ALCOHOL IN ISLAM

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Islam’s holistic approach to health and well-being means that anything that is
harmful or mostly harmful, is forbidden. Therefore, Islam takes an
uncompromising stand towards alcohol and forbids its consumption in either
small or large quantities. Alcohol is undoubtedly harmful and adversely affects
the mind and the body. It clouds the mind, causes disease, wastes money, and
destroys individuals, families, and communities. Researchers have proven that
there is a strong link between alcohol and gambling. Drinking impairs judgement,
lowers inhibition, and encourages the type of risk taking involved in gambling and
dangerous activities. God tells us in the Quran that intoxicants and gambling are
abominations from Satan and orders us to avoid them. (Quran 5: 90)

In Australia, a country with a population of around 20 million, about 3000 people

die each year from alcohol abuse while 65,000 others are hospitalised. Studies
have consistently revealed a link between heavy drinking and brain damage and
around 2500 Australians are treated annually for alcohol related brain damage.
Research in the United Kingdom indicates that 6% of cancer deaths are related to
alcohol abuse and Harvard Centre for Cancer Prevention says that drinking greatly
increases the risk for numerous cancers. Alcohol is considered highly
carcinogenic, increasing the risk of mouth, pharynx, larynx, oesophagus, liver, and
breast cancers. Drinking alcohol during pregnancy can lead to Fetal Alcohol
Syndrome, causing the child to be small at birth, have some facial malformations,
small eye openings, webbed or even missing fingers or toes, organ deformities,
learning disabilities, mental retardation and much more.

Researchers in Australia have also estimated that 47% of all those who commit
violent crimes, and 43% of all victims of these crimes, were drunk prior to the
event. Alcohol is responsible for 44% of fire injuries, 34% of falls and drownings,
30% of car accidents, 16% of child abuse instances, and 7% of industrial accidents.
Even though it is clear that alcohol is responsible for a great many evils it is legal
and even encouraged in most societies. In Muslim countries where alcohol is
forbidden many people still find it difficult to resist temptation and fall prey to the
disease that is alcoholism. Amazingly even in the light of such startling evidence
against alcohol, people around the globe continue to consume alcohol in ever-
increasing amounts. Why?

Alcohol is one of the tools Satan uses to distract humankind from the worship of
God. God states clearly in the Quran that Satan is an open enemy towards
humankind yet by drinking alcohol, we invite Satan into our lives and make it easy
for him to distract us from our real purpose in life, to worship God.

“Surely, Satan is an enemy to you, so treat him as an enemy. He only invites his
followers that they may become the dwellers of the blazing Fire.” (Quran 35:6)

Alcohol affects the mind and makes sinful behaviour and evil actions fair seeming.
It creates enmity and hatred between people, prevents them from remembering
God and distracts them from praying, and calls them to participate in unlawful
sexual relationships. Alcohol generates shame, regret, and disgrace, and renders
the drinker witless. It leads to the disclosure of secrets and exposure of faults.

“Satan wants only to excite enmity and hatred between you with intoxicants
(alcoholic drinks) and gambling, and hinder you from the remembrance of God
and from the prayer. So, will you not then abstain?” (Quran 5:91)

In pre Islamic Arabia, alcohol use was widespread. To eradicate this evil, God in
His mercy revealed the prohibition in stages. First, He made it clear to them that
the harm of drinking alcohol is greater than its benefit, next He told the Muslims
not to come to prayer while intoxicated and finally, He revealed a verse totally
prohibiting alcohol.

“O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling,

idolatry, and divining arrows are an abomination of Satan’s handiwork. So
avoid that so that you may be successful.” (Quran 5: 90)

When this was revealed the Muslim citizens of Medina immediately began to
destroy and empty their alcohol containers into the streets. Even those who were
guiltlessly enjoying cups of wine spat the alcohol from their mouths. It is said that
the streets of Medina ran with alcohol. Why then is it so difficult to expunge this
evil in the 21st century? Believers today must completely trust God, in the same
way that the first Muslims trusted God and understood that He was their only
Protector and Provider. All power and strength comes from God and a scourge
like alcohol can be eradicated only when those affected by alcohol turn to God
with complete submission.

The Quran is a book of guidance sent to all of humankind. It is a set of

instructions from the Creator for His creation. If we follow these instructions, our
lives will be easy and tranquil, even in the face of disaster and mishap. God links
alcohol and gambling to idolatry and declares it filthy and evil; however, He is
merciful and generous towards the believers and acknowledges the power of
addiction.

Islam is committed to encouraging and facilitating those who wish to repent from
evil doing and sinful behaviour. God accepts repentance from those who are truly
sorry for their actions and committed to staying away from sin. Muslim
communities do not ostracise those who have made mistakes but keep them
within the fold of Islam encouraging them to seek the closeness to God that will
allow them to leave sinful behaviour. Friends, family, and neighbours do not just
look away while a person destroys himself or his family. Islam is a community-
oriented faith. There is no place for an individual to do what he wants to do, if it
hurts others. Alcohol abuse affects not just the alcoholic but also his or her family,
and community. There is great wisdom in the prohibition of alcohol.

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Asma ul Husna

The essential name of the Almighty Creator, which is confirmed by the religion of
Islam, "Allah" has no dictionary meaning.

With the exception of this name, all other names that describe Allah in the Holy
Quran are known as the Asma ul Husna:
"The most beautiful names belong to Him (Allah)." ( Surah Al-Hashr, verse 24).

The phrase Asma ul Husna, made up of the word asma, the plural for "name", and
husna, meaning beautiful or most beautiful, means "Allah's most beautiful
names."The names which are attributes of Allah can be found in the Holy Quran.

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Ashab Al-Suffa

What does Ashab al-Suffa mean?

Ashab al-Suffa is a term, composed of the words ashab meaning “masters,

friends” and suffa meaning “veranda, shed, porch” in Arabic. The term is a generic
name given to the Companions who stayed in the arbour next to the mosque of
the Prophet, upon him be peace, in Madina after the Emigration and studied
religious sciences there.

The establishment of Suffa and its residents:

The Prophet deemed the need for an institute of education significant following
his Emigration to Madina and designated a part next to the mosque for this
purpose.

Those seeking shelter in Suffa constituted people who migrated from different
places of the Arabic peninsula where they did not have the freedom to practice
their religion. These students, subject to a regular learning, were called as ashab
al-suffa or ahl al-suffa because the place allotted to them was named suffa.

The number of these Companions was not always stable for there would be
frequent guests arriving in Madina to visit the Prophet and to learn the principles
of Islam. Those who married left the Suffa to live in their own homes.

The number of students sometimes reached 400 together with the non-residing
people, among whom were the well-known companions such as Talha ibn
Ubaydullah, Abu Said al-Hudri, Abu Hurayra, Abu Zar al-Gifari, Bilal al-Habashi,
Abdullah ibn Umar, Abdullah ibn Mas‘ud and Bara ibn Malik.
Ashab al-Suffa activities:

The Companions coming together in the Suffa were taught the Quran, reading-
writing, traditions and religious knowledge. These students used the space
apportioned for them to rest and to study, as well as to benefit from the mosque
as a classroom. Their teachers were primarily the Prophet and the Companions.

Ahl al-Suffa were among the leaders of the Islamic community in terms of
memorizing Qur’anic revelation and the traditions of the Prophet. While
Emigrants from Makka (Muhajirun) occupied themselves with commerce and the
Ansar (residents of Madina) dealt with agriculture, the Suffa-dwellers would not
leave the Prophet’s side, would hear and see what others could not. Muslims who
were not able to spend as much time with the Prophet because of their
occupation, got acquainted with the new developments and knowledge by means
of the Ahl al-Suffa.

Many of Ahl al-Suffa devoted themselves to the spiritual-moral life; they occupied
themselves with worship at night, fasting and the study of religious sciences
during the day. So while these Companions occupied themselves with learning
Islam on the one hand, they tried to conduct their lives in accordance with it on
the other, and as such became the object of Prophet’s affection.

Subsistence:

Not having a stable income due to their devotion to the scholarly life, those
members of Ahl al-Suffa without enough physical stamina did limited work such as
woodcutting and carrying water to supply their needs. They did not ask for
anything from anybody even when they were in need due to their modesty and
dignity.

On the other hand, the Prophet, upon him be peace, personally took care of their
livelihood and set apart a large percentage of the goods coming to the public
treasury (Bayt al-Mal) and to him. The Companions supported this house of
science and wisdom by means of the Prophet’s encouragement and they
suppported the Suffa Companions by inviting them to their homes as guests and
offering them food.
The importance of Ashab al-Suffa:

The Suffa was the first official institute of education in Islam. In other words, it
constituted the first Islamic ‘university’. So the people of the Suffa were a
distinguished community who devoted their lives to the study of sciences and
wisdom taught at the school of the Prophet, upon him be peace and blessings.

Many traditions unheard of by the rest of the Muslims reached the Suffa
community due to their proximity to the Prophet. They also had the lead in the
narration of traditions. For instance, three of the companions having narrated the
most number of hadiths, namely Abu Hurayrah, Abdullah ibn Umar and Abu Said
al-Hudri were among the Companions of the Suffa which demonstrates their close
ties to the Prophet.

Ahl al-Suffa served, for the most part, the spread of Islam and education in the
Islamic sciences. When the newly converting tribes located outside of Madina
requested teachers to teach them the Quran and other religious knowledge,
mentors from Ahl al-Suffa were sent there. As seen in the events of Bi'r Al-Mauna
and Raji, they fulfilled their duty at the cost of their lives. Moreover,
representatives from Muslim tribes stayed in guest-houses designated by the
state, and Ahl al-Suffa were charged with the duty of an intensive education
geared towards them.

In brief, the Suffa was a model and a pioneer home of education in the history of
Islam. Some Suffa-dwellers devoted themselves to spiritual-moral life completely,
so they became the pioneers of ascetic life and tendency towards Islamic
mysticism.

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10 Sahabahs Promised Paradise (Ashra Mubashra)

Imam Abu Dawood and Tirmidhi are amongst the famous Muhaddithun, apart
from Bukhari, Muslim, Al-Nasa’i, Ibn Majah, Imam Malik, Al-Darami, and Imam
Ahmad Ibn Hanbal.

Narrated Sa’id Ibn Zayd: Abdur Rahman Ibn Al-Akhnas said that when he was in
the mosque, a man mentioned Ali r.a. So Sa’id got up and said: I bear witness that
the Apostle of Allah p.b.u.h. that I heard him say: Ten persons will go to Paradise.
The Prophet p.b.u.h. will go to Paradise, Abu Bakr will go to Paradise, Umar will go
to Paradise, Uthman will go to Paradise, Ali will go to Paradise, Talhah will go to
Paradise, Az-Zubayr Ibn Al-Awwam will go to Paradise, Sa’d Ibn Malik will go to
Paradise, and Abdur Rahman Ibn Awf will go to Paradise. If I wish, I can mention
the tenth. The People asked: Who is he. So he kept silence. They again asked: Who
is he. He replied: He is Sa’id Ibn Zayd. (Abu Dawood)

In another narration by Imam Al-Tirmidhi: Abdul Rahman Bin ‘Awf said: The
Prophet p.b.u.h. said: Abu Bakr in Paradise, Omar in Paradise, ‘Uthman in
Paradise, Ali in Paradise, Talha in Paradise, Al-Zubair Bin Al-‘Awwam in Paradise,
Abdul Rahman Bin ‘Awf in Paradise, Saad Bin Abi Waqqass in Paradise, Saeed Bin
Zaid, and Abu ‘Ubaida Bin Al-Jarrah in Paradise.

The sanad of the two hadiths appear to be narrated by different Companions,

Sa’id Ibn Zayd and Abdul Rahman Ibn ‘Awf, who are themselves quoted as
amongst Ashra Mubashra or the Ten Blessed Companions. In addition, the matn
quotes two Companions who differ in the two hadiths, one being Sa’id Ibn Malik
while the other is Said Bin Abi Waqqass, with an addition of Abu ‘Ubaida Bin Al-
Jarrah.

The books of the Sunnah tells us that one day the Prophet p.b.u.h. was sitting at
the well of ‘Ariis, with Abu Musa Al-Ash’ari acting as his gatekeeper. Abu Bakr Al-
Siddiq r.a. came and asked permission to see him, and the Messenger p.b.u.h.
said: “Let him in, and give him the glad tidings of Paradise.” Then Umar r.a. came
and he said, “Let him in and give him the glad tidings of Paradise.” Then ‘Uthman
r.a. came and he said, “Let him in, and give him the glad tidings of Paradise
because of an affliction that will befall him.” (Reported by Al-Bukhari, Muslim and
Tirmidhi). Paradise is guaranteed to the four Caliphs who are believers in the
Messenger Muhammad p.b.u.h. and because they are amongst the first who
embraced Islam in Mecca.

Ibnu ‘Asakir also reported with a sahih isnad from Ibn Mas’ud that the Prophet
p.b.u.h. said: “My successor will be in Paradise, his successor will be in Paradise,
and the third and fourth will be in Paradise.” The “successor” refers to the one
who would take over the reins of leadership after his death. These four are Abu
Bakr, ‘Umar, ‘Uthman and ‘Ali r.ah.

Hadith Qudsi or better understood as revelation directly received by Prophet

Muhammad p.b.u.h. without the intermediary of Angel Jibril a.s. detailed the path
to Paradise as well as described vividly the ease to be found.

In essence it is to avoid extreme rage or despising the less fortunate, or

transgressing boundaries of decorum. The basic foundation is to believe in the
very existence of heaven itself. In Paradise, the ease is a reward due to the
obedience they gave to Prophet Muhammad (Allah’s blessings be upon him) in the
worldly life. Obedience to Him indicates a clear sign of Iman. When this happens,
Allah the Glorious loves them as well. This highlights the importance of Sunnah
directly modeled by the perfect creation chosen by Allah who will live the
revealed Qur’an.

One important goal of every Muslim is to enter Paradise which explains the
importance of role modeling the best examplar Prophet Muhammad p.b.u.h. and
to emulate the other Companions who by virtue of emulating him, receive glad
tidings of the best reward. There are several hadiths on the nature of Paradise in
Hadith Sahih Bukhari narrated by Abu Hurairah r.a. : the Prophet p.b.u.h. said, “A
place in Paradise as small as the bow or lash of one of you is better than all the
world and whatever is in it.” (4:51); “Paradise and the Hellfire argued and the
Hellfire said, “I have been given the privilege of receiving the arrogant and the
tyrants.” Paradise said, “What is the matter with me? Why do only the weak and
the humble among the people enter me?” On that, Allah said to Paradise, “You
are my Mercy which I bestow on whoever I wish of my servants.” Then Allah said
to the Hellfire, “You are the means of punishment by which I punish whoever I
wish of my slaves. And each of you will have its fill.” As for the Hellfire, it will not
be filled till Allah puts His foot over it whereupon it will say, “Qati! Qati!” At that
time it will be filled, and it’s different parts will come closer to each other; and
Allah will not wrong any of His created beings. As regards Paradise, Allah will
create a new creation to fill it with.”
“Ummati. Ummati.” May we be blessed to see Allah’s countenance at Resurrection
and Paradise.

“Allahumma ajirna minannar.” May the miracle of Prophet Muhammad p.b.u.h.’s

splitting of the moon bear witness to his truth.

The greatest and most profound achievement of this world is to make jannah
(paradise). From the commencement of life on earth till this day and generations
to come, the only hope that we as muslims are optimistic about is the belief that
someday all our ups and downs shall come to an end and we will be rewarded
bountifully in paradise. With the grace of Allah some among the muslim ummah
have known of their fate that their final abode is jannah. With that in mind, below
are some of the 10 luckiest people to walk the surface of the earth.

They are: Abu Bakr (634), Umar (643), Uthman (655), Ali (660), Talha (656), Zubayr
(656), Abdurrahman ibn Awf (652), Sa'd (674), Said ibn Zayd (671), Abu Ubaidah
(639). The names of these Companions were mentioned in hadith and were, thus,
fixed. Generally, when the Companions of the Prophet, particularly the Noble
Companions, are evaluated, it will be seen that this situation is very natural in
respect to general Islamic principles.

Some common traits of the Ashara Mubashara:

All became Muslim in the early years of Islam.

They made great service to the Prophet and the Islamic cause.

They migrated.

They participated in the battle of Badr.

They swore allegiance to the Prophet at Hudaybiya.

There are many narrations in hadith sources regarding their virtues.

Sources of sound hadiths with narrations on these Companions.

ABU BAKR AS-SIDDIQ

He is the first free man to his faith after Muhammad (pbuh) began preaching the
message of Islam; he is the first of the rightly-guided caliphs and the first of the
Ashara Mubashara. His original name was Abdul-Kaaba. After the advent of Islam,
the Prophet gave him the name of Abdullah. His patronymic is Abu Bakr. He is
known with the sobriquets of Jamiul Quran, as-Siddiq, and al-Atiq. The most
famous of these is as-Siddiq.

His birth

Abu Bakr was born two years and several months after the Event of the Elephant
in Mecca in 571. He was known for his admirable traits and chastity. It is related
that Abu Bakr was one or three years younger than the Prophet.

His features

He was light-skinned with a lean body, a thin face, a sparse beard, deep-set eyes
and a prominent forehead.

His family

From the Banu Taym tribe which held an important position in Mecca, was
involved in trade, had social connections and broad culture, Abu Bakr's genealogy
meets with Muhammad (pbuh) in Murra b. Kab. His mother's name is Ummul-
Hayr Selma and his father's name is Abu Quhafah. From the Meccan notables, his
father saw Abu Bakr's caliphate and death.

He had several marriages. During the Age of Ignorance he first married a woman
named Qutayla bint Abduluzza, and they had a son named Abdullah and a
daughter named Asma. Aisha and Abdurrahman were born his wife Umm Ruman;
Umm Kulthum was born Habiba, the daughter of Harija ibn Zayd who he married
in Medina; and a son named Muhammad was born his wife, Asma.

His pre-Islamic life

Abu Bakr was a person well-liked and known for his admirable virtues during the
Age of Ignorance. He had the duty of overseeing the payment of blood money
(asnaq) and compensation in Mecca. As a prominent Meccan, he was famous for
his knowledge of genealogy and narration. He was involved in the textile and
clothing trades; his capital was forty thousand dirham, and he spent most of it for
Islam.

Entrance to Islam

Abu Bakr was the first to his faith to the Prophet after Khadija. He worked to gain
converts to Islam powerful tribes during the Meccan period. On the other hand,
he protected the helpless and slaves who were subject to torture by the idolaters,
and he used his wealth to buy and free persecuted slaves.

According to Aisha's narration, Abu Bakr, who had remained at the Prophet's side
for thirteen years in Mecca, began to cry joy when he received the command the
Prophet to emigrate and learned that they would migrate together.

He was present at the battles of Badr, Uhud and the Ditch. He participated in
military expeditions to Muraysi, Qurayza, Haybar, Mecca, Hunayn, and Taif.

His caliphate

Becoming ill in the eleventh year of the Hijra, the Prophet Muhammad (pbuh)
died on Monday, the 13th of Rabi'al-awwal (June 8, 632). Abu Bakr was elected at
the wish of the Companions, particularly Umar. In his speech in the masjid after he
was elected to be "Caliph of the Prophet," Abu Bakr said, "I am not the best
among you, but I have become your leader. If I do my duty fairly, help me; if I am
mistaken, correct me. As long as I obey Allah and his Messenger, obey me; if I
rebel, your obedience is not required."

He opened war on false prophets and those who said, "We pray, but we won't give
the poor tax." He suppressed rebellions in Bahrain, Umman, Yemen, and Muhra.
He added Hira, Ajnadin and Anbar to the Islamic world by means of war during his
reign, Iraq was conquered and important cities in Syria were taken. Abu Bakr died
while the Yarmuk War continued.

Abu Bakr enabled all the verses of the Quran to be gathered together by a
delegation under the chairmanship of Zayd b. Sabit.
When Abu Bakr became ill with a disease he got in Medina after the migration in
the month of Jumada al-thani, 13 H., he wanted Umar to lead the prayer.
Consulting the Companions, he said he thought Umar was suitable for the
caliphate. He died at sixty-three like the Prophet whom he loved so much.
According to his will, he was buried next to the Prophet at shoulder level.

UMAR IBN KHATTAB

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The Second Righteous Caliph, he was one of the Companions closest to the
Prophet in his struggle for Unity in an attempt to spread Islam and make it reign in
this world. Umar's sobriquet was "Faruq," which means the one who distinguishes
between right and wrong.

His birth

Umar was born in Mecca thirteen years after the Event of the Elephant. According
to narration related by himself, he was born four years after the Great Fijar war.

His family

His father was Khattab b. Nufayl and his genealogy meets with the Prophet in Kab.
A member of the Adiw branch of the Quraish tribe, his mother was Hanteme the
sister or cousin of Abu Jahl.

His features

Umar was tall with a big frame, light-skinned, a broad forehead, a long mustache
and free-falling hair. Being a shepherd to camels in his childhood, Umar was busy
with such honorable works among Arabs as learning genealogy and how to use
weapons. At the same time Umar was a very good speaker.

His pre-Islamic life

Sources do not give much information regarding Umar's life before he became
Muslim. However, it is known that in his childhood he shepherded his father's
animals and that later he became involved in trade. Umar accompanied trade
caravans going towards Syria. Among the notables of Mecca during the Age of
Ignorance, he handled the duty of envoy for the city of Mecca's government.
When a war broke out, Umar would be sent as envoy to the other side and, upon
his return, action would be taken according to the information and opinion he
gave. In addition, he played an effective role in the resolution of conflict among
tribes and the decisions he made were binding.

Entrance to Islam

Deciding to kill the Prophet Muhammad (pbuh), Umar girthed his sword and set
out to kill him. However, when he learned that his sister and her husband had
entered the new religion, he went to them first and, affected by the Quranic
verses they read, he accepted Islam in the 6th year of the Prophet's apostleship.
After he became Muslim, Umar was constantly at the side of the Prophet, and he
did everything possible to protect him.

Migration

When Muslims were ordered to migrate to Medina, they secretly began to

immigrate to Medina Mecca. Umar felt no need to be secretive and he set off for
Medina with twenty companions.

Service to Islam

Umar participated in the battles of Badr, Uhud, the Ditch and Haybar and in many
small detached military expeditions. He acted as commander in some of these.

Umar played a big role in eliminating the chaos that appeared immediately after
the death of the Prophet in the election of Abu Bakr as caliph. He was the biggest
assistant to Abu Bakr during his short term as caliph.

Caliphate

When Abu Bakr understood that he was going to die, he thought about appointing
Umar as caliph to himself and, revealing this idea, he consulted some of the
Companions. When everyone approved of Umar's being caliph, he became the
second Islamic caliph.
While making an effort to complete the conquest of Syria, on the one hand, Umar
sent armies to the Iranian front to get solid results, on the other hand. The Iranian
army had been defeated in the Qadisiya War. Iran bowed to the sovereignty of
Islam by means of war in some regions and by means of peace in other regions.
Azerbaijan and Armenia all the way to Khorasan were among the conquered
Persian lands. Egypt and Jerusalem were also taken during this period.

Umar was also trying to set up state organizations. He established the Council. He
made income non-Muslim revenues to be formed into categories. In order to put
legal matters in order, he was the first person to appoint judges working
independently the governors. In 17 H. he printed money and put it in circulation.
He established military headquarter towns in order for armies to be located close
to enemy regions.

He was stabbed by a non-Muslim slave and he died three days after this incident.

UTHMAN IBN AFFAN

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A monument of modesty, he is the third Rightly-Guided Caliph. His patronymic is

Uthman ibn Affan ibn Abil-As ibn Umayya ibn Abdis-shams ibn Abdi Manaf al-
Quresi al-Amawi Abu Amr. After he became Muslim, married Ruqayya, the
Prophet's daughter, and had a son her named Abdullah, he became known as
"Abu Abdullah." His patronymic is "Abu Abdullah." He was also called "Abu Amr"
and "Abu Laila." His sobriquet is "Zinnurayn."

His birth

Uthman (ra) was born 6 years after the Event of the Elephant and 47 years before
the Migration. According to this, Uthman was 34 years-old when Muhammad
(pbuh) was made eminent with apostleship.

His family

A member of Banu Omayya, his genealogy connects with the Prophet in his fifth
grandfather Abdi Menaf. His mother is Arwa binti Qurayz b. Rabia b. Habib b. Abdi
Shams. His grandmother is the Prophet's aunt Beyda, the daughter of
Abdulmuttalib.

He was married with two of the Prophet's daughters. After Ruqayya died in the
year 2 H., he married Umm Kulthum. His son Ruqayya, Abdullah, died in 4 H. at
the age of six. Later he married women with the names: Fahita b. Gazwan, Umm
Amr binti Jundub, Umm Benin binti Uyayna and Naila. From Umm Amr binti
Jundub he had children named Amr, Halid, Aban, Umar, and Mariam; with Umm
Benin binti Uyayna he had a child named Abdulmelik. The most well-known
among these is his son, Aban.

His features
Uthman was handsome, very polite, of average height, with a thick beard and
thick hair between his shoulders.

His pre-Islamic life

There is scarce information in sources regarding Uthman's life before he became

Muslim. He was busy with trade in his youth. Due to his honesty in trade
transactions, he was famous for this among the people.

Entrance to Islam

Uthman ibn Affan became Muslim at the invitation of Abu Bakr's.

Migration

He participated in the two migrations to Abyssinia. When the order was given for
migration to Medina, Uthman went together with the other Muslims.

Service to Islam

He bought the Ruma well which was owned by a Jew for twenty thousand dirham
and allowed for the free use of it by Muslims.
Due to his wife Ruqayya's serious illness, Uthman did not join the Badr battle with
the Prophet's permission. Except for Badr, he fought in all the battles made with
the idolaters and the enemies of Islam.

His caliphate

When Umar was wounded, the people he chose elected Uthman as caliph after a
public survey.

When Uthman took over the state administration, Islamic conquests were
continuing at a fast pace. During this period Muslim armies conquered Juzejan,
Taliqan, Faryab and Balh, almost all of the cities in the Toharistan region, the
islands of Cyprus and Rhodes, and the Ifriqiyya region. Also in the interior of
Anatolia the region was conquered as far as Tiflis.

He died during rebellions that occurred as a result of dissent.

ALI IBN ABU TALIB

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Ali was the son of the Prophet's uncle, his son-in-law and the fourth caliph. His
father was Abu Talib, his mother was Fatima binti Asad the Quraish, and his
grandfather was Abdulmuttalib. His patronymic was Abul Hasan and Abu Turab
(father of earth), and his nickname was Haydar. His title was Commander of the
Faithful. He is also referred to as "Allah's Lion."

Birth

Ali was born twenty years before the Migration. He was the youngest son of Abu
Talib, the Prophet's uncle. His patronymic was Abu Hasan or Abu Turab.

His family

Ali was the son of the Prophet's uncle, Abu Talib.

Ali's mother became Muslim after the death of her husband and migrated to
Medina. When she died, the Prophet sent his blessed clothing and commanded
that it be used as her winding sheet.

Ali had 14 sons and 9 daughters. Among these Hasan, Husain, Zainab and Umm
Kulthum were from the Prophet's daughter, Fatima. While Fatima was alive, Ali did
not take a second wife. His other marriages occurred after her death.

His features
Ali was of short-medium height, with dark skin, large black eyes and a thick and
broad beard. According to Sawade ibn Hazala's description, he once used henna
on his beard, but later left it in its natural state.

Entrance to Islam

The Prophet Muhammad (pbuh) invited members of the Banu Hashim to his
house in order to explain Islam to them. After dinner he said, "O sons of
Abdulmuttalib, I have been sent to mankind and you in particular. Who among
you will pledge allegiance to me as a brother and friend?" Only Ali stood up and
gave his allegiance as the Prophet asked.

Migration

Before the Prophet migrated, he left some items that he had taken in trust with Ali
to return to their owners. Then that night Ali slept in the Prophet's bed and
surprised the unbelievers. After that he migrated to Medina, too.

Service to Islam

After the Migration he was always at the side of the Prophet and participated in
all the battles. He was among those who kept vigil in his room while the Prophet
was dying. When Abu Bakr was elected caliph, Ali was in the Prophet's room
swathing his corpse.
During Umar's reign, Ali handled all the legal matters, serving like the chief justice
of the Islamic state. Although he was not very happy with the administrative
approach during Uthman's caliphate, he informed Uthman of the complaints
coming various regions of the Islamic state and he made recommendations for
their resolution. He did what he could to keep at bay those besieging Uthman.

His caliphate

After Uthman's martyrdom, prominent individuals pledged their allegiance to Ali.

When he became caliph he was confronted with many problems that needed to
be solved. This confusion gave birth to internal conflict like Jamal and Siffin. Great
sacrifice and effort were shown to resolve the disputes within the Islamic state.

Eventually, in Kufa in the year 40 H. /661 A.D. Ali was wounded by Abdurrahman
ibn Muljam, a Hariji, as he was going to the morning prayer. He became a martyr
as a result of this wound.

Because he was constantly at the side of the Prophet, he was advanced in Tafsir,
Hadith and Fiqh. In fact, in the Prophet's words he was the "gate to the city of
knowledge," the most knowledgeable of the community.

#5.Talha bin Ubaidullah (596-656 C.E) Talha (R.A) was a member of the esteemed
tribe of Abu Bakr (R.A). He was a successful businessman who traveled to the
north and south of the Arabian Peninsula and accumulated a lot of profit. The
Prophet (SAW) said about Talha (R.A): “He, who desires to see a martyr walking on
the ground, let him look at Talha bin Ubaidullah.” [Mishkat, Ibn Hisham] The
Messenger of Allah (SAW) once wore two coats of armour and tried to get up on a
boulder, but was unable to, so Talha (R.A) squatted under him, lifting the Prophet
(SAW) such that he could sit on the boulder. Allah (SWT) was so pleased with
Talha’s help and the Prophet (SAW) informed Talha (RA) that Paradise was now
obligatory on him. [Ibn Asakir, Tirmidhi] Talha bin Ubaidullah (R.A) came to be
known as “Talha the Generous” and “Talha the Good” for his generosity. He was
well known for helping those in debt, households experiencing difficult times, and
widows.

#6.
Zubair bin Al-Awwam (596-656 C.E) (RA) is well known in the books of seerah as
“The Disciple” of the Prophet (SAW). This title was given to him by Prophet (SAW)
himself. He was also a prominent companion of the prophet and loved
Muhammad (pbuh) very much. His love was not merely due to the relationship
between Allah’s Messenger (pbuh) and him. It was due to the fact that the love of
Allah’s Messenger (pbuh) is a religious duty. And in fact, once when Az Zubair
(RA)heard that the Prophet (SAW) was being attacked, he took his sword and ran
to the Prophet (SAWS) and the Prophet (SAW) said, “What are you doing?” He
said, “oh! My prophet I heard that you were being attacked.” So the Prophet
(SAW) asked, “So what were you going to do then? He said, “I was going to strike
the one that was attacking you.” So this became, as the scholars said, the first
sword drawn solely for the sake of Allah. He had this special quality of courage
and bravery in the battle of Badr. He wore a yellow turban and fought so bravely
that Allah (SWT) honored him with something that no other man had been
honored with. When Allah says that on the day of Badr he sent 3000 of the angels
all wearing yellow turban to fight alongside the Muslims, Allah (SWT) sent those
angels all imitating and following Az-Zubair (RA), as the Prophet (SAWS) informed
us.

#7.Abdur-Rahman bin Awf (580-652 C.E.) He was one of the first eight persons to
accept Islam. He was one of the ten persons 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 after his death. He accepted Islam only two days
after Abu Bakr as-Siddiq did. Abdur-Rahman distinguished himself in both the
battles of Badr and Uhud. At Uhud he remained firm throughout and suffered
more than twenty wounds. Even so, his physical jihad was matched by his jihad
with his wealth. 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 their
imam. The first rakat of the Salat was almost completed when the Prophet (SAW),
joined the worshippers and performed the Salat behind Abdur-Rahman ibn Awf.
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!

#8.Sa’d bin Abi Waqqas (600-675 C.E) Sa’d was born in mecca, 595. His father was
Abu Waqqas Malik ibn Uhayb ibn Abd Manaf ibn Zuhrah from the Banu Zuhrah
clan of Quraish. Sa’d’s mother was Hamnah bint Sufyan ibn umayya ibn Abd shams
ibn Abd Manaf. He was seventeen years old when he embraced Islam. His son was
Amar ibn Sa’ad who played an active and important role in Battle of ka’aba. Sa’d
was the seventeenth person to embrace Islam. He is mainly known for his
commandership in the conquest of Persia in 636, governorship over it, and
diplomatic visit to China in 616 and 651.

#9.Sa’id ibn Zayd (593-673 C.E) Sa’id bin Zaid RA was born in Makkah in the year
22BH (Before Hijrah) (600 CE). He inherited his father’s religious beliefs of Islamic
Monotheism, and accepted Islam at an early age. Sa’id bin Zaid RA with his wife
accepted Islam when only a handful where muslims. They went through all sorts
of abuse, ridicule and torture because of their decision. Sa’id bin Zaid RA and his
wife Fatimah binti Khattab (RA) were instrumental in the conversion of Saidina
Umar bin Khattab (RA) who became one of the greatest followers of Islam. Sa’id
bin Zaid RA briefly served as the ‘Amil (Governor) of Damishaq (Damascus), but
voluntarily resigned so as to participate in Jihad (Striving for the Cause of Allah)
for Sham (Syria). Sa’id bin Zaid RA served in the Islamic army of conquest for a
long time and played an important role in making the region of Iraq and Syria
become part of the Islamic land.

#10.Abu Ubaidah Aamir bin Abdullah bin Al-Jarrah (583-638 C.E) He was
described as the “Amin” or Custodian of Muhammad’s community with dignity
and grace, a handsome, pleasant, well spoken man with a tall, slim physique and
bright sharp eyes. These were the physical good looks of a man whom the Prophet
said: ‘Every Ummah (nation) has a trustee: the trustee of my Ummah (nation) is
Abu Ubaidah bin Al-Jarrah.’ By character and nature, he was very humble and
modest. Amongst his friends, he was gentle and soft as silk. When it came to war,
he was as hard as iron. During the battle of Uhud, he lost his two front teeth. It
was within this battle that two of the iron links of the Prophet’s helmet pierced his
blessed head. Hazrat Ubaidah bin Al-Jarrah pulled them out with his teeth. His
integrity and honesty was unparalleled even amongst the companions of the Holy
Prophet.

================================================================

The Lion of God, the Martyr of Uhud: Hamza (ra)

Prof. Dr. Adem Apak

Hamza (ra) was born in 570, one year before the Prophet (saw), in Mecca. His
father is Abd al-Muttalib, and his mother is Hala bint Wuhayb, who was a paternal
cousin of the Prophet’s (saw) mother. For this reason, Hamza was a relative of the
Messenger of God (saw) both from his mother’s and his father’s side. In addition
to being the Prophet’s (saw) uncle, Hamza was also his milk brother, since they
had both been breastfed by Abu Lahab’s maid servant Suwayba. Being in the same
age group, the Prophet (saw) and Hamza spent their childhood and teenage years
together.

When the Prophet (saw) began his prophetic mission in the year 610 to convey
God’s message to his people, he decided to address his close relatives first. With
the purpose of inviting them to Islam, he organized feasts for his uncles and asked
them to accept Islam and help him in his prophetic mission. At these meetings, his
uncles responded to the Messenger of God (saw) in various ways: while Abu
Lahab openly disputed his claims and rejected him, his other uncle Abu Talib,
though not accepting Islam, promised to protect his nephew. Hamza and the
other uncles did not show any visible interest in what the Prophet (saw) had to
say.

From the time that the Prophet (saw) invited his uncles to Islam until the time that
Hamza became Muslim, his name does not show up in the records of the Meccan
period. While it has been narrated that Hamza became Muslim in the 2nd year
(612) or the 6th year (616) of the Prophet’s (saw) mission, the second account is
more likely. Hamza’s acceptance of Islam came about as a direct consequence of
the oppression and persecution that the Prophet (saw) experienced in the hands
of the Meccan polytheists. The account is as follows: One day Abu Jahl, who was
one of the leaders of the polytheists in Mecca, insulted the Prophet (saw). A
woman who witnessed the incident reported it to Hamza, who was just returning
from a hunting trip and was headed in the direction of the Kaaba to worship.
Absolutely enraged, Hamza went directly to the meeting ground of the
polytheists, found Abu Jahl, and struck him in the head with his bow. He declared:
“I also accept Muhammad’s religion; insult me in the same way you insulted him if
you have the courage!” With these words, he openly challenged Abu Jahl and
declared his allegiance to Islam in front of the leading polytheists. Afterwards, he
left the Kaaba, went to the Prophet (saw), told him what happened, and officially
became Muslim. With his public acceptance of Islam, the few Muslims who were
left behind in Mecca after the Ethiopian immigration became heartened and
empowered. Hamza’s entrance into the ranks of the Muslims also frustrated the
polytheists’ hostile schemes and ambitions against the believers to a certain
extent. On the other hand, the Prophet (saw) had the opportunity to perform his
prophetic duties with greater confidence and courage, now that he had the
support and guardianship of another one of his uncles, in addition to Abu Talib.

When the Prophet (saw) established a brotherhood of faith between all Muslims
during the Meccan period for them to support each other and maintain their
integrity, Zayd b. Harisa, the Prophet’s adopted son and one of the very first
Muslims, became Hamza’s brother in faith. Thanks to this brotherhood, the
Muslims were able to maintain a steady and unified presence in Mecca until the
Hijra (Migration). After the Hijra, another bond of brotherhood was established
between the Immigrants and their Hosts, and this time Hamza’s brother was
Kulthum b. Hidm (ra). After the immigration to the city of Medina, the Prophet
(saw) started to mobilize military units with the purpose of guaranteeing the city’s
security, informing the surrounding tribes about the presence of the Muslims,
controlling the trade route between Mecca and Damascus, and blocking the
Meccan trade caravans. In these military expeditions, which were called sariyya
and were generally led by the Immigrants, Hamza often acted as platoon leader.
During the Saif Al-Bahr Expedition, a platoon led by Hamza set out in the month of
Ramadan of the first year of Hijra (March 623 AD) with the objective of
interceding a Quraysh caravan, in which the polytheist notable Abu Jahl was also
present, and carrying out a surprise attack if necessary. There was no military
confrontation, but this operation led by Hamza made it clear that Medinan
Muslims posed a serious threat to the Meccan polytheists. Hamza also played an
important role in the Battle of Badr, which took place in the second year of the
Hijra (624 AD) and was the first major military conflict between the Muslims and
the Meccan polytheists. Before the battle itself, there were individual duels
between members of the conflicting parties (mubaraza), and Hamza was one of
the warriors who were sent by the Prophet (saw) to the arena on behalf of the
Muslims. Hamza’s opponent from the polytheist side was Shayba b. Rabi’a, and
Hamza defeated him very swiftly. He also helped with the killing of the polytheist
leader Utba b. Rabi’a. Among those polytheists who were killed in these pre-battle
duels, Abu Sufyan’s wife Hind had many relatives: Utba b. Rabi’a was her father,
Shayba b. Rabi’a her uncle, and Walid her brother. Holding Hamza directly
responsible for the deaths of her closest relatives, Hind developed a deep hatred
for him and hired an Ethiopian slave named Wahshi to kill him in the next battle to
avenge her father.

“And never think of those who have been killed in the cause of Allah as dead.
Rather, they are alive with their Lord, well provided for, happy with what Allah has
bestowed upon them of His bounty, and they receive good tidings about those [to
be martyred] after them who have not yet joined them - that there will be no fear
concerning them, nor will they grieve.” (Al’i Imran, 169-170)

Before the Battle of Uhud, the Prophet (saw) received news that the Meccans had
mobilized towards Medina, and he organized a meeting with his Companions in
order to discuss the most appropriate strategy to be followed against the
oncoming Meccans. A group including Hamza argued that the best tactic would be
to go outside the city and engage in open battle, like they did in the Battle of Badr.
Even though the Messenger of God (saw) personally thought that defending the
city from the inside would be better, he respected the outcome of the
consultation with his leading Companions, including Hamza, and decided to go
outside of Medina to meet the enemy there. During the Battle of Uhud, archers
placed in a strategic position disregarded the Prophet’s (saw) orders and left their
posts prematurely. In the resulting chaos and retreat, Hamza was one of the few
who heroically defended the Prophet (saw) against the onslaught of the enemy.
When he noticed the Muslims scattering, Hamza said: “I am the Lion of God and
His Prophet. Lord, I seek refuge in you from the evil of Abu Sufyan and his men. I
seek your forgiveness for the mistakes of Muslims.” With these words, he tried to
encourage the Muslim soldiers and continued fighting himself. Meanwhile, the
assassin hired by Hind was looking for an opportunity to kill Hamza. While Hamza
was distracted by the battle, Wahshi threw his spear and killed him. During the
battle, the Meccan polytheists had mutilated the corpses of Muslims that they
came across; this act of mutilation is called musla, and it is strictly prohibited by
the Prophet (saw). Hamza was also a victim of this, and his corpse was torn into
pieces by the polytheists. When the Messenger of God (saw) saw his uncle in that
state, he expressed his grief in these words: “Nobody has suffered as much
calamity as you, and nobody ever will. Nothing has ever made me so angry. If
there were such a thing as mourning, I would mourn for you.” At this moment a
verse was revealed from God, which consoled both the Prophet (saw) and
Hamza’s family: “And never think of those who have been killed in the cause of
Allah as dead. Rather, they are alive with their Lord, well provided for, happy with
what Allah has bestowed upon them of His bounty, and they receive good tidings
about those [to be martyred] after them who have not yet joined them - that
there will be no fear concerning them, nor will they grieve.” (Al’i Imran, 169-170)

The Prophet (saw) personally took charge of the care and guardianship of Hamza’s
family and children. He assigned Ja’far b. Abi Talib as the guardian of Hamza’s
daughter Umama after Ja’far returned from Ethiopia, since his wife Asma was
Umama’s maternal aunt. When it was time for her to marry, the Prophet (saw)
married her to Salama b. Abi Salama from the Mahzum family. When Hamza’s
killer Wahshi came to the Prophet (saw) after the conquest of Mecca in order to
become Muslim, the Prophet (saw) remembered the death of his uncle. He felt
such a deep grief that he told Wahshi to stay out of his sight, which is an
extremely rare behavior in the Prophet’s (saw) life. However, this incident also
shows just how much the Prophet (saw) loved his uncle Hamza. With the courage
and heroism that he showed both in Uhud and the combats before Uhud, Hamza
is considered to be a role model for all the soldiers and warriors that came after
him. For the same reason, he was given the titles “the master of the martyrs” and
“the lion of God”.

Hamza’s greatest service to Islam was his courageous and heroic deeds; his life did
not last long enough to allow him to make other religious or scholarly
contributions. For this reason, we do not have many hadiths transmitted from
him. The sources mention that Hamza transmitted from the Prophet (saw) the
following supplication: “O Allah, I am supplicating to you for the sake of your most
glorious name and your greatest good will (rida)”.

Anas bin Malik (ra): The Devoted Servant of the Prophet (saw)

Anas bin Malik (ra) was born in Medina ten years before the Hijra (Immigration).
His family belonged to the Najjar clan of the tribe of Hazraj, which was one of the
two leading tribes of Medina. Known with the nickname Abu Hamza, he also
gained fame as “the Servant of the Prophet,” since he was a close personal
attendant to the Messenger of God (saw) for around ten years. The sources
narrate that Anas’ father Malik b. Nadr not only remained a non-Muslim, but also
left Medina in protest when his wife Umm Sulaym Sahla bint Mihan (r.anha) and
many of his relatives became Muslims, and that he later died in Damascus. It is
also narrated that he died before the Hijra. In contrast, many other members of
Anas’ family, in addition to his mother, accepted Islam, such as his brother Bara b.
Malik (ra), his aunt Umm Haram (r.anha), his uncle Anas b. Nadr (ra), and his
stepfather Abu Talha (ra).

The most important quality distinguishing Anas (ra) among the Companions was
his years-long service to the Prophet (saw) and the fact that he was raised under
his tutelage. Anas (ra) also learned about many religious issues from the Prophet
(saw) himself, and he later spent his life trying to teach and spread this
knowledge. A great many reports about the Prophet’s (saw) conduct towards
others, especially children; his way of teaching and education; and many other
ethical practices come down to us from Anas (ra).

During the Prophet’s (saw) immigration from Mecca to Medina, Anas b. Malik (ra)
was a child of ten years old. He narrates the excitement and joy of the Medinans
upon the arrival of the Prophet (saw) with the following words: “The children of
Medina were screaming: “Muhammad is coming! Muhammad is coming!” I
started to run and cry out with them. Finally, the Messenger of God (saw)
appeared with Abu Bakr (ra). When we saw them approaching, a man sent us
back to the city, asking us to tell everybody that the Messenger of God had
arrived. We ran back right away and informed everyone. Around five hundred
Medinan Hosts came out to greet them.” After the Prophet (saw) came to Medina,
the Hosts started to compete with each other to be of service to him. In this
competition, Anas b. Malik’s mother was at a serious disadvantage, since she had
nothing to offer. So she held Anas by the hand and went to the Prophet (s.aw),
saying: “O Messenger of God, I am a poor woman. I have nothing to offer that
could be of help to you. This is my son; I am leaving him to you so that he can help
and serve you. Please accept him.” The Messenger of God (saw) did not decline
her request.

From this moment on for ten years until the Prophet’s (saw) death, Anas b. Malik
(ra) was the Prophet’s (saw) personal servant. He had a great love for the Prophet
(saw) and took great joy and pride in attending to his needs. He would wake up
before everyone else in the mornings and go to the Prophet’s (saw) mosque to
take care of his needs and wishes. If the Prophet (saw) intended to fast that day,
Anas would prepare his pre-dawn meal and perform the morning prayer with him
after the meal ended. After Anas entered the service of the Prophet (saw), he
performed his morning prayers with him every day. Due to his young age, Anas did
not participate in the battles of Badr, Uhud, and Handaq. However, he was present
on the battlefield during Badr, attending to the Prophet (saw) and assisting the
fighters where possible. He also took his place in the Prophet’s (saw) closest
personal party during such important events as the Treaty of Hudaybiya, the
Expedition of Haybar, the pilgrimage of the year 629 AD (Umrah al-Qadha), the
Conquest of Mecca, the Battle of Hunayn, the Siege of Taif, and the Farewell
Pilgrimage. After the death of the Prophet (saw), the newly-elected caliph Abu
Bakr (ra) assigned Anas b. Malik (ra) to the post of alms collector and sent him to
Bahrain. During the rule of the caliph Umar (ra), Anas (ra) was preoccupied with
the education of the Muslims in Basra. He was also a member of a council of
leading Companions, which was assembled by the Caliph Umar (ra) to advise and
counsel him. After a brief stint in Damascus, Anas (ra) returned to Basra and
continued his work. He participated in the military campaigns that took place
during the rule of Caliph Umar (ra), including the conquest of Tustar. After the
conquest, he was charged with the duty of transporting the war booty back to
Medina. Anas b. Malik (ra) managed to stay away from the political disturbances
and polarization that started during the rule of the Caliph Uthman (ra) and which
steadily kept intensifying. In this period, the only official post Anas (ra) held was
the governorship of Basra, which coincided with the rule of the Caliph Abdullah b.
Zubayr and lasted only forty days. After this brief official engagement, Anas
returned to his life of education and teaching.

During the reign of the Umayyads, the rulers exerted considerable pressure on the
scholars, and Anas b. Malik (ra) was one of the Companions who were most
affected by this pressure. He was always courageous and adamant in his struggle
against oppression and injustice, and he never shrunk from telling the truth.
When the severed head of the Prophet’s (saw) grandson, Hussain (ra), was
brought to the governor of Iraq Ubaydullah b. Ziyad, the latter started defaming
Hussain (ra). Anas (ra) was present during this incident, and he rebuked the
governor by interrupting him and saying: “This head looks like the head of the
Prophet (saw)”. Because he opposed the practices of the Umayyad regime, Anas
(ra) was censured and persecuted, along with other Companions like Jabir b.
Abdullah (ra) and Sahl b. Sa’d (ra). One of their oppressors was the governor of
Iraq, Hajjaj, who branded their necks and hands in order to humiliate them in
front of the public and went so far as to seize all of Anas’ property, claiming that
he aided the rebels opposing the government. Anas (ra) wrote a letter of
complaint to the Umayyad caliph Abdulmalik b. Marwan and informed him of the
injustice he endured, and the caliph sent orders from the capital to Hajjaj,
commanding him to return Anas’ property and apologize to him.

Another quality that distinguishes Anas (ra) is the large number of hadith he
narrated. He is one of the seven Companions who are called “the Increasers”
(Mukthirun) for having transmitted an extraordinarily high number of reports
from the Prophet (saw). With approximately 2286 hadiths he narrated (including
repetitions), Anas (ra) ranks third among the Mukthirun. 168 of his narrations are
included in the canonic hadith collections of Bukhari and Muslim, roughly eighty
of them being quoted by Bukhari and ninety by Muslim.

Having spent the great majority of his life in Basra, Anas b. Malik (ra) died in the
93rd year of the Hijra (711-12 AD) at the age of 103. It is narrated in the sources
that the last Companion who passed away in Basra was Anas b. Malik (ra). The
most important quality distinguishing Anas (ra) among the Companions was his
years-long service to the Prophet (saw) and the fact that he was raised under his
tutelage. Anas (ra) also learned about many religious issues from the Prophet
(saw) himself, and he later spent his life trying to teach and spread this
knowledge. A great many reports about the Prophet’s (saw) conduct towards
others, especially children; his way of teaching and education; and many other
ethical practices come down to us from Anas (ra). He narrates, for example, that
he stayed with the Prophet (saw) for a very long time and that he never heard a
single word of reproach from him even though he couldn’t always behave the way
the Prophet (saw) wanted him to. He goes on to say that when the wives of the
Prophet (saw) were once about to scold him for a mistake he made, the Prophet
told them: “Leave the child alone. He has done nothing but what God has willed”.
Such reports from Anas provide priceless prophetic guidance and information
about the education of children and youth.

Anas b. Malik (ra) was a Companion who tried to shape all aspects of his life
according to the example of the Prophet (saw), and he succeeded in this endeavor
in large measure. The great hadith narrator Abu Hurayra (ra) testifies that the way
Anas (ra) performed his prayer was extremely similar to the way the Prophet (saw)
prayed. Another quality that distinguishes Anas (ra) is the large number of hadith
he narrated. He is one of the seven Companions who are called “the Increasers”
(Mukthirun) for having transmitted an extraordinarily high number of reports
from the Prophet (saw). With approximately 2286 hadiths he narrated (including
repetitions), Anas (ra) ranks third among the Mukthirun. 168 of his narrations are
included in the canonic hadith collections of Bukhari and Muslim, roughly eighty
of them being quoted by Bukhari and ninety by Muslim. In addition to the hadith
that he heard directly from the Prophet (saw) himself, Anas b. Malik (ra) learned
and transmitted hadith from the following Companions: Abu Bakr (ra), Umar (ra),
Uthman (ra), Fatima (ra), Mu’adh b. Jabal (ra), Usayd b. Hudayr (ra), Abu Dhar al-
Ghifari (ra), his mother Umm Sulaym (r.anha), his maternal aunt Umm Haram bint
Milhan (r.anha), his aunt’s husband Ubada b. Samit (ra), and his stepfather Abu
Talha (ra). Anas also taught hadith to such famous personalities as Hasan al-Basri,
Ibn Sirin, Sha’bi, Abu Kilaba al-Jarmi, Makhul b. Abi Muslim, Umar b. Abdilaziz,
Zuhri, Qat’ada b. Diama, and Abu Amr b. Ala. Below is a selection of hadith
narrated by Anas (ra):

“Help the oppressor by preventing him from oppressing others.”

“You will be with those whom you love.”

“He who does not show mercy to the young and respect the rights of the elderly is
not one of us.”

“If a young person shows respect to the elderly, God creates people who will in
turn show respect to him in his old age.”

“Whoever has the afterlife as his priority, God grants him a richness of heart and
makes his affairs easy. He is also given material goods even though he does not
want them. Whoever forgets the afterlife and thinks only of this world, God plants
the fear of poverty in his soul and puts his affairs in disarray. He is granted nothing
more than his due in this life.”

“When God wishes well for His servant, He punishes him in this world by
subjecting him to misfortunes and troubles. (He thus purifies him of his sins.)
When He wishes harm on him, He avoids giving him his punishment in this life and
postpones it, so that he has to endure a more severe punishment in the afterlife.”

“Do not wish for death when you are suffering from a misfortune. Those who find
themselves wishing for death should say: ‘O Lord! Keep us alive so long as living is
good and beneficial for us. The moment life ceases to be good for us, seize our
souls.’”

ABU UBAIDAH IBN AL-JARRAH (RTA)

Abu Ubaidah (rta) is one of the ten companions, to whom the Prophet (sa)
publicly promised Paradise. Born in the tribe of Quraish, he was known for his
modesty, humbleness and noble character. His real name was Amir Ibn Abdullah
Ibn Al-Jarrah, but he became famous as Abu Ubaidah Ibn Al-Jarrah (rta).

Although always soft and gentle among his friends, Abu Ubaidah (rta) would
become as hard as iron when it came to deciding right from wrong. Already before
the advent of Islam, Abu Ubaidah (rta) felt that his people were on the wrong
path. Islam was so close to Abu Ubaidah’s (rta) heart that when he learned about
it from his friend Abu Bakr (rta), he embraced it without any hesitation. Abu
Ubaidah (rta) was the eighth person to accept Islam. Because of his unparalleled
integrity and honesty, the Prophet (sa) named him ‘the nation’s trustworthy’
(Amin-ul-Ummah).

After migration to Madinah, Muslims had to fight numerous battles to defend

their faith. In the Battle of Badr, Quraish chiefs from Makkah came to attack
Muslims. Abu Ubaidah (rta) also took part in this battle. While fighting, he noticed
his father among the rows of the enemy. He did all he could to avoid facing his
father, but there came a point when both of them stood in front of each other –
Abu Ubaidah (rta) had no other choice but to defend his life and faith. They
exchanged blows, and Abu Ubaidah’s (rta) father fell down dead at his son’s feet.
Abu Ubaidah (rta) was very sad to see this happen. However, soon Allah (swt)
lifted heaviness from his heart – due to this incident, a revelation came:

“You (O Muhammad (sa)) will not find any people who believe in Allah and the
Last Day, making friendship with those who oppose Allah and His Messenger
(Muhammad (sa)), even though they were their fathers or their sons or their
brothers or their kindred (people). For such He has written Faith in their hearts,
and strengthened them with Ruh (proofs, light and true guidance) from
Himself.” (Al-Mujadilah 58:22)

This act of Abu Ubaidah (rta) proved his undivided love for Allah (swt). What more
can a Muslim wish for than being praised for his deed in the Quran?

After the victory in the Battle of Badr, the Battle of Uhud brought new trials of
faith for Muslims – this time the enemy army exceeded the numbers of
Mujahideen about three times. The retreating Quraish gained an upper hand
when a group of Mujahideen rushed after the booty, leaving their hill unmanned.
The situation grew worse as misleading news about the Prophet’s (sa) death
began to spread – many Muslims fled from the battlefield. Abu Ubaidah (rta),
however, remained among the soldiers who decided to fight till the end.

In the heat of the battle, Abu Ubaidah (rta) saw an arrow strike the Prophet (sa),
who then fell to the ground. Abu Ubaidah (rta) rushed towards him and saw that
two chains of the Prophet’s (sa) armour had gone through his cheeks, causing
serious injury and heavy bleeding. Understanding the gravity of the situation, Abu
Ubaidah (rta) took out these chains from the Prophet’s (sa) face, using his own
teeth, two of which broke in the process. Later, other companions looked at Abu
Ubaidah (rta) with envy because they wished they had had this opportunity to
sacrifice their teeth in order to show their love for the Prophet (sa).

Abu Ubaidah (rta) was a successful and exceptionally loyal military commander.
Under his command, Muslims controlled the Arab tribes around Madinah and
participated in military efforts to spread Islam. He joined his forces with the
Mujahideen army at Mutah in Jordan for a battle against the Roman army. He led
a faction of Muslims when the Mujahideen proceeded to conquer Makkah. The
qualities that Abu Ubaidah (rta) was admired for were his humility and purity of
intentions when it came to struggling in the cause of Allah (swt). Although a great
military leader, Abu Ubaidah (rta) never hesitated to surrender his leadership
because he knew he was fighting for a greater cause than just worldly power and
authority.

The Prophet’s (sa) death brought a new challenge to the Muslim community – the
selection of the next head of the Islamic state. To settle the arising differences,
Abu Bakr (rta) offered two candidates for the post of the first Caliph: Umar Ibn Al-
Khattab (rta) and Abu Ubaidah (rta) Ibn Al-Jarrah. Upon hearing this, both Umar
(rta) and Abu Ubaidah (rta) immediately pledged their allegiance to Abu Bakr (rta),
as they felt there was no other more worthy of this position. Upon seeing this,
others also pledged their allegiance to the new Caliph Abu Bakr (rta). Thus, these
sincere acts of self-denial by both Abu Ubaidah (rta) and Umar (rta) smoothly
solved the situation, which could have become critical for the future of the
Muslim community.

Selecting the first Caliph was not the only instance that proved the exceptional
humbleness and self-denial of Abu Ubaidah (rta). Abu Bakr (rta) sent Abu Ubaidah
(rta) to Syria to fight the Romans, selecting him to be the general commander of
the Muslim forces. When thirty-six thousand Mujahideen reached their
destination at Yarmuk, they were met by the Roman army of two hundred
thousands. Seeing the uneven division of forces, Muslims sent a message to the
Caliph, inquiring what to do next. Abu Bakr (rta) sent in support forces with Khalid
Ibn Waleed (rta), whom he selected to be the commander general of the whole
joint Muslim army. Upon hearing this, Abu Ubaidah (rta) gave his post to Khalid
(rta) without any hesitation and continued to fight under him as an ordinary
soldier.

Later during the same battle, the news came about the death of Abu Bakr (rta).
The next Caliph Umar Ibn Al-Khattab had once again given the command of the
joint Muslim forces to Abu Ubaidah (rta). Abu Ubaidah (rta), however, did not rush
to deliver this news to Khalid (rta). Only when the battle ended with a great
victory by Mujahideen, he handed to Khalid (rta) the message from the Caliph.
Khalid was deeply moved by such an act of self-denial on Abu Ubaidah’s (rta) part.
This humble man did not wish to reap the worldly glory of a victorious
commander – he preferred to be loyal to the higher aim of spreading the message
of Islam.

Abu Ubaidah (rta) remained loyal to Umar all his life, except on one occasion.
When the fatal disease of plague spread in the Syrian city where the Muslim
forces were stationed, Umar (rta) sent an urgent message to Abu Ubaidah (rta),
requesting him to return to Madinah immediately. The Caliph feared for the life of
his most trustworthy warrior. Abu Ubaidah (rta) guessed this and sent a return
message to Umar (rta), asking permission to stay with his soldiers, who were in
much need of him. Abu Ubaidah (rta) wrote that there was no need to keep alive
a man who was not born to live in this world forever.

Umar’s (rta) guess proved to be right – Abu Ubaidah (rta) contracted the deadly
disease. Before passing away, Abu Ubaidah (rta) addressed his Mujahideen with a
special speech, instructing them to keep steadfast in their Islamic duties, to
practice good morals, to obey the rulers and, above all, to remember that no one
can escape death.

Abu Ubaidah (rta) Ibn Al-Jarrah, ‘the nation’s trustworthy,’ died and was buried in
Jordan.

<==============================================================>

Life Sketches of Ummahat ul Momineen

Every Muslim likes to know (and every muslim must know) about, the members
of the family of the Prophet Mohammad (Sallallaho Alaihe Wasallam). The
Muhaddithin and historians all agree that eleven ladies had the honour of being
wives of the Prophet Mohammad (Sallallaho Alaihe Wasallam). A very brief
account of their lives is, therefore, given here.

Hadhrat Khadijah (Radhiyallaho anha)

Hadhrat Sauda (Radhiyallaho anha)

Hadhrat Aishah (Radhiyallaho anha)

Hadhrat Hafsah (Radhiyallaho anha)

Hadhrat Zainab bint Khuzaimah (Radhiyallaho anha)

Hadhrat Umme Salamah (Radhiyallaho anha)

Hadhrat Zainab bint Jahsh (Radhiyallaho anha)

Hadhrat Juwairiah bintul Harith (Radhiyallaho anha)

Hadhrat Umme Habibah (Radhiyallaho anha)

Hadhrat Safiyyah (Radhiyallaho anha)

Hadhrat Maimoonah (Radhiyallaho anha)

Hadhrat Khadijah (Radhiyallaho anha):

She was the first among them. At the time of her marriage, she was 40 year old
and the Prophet Mohammad (Sallallaho Alaihe Wasallam) was twenty-five. She
begot all his children, except a son, Ibrahim.

She was first to be married to Waraqah bin Naufal, but this marriage could not
take place. Her first husband was Atiq bin Aa’iz. She had a daughter from him,
whose name was Hind. Hind grew up and embraced Islam, and she was the
mother of many children. On the death of Atiq, Khadijah (Radhiyallaho anha) was
married to Abu Hala, and got two children from him viz. Hind and Halah. Hind
lived up to the time of Ali’s Caliphate. On the death of Abu Halah, the Prophet
Mohammad (Sallallaho Alaihe Wasallam) married her as his first wife.

She died in Ramadan of the 10th year of the mission at the age of sixty-five. He
loved her very much and did not marry any other woman during her life time. She
was popularly called Tahirah (Clean and pure) even before Islam.

Her children from other husbands are therefore known as Banu Tahirah. Her
virtues and privileges have been mentioned extensively (in Hadith). The Prophet
Mohammad (Sallallaho Alaihe Wasallam) laid her in the grave with his own hands.
The funeral service had not till then been enjoined.

Hadhrat Sauda bint Zam’ah bin Qais (Radhiyallaho anha)

She was previously married to her cousin Hadrath Sukran bin ‘Amor (Radhiyallaho
anho). The couple embraced Islam and emigrated to Abysinnia. Hadhrat Sukran
(Radhiyallaho anha) died in Abyssinia. Hadhrat Saudah (Radhiyallaho anha), now a
widow, returned to Mecca. The Prophet Mohammad (Sallallaho Alaihe
Wasallam) , on the death of Hadhrat Khadijah (Radhiyallaho anha) in Shawwal of
the same year married Hadhrat Saudah (Radhiyallaho anha). We know the
devotion of the Prophet Mohammad (Sallallaho Alaihe Wasallam) in his salaat.
Once Hadhrat Saudah (Radhiyallaho anha) stood after him in Tahajjud. The next
day she said to him:

“O, Prophet of Allah! Last night you took so long in your Ruk’u that I apprehended
bleeding from my nose.”

(As she was bulky, the strain might have been too much for her).

The Prophet Mohammad (Sallallaho Alaihe Wasallam) once intended to divorce

her. As meanwhile Hadhrat Aishah {Radhiyallaho anha) had also been married to
the Prophet Mohammad (Sallallaho Alaihe Wasallam) , she said:

“O, Prophet of Allah! I am ready to forego my turn in favor of Hadhrat Aishah

{Radhiyallaho anha), but I don’t like to be divorced (by you). I wish to be in
Paradise as one of your wives.”

The Prophet Mohammad (Sallallaho Alaihe Wasallam) agreed to this suggestion.

She died in about 55 A. H. towards the end of the Khilafat of Hadhrat Umar
(Radhiyallaho anho).

There was another Qureysh woman of the same name. She also a widow having
about six children. The Prophet Mohammad (Sallallaho Alaihe Wasallam) offered
to marry her, but she said:
“O, Prophet of Allah! You are dearer to me than any other person in this world. I
do not like my children to a nuisance to you.”

He appreciated this, and withdrew the offer.

Hadhrat Aishah (Radhiyallaho anha)

She too was married to the Prophet Mohammad (Sallallaho Alaihe Wasallam) in
Swawwal of the 10th year of the Nubuwwat. She was born in the 4th year of
Nubuwwat and was married when she was six, but was actually sent by her
parents to live with the Prophet Mohammad (Sallallaho Alaihe Wasallam) after his
emigration to Madinah, when she was nine. She was eighteen at the time of the
Prophet Mohammad’s (Sallallaho Alaihe Wasallam) death. She died on the night
of Tuesday, the 17th Ramadan, 57 A. H at the age of sixty-six. She desired at the
time of her death that she might be buried, along with other Ummahat-ul-
Momineen, in the public graveyard, though she could be buried by the side of the
Prophet Mohammad’s (Sallallaho Alaihe Wasallam) grave, which was in her house.

She was the only wife of the Prophet Mohammad (Sallallaho Alaihe Wasallam)
who had not been married previously. All the remaining wives had either been
widowed or divorced (some quite a few time before they became Ummuhat-ul-
Momineen. To be married in Shawwal was considered a bad omen among the
Arab women.

Hadhrat Aishah (Radhiyallaho anha) says:

“I was married in Shawwal, It was also Shawwal when I was sent to live with the
Prophet Mohammad (Sallallaho Alaihe Wasallam) . Which of the Prophet
Mohammad’s (Sallallaho Alaihe Wasallam) wives has been more blessed with his
1love and Allah’s other favors than me?”
On the death of Hadhrat Khadijah (Radhiyallaho anha), Hadhrat Khaulah bint
Hakim (Radhiyallaho anha) came to the Prophet Mohammad (Sallallaho Alaihe
Wasallam) and said:

“O, Prophet of Allah! Don’t you like to marry again?” The Prophet Mohammad
(Sallallaho Alaihe Wasallam) : “Whom can I marry?”

Khaylah: “I know one virgin and one widow.” The Prophet Mohammad (Sallallaho
Alaihe Wasallam) : “Name them.”

Khaulah: “The virgin is Aishah, (Radhiyallaho anha) the daughter of your bosom
friend Abu Bakr (Radhiyallaho anho), and the widow is Saudah bint Zam’ah.”

The Prophet Mohammad (Sallallaho Alaihe Wasallam) : “All right! You may make
the proposal.”

Hadhrat Khaulah (Radhiyallaho anha) then went Hadhrat Aisha’s (Radhiyallaho

anha) mother Hadhrat Umme-Rooman (Radhiyallaho anha) and said to her: “I
have come with good tidings for your family.”

Hadhrat Umme Rooman (Radhiyallaho anha): “What is that?” Hadhrat Khaulah

(Radhiyallaho anha): “The Prophet Mohammad (Sallallaho Alaihe Wasallam) has
sent me to seek Hadhrat Aishah (Radhiyallaho anha’s) hand for him”

Hadhrat Umme Rooman (Radhiyallaho anha): “But ‘Hadhrat Aishah (Radhiyallaho

anha) is like his niece. How can she be married to him? Let me consult her father.”

Hadhrat Abu Bakr (Radhiyallaho anho) was not at home at that time. When he
came, the proposal was placed before him, and he expressed the same difficulty.
Hadhrat Khaulah (Radhiyallaho anho) returned to the Prophet Mohammad
(Sallallaho Alaihe Wasallam) and apprised him of their difficulty. The Prophet
Mohammad (Sallallaho Alaihe Wasallam) said: “Abu Bakr is my bosom friend and
brother-in-Islam, but this does not forbid my marrying his daughter.”

Hadhrat Khaulah (Radhiyallaho anho) went and informed Hadhrat Abu Bakr
(Radhiyallaho anho) accordingly. Abu Bakr (Radhiyallaho anho) was extremely glad
to call the Prophet Mohammad (Sallallaho Alaihe Wasallam) to his home and
perform Aishah’s (Radhiyallaho anha) Nikah with him. A few months later, when
the Prophet Mohammad (Sallallaho Alaihe Wasallam) had emigrated to Madinah,
Hadhrat Abu Bakr (Radhiyallaho anho) said to the Prophet Mohammad (Sallallaho
Alaihe Wasallam) : “Why don’t you have your wife Hadhrat Aishah (Radhiyallaho
anha) to live with you?” He said: “I have to make some preparations, etc., before I
do that.”

Hadhrat Abu Bakr (Radhiyallaho anho) presented him with some money, with
which necessary things were arranged. Hardhat Aishah (Radhiyallaho anha) then
started living by the Prophet Mohammad (Sallallaho Alaihe Wasallam) from
Shawwal of l or 2 A. H. She shared ‘bed with the Prophet Mohammad (Sallallaho
Alaihe Wasallam) for first time in Hadhrat Abu Bakr’s (Radhiyallaho anho) house.
These are the three marriages, which the Prophet Mohammad (Sallallaho Alaihe
Wasallam) had before Hijrah. All the remaining, wives were taken by him in
Madinah.

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Hadhrat Hafsah (Radhiyallaho anha)

She was the daughter of ‘Hadhrat Umar (Radhiyallaho anho) who was born in
Mecca five years before the Nubuwwat. She was first married to Hadhrat Khunais
bin Huzaifah (Radhiyallaho anho), who was one of the very early Muslims. He first
emigrated to Abyssinia and then to Madinah. He participated in Badr, and was
fatally wounded in Badr (or in Uhud) and died of the wound in the year l or 2 A. H.
Hadhrat Hafsah (Radhiyallaho anha) had also emigrated to Madinah with her
husband. When her husband died, Hadhrat Umar (Radhiyallaho anho) went to
Hadhrat Abu Bakr (Radhiyallaho anho) and said:

“I want to give Hafsah in marriage to you.” Hadhrat Abu Bakr (Radhiyallaho anho)
kept quiet and said nothing. Meanwhile Ruqayyah (Radhiyallaho anha) the
daughter of the Prophet Mohammad (Sallallaho Alaihe Wasallam) and the wife of
Hadhrat Usman (Radhiyallaho anho) died.

Hadhrat Umar (Radhiyallaho anho) went to Hadhrat Usman (Radhiyallaho anho)

and offered Hadhrat Hafsah (Radhiyallaho anho’s) hand to him.

He declined by saying, “I have no mind to marry for the present.” Hadhrat Umar
(Radhiyallaho anho) complained of this to the Prophet Mohammad (Sallallaho
Alaihe Wasallam).

The Prophet Mohammad (Sallallaho Alaihe Wasallam) said: “I tell you of a

husband for Hafsah better than Usman and of a wife for Usman better than
Hafsah.”
He then took Hadhrat Hafsah (Radhiyallaho anha) as (next wife, and gave his own
daughter Hadhrat Umme Kulsum (Radhiyallaho anha) in marriage to Hadhrat
Usman (Radhiyallaho anho). Hadhrat Abu Bakr (Radhiyallaho anho) later said to
Hadhrat Umar (Radhiyallaho anho):

“When you offered Hafsah’s hand to me, I kept quiet as the Prophet Mohammad
(Sallallaho Alaihe Wasallam) had expressed to me his intention of marrying her. I
could neither accept your offer nor disclose the Prophet Mohammad’s (Sallallaho
Alaihe Wasallam) secret to you. I, therefore, kept quiet. If the Prophet
Mohammad (Sallallaho Alaihe Wasallam) had changed his mind, I would have
gladly married her.”

Hadhrat Umar (Radhiyallaho anho) says: “Abu Bakr’s silence over the offer was in
fact more shocking to me than ‘Usman’s rejection.”

Hadhrat Hafsah (Radhiyallaho anha) was a very pious woman, and very much
devoted to Salaat. She would often fast during the day and spend the night in
prayers. Once the Prophet Mohammad (Sallallaho Alaihe Wasallam) , for some
reason, was displeased with Hafsah and even pronounced the first divorce to her.
‘Hadhrat Umar (Radhlyallaho anho) was naturally very much shocked over this.
Jibraeel Alayhis came to the Prophet Mohammad (Sallallaho Alaihe Wasallam) and
said: “Allah wants you to take Hafsah back, as she is fasting often and spending her
nights in Salaat, and also Allah wants it for Hadhrat Umar’s (Radhiyallaho anho)
sake.”

The Prophet Mohammad (Sallallaho Alaihe Wasallam) therefore took her back.
She died in Jamadil oola, 45 A. H., at the age of 63.
Top

Hadhrat Zainab (Radhiyallaho anha)

She was the next to be married to the Prophet Mohammad (Sallallaho Alaihe
Wasallam) . There are divergent reports about her previous husbands. According
to one report she was first married to Hadhrat Abdullah bin Jahsh (Radhiyallaho
anho) who was killed in Uhud, as we have already seen in his story in chapter VII.
According to another report, she was first married to Tufail ibnul al Harith and
when divorced by him was remarried to his brother Ubaidah ibnul Harith, who
was killed in Badr. The Prophet Mohammad (Sallallaho Alaihe Wasallam) married
her in Ramadan, 3 A.H. She lived with the Prophet Mohammad (Sallallaho Alaihe
Wasallam) for eight months only, as she died in Rabi-ul-Akhir, 4 A.H.

Hadhrat Zainab and Hadhrat Khadijah (Radhiyallaho anha) are the two wives of
the Prophet Mohammad (Sallallaho Alaihe Wasallam) who died during his life
time. All the other wives lived on after him and died later. Hadhrat Zainab
(Radhiyallaho anha) spent very liberally on the poor, and was ul Masakin’ (mother
of the poor) even before Islam.

After her death, the Prophet Mohammad (Sallallaho Alaihe Wasallam) married
Hadhrat Umme Salmah (Radhiyallaho anha).

Top

Hadhrat Umme Salamah (Radhiyallaho anha)

She was the daughter of Hadhrat Abu Ummayyah (Radhiyallaho anhu). She was
first married to her cousin Hadhrat bin Abdul Asad known as Abu Salamah
(Radhiyallaho anhu). The couple embraced Islam in the very beginning and
emigrated to Abyssinia, due to the persecutions of Qureysh. A son was born to
them in exile, who was named Salamah. After returning from Abyssinia, the family
emigrated to Madinah. Hadhrat Umme Salamah’s (Radhiyallaho anha) story about
her journey to Madinah, has been already given in the early part of the chapter.
After reaching Madinah, Hadhrat Umme Salmah (Rad laho anha) got another son
‘Umar and two daughters Durrah and Zainab (Radhiyallaho anhum).

Hadhrat Abu Salamah (Radhiyallaho anho) was the eleventh man to embrace
Islam. He participated in the battle of Badr as well as in Uhud. He got a severe
wound in Uhud, which did not heal for a long time. He was sent by the Prophet
Mohammad (Sallallaho Alaihe Wasallam) in an expedition in Safar, 4 A. H.

When he returned from the expedition, the old wound again started giving
trouble and at last he died of the same on 8th Jamadil-Akhir, 4 A. H. Hadhrat
Umme Salamah (Rad, laho anha) was pregnant at the time. Zainab was born to
her after the death of her husband. After she had completed her Iddat (waiting
period), Hadhrat Abu Bakr (Radlaho anho) proposed to marry her, but she
declined.

Later, the Prophet Mohammad (Sallallaho Alaihe Wasallam) offered to marry her.
She said: “O, Prophet of Allah! I have quite a few children with me and I am very
sensitive by nature. Moreover, a people are in Mecca, and their permission for
getting remarried is necessary.”

The Prophet Mohammad (Sallallaho Alaihe Wasallam) said: “Allah will look after
your children and your sensitiveness will vanish in due course. None of people will
dislike the proposed marriage”.
She then asked her (eldest) son Hadhrat Salamah (Radhiyallaho anho) to serve as
her guardian and give her in marriage to the Prophet Mohammad (Sallallaho
Alaihe Wasallam) She was married in the end of Shawwal, 4 A. H. She says: “I had
heard from the Prophet Mohammad (Sallallaho Alaihe Wasallam) that a person
struck with a calamity should recite this prayer:

“O, Allah! Recompense me for this affliction by giving me something better than
what I have lost: then Allah would accept his prayer.” I had been reciting this
prayer since the death of Hadhrat Abu Salamah (Radhiyallaho anho), but I could
not imagine a husband better than he, till Allah arranged my marriage with the
Prophet Mohammad (Sallallaho Alaihe Wasallam) .” Hadhrat Aishah (Radhiyallaho
anha) says:

“Umme Salamah (Radhiyallaho anha) was famous for her beauty. Once I contrived
to see her. I found her much more beautiful than I had heard. I mentioned this to
Hafsah who said. “In my opinion, she is not as beautiful as people say.” She was
the last of the Prophet Mohammad (Sallallaho Alaihe Wasallam) wives to die. It
was in 59 or 62 A. H. She was 84 at the time of her death, and as such she was
born 9 years before Nubuwwat.

As already been said, the Prophet Mohammad (Sallallaho Alaihe Wasallam)

married her after the death of Hadhrat Zainab Khuzaimah (Radhiyallaho anha).
She therefore lived in Hadhrat Zainab’s (Radhiyallaho anha) house. She found a
had-mill, a kettle and some barley in an earthen jar, lying in the house. She milled
some barley and after putting some fat cooked a preparation, which she served to
the Prophet Mohammad (Sallallaho Alaihe Wasallam) on the very first day of her
marriage with him.
Top

Hadhrat Zainab bint Jahsh (Radhiyallaho anha)

She was the Prophet Mohammad’s (Sallallaho Alaihe Wasallam) cousin. She was
first given in marriage by the Prophet Mohammad (Sallallaho Alaihe Wasallam) to
his adopted son Hadhrat Zaid bin Harithah (Radhiyallaho anho). When Hadhrat
Zaid (Radhiyallaho anho) divorced her, she was married to the Prophet
Mohammad (Sallallaho Alaihe Wasallam) by command of Allah, as mentioned in
Surah Al Ahzab. This took place in 5 A.H., at that time she was 35. She was
therefore born 17 years before Nubuwwat. She was always proud of the fact that,
the other wives while all the other wives were given in marriage to the Prophet
Mohammad (Sallallaho Alaihe Wasallam) by their guardians, it was Allah Himself
Who did this for her.

When Hadhrat Zaid (Radhiyallaho anho) divorced her and she had completed her
Iddat, the Prophet Mohammad (Sallallaho Alaihe Wasallam) sent the proposal to
her. She said: “I cannot say anything until I have consulted my Allah.” She
performed Wudhu, said two rakaat of Salaat, and prayed to Allah: “O, Allah! Thy
Prophet proposes to marry me. If I am fit for the honor, then give me in his
marriage.”

Allah answered her prayer by revealing the following verse to the Prophet
Mohammad (Sallallaho Alaihe Wasallam) :

“So when Zaid had performed the necessary formality (of divorce) from her, we
gave her unto thee in marriage, so that (henceforth) there may be no sin for
believers in respect of the wives of their adopted sons, when the latter have
performed the necessary formality (of release) from them. The Commandment of
Allah must be fulfilled.” (XXXIII:37)

When she received the good news about this revelation, she prostrated before
Allah in thanksgiving. Prophet Mohammad (Sallallaho Alaihe Wasallam) arranged
a big feast of Walimah for this marriage. A goat was slaughtered and mutton-curry
with bread was served to the guests. People came in groups, and were served till
all of them were fed.

Hadhrat Zainab (Radhiyallaho anha) had a very large heart for spending in the way
of Allah. She earned by working with her hands and spent all “her earnings in
charity. It was about her that the Prophet Mohammad (Sallallaho Alaihe
Wasallam) prophesied:

“My wife with long hands will be the first to meet me after my death.” The wives
took this to mean the physical length of arms and began to measure their hands
with a stick. The hands of Hadhrat Saudah (Radhiyallaho anha) came out to be the
longest by measurement. But when Hadhrat Zainab (Radhiyallaho anha) died first,
the meaning of the metaphor used by the Prophet Mohammad (Sallallaho Alaihe
Wasallam) dawned upon them. She fasted very often. She died in 20 and ‘Umar
(Radhiyallaho anho) led the funeral service. She fifty at the time of her death.

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Hadhrat Juwairiah (Radhiyallaho anha)

She was the daughter of Harith, the chief of Banu Mustaliq and was married to
Musafe’ bin Safwan.
She was one of the large number of captives who fell into Muslim hands after the
battle of Muraisee’, and she was given to Hadhrat Thabit bin Qais (Radhiyallaho
anho). He offered to release her for 360 Dirhams. She came to the Prophet
Mohammad (Sallallaho Alaihe Wasallam) and said: “O, Prophet of Allah! I am the
daughter of Harith who is the chief of the, and you know my story. The ransom
demanded by Hadhrat Thabit (Radhiyallaho anh) is too much for me. I have come
to seek your help in the matter.”

The Prophet Mohammad (Sallallaho Alaihe Wasallam) agreed to pay her ransom,
set her free, and offered to take her as his wife. She was very glad to accept this
offer. She was married to the Prophet Mohammad (Sallallaho Alaihe Wasallam) in
5 A.H. and as a consequence of this marriage, the prisoners of Banu Mustaliq
(Juwairiah’s tribe), about a hundred families, were all set free by the Muslims.

“The tribe which so honoured by the Prophet Mohammad’s (Sallallaho Alaihe

Wasallam) relationship,” they said, “should not remain in slavery.” Such were the
noble expediences in all the marriages of the Prophet Mohammad (Sallallaho
Alaihe Wasallam) . Hadhrat Juwairiah (Radhiyallaho anha) was pretty, her face was
very attractive. Three days before her falling captive in the battle, she had seen in
her dream the moon coming out from Madinah and falling into her lap. She says:

“When I was captured, I began to hope that my dream would come true.” She was
20 at time of her marriage with the Prophet Mohammad (Sallallaho Alaihe
Wasallam) . She died in Rabi-ul-Awwal, 50 A.H., in Madinah at the age of 65.

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Hadhrat Umme Habibah (Radhiyallaho anha) was the daughter of Abu Sufyan, and
was first married to Ubaidullah bin Jahsh in Mecca. The couple embraced Islam,
and then emigrated to Abyssinia due to persecution by the Qureysh. One night
she saw her husband (in a dream) in the most ugly and obnoxious form. The next
day she came to know that he had turned Christian. She, however, remained a
Muslim and was therefore separated from him. She was now all alone in exile. But
Allah soon recompensed her loss. The Prophet Mohammad (Sallallaho Alaihe
Wasallam) sent her an offer of marriage through the King Negus, who sent a
woman named Abrahah to her with the message. She was so happy with the good
news that she made over the bracelets and other jewellery that she was wearing
to the woman in gratification.

King Negus represented the Prophet Mohammad (Sallallaho Alaihe Wasallam)

Nikah ceremony, and gave her 400 dinars as her portion and many other things in
dowry from himself.

He also gave a feast and dinars as gift to all those who were present in the
ceremony. The Negus then dispatched her to Madinah, with her dowry and other
gifts such as perfume, etc. This marriage took place in 7 A. H. (Her father was not
a Muslim then). She most probably died in 44 A.H.

Hadhrat Safiyyah (Radhiyallaho anha)

She was the daughter of Hayi, Who was a descendant of Hadhrat Harun (Alaihis
salaam) the brother of Moosa (Alaihis salaam). She was first married to Salam bin
Mishkam and then to Kinallah bin Abi Huqaiq at the time of Khevbar. Kinallah was
killed in the battle and she was captured by the Muslims. Hadhrat Dahya Kalbi
(Radhiyallaho anha) requested for a maid, and the Prophet Mohammad (Sallallaho
Alaihe Wasallam) made her over to him. At this, the other Sahabah approached
the Prophet Mohammad (Sallallaho Alaihe Wasallam) and said:

“O, Prophet of Allah! Ballu Nazir and Banu Quraizah (the Jewish tribes of
Madinah) will feel offended to see the daughter of a Jewish chief working as a
maid. We therefore suggest that she may be taken as your own wife.”

The Prophet Mohammad (Sallallaho Alaihe Wasallam) paid a reasonable sum of

money to Hadhrat Dahya (Radhiyallaho allho) as ransom, and said to Safiyyah:
“You are now free; if you like you can go back to your tribe or can be my wife.”

She said: “I longed to be with you while I was a Jew. How can I leave you now,
when I am a Muslim?”

This is probably a reference to the fact that she once saw in her dream a portion
of the moon falling into her lap. When she mentioned her dream to Kinanah, he
smote her face so severely that she developed a mark on her eye. He said: “You
seem to be desiring to become the wife of the King of Madinah.”

Her father is also reported to have treated her similarly when she related the
same or similar dream to him. She again saw (in her dream) the sun lying on her
breast. When she mentioned this to her husband, he remarked:

“You seem to be wishing to become the Queen of Madinah.” She says: “I was
seventeen when I was married to the Prophet Mohammad (Sallallaho Alaihe
Wasallam) .

She came to live with the Prophet Mohammad (Sallallaho Alaihe Wasallam) when
he was camping at the first stage from Khaiber. Next morning, he said to the
Sahabah: “Let everybody bring whatever he has got to eat.”

They brought their own dates, cheese, butter, etc. A long leather sheet was spread
and all sat round it to share the food among themselves. This was the Walimah for
the marriage.

She died in Ramadan, 50 A. H., when she was about 60.

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Hadhrat Maimoonah (Radhiyallaho anha)

She was the daughter of Harith bin Hazan. Her original name was Barrah but she
was later renamed Maimoonah by the Prophet Mohammad (Sallallaho Alaihe
Wasallam) . She was first married to Abu Rahim bin Abdul Uzza. According to
some reports, she was married twice before she became Ummul Mominin. She
had been widowed lately when the Prophet Mohammad (Sallallaho Alaihe
Wasallam) married her at Saraf, a place lying on his journey to Mecca for ‘Umrah
in Zul Qa’dah 7 A.H. He had intended to start living with her when in Mecca after
performing ‘Umrah but, as Qureysh did not allow him to enter Mecca, he called
her over to him in the same place on his return journey. Many years later she died
and was buried exactly at the same place in 51 A. H. (when she was 81).

This is a strange coincidence that at a certain place during one Journey she is
married, at the same place on the return journey she starts living with the
Prophet Mohammad (Sallallaho Alaihe Wasallam) and at the very place during
another journey she dies and is buried.

Hadhrat Aishah (Radhiyallaho anha) says: “Maimoonah was the most pious, and
the most mindful of her kith and kin, among the Prophet Mohammad’s (Sallallaho
Alaihe Wasallam) wives.”

Hadhrat Yazid bin Asam (Radhiyallaho anha) says: “She was seen either engaged in
Salaat or in domestic work. When she was doing neither, she was busy in Miswak.”
She was the last woman to be married by the Prophet Mohammad (Sallallaho
Alaihe Wasallam) . Certain Muhaddithin have, however, mentioned one or two
other marriages contracted by the Prophet Mohammad (Sallallaho Alaihe
Wasallam) .