij pre-dated the Rawâfid in their vilification of Abu Bakr and `Umar. `Ali declared it licit to fight them because they had killed the Companion Khabbab ibn al-Arathth and his wife for praising the four Caliphs. The Prophet had predicted their appearance in many hadiths. Among them: `Ali sent the Prophet a treasure which the latter proceeded to distribute. The Quraysh became angry and said: "He is giving to the nobility of Najd and leaving us out!" The Prophet said: "I am only trying to win their hearts over to us." Then a man came with sunken eyes, protruding cheeks, big forehead, profuse beard, and shaven head. He said: "Fear Allah, O Muhammad!" The Prophet replied: "And who shall obey Allah if I disobey him? Does Allah trust me with the people of the earth, so that you should not trust me?" One of the Companions ? Khalid ibn Walid ? asked permission to kill the man but the Prophet did not give it. He said: "Out of that man’s seed shall come a people who will recite the Qur’an but it will not go past their throats. They will pass through religion the way an arrow passes through its quarry. They shall kill the Muslims and leave the idolaters alone. If I live to see them, verily I shall kill them the way the tribe of `Ad was killed." Ibn Taymiyya cited this hadith as proof that the Khawârij shaved their heads. "The Khawârij are the dogs of Hell-fire." `Ali was described as having white hair which he parted in the middle, a very large white beard, and large, heavy eyes. He was heavyset and his height was medium to short. He was blunt in his renunciation of the world even in his own dress. When Ibn al-Nabbah came to him with the news that the treasury-house was filled with gold and silver `Ali summoned the people of Kufa and distributed everything to them with the words: "O Yellow, O White! Go fool other than me." Then he ordered the treasury-house swept, and he prayed two rak`a in it. Jurmuz said: "I saw `Ali coming out of his palace wearing a waist-cloth that reached to the middle of his shank and an outer garment tucked up at the sleeves, walking in the marketplace while hitting a small drum (dirra) and enjoining upon people Godwariness and honesty in transactions. He would say: ‘Observe good measure and do not bloat up the meat.’" When one of the Khawârij criticized him for what he was wearing, he said: "What do you want with my clothing? This is farther from arrogance and more suitable for me as I am imitated by Muslims." Al-Hasan ibn `Ali narrated that the morning of his murder `Ali said: "Last night I woke up my family [to pray] because it was the night before Jum`a and the morning of Badr ? the seventeenth of Ramadan ? then I dozed off and the Prophet came before me. I said: ‘O Messenger of Allah! What crookedness and contention have I found coming from your Community!’ He said: ‘Supplicate against them.’ I said: ‘O Allah! Substitute them with something that will be better for me, and substitute me with something that will be worse for them.’" Then `Ali went out to pray preceded by the mu’adhdhin Ibn al-Nabbah and followed by al-Hasan. `Ali came out of the gateway calling the people to prayer and was faced by two men armed with swords. Ibn Muljam struck him on the head with a poisoned sword and was caught, while the other hit the arch of the gate and fled. `Ali said: "Feed the prisoner and give him water, if I live I shall decide about him, and if I die, kill him as I was killed without further enmity. ‘Lo! Allah loves not aggressors’ (2:190, 5:87, 7:55)." It was decided to make `Ali’s grave a secret lest the Khawârij dig it up. After his son al-Hasan prayed the funeral prayer over him, he was buried at the Caliphal palace in Kufa, then all traces of his grave were effaced. It is also narrated that al-Hasan conveyed the body in a coffin to Madina and that on the way the camel that carried the coffin got lost by night and was found by members of the Tayyi’ tribe who buried the body and slaughtered the camel. Among `Ali’s sayings narrated by Abu Nu`aym with his chains: From al-Husayn ibn `Ali: "The most sincere of people in their actions and the most knowledgeable of Allah are those who are strongest in their love and awe for the sanctity of the people of lâ ilâha illallâh." From `Abd Khayr: "Goodness does not consist in having much property and children, but in doing many good deeds, increasing your gentle character, and adorning yourself before people with the worship of your Lord. Then, if you do well, glorify Allah; if you do ill, ask forgiveness of Him. There is no good in the world except for two types of people: someone who sins and then follows up with repentence, and someone who races to do good deeds. What is done in Godwariness is never little, and how can something be little if accepted by Allah?" From Abu al-Zaghl: "Remember five instructions from me in following which you shall sooner exhaust your camels than run out of their benefit: let no servant hope for anything except from his Lord; let him not fear anything except his own sin; let no ignorant person feel ashamed to ask about what he knows not; let no knowledgeable person, if asked about what he knows not, feel ashamed to say Allah knows best; and patience is in relation to belief like the head to the body, one has no belief if he has no patience." From Muhajir ibn `Umayr: "What I fear most is the hankering after idle desires and long hopes. The former blocks one from the truth and the latter causes forgetfulness of the hereafter. In truth the world has gone its way out, in truth the hereafter has come journeying to us ? and each of the two has its own sons. Therefore be a son of the hereafter and do not be a son of the world! Today there are deeds without accounts, and tomorrow, accounts without deeds." From Abu Araka: "I have seen a remnant of the Companions of Allah’s Messenger. I see no-one that resembles them. By Allah! They used to rise in the morning disheveled, dust-covered, pale, with something between their eyes like goat’s knees, as they had spent the night chanting Allah’s Book, turning from their feet to their foreheads. If Allah was mentioned they swayed the way trees sway on a windy day, then their eyes poured out tears until ? by Allah! ? they soaked their clothes. By Allah! It is as if folks today sleep in indifference." From al-Hasan ibn `Ali: "Blessed is the servant that cries constantly to Allah, who has known people while they have not known him, and Allah has marked him with His contentment. These are the true beacons of guidance. Allah repels from them every wrongful dissension and shall enter them into His own mercy. They are not the wasteful tale-bearers nor the ill-mannered self-displayers." From `Asim ibn Damura: "The true, the real faqîh is he who does not push people to despair from Allah’s mercy, nor lulls them into a false sense of safety from His Punishment, nor gives them licenses to disobey Allah, nor leaves the Qur’an for something else. There is no good in worship devoid of knowledge, nor in knowledge devoid of understanding, nor in inattentive recitation." This is comparable to al-Hasan al-Basri’s own definition: "Have you ever seen a faqîh? The faqîh is he who has renounced the world, longs for the hereafter, possesses insight in his Religion, and worships his Lord without cease." From `Amr ibn Murra: "Be wellsprings of the Science and beacons in the night, wearing old clothes but possessing new hearts for which you shall be known in the heaven and remembered on the earth." "This world lasts for an hour: Spend it in obedience." "Thus does Knowledge die: when those who possess it die. By Allah, I do swear it! The earth will never be empty of one who establishes the proofs of Allah so that His proofs ans signs never cease. They are the fewest in number, but the greatest in rank before Allah. Through them Allah preserves His proofs until they bequeath it to those like them (before passing on) and plant it firmly in their hearts. By them knowledge has taken by assault the reality of things, so that they found easy what those given to comfort found hard, and found intimacy in what the ignorant found desolate. They accompanied the world with bodies whose spirits were attached to the highest regard. Ah, ah! How one yearns to see them!" Imam al-Nawawi narrated a remarkable patrolinear chain for a hadith going back to `Ali: "Among the best of the narrations of the type ‘sons from fathers’ is that of al-Khatib with a chain going back to `Abd al-Wahhab ibn `Abd al-`Aziz ibn al-Harith ibn Asad ibn al-Layth ibn Sulayman ibn al-Aswad ibn Sufyan ibn Yazid ibn Akina al-Tamimi who said: I heard my father (Yazid) say: I heard my father (Sufyan) say: I heard my father (al-Aswad) say: I heard my father (Sulayman) say: I heard my father (al-Layth) say: I heard my father (Asad) say: I heard my father (al-Harith) say: I heard my father (`Abd al-`Aziz) say: I heard my father (`Abd al-Wahhab) say: I heard `Ali ibn Abi Talib say: ‘The compassionate (al-hannân) is he who comes to the one who shunned him. The granter of favor (al-mannân) is he who extends the favor before he is asked for it."
05/16/03 at 02:15:47
jannah

Re: The 10 companions promised paradise
jannah
05/16/03 at 02:16:38
Saad ibn Abi Waqqas We are now in a small town in a narrow valley. There is no vegetation, no livestock, no gardens, and no rivers. Desert after desert separates the town from the rest of the world. During the day the heat of the sun is unbearable and the nights are still and lonely. Tribes flock to it like animals in the open country flock to a water hole. No government rules. There is no religion to guide people except one which promotes the worship of stone idols. There is no knowledge except priestcraft and a love for elegant poetry. This is Makkah and these are the Arabs.     In this town lies a young man who has not yet seen twenty summers. He is short and well built and has a very heavy crop of hair. People compare him to a young lion. He comes from a rich and noble family. He is very attached to his parents and is particularly fond of his mother. He spends much of his time making and repairing bows and arrows and practicing archery as if preparing himself for some great encounter. People recognize him as a serious and intelligent young man. He finds no satisfaction in the religion and way of life of his people, their corrupt beliefs and disagreeable practices. His name is Sad ibn Abi Waqqas. One morning at about this time in his life the genial Abu Bakr came up and spoke softly to him. He explained that Muhammad ibn Abdullah the son of his late cousin Aminah bint Wahb had been given Revelations and sent with the religion of guidance and truth. Abu Bakr then took him to Muhammad in one of the valleys of Makkah. It was late afternoon by this time and the Prophet had just prayed Salat al-Asr. Sad was excited and overwhelmed and responded readily to the invitation to truth and the religion of One God. The fact that he was one of the first persons to accept Islam was something that pleased him greatly. The Prophet, peace be on him, was also greatly pleased when Sad became a Muslim. He saw in him signs of excellence. The fact that he was still in his youth promised great things to come. It was as if this glowing crescent would become a shining full moon before long. Perhaps other young people of Makkah would follow his example, including some of his relations. For Sad ibn Abi Waqqas was in fact a maternal uncle of the Prophet since he belonged to the Bani Zuhrah, the clan of Aminah bint Wahb, the mother of the Prophet, peace be upon him. For this reason he is sometimes referred to as Sad of Zuhrah, to distinguish him from several others whose first name was Sad. The Prophet is reported to have been pleased with his family relationship to Sad. Once as he was sitting with his companions, he saw Sad approaching and he said to them: "This is my maternal uncle. Let a man see his maternal uncle!" While the Prophet was delighted with Sad's acceptance of Islam, others including and especially his mother were not. Sad relates: "When my mother heard the news of my Islam, she flew into a rage. She came up to me and said: "O Sad! What is this religion that you have embraced which has taken you away from the religion of your mother and father...? By God, either you forsake your new religion or I would not eat or drink until I die. Your heart would be broken with grief for me and remorse would consume you on account of the deed which you have done and people would censure you forever more.' 'Don't do (such a thing), my mother,' I said, 'for I would not give up my religion for anything.' However, she went on with her threat... For days she neither ate nor drank. She became emaciated and weak. Hour after hour, I went to her asking whether I should bring her some food or something to drink but she persistently refused, insisting that she would neither eat nor drink until she died or I abandoned my religion. I said to her: 'Yaa Ummaah! In spite of my strong love for you, my love for God and His Messenger is indeed stronger. By God, if you had a thousand souls and one soul after another were to depart, I would not abandon this my religion for anything.' When she saw that I was determined she relented unwillingly and ate and drank." It was concerning Sad's relationship with his mother and her attempt to force him to recant his faith that the words of the Quran were revealed: "And we enjoined on man (to be good) to his parents. In pain upon pain did his mother bear him and his weaning took two years. So show gratitude to Me and to your parents. To Me is the final destiny. "But if they strive to make you join in worship with Me things of which you have no knowledge, obey them not. Yet bear them company in this life with justice and consideration and follow the way of those who turn to Me. In the end, the return of you all is to Me and I shall tell you (the truth and meaning of) all that you used to do." (Surah 31: 14-15). In these early days of Islam, the Muslims were careful not to arouse the sensibilities of the Quraysh. They would often go out together in groups to the glens outside Makkah where they could pray together without being seen. But one day a number of idolaters came upon them while they were praying and rudely interrupted them with ridicule. The Muslims felt they could not suffer these indignities passively and they came to blows with the idolaters. Sad ibn Abi Waqqas struck one of the disbelievers with the jawbone of a camel and wounded him. This was the first bloodshed in the conflict between Islam and kufr - a conflict that was later to escalate and test the patience and courage of the Muslims. After the incident, however, the Prophet enjoined his companions to be patient and forbearing for this was the command of God: "And bare with patience what they say and avoid them with noble dignity. And leave Me alone to deal with those who give the lie to the Truth, those who enjoy the blessings of life (without any thought of God) and bear with them for a little while." (Surah 73: 1O-11). More than a decade later when permission was given for the Muslims to fight, Sad ibn Abi Waqqas was to play a distinguished role in many of the engagements that took place both during the time of the Prophet and after. He fought at Badr together with his young brother Umayr who had cried to be allowed to accompany the Muslim army for he was only in his early teens. Sad returned to Madinah alone for Umayr was one of the fourteen Muslim martyrs who fell in the battle. At the Battle of Uhud, Sad was specially chosen as one of the best archers together with Zayd, Saib the son of Uthman ibn Mazun and others. Sad was one of those who fought vigorously in defense of the Prophet after some Muslims had deserted their positions. To urge him on, the Prophet said: "Irmi Sad...Fidaaka Abi wa Ummi " Shoot, Sad ...may my mother and father be your ransom." Of this occasion, Ali ibn Abi Talib said that he had not yet heard the Prophet, peace be on him, promising such a ransom to anyone except Sad. Sad is also known as the first companion to have shot an arrow in defense of Islam. And the Prophet once prayed for him: "O Lord, direct his shooting and respond to his prayer." Sad was one of the companions of the Prophet who was blessed with great wealth. Just as he was known for his bravery, so he was known for his generosity. During the Farewell Pilgrimage with the Prophet, he fell ill. The Prophet came to visit him and Sad said: "O Messenger of God. I have wealth and I only have one daughter to inherit from me. Shall I give two thirds of my wealth as sadaqah?" "No," replied the Prophet. "Then, (shall I give) a half?" asked Sad and the Prophet again said 'no'. "Then, (shall I give) a third?' asked Sad. "Yes," said the Prophet. "The third is much. Indeed to leave your heirs well off' is better than that you should leave them dependent on and to beg from people. If you spend anything seeking to gain thereby the pleasure of God, you will be rewarded for it even if it is a morsel which you place in your wife's mouth." Sad did not remain the father of just one child but was blessed thereafter with many children. Sad is mainly renowned as the commander-in-chief of the strong Muslim army which Umar dispatched to confront the Persians at Qadisiyyah. Umar wanted nothing less than an end to Sasanian power, which for centuries had dominated the region. To confront the numerous and well-equipped Persians was a most daunting task. The most powerful force had to be mustered. Umar sent dispatches to Muslim governors throughout the state to mobilize all able-bodied persons who had weapons or mounts, or who had talents of oratory and other skills to place at the service of the battle. Bands of Mujahidin then converged on Madinah from every part of the Muslim domain. When they had all gathered, Umar consulted the leading Muslims about the appointment of a commander-in-chief over the mighty army. Umar himself thought of leading the army but Ali suggested that the Muslims were in great need of him and he should not endanger his life. Sad was then chosen as commander and Abdur-Rahman ibn Awl, one of the veterans among the Sahabah said: "You have chosen well! Who is there like Sad?" Umar stood before the great army and bade farewell to them. To the commander-in-chief he said: "O Sad! Let not any statement that you are the uncle of the Messenger of God or that you are the companion of the Messenger of God distract you from God. God Almighty does not obliterate evil with evil but he wipes out evil with good. "O Sad! There is no connection between God and anyone except obedience to Him. In the sight of God all people whether nobleman or commoner are the same. Allah is their Lord and they are His servants seeking elevation through taqwa and seeking to obtain what is with God through obedience. Consider how the Messenger of God used to act with the Muslims and act accordingly..." Umar thus made it clear that the army was not to seek conquest for the sake of it and that the expedition was not for seeking personal glory and fame. The three thousand strong army set off. Among them were ninety-nine veterans of Badr, more than three hundred of those who took the Pledge of Riffwan (Satisfaction) at Hudaybiyyah and three hundred of those who had participated in the liberation of Makkah with the noble Prophet. There were seven hundred sons of the companions. Thousands of women also went on to battle as auxiliaries and nurses and to urge the men on to battle. The army camped at Qadisiyyah near Hira. Against them the Persians had mobilized a force of 12O,OOO men under the leadership of their most brilliant commander, Rustum. Umar had instructed Sad to send him regular dispatches about the condition and movements of the Muslim forces, and of the deployment of the enemy's forces. Sad wrote to Umar about the unprecedented force that the Persians were mobilizing and Umar wrote to him: "Do not be troubled by what you hear about them nor about the (forces, equipment and methods) they would deploy against you. Seek help with God and put your trust in Him and send men of insight, knowledge and toughness to him (the Chosroes) to invite him to God... And write to me daily." Sad understood well the gravity of the impending battle and kept in close contact with the military high command in Madinah. Although commander-in-chief, he understood the importance of shura. Sad did as Umar instructed and sent delegations of Muslims first to Yazdagird and then to Rustum, inviting them to accept Islam or to pay the jizyah to guarantee their protection and peaceful existence or to choose war if they so desired. The first Muslim delegation, which included Numan ibn Muqarrin, was ridiculed by the Persian Emperor, Yazdagird. Sad sent a delegation to Rustum, the commander of the Persian forces. This was led by Rubiy ibn Aamir who, with spear in hand, went directly to Rustam's encampment. Rustam said to him: "Rubiy! What do you want from us? If you want wealth we would give you. We would provide you with provisions until you are sated. We would clothe you. We would make you become rich and happy. Look, Rubiy! What do you see in this assembly of mine? No doubt you see signs of richness and luxury, these lush carpets, fine curtains, gold embroidered wails, carpets of silk...Do you have any desire that we should bestow some of these riches which we have on you?" Rustum thus wanted to impress the Muslim and allure him from his purpose by this show of opulence and grandeur. Rubiy looked and listened unmoved and then said: "Listen, O commander! Certainly God has chosen us that through us those of His creation whom He so desires could be drawn away from the worship of idols to Tawhid (the affirmation of the unity of God), from the narrow confines of preoccupation with this world to its boundless expanse and from the tyranny of rulers to justice of Islam. "Whoever accepts that from us we are prepared to welcome him. And whoever fights us, we would fight him until the promise of God comes to pass." "And what is the promise of God to you?" asked Rustum. "Paradise for our martyrs and victory for those who live." Rustum of course was not inclined to listen to such talk from a seemingly wretched person the likes of whom the Persians regarded as barbaric and uncivilized and whom they had conquered and subjugated for centuries. The Muslim delegation returned to their commander in chief. It was clear that war was now inevitable. Sad's eyes filled with tears. He wished that the battle could be delayed a little or indeed that it might have been somewhat earlier. For on this particular day he was seriously ill and could hardly move. He was suffering from sciatica and he could not even sit upright for the pain. Sad knew that this was going to be a bitter, harsh and bloody battle. And for a brief moment he thought, if only... but no! The Messenger of God had taught the Muslims that none of them should say, "If..." To say "If..." implied a lack of will and determination and wishing that a situation might have been different was not the characteristic of a firm believer. So, despite his illness, Sad got up and stood before his army and addressed them. He began his speech with a verse from the glorious Quran: "And indeed after having exhorted (man), We have laid it down in all the books of Divine wisdom that My righteous servants shall inherit the earth." Surah 21: 1O5     The address over, Sad performed Salat az-Zuhr with the army. Facing them once again, he shouted the Muslim battle cry "Allahu Akbar" four times and directed the fighters to attack with the words: "Hayya ala barakatillah" (Charge, with the blessings of God). Standing in front of his tent, Sad directed his soldiers and spurred them on with shouts of Allahu Akbar (God is Most Great) and La hawla wa la quwwata ilia billah (there is no power or might save with God). For four days the battle raged. The Muslims displayed valor and skill. But a Persian elephant corps wrought havoc in the ranks of the Muslims. The ferocious battle was only resolved when several renowned Muslim warriors made a rush in the direction of the Persian commander. A storm arose and the canopy of Rustam was blown into the river. As he tried to flee he was detected and slain. Complete confusion reigned among the Persians and they fled in disarray. Just how ferocious the battle was can be imagined when it is known that some thirty thousand persons on both sides fell in the course of four days' fighting. In one day alone, some two thousand Muslims and about ten thousand Persians lost their lives. The Battle of Qadisiyyah is one of the major decisive battles of world history. It sealed the fate of the Sasanian Empire just as the Battle of Yarmuk had sealed the fate of the Byzantine Empire in the east. Two years after Qadisiyyah, Sad went on to take the Sasanian capital. By then he had recovered his health. The taking of Ctesiphon was accomplished after a brilliant crossing of the Tigris river while it was in flood. Sad has thus gone down in the annals of history as the Hero of Qadisiyyah and the Conqueror of Ctesiphon. He lived until he was almost eighty years old. He was blessed with much influence and wealth but as the time of death approached in the year 54 AH, he asked his son to open a box in which he had kept a course woolen jubbah and said: "Shroud me in this, for in this (jubbah) I met the Mushrikin on the day of Badr and in it I desire to meet God Almighty."

Re: The 10 companions promised paradise
jannah
06/05/03 at 03:56:05
N U M B E R        S I X *********   Abu Ubaydah ibn al Jarrah    ************** His appearance was striking. He was slim and tall. His face was bright and he had a sparse beard. It was pleasing to look at him and refreshing to meet him. He was extremely courteous and humble and quite shy. Yet in a tough situation he would become strikingly serious and alert, resembling the flashing blade of a sword in his severity and sharpness. He was described as the Amin or Custodian of Muhammad's community. His full name was Aamir ibn Abdullah ibn al-Jarrah. He was known as Abu Ubaydah. Of him Abdullah ibn Umar, one of the companions of the Prophet, said: "Three persons in the tribe of Quraysh were most prominent, had the best character and were the most modest. If they spoke to you, they would not deceive you and if you spoke to them, they would not accuse you of Lying: Abu Bakr as-Siddiq, Uthman ibn Affan and Abu Ubaydah ibn al-Jarrah." Abu Ubaydah was one of the first persons to accept Islam. He became a Muslim one day after Abu Bakr. In fact, it was through Abu Bakr that he became a Muslim. Abu Bakr took him, Abdur Rahman ibn Aut, Uthman ibn Mazun and al-Arqam ibn Abu al Arqam to the Prophet, upon whom be peace, and together they declared their acceptance of the Truth. They were thus the first pillars on which the great structure of Islam was built. Abu Ubaydah lived through the harsh experience, which the Muslims went through in Makkah, from beginning to end. With the early Muslims, he endured the insults and the violence, the pain and the sorrow of that experience. In every trial and test he remained firm and constant in his belief in God and His prophet. One of the most harrowing experiences he had to go through however, was at the battle of Badr. Abu Ubaydah was in the vanguard of the Muslim forces, fighting with might and main and as someone who was not at all afraid of death. The Quraysh cavalry were extremely wary of him and avoided coming face to face with him. One man in particular, however, kept on pursuing Abu Ubaydah wherever he turned and Abu Ubaydah tried his best to keep out of his way and avoid an encounter with him. The man plunged into the attack. Abu Ubaydah tried desperately to avoid him. Eventually the man succeeded in blocking Abu Ubaydah's path and stood as a barrier between him and the Quraysh.  They were now face to face with each other. Abu Ubaydah could not contain himself any longer. He struck one blow to the man's head. The man fell to the ground and died instantly. The man in Fact was Abdullah ibn al-Jarrah, the father of Abu Ubaydah! Abu Ubaydah obviously did not want to kill his father but in the actual battle between faith in God and polytheism, the choice open to him was profoundly disturbing but clear. In a way it could be said that he did not kill his father--he only killed the polytheism in the person of his father. It is concerning this event that God revealed the following verses of the Quran: "You will not find a people believing in God and the Last Day making friends with those who oppose God and His messenger even if these were their fathers, their sons, their brothers or their clan. God has placed faith in their hearts and strengthened them with a spirit from Him. He will cause them to enter gardens beneath which streams flow that they may dwell therein. God is well pleased with them and they well pleased with Him. They are the party of God. Is not the party of God the successful ones?" (Surah 58:22) The response of Abu Ubaydah at Badr when confronted by his father was not unexpected. He had attained a strength of faith in God, devotion to His religion and a level of concern for the ummah of Muhammad to which many aspired. It is related by Muhammad ibn Jafar, a Companion of the Prophet, that a Christian delegation came to the Prophet and said, 'O Abu-l Qasim, send one of your companions with us, one in whom you are well pleased, to judge between us on some questions of property about which we disagree among ourselves. We have a high regard for you Muslim people." "Come back to me this evening," replied the Prophet, "and I will send with you one who is strong and trustworthy." Umar ibn al-Khattab heard the Prophet saying this and later said: "I went to the Zuhr (midday) Prayer early hoping to be the one who would fit the description of the Prophet. When the Prophet had finished the Prayer, he began looking to his right and his left and I raised myself so that he could see me. But he continued looking among us until he spotted Abu Ubaydah ibn al-Jarrah. He called him and said, 'Go with them and judge among them with truth about that which they are in disagreement." And so Abu Ubaydah got the appointment." Abu Ubaydah was not only trustworthy. He displayed a great deal of strength in the discharge of his trust. This strength was shown on several occasions. One day the Prophet dispatched a group of his Sahabah to meet a Quraysh caravan. He appointed Abu Ubaydah as amir (leader) of the group and gave them a bag of dates and nothing else as provisions. Abu Ubaydah gave to each man under his command only one date every day. He would suck this date just as a child would suck at the breast of its mother. He would then drink some water and this would suffice him for the whole day. On the day of Uhud when the Muslims were being routed, one of the mushrikeen started to shout, "Show me Muhammad, show me Muhammad." Abu Ubaydah was one of a group of ten Muslims who had encircled the Prophet to protect him against the spears of the Mushrikeen. When the battle was over, it was found that one of the Prophet's molar teeth was broken, his forehead was bashed in and two discs from his shield had penetrated into his cheeks. Abu Bakr went forward with the intention of extracting these discs but Abu Ubaydah said, "Please leave that to me." Abu Ubaydah was afraid that he would cause the Prophet pain if he took out the discs with his hand. He bit hard into one of the discs. It was extracted but one of his incisor teeth fell to the ground in the process. With his other incisor, he extracted the other disc but lost that tooth also. Abu Bakr remarked, "Abu Ubaydah is the best of men at breaking incisor teeth!" Abu Ubaydah continued to be fully involved in all the momentous events during the Prophet's lifetime. After the beloved Prophet had passed away, the companions gathered to choose a successor at the Saqifah or meeting place of Banu Saaadah. The day is known in history as the Day of Saqifah. On this day, Umar ibn al-Khattab said to Abu Ubaydah, "Stretch forth your hand and I will swear allegiance to you for I heard the Prophet, peace be upon him say, 'Every ummah has an amin (custodian) and you are the amin of this ummah.' " "I would not," declared Abu Ubaydah, "put myself forward in the presence of a man whom the Prophet, upon whom be peace, commanded to lead us in Prayer and who led us right until the Prophet's death." He then gave bayah (the oath of allegiance) to Abu Bakr as-Siddiq. He continued to be a close adviser to Abu Bakr and his strong supporter in the cause of truth and goodness. Then came the caliphate of Umar and Abu Ubaydah also gave him his support and obedience. He did not disobey him in any matter, except one. The incident happened when Abu Ubaydah was in Syria leading the Muslim forces from one victory to another until the whole of Syria was under Muslim control. The River Euphrates lay to his right and Asia Minor to his left. It was then that a plague hit the land of Syria, the like of which people had never experienced before. It devastated the population. Umar dispatched a messenger to Abu Ubaydah with a letter saying: "I am in urgent need of you. If my letter reaches you at night I strongly urge you to leave before dawn. If this letter reaches you during the day, I strongly urge you to leave before evening and hasten to me. When Abu Ubaydah received Umar's letter, he said, "I know why the Amir al-Mumineen needs me. He wants to secure the survival of someone who, however, is not eternal." So he wrote to Umar: "I know that you need me. But I am in an army of Muslims and I have no desire to save myself from what is afflicting them. I do not want to separate from them until God wills. So, when this letter reaches you, release me from your command and permit me to stay on.'' When Umar read this letter tears filled his eyes and those who were with him asked, "Has Abu Ubaydah died, O Amir al-Mumineen?" "No," said he, "But death is near to him." Umar's intuition was not wrong. Before long, Abu Ubaydah became afflicted with the plague. As death hung over him, he spoke to his army: "Let me give you some advice which will cause you to be on the path of goodness always. "Establish Prayer. Fast the month of Ramadan. Give Sadaqah. Perform the Hajj and Umrah. Remain united and support one another. Be sincere to your commanders and do not conceal anything from them. Don't let the world destroy you for even if man were to live a thousand years he would still end up with this state that you see me in. Peace be upon you and the mercy of God." Abu Ubaydah then turned to Muadh ibn Jabal and said, "O Muadh, perform the prayer with the people (be their leader)." At this, his pure soul departed. Muadh got up and said: "O people, you are stricken by the death of a man. By God, I don't know whether I have seen a man who had a more righteous heart, who was further from all evil and who was more sincere to people than he. Ask God to shower His mercy on him and God will be merciful to you.

Re: The 10 companions promised paradise
faisalsb
06/08/03 at 04:42:40
[slm] Sister Jannah we have been waiting for the next episode ??? It sounds you have lost your source where you were copying those stories from haven't you ?? ......:)

Re: The 10 companions promised paradise
jannah
06/09/03 at 03:53:21
suspense is half the excitement of this thread ;) NUMBER SEVEN *********Abdur-Rahman Ibn Awf ******************* He was one of the first eight persons to accept Islam. He was one of the ten persons (al-asharatu-l mubashshirin) who were assured of entering Paradise. He was one of the six persons chosen by Umar to form the council of shura to choose the Khalifah afte r his death. His name in Jahiliyyah days was Abu Amr. But when he accepted Islam the noble Prophet called him Abdur-Rahman - the servant of the Beneficent God. Abdur-Rahman became a Muslim before the Prophet entered the house of al-Arqam. In fact it is said that he accepted Islam only two days after Abu Bakr as-Siddiq did so. Abdur-Rahman did not escape the punishment which the early Muslims suffered at the hands of the Quraysh. He bore this punishment with steadfastness as they did. He remained firm as they did. And when they were compelled to leave Makkah for Abyssinia beca use of the continuous and unbearable persecution, Abdur-Rahman also went. He returned to Makkah when it was rumored that conditions for the Muslims had improved but, when these rumors proved to be false, he left again for Abyssinia on a second hijrah. Fro m Makkah once again he made the hijrah to Madinah. Soon after arriving in Madinah, the Prophet in his unique manner began pairing off the Muhajirin and the Ansar. This established a firm bond of brotherhood and was meant to strengthen social cohesion and ease the destitution of the Muhajirin. Abdur-Rahman was linked by the Prophet with Sad ibn ar-Rabi'ah. Sad in the spirit of generosity and magnanimity with which the Ansar greeted the Muhajirin, said to Abdur-Rahman: "My brother! Among the people of Madinah I have the most wealth. I have two orchards and I have two wives. See which of the two orchards you like and I shall vacate it for you and which of my two wives is pleasing to you and I will divorce her for you." Abdur-Rahman must have been embarrassed and said in reply: "May God bless you in your family and your wealth. But just show me where the suq is.." Abdur-Rahman went to the market-place and began trading with whatever little resources he had. He bought and sold and his profits grew rapidly. Soon he was sufficiently well off and was able to get married. He went to the noble Prophet with the scent of perfume lingering over him. "Mahyarn, O Abdur-Rahman!" exclaimed the Prophet - "mahyam" being a word of Yemeni origin which indicates pleasant surprise. "I have got married," replied Abdur-Rahman. "And what did you give your wife as mahr?" "The weight of a nuwat in gold." "You must have a walimah (wedding feast) even if it is with a single sheep. And may Allah bless you in your wealth," said the Prophet with obvious pleasure and encouragement. Thereafter Abdur-Rahman grew so accustomed to business success that he said if he lifted a stone he expected to find gold or silver under it! Abdur-Rahman distinguished himself in both the battles of Badr and Uhud. At Uhud he remained firm throughout and suffered more than twenty wounds some of them deep and severe. Even so, his physical jihad was matched by his jihad with his wealth. Once the Prophet, may God bless him and grant him peace, was preparing to despatch an expeditionary force. He summoned his companions and said: "Contribute sadaqah for I want to despatch an expedition." Abdur-Rahman went to his house and quickly returned. "O Messenger of God," he said, "I have four thousand (dinars). I give two thousand as a qard to my Lord and two thousand I leave for my family. " When the Prophet decided to send an expedition to distant Tabuk - this was the last ghazwah of his life that he mounted - his need for finance and material was not greater than his need for men for the Byzantine forces were a numerous and well-equipped fo e. That year in Madinah was one of drought and hardship. The journey to Tabuk was long, more that a thousand kilometers. Provisions were in short supply. Transport was at a premium so much so that a group of Muslims came to the Prophet pleading to go wit h him but he had to turn them away because he could find no transport for them. These men were sad and dejected and came to be known as the Bakka'in or the Weepers and the army itself was called the Army of Hardship ('Usrah). Thereupon the Prophet called upon his companions to give generously for the war effort in the path of God an d assured them they would be rewarded. The Muslims' response to the Prophet's call was immediate and generous. In the fore front of those who responded was Abdur-Rahman ibn Awl. He donated two hundred awqiyyah of gold whereupon Umar ibn al-Khattab said to the Prophet: "I have (now) seen Abdur-Rahman committing a wrong. He has not left anything for his family." "Have you left anything for your family, Abdur-Rahman?" asked the Prophet. "Yes," replied Abdur-Rahman. "I have left for them more than what I give and better." "How much?" enquired the Prophet. "What God and His Messenger have promised of sustenance, goodness and reward," replied Abdur-Rahman. The Muslim army eventually left for Tabuk. There Abdur-Rahman was blessed with an honor which was not conferred on anyone till then. The time of Salat came and the Prophet, peace be on him, was not there at the time. The Muslims chose Abdur-Rahman as the ir imam. The first rakat of the Salat was almost completed when the Prophet, may God bless him and grant him peace, joined the worshippers and performed the Salat behind Abdur-Rahman ibn Awl. Could there be a greater honor conferred on anyone than to have been the imam of the most honored of God's creation, the imam of the Prophets, the imam of Muhammad, the Messenger of God! When the Prophet, peace be on him, passed away, Abdur-Rahman took on the responsibility of looking after the needs of his family, the Ummahaat al-Muminin. He would go with them wherever they wanted to and he even performed Hajj with them to ensure that a ll their needs were met. This is a sign of the trust and confidence which he enjoyed on the part of the Prophet's family. Abdur-Rahman's support for the Muslims and the Prophet's wives in particular was well-known. Once he sold a piece of land for forty thousand dinars and he distributed the entire amount among the Banu Zahrah (the relatives of the Prophet's mother Aminah), the poor among the Muslims and the Prophet's wives. When Aishah, may God be pleased with her, received some of this money she asked: "Who has sent this money?" and was told it was Abdur-Rahman, whereupon she said: "The Messenger of God, may God bless him and grant him peace, said: No one will feel compassion towards you after I die except the sabirin (those who are patient and resolute)." The prayer of the noble Prophet that Allah should bestow barakah on the wealth of Abdur-Rahman appeared to be with Abdur-Rahman throughout his life. He became the richest man among the companions of the Prophet. His business transactions invariably met with success and his wealth continued to grow. His trading caravans to and from Madinah grew larger and larger bringing to the people of Madinah wheat, flour, butter, cloths, utensils, perfume and whatever else was needed and exporting whatever surplus pr oduce they had. One day, a loud rumbling sound was heard coming from beyond the boundaries of Madinah normally a calm and peaceful city. The rumbling sound gradually increased in volume. In addition, clouds of dust and sand were stirred up and blown in the wind. The peo ple of Madinah soon realized that a mighty caravan was entering the city. They stood in amazement as seven hundred camels laden with goods moved into the city and crowded the streets. There was much shouting and excitement as people called to one another to come out and witness the sight and see what goods and sustenance the camel caravan had brought. Aishah, may God be pleased with her, heard the commotion and asked: "What is this that's happening in Madinah?" and she was told: "It is the caravan of Abdur-Rahman ibn Awl which has come from Syria bearing his merchandise." "A caravan making all this commotion?" she asked in disbelief." "Yes, O Umm al-Muminin. There are seven hundred camels." Aishah shook her head and gazed in the distance as if she was trying to recall some scene or utterance of the past and then she said: "I have heard the Messenger of God, may God bless him and grant him peace, say: I have seen Abdur-Rahman ibn Awl entering Paradise creeping." Why creeping? Why should he not enter Paradise leaping and at a quick pace with the early companions of the Prophet? Some friends of his related to Abdur-Rahman the hadith which Aishah had mentioned. He remembered that he had heard the hadith more than once from the Prophet and he hurried to the house of Aishah and said to her: "Yaa Ammah! Have you heard that from the M essenger of God, may God bless him and grant him peace?" "Yes," she replied. "You have reminded me of a hadith which I have never forgotten," he is also reported to have said. He was so over-joyed and added: "If I could I would certainly like to enter Paradise standing. I swear to you, yaa Ammah, that this entire caravan with all its merchandise, I will giver sabilillah." And so he did. In a great festival of charity and righteousness, he distributed all that the massive caravan had brought to the people of Madinah and surrounding areas. This is just one incident which showed what type of man Abdur-Rahman was. He earned much wealth but he never remained attached to it for its own sake and he did not allow it to corrupt him. Abdur-Rahman's generosity did not stop there. He continued giving with both his hands, secretly and openly. Some of the figures mentioned are truly astounding: forty thousand dirhams of silver, forty thousand dinars of gold, two hundred awqiyyah of gold, five hundred horses to mujahidin setting out in the path of God and one thousand five hundred camels to another group of mujahidin, four hundred dinars of gold to the survivors of Badr and a large legacy to the Ummahaat al Muminin and the catalogue goes on. On account of this fabulous generosity, Aishah said: "May God give him to drink from the water of Salsabil (a spring in Paradise)." All this wealth did not corrupt Abdur-Rahman and did not change him. When he was among his workers and assistants, people could not distinguish him from them. One day food was brought to him with which to end a fast. He looked at the food and said: "Musab ibn Umayr has been killed. He was better than me. We did not find anything of his to shroud him with except what covered his head but left his legs uncovered. . Then God endowed us with the (bounties of) the world... I really fear that our reward h as been bestowed on us early (in this world)." He began to cry and sob and could not eat. May Abdur-Rahman ibn Awf be granted felicity among "those who spend their substance in the cause of God and follow up not their gifts with reminders of their generosity or with injury. For them their reward is with their Lord, on them shall be no fear nor shall they grieve". (The Quran, Surah al-Baqarah, 2: 262).
NS

Re: The 10 companions promised paradise
faisalsb
06/14/03 at 07:08:26
[slm] :) Sister Jannah I think you are kind a over doing that suspense thing just like indian movies aren't you?? ....:) Anyway we are still waiting patiently for the next post.
06/14/03 at 07:10:15
faisalsb

Re: The 10 companions promised paradise
jannah
06/24/03 at 06:52:54
[wlm] ;) 8888888888  N U M B E R          EIGHT   888888888 Zayd the son of Amr stood away from the Quraysh crowd as they celebrated one of their festivals. Men were dressed in rich turbans of brocade and expensive Yemeni burdabs. Women and children were also exquisitely turned out in their fine clothes and glitte ring jewelry. Zayd watched as sacrificial animals, gaily caparisoned were led out to slaughter before the Quraysh idols. It was difficult for him to remain silent. Leaning against a wall of the Kabah, he shouted: "O people of Quraysh! It is God Who has created the sheep. He it is Who has sent down rain from the skies of which they drink and He has caused fodder to grow from the earth with which they are fed. Then even so you slaughter them in names other than His. Indeed, I see that you are an ignorant folk." Zayd's uncle al-Khattab, the father of Umar ibn al-Khattab, seethed with anger. He strode up to Zayd, slapped him on the race and shouted: "Damn you! We still hear from you such stupidity. We have borne it until our patience is exhausted." Al-Khattab then incited a number of violent people to harass and persecute Zayd and make life extremely uncomfortable for him. These incidents which took place before Muhammad's call to Prophethood gave a foretaste of the bitter conflict that was to take place between the upholders of truth and the stubborn adherents of idolatrous practices. Zayd was one of the few men, known as hanifs, who saw these idolatrous practices for what they were. Not only did he refuse to take part in them himself but he refuse d to eat anything that was sacrificed to idols. He proclaimed that he worshipped the God of Ibrahim and, as the above incident showed, was not afraid to challenge his people in public. On the other hand, his uncle al-Khattab was a staunch follower of the old pagan ways of the Quraysh and he was shocked by Zayd's public disregard for the gods and goddesses they worshipped. So he had him hounded and persecuted to the point where he was fo rced to leave the valley of Makkah and seek refuge in the surrounding mountains. He even appointed a band of young men whom he instructed not to allow Zayd to approach Makkah and enter the Sanctuary. Zayd only managed to enter Makkah in secret. There unknown to the Quraysh he met with people like Waraqah ibn Nawfal, Abdullah ibn Jahsh, Uthman ibn al-Harith and Umaymah bint Abdul Muttalib, the paternal aunt of Muhammad ibn Abdullah. They discussed how deeply immersed the Arabs were in their misguided ways. To his friends, Zayd spoke thus: "Certainly, by God, you know that your people have no valid grounds for their beliefs and that they have distorted and transgressed from the religion of Ibrahim. Adop t a religion which you can follow and which can bring you salvation." Zayd and his companions then went to Jewish rabbis and Christian scholars and people of other communities in an attempt to learn more and go back to the pure religion of Ibrahim. Of the four persons mentioned, Waraqah ibn Nawfal became a Christian. Abdullah ibn Jahsh and Uthman ibn al-Harith did not arrive at any definite conclusion. Zayd ibn Amr however had quite a different story. Finding it impossible to stay in Makkah, he left the Hijaz and went as far as Mosul in the north of Iraq and from there southwest into Syria. Throughout his journeys, he always questioned monks and rabbis about the religion of Ibrahim. He found no satisfaction until he came upon a monk in Syria who tol d him that the religion he was seeking did not exist any longer but the time was now near when God would send forth, from his own people whom he had left, a Prophet who would revive the religion of Ibrahim. The monk advised him that should he see this Pro phet he should have no hesitation in recognizing and following him. Zayd retraced his steps and headed for Makkah intending to meet the expected Prophet. As he was passing through the territory of Lakhm on the southern border of Syria he was attacked by a group of nomad Arabs and killed before he could set eyes on the Mes senger of God, may God bless him and grant him peace. However, before he breathed his last, he raised his eyes to the heavens and said: "O Lord, if You have prevented me from attaining this good, do not prevent my son from doing so." When Waraqah heard of Zayd's death, he is said to have written an elegy in praise of him. The Prophet also commended him and said that on the day of Resurrection "he will be raised as having, in himself alone, the worth of a whole people". God, may He be glorified, heard the prayer of Zayd. When Muhammad the Messenger of God rose up inviting people to Islam, his son Said was in the forefront of those who believed in the oneness of God and who affirmed their faith in the prophethood of Muham mad. This is not strange for Said grew up in a household which repudiated the idolatrous ways of the Quraysh and he was instructed by a father who spent his life searching for Truth and who died in its pursuit. Said was not yet twenty when he embraced Islam. His young and steadfast wife Fatimah, daughter of al-Khattab and sister of Umar, also accepted Islam early. Evidently both Said and Fatimah managed to conceal their acceptance of Islam from the Quraysh and e specially from Fatimah's family for some time. She had cause to fear not only her father but her brother Umar who was brought up to venerate the Kabah and to cherish the unity of the Quraysh and their religion. Umar was a headstrong young man of great determination. He saw Islam as a threat to the Quraysh and became most violent and unrestrained in his attacks on Muslims. He finally decided that the only way to put an end to the trouble was to eliminate the man who was its cause. Goaded on by blind fury he took up his sword and headed for the Prophet's house. On his way he came face to face with a secret believer in the Prophet who seeing Umar's grim expression asked him where he was going. "I am going to kill M uhammad..." There was no mistaking his bitterness and murderous resolve. The believer sought to dissuade him from his intent but Umar was deaf to any arguments. He then thought of diverting Umar in order to at least warn the Prophet of his intentions. "O Umar," he said, "Why not first go back to the people of your own house and set them to rights?" "What people of my house?" asked Umar. "Your sister Fatimah and your brother-in-law Said. They have both forsaken your religion and are followers of Muhammad in his religion..." Umar turned and made straight for his sister's house. There he called out to her angrily as he approached. Khabbab ibn al-Aratt who often came to recite the Quran to Said and Fatimah was with them then. When they heard Umar's voice, Khabbab hid in a corne r of the house and Fatimah concealed the manuscript. But 'Umar had heard the sound of their reading and when he came in, he said to them: "What is this haynamah (gibbering) I heard?" They tried to assure him that it was only normal conversation that he had heard but he insisted: "Hear it I did," he said, "and it is possible that you have both become renegades." "Have you not considered whether the Truth is not to be found in your religion?" said Said to Umar trying to reason with him. Instead, Umar set upon his brother-in-law hitting and kicking him as hard as he could and when Fatimah went to the defence of her husband, Umar struck her a blow on her face which drew blood. "O Umar," said Fatimah, and she was angry. "What if the Truth is not in your religion! I bear witness that there is no god but Allah and I bear witness that Muhammad is the Messenger of God." Fatimah's wound was bleeding, and when Umar saw the blood he was sorry for what he had done. A change came over him and he said to his sister: "Give me that script which you have that I may read it." Like them Umar could read, but when he asked for the script, Fatimah said to him: "You are impure and only the pure may touch it. Go and wash yourself or make ablutions." Thereupon Umar went and washed himself, and she gave him the page on which was written the opening verses of Surah Ta-Ha. He began to read it and when he reached the verse, 'Verily, I alone am God, there no deity but me. So, worship Me alone, and be const ant in Prayer so as to remember Me, 'he said: "Show me where Muhammad is." Umar then made his way to the house of al-Arqam and declared his acceptance of Islam and the Prophet and all his companions rejoiced. Said and his wife Fatimah were thus the immediate cause which led to the conversion of the strong and determined Umar and this added substantially to the power and prestige of the emerging faith. Said ibn Zayd was totally devoted to the Prophet and the service of Islam. He witnessed all the major campaigns and encounters in which the Prophet engaged with the exception of Badr. Before Badr, he and Talhah were sent by the Prophet as scouts to Hawra on the Red Sea coast due west of Madinah to bring him news of a Quraysh caravan returning from Syria. When Talhah and Said returned to Madinah the Prophet had already set out for Badr with the first Muslim army of just over three hundred men. After the passing away of the Prophet, may God bless him and grant him peace, Said continued to play a major role in the Muslim community. He was one of those whom Abu Bakr consulted on his succession and his name is often linked with such companions as U thman, Abu Ubaydah and Sad ibn Abi Waqqas in the campaigns that were waged. He was known for his courage and heroism, a glimpse of which we can get from his account of the Battle of Yarmuk. He said: "For the Battle of Yarmuk, we were twenty four thousand or thereabout. Against us, the Byzantines mobilized one hundred and twenty thousand men. They advanced towards us with a heavy and thunderous movement as if mountains were being moved. Bishops and p riests strode before them bearing crosses and chanting litanies which were repeated by the soldiers behind them. When the Muslims saw them mobilized thus, they became worried by their vast numbers and something of anxiety and fear entered theft hearts. Thereupon, Abu Ubaydah stood before the Muslims and urged them to fight. "Worshippers of God" he said, "help God and God will help you and make your feet firm." "Worshippers of God, be patient and steadfast for indeed patience and steadfastness (sabr) is a salvation from unbelief, a means of attaining the pleasure of God and a defence against ignominy and disgrace." "Draw out your spears and protect yourselves with your shields. Don't utter anything among yourselves but the remembrance of God Almighty until I give you the command, if God wills." "Thereupon a man emerged from the ranks of the Muslims and said: "I have resolved to die this very hour. Have you a message to send to the Messenger of God, may God bless him and grant him peace?" "Yes" replied Abu Ubaydah, "convey salaam to him from me and from the Muslims and say to him: O Messenger of God, we have found true what our Lord has promised us." "As soon as I heard the man speak and saw him unsheathe his sword and go out to meet the enemy, I threw myself on the ground and crept on all fours and with my spear I felled the first enemy horseman racing towards us. Then I fell upon the enemy and God r emoved from my heart all traces of fear. The Muslims engaged the advancing Byzantines and continued fighting until they were blessed with victory." Said was ranked by the Prophet as one of the outstanding members of his generation. He was among ten of the companions whom the Prophet visited one day and promised Paradise. These were Abu Bakr, Umar, Uthman, Ali, Abdur-Rahman ibn Awl, Abu Ubaydah , Talhah, az-Zubayr, Sad of Zuhrah, and Said the son of Zayd the Hanif. The books of the Prophet's sayings have recorded his great praises of the Promised Ten (al-'asharatu-l mubashshirun) and indeed of others whom on other occasions he also gave good tid ings of Paradise.

Re: The 10 companions promised paradise
jannah
07/02/03 at 16:28:28
Number 999999999999999999999999 ~ AZ-ZUBAIR IBN AL 'AWAAM ~ The Prophet's Disciple ! It is almost impossible to mention Talhah without mentioning Az-Zubair, too, and almost impossible to mention Az-Zubair without mentioning Talhah as well. When the Prophet (PBUH) was fraternizing with his Companions in Makkah before the Hijrah to Al-Madiinah, he fraternized with Talhah and Az-Zubair. The Prophet (PBUH) often talked about them together, for example in his statement "Talhah and Az-Zubair are my neighbors in Paradise." Both of them were linked to the Prophet (PBUH) through relationship and descent. As for Talhah, he is linked to the Prophet (PBUH) through Murah Ibn Ka'b. Zubair's lineage is linked to the Prophet through Quaaii Ibn Kulaab. In addition to that, his mother Safiah is the Prophet's paternal aunt. Talhah and Az-Zubair resembled each other tremendously in their fates. The similarity between them was enormous in terms of their upbringing, their wealth, their generosity, their religious solidarity, and their magnificent bravery. Both of them were early converts to Islam. Both of them were among the ten to whom Paradise was promised by the Prophet (PBUH) and among the six whom 'Umar entrusted with the duty of choosing the next caliph following him. Even their destiny was one of complete similarity. In fact it was one destiny. As mentioned, Az-Zubair's embracement of Islam was an early one. Indeed, he was one of the first seven who quickened their steps towards Islam and played a role with the blessed early converts at Daar Al-Arqam. At that time he was 15 years old; that is how he was endowed with guidance, light, and all the good while still a youth. He was a horseman and a bold warrior from childhood, to the extent that historians mention that the first sword lifted in Islam was Az-Zubair's sword. In the very early days of Islam, while the Muslims were still few in number, hiding in Daar Al-Arqam, a rumor spread that the Prophet (PBUH) had been killed. Az-Zubair had hardly heard that when he unsheathed his sword and hurried through the streets of Makkah although still so young. First he went to learn the truth of what had been said, determined that if it were true, he would cut the whole of the Quraish into pieces until they killed him. On the high hills of Makkah, the Prophet (PBUH) met him and asked, "What's the matter?" Az-Zubair told him the news. The Prophet (PBUH) prayed for him and asked Allah to bestow mercy and all good upon him, and victory upon his sword. Despite Az-Zubair's nobility among his clan, he had to carry the burden of the Quraish's persecution and torment. It was his uncle who was in charge of his torture. He wrapped him in a mat, set it on fire to let him suffocate, and called to him while he was under the pressure of severe torture, "Disbelieve in Muhammad's Lord and I will ward off this torture." Az-Zubair, who was at that time no more than a growing youth, replied in a horrible challenging way, "No! By Allah, I won't return to polytheism ever again." Az-Zubair emigrated to Abyssinia twice, in the first and second migrations. Then he returned to take part in the battles with the Prophet (PBUH). No raid or battle ever missed him. Plentiful were the stabs which his body had to receive and preserve even after his wounds had been healed. They were like medals telling of Az-Zubair's heroism and glory. Let us listen to one of his companions, who once saw and described these medals, which crowded each other over his body: While accompanying Az- Zubair in one of his journeys, I saw his body spotted with sword scars. His chest was like hollow eyes due to the variety of stabs and wounds. I said to him, "I've seen on your body what I've never seen before." He replied, "By Allah, I haven't received one of them except while I was with the Prophet (PBUH) and in the cause of Allah." During the Battle of Uhud, after the army of the Quraish had retreated towards Makkah, the Prophet (PBUH) assigned him together with Abu Bakr to follow the Quraish's army and to chase them so they would realize how strong the Muslim party was and would not think of reattacking Al-Madiinah and continuing the fight. Abu Bakr and Az-Zubair led 70 Muslims. Although they were chasing a victorious army, the military skill used by Ag-Siddiiq and Az-Zubair, made the Quraish think that they had overestimated the losses of the Muslim party. They thought that the powerful front row, whose strength Az-Zubair and As-Siddiiq successfully demonstrated, was nothing other than the advance guard of the Prophet's army, which seemed to approach in order to launch a horrible pursuit. The Quraish hastened away and quickened their pace towards Makkah. On the Day of Al-Yarmuuk, Az-Zubair was an army in himself. When he saw most of the warriors under his command moving backwards when they saw the huge advancing Roman "mountains", he cried, "AUahu akbar' Allah is the greatest!" With a sharp striking sword he burst alone into those advancing "mountains", then he retreated, then penetrated the same horrible rows with his sword in his right hand, never tripping nor slipping. May Allah be pleased with him who was so much in love with martyrdom, full of enthusiasm for dying in the cause of Allah. He said, "Talhah gives his sons names of the Prophets and he knows there is no prophet after Muhammad (PBUH). But I give my sons the names of martyrs, and may they die as martyrs !" In this way he named one son 'Abd Allah as a good omen, after the martyr Companion "Abd Allah Ibn Jahsh; another he named Al-Mundhir after the martyr Companion Al-Mundhir Ibn 'Amr; another he named 'Urwah after the martyr Companion 'Urwah Ibn "Amr; another he called Hamzah after the martyr Companion Hamzah Ibn Abi laalib; another he called Ja'far after the martyr Companion Ja'far Ibn Abi Taalib; another he called Mus'ab after the martyr Companion Mus'ab Ibn 'Umair and another he called Khaalid after the martyr Companion Khaalid Ibn Sa'iid. In this way he chose for his sons the names of martyrs, hoping that they would all die martyrs. It is mentioned in his biography that he never held a governorship, nor the task of collecting taxes or tribute, but only the task of fighting in the cause of Allah. His merit as a warrior can be seen in his total self-reliance and his complete self-confidence. Even if 100,000 warriors were to join him in combat, you would still see him fighting as if standing alone on the battlefield, and as if the responsibility of fighting and for victory rested on him alone. His merit as a warrior is represented in his firmness and the strength of his nerves. He saw his uncle Hamzah on the Day of Uhud: the polytheists had cut his corpse into pieces in a dreadful way. He stood in front of him like a high firm rooted mountain, gritting his teeth while holding his sword tightly, having nothing in mind except a horrible revenge. Soon, however, a divine revelation prohibited the Prophet (PBUH) and the Muslims from even the slightest thought of such a thing. When the Bani Quraidhah siege lasted a long period without their surrender, the Prophet (PBUH) sent him with 'Ali Ibn Abi Taalib. There in front of the unsurmountable fortress he stood and repeated several times, "By Allah ! We will taste what Hamzah tasted or we will open their fortress." Then they two alone threw themselves into the fortress. With admirable strong nerves, they were able to terrify the besieged inside it and to open its gates. On the Day of Hunain he could see Maalik Ibn 'Awf, leader the of Hawaazin and of the polytheist army, after his defeat in Hunain standing in the midst of some of his companions and the remnants of his defeated army. He burst alone into their midst and single-handedly scattered them and pushed them away from the place of ambush from which they kept an eye on the Muslim leaders who were returning from the battlefield. His share of the Prophet's love and appreciation was great. The Prophet (PBUH) was so proud of him that he said, "Every prophet has a disciple, and my disciple is Az-Zubair Ibn Al-"Awaam." He was not only his cousin and the husband of Asmaa' Bint Abu Bakr ("The Lady of the Two Belts") but, moreover, he was the powerful, loyal, brave, bold, generous, and bountiful, who gave away and devoted his life and money for Allah, Lord of all the worlds. His characteristics were noble, his good qualities great. His bravery and generosity were always parallel to each other. He managed a successful trade, and his fortune was enormous; however, he spent all of that in the cause of Islam until he died in debt. His trust in Allah was the reason behind his generosity, bravery, and redemption. Even when he generously gave up his soul, he asked his son to pay his debt. "If you're unable to pay it, then seek my Master's help." "Abd Allah asked him," Which master do you mean?" He answered, "Allah. He is the best Guardian, the best Helper." 'Abd Allah said afterwards, "By Allah I never fell into trouble because of his debt. I only said, '0 Master of Zubair, pay his debt,' so He did." On the Day of Al-Jamal, and in the same way previously mentioned about Talhah, was Az-Zubair's end and fate. After he saw it right to refrain from fighting, a group of those who had been keen to see the flames of civil strife continuously raging and never extinguished followed him. A treacherous murderer stabbed him while he was praying and standing between the hands of Allah. The murderer went to Imam 'Aliy, thinking that he would be announcing to him good news when telling him about his attack upon Az-Zubair and when putting into his hands the sword which he had stolen from him after committing his crime. When 'Ally knew that Az-Zubair's murderer was standing at his door asking permission to enter, he shouted ordering that he be expelled and said, "Announce Hell to the murderer of Safiah's son!" When they showed him Az-Zubair's sword. Imam 'Ally kissed it and then cried painfully saying, "A sword whose owner had so long wiped the Prophet's grief." Is there a better, mo re wonderful and eloquent salute to be directed to Az-Zubair at the end of our talk than the words of Imam 'Ali (Radhi Allahu anhu)? May peace be upon Az-Zubair in death after his life. Peaceful greeting after peaceful greeting upon the Prophet's disciple.
Madinat al-Muslimeen Islamic Message Board A R C H I V E S Individual posts do not necessarily reflect the views of Jannah.org, Islam, or all Muslims. All trademarks and copyrights on this page are owned by their respective owners. Comments are owned by the poster and may not be used without consent of the author. The rest © Jannah.Org