Zubair al- awwam
Az-Zubair embraced Islam at the age of fifteen, although he was still young, he was a strong believer, fully convinced.
Az-Zubair embraced Islam at the age of fifteen, although he was still young, he was a strong believer, fully convinced, for he had suffered a lot for the sake of Islam in spite of his well known family name and his honor.
His uncle used to wrap him in a burning straw mat until the smoke came out of it and he almost suffocated, and tried to force him to disbelief in Prophet Mohammad and Allah.
Az-Zubair would say: By Allah no� I would never return to Kufr (non believing)..
Az Zubair had immigrated in the two immigrations, to Ethiopia, then to Al-Madinah. He was the first one to use a sword to fight in the Cause of Allah and that was in Mekkah before the Muslims were ordered to fight.
There had been a rumor that the non-believers had captured Prophet Mohammad (PBUH), and quickly Az Zubair took his sword and went out assaulting, and walking through Mekkah, wishing to kill Mekkah�s non-believers from Quraish.
And when Prophet Mohammad (PBUH) saw him, he asked him: �What is wrong with you Zubair?!
He said: I was told that you were captured. The Prophet (PBUH) prayed that he be granted peace and blessings, and prayed for him and his mighty sword.
Az-Zubair Ibn Al �Awwam is the nephew of �Um Al-Mu�mineen (the mother of the believers) Khadijah Bint Khuwaylid (may Allah be pleased with her), and the son of Safiyah the Prophet�s (PBUH) aunt, and the husband of Asmaa, the daughter of �Abu Bakr As-Siddiq (one of Prophet Mohammad�s �PBUH� companions).
He is among the first five men who embraced Islam. He is also one of the ten men promised to enter paradise, and one of the six Shoora (consultation) men that �Umar Ibn Al Khattab recommended as Khalifah (Caliph).
Az-Zubair witnessed all the battles with Prophet Mohammad (PBUH). He was never reluctant nor hesitant in joining the Prophet (PBUH) in any of the battles against no- believers.
During the battle of Badr, it was said that Az Zubair tied around his head a yellow nomadic head cover, and that the angels came down from heaven looking like him.
And in the Battle of Al-Khandaq when the non-believers took control over Al-Madinah, the believers were extremely shaken. The Prophet (PBUH) called his companions and said:
�Who will bring us the news of the people in Al- Madinah?!�- Az-Zubair said: I, O Prophet of Allah. The Prophet (PBUH) asked the same question three times, and every time Az-Zubair would stand up and say: I.
So the Prophet (PBUH) said: �Every Prophet used to have a disciple), and my disciple Az-Zubair Ibn Al �Awwam�.
Az-Zubair gave the highest priority in his life to fighting in the Cause of Allah, and joining the Prophet (PBUH) in battles to fight non-believers. The Prophet (PBUH) said about him:
�Al Zubair and Talhah are my neighbors in paradise�.
Az Zubair was seen during pilgrimage wearing �Ihram� clothes (pilgrimage costume). Someone saw how his body was full of wounds from the strikes of swords. He also saw in his chest what seemed like heavy deep scars from arrows and spears, so he told him:
By Allah, I have never seen a body like your body.. So Az-Zubair said: Not any of these wounds have happened except when I was in the company Prophet Mohammad (PBUH), fighting in the Cause of Allah.
In battle of Yarmuk, non- believers almost won the battle, so Az-Zubair said in a loud voice Allah-u-Akbar (Allah is Great)and took his horse and ran towards the enemies, riding through them all, and on his way back, he was cutting off their heads, overthrowing them on both sides (right and left),. Doing so he encouraged the Muslims and they started attacking the enemy in one man�s power, and they won the battle by Allah�s help.
Az-Zubair Ibn Al �Awwam died as a martyr in the 33rd year of Hijrah.
Az-Zubair had one thousand slaves. They used to pay him taxes, but he never took any of it for himself, instead he gave it all in the Cause of Allah.
Seven from the Prophet�s (PBUH), companions asked him to take care of their children, two of them were �Uthman Ibn �Affan and Al Miqdad Ibn �Amr. He used to provide for the children from his own money, and save their parents� money for them. May Allah be pleased with him.
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Abu Ubaidah Al-Jarrah
His appearance was striking. He was slim and tall. His face was bright and he had a sparse beard. It was pleasing to look at him and refreshing to meet him. He was extremely courteous and humble and quite shy. Yet in a tough situation he would become strikingly serious and alert, resembling the flashing blade of a sword in his severity and sharpness.
He was described as the "Amin" or Custodian of Muhammad's community. His full name was Aamir ibn Abdullah ibn al-Jarrah. He was known as Abu Ubaydah. Of him Abdullah ibn Umar, one of the companions of the Prophet, said:
"Three persons in the tribe of Quraysh were most prominent, had the best character and were the most modest. If they spoke to you, they would not deceive you and if you spoke to them, they would not accuse you of Iying: Abu Bakr as-Siddiq, Uthman ibn Affan and Abu Ubaydah ibn al-Jarrah."
Abu Ubaydah was one of the first persons to accept Islam. He became a Muslim one day after Abu Bakr. In fact, it was through Abu Bakr that he became a Muslim. Abu Bakr took him, Abdur Rahman ibn Auf, Uthman ibn Maz'un and al-Arqam ibn abi al Arqam to the Prophet, upon whom be peace, and together they declared their acceptance of the Truth. They were thus the first pillars on which the great edifice of Islam was built.
Abu Ubaydah lived through the harsh experience, which the Muslims went through in Makkah, from beginning to end. With the early Muslims, he endured the insults and the violence, the pain and the sorrow of that experience. In every trial and test he remained firm and constant in his belief in God and His prophet. One of the most harrowing experiences he had to go through, however, was at the battle of Badr.
Abu Ubaydah was in the vanguard of the Muslim forces, fighting with might and main and as someone who was not at all afraid of death. The Quraysh cavalry were extremely wary of him and avoided coming face to face with him. One man in particular, however, kept on pursuing Abu Ubaydah wherever he turned and Abu Ubaydah tried his best to keep out of his way and avoid an encounter with him.
The man plunged into the attack. Abu Ubaydah tried desperately to avoid him. Eventually the man succeeded in blocking Abu Ubaydah's path and stood as a barrier between him and the Quraysh. They were now face to face with each other. Abu Ubaydah could not contain himself any longer. He struck one blow to the man's head. The man fell to the ground and died instantly.
Do not try to guess who this man was. It was, as stated earlier, one of the most harrowing experiences that Abu Ubaydah had to go through, how harrowing, it is almost impossible to imagine. The man in fact was Abdullah ibn al-Jarrah, the father of Abu Ubaydah!
Abu Ubaydah obviously did not want to kill his father but in the actual battle between faith in God and polytheism, the choice open to him was profoundly disturbing but clear. In a way it could be said that he did not kill his fatherÑhe only killed the polytheism in the person of his father.
It is concerning this event that God revealed the following verses of the Qur'an:
"You will not find a people believing in God and the Last Day making friends with those who oppose God and His messenger even if these were their fathers, their sons, their brothers or their clan. God has placed faith in their hearts and strengthened them with a spirit from Him. He will cause them to enter gardens beneath which streams flow that they may dwell therein. God is well pleased with them and they well pleased with Him. They are the party of God. Is not the party of God the successful ones?"
(Surah al-Mujadilah 58:22)
The response of Abu Ubaydah at Badr when confronted by his father was not unexpected. He had attained a strength of faith in God, devotion to His religion and a level of concern for the ummah of Muhammad to which many aspired.
It is related by Muhammad ibn Ja'far, a Companion of the Prophet, that a Christian delegation came to the Prophet and said, "O Abu-l Qasim, send one of your companions with us, one in whom you are well pleased, to judge between us on some questions of property about which we disagree among ourselves. We have a high regard for you Muslim people."
"Come back to me this evening," replied the Prophet, "and I will send with you one who is strong and trustworthy.';
Umar ibn al-Khattab heard the Prophet saying this and later said:
"I went to the Zuhr (midday) Prayer early hoping to be the one who would fit the description of the Prophet. When the Prophet had finished the Prayer, he began looking to his right and his left and I raised myself so that he could see me. But he continued looking among us until he spotted Abu Ubaydah ibn al-Jarrah. He called him and said, 'Go with them and judge among them with truth about that which they are in disagreement." And so Abu Ubaydah got the appointment."
Abu Ubaydah was not only trustworthy. He displayed a great deal of strength in the discharge of his trust. This strength was shown on several occasions.
One day the Prophet despatched a group of his Sahabah to meet a Quraysh caravan. He appointed Abu Ubaydah as amir (leader) of the group and gave them a bag of dates and nothing else as provisions. Abu Ubaydah gave to each man under his command only one date every day. He would suck this date just as a child would suck at the breast of its mother. He would then drink some water and this would suffice him for the whole day.
On the day of Uhud when the Muslims were being routed, one of the mushrikeen started to shout, "Show me Muhammad, show me Muhammad." Abu Ubaydah was one of a group of ten Muslims who had encircled the Prophet to protect him against the spears of the Mushrikeen.
When the battle was over, it was found that one of the Prophet's molar teeth was broken, his forehead was bashed in and two discs from his shield had penetrated into his cheeks. Abu Bakr went forward with the intention of extracting these discs but Abu Ubaydah said, "Please leave that to me."
Abu Ubaydah was afraid that he would cause the Prophet pain if he took out the discs with his hand. He bit hard into one of the discs. It was extracted but one of his incisor teeth fell to the ground in the process. With his other incisor, he extracted the other disc but lost that tooth also. Abu Bakr remarked, "Abu Ubaydah is the best of men at breaking incisor teeth!"
Abu Ubaydah continued to be fully involved in all the momentous events during the Prophet's lifetime. After the beloved Prophet had passed away, the companions gathered to choose a successor at the Saqifah or meeting place of Banu Sa'aadah. The day is known in history as the Day of Saqifah. On this day, Umar ibn al-Khattab said to Abu Ubaydah, "Stretch forth your hand and I will swear allegiance to you for I heard the Prophet, peace be upon him say, 'Every ummah has an amin (custodian) and you are the amin of this ummah.' "
"I would not," declared Abu Ubaydah, "put myself forward in the presence of a man whom the Prophet, upon whom be peace, commanded to lead us in Prayer and who led us right until the Prophet's death." He then gave bay'ah (the oath of allegiance) to Abu Bakr as-Siddiq. He continued to be a close adviser to Abu Bakr and his strong supporter in the cause of truth and goodness. Then came the caliphate of Umar and Abu Ubaydah also gave him his support and obedience. He did not disobey him in any matter, except one.
The incident happened when Abu Ubaydah was in Syria leading the Muslim forces from one victory to another until the whole of Syria was under Muslim control. The River Euphrates lay to his right and Asia Minor to his left.
It was then that a plague hit the land of Syria, the like of which people had never experienced before. It devastated the population. Umar despatched a messenger to Abu Ubaydah with a letter saying:
"I am in urgent need of you. If my letter reaches you at night I strongly urge you to leave before dawn. If this letter reaches you during the day, I strongly urge you to leave before evening and hasten to me.
When Abu Ubaydah received Umar's letter, he said, "I know why the Amir al-Mu'mineen needs me. He wants to secure the survival of someone who, however, is not eternal." So he wrote to Umar:
"I know that you need me. But I am in an army of Muslims and I have no desire to save myself from what is afflicting them. I do not want to separate from them until God wills. So, when this letter reaches you, release me from your command and permit me to stay on."
When Umar read this letter tears filled his eyes and those who were with him asked, "Has Abu Ubaydah died, O Amir al-Mu'mineen?"
"No," said he, "But death is near to him."
Umar's intuition was not wrong. Before long, Abu Ubaydah became afflicted with the plague. As death hung over him, he spoke to his army:
"Let me give you some advice which will cause you to be on the path of goodness always.
"Establish Prayer. Fast the month of Ramadan. Give Sadaqah. Perform the Hajj and Umrah. Remain united and support one another. Be sincere to your commanders and do not conceal anything from them. Don't let the world destroy you for even if man were to live a thousand years he would still end up with this fate that you see me in."
"Peace be upon you and the mercy of God."
Abu Ubaydah then turned to Muadh ibn Jabal and said, "O Muadh, perform the prayer with the people (be their leader)." At this, his pure soul departed.
Muadh got up and said: "O people, you are stricken by the death of a man. By God, I don't know whether I have seen a man who had a more righteous heart, who was further from all evil and who was more sincere to people than he. Ask God to shower His mercy on him and God will be merciful to you."
Talhah bin Ubaidullah
Talhah ibn Ubaydullah
Returning to Makkah in haste after a trading trip to Syria, Talhah asked his family: "Did anything happen in Makkah since we left?" "Yes," they replied. "Muhammad ibn Abdullah emerged alleging that he is a Prophet and Abu Quhafah (Abu Bakr) has followed him."
"I used to know Abu Bakr," said Talhah. "He is an easy-going, amiable, gentle man. He was an honest and upright trader. We were quite fond of him and loved sitting in his company because of his knowledge of Quraysh history and genealogy."
Later, Talhah went to Abu Bakr and asked: "Is it true what they say, that Muhammad ibn Abdullah has appeared as a Prophet and that you follow him." "Yes," replied Abu Bakr and went on to tell Talhah about Muhammad and what a good thing it would be if he too followed him. Talhah in turn told Abu Bakr the story of his strange recent encounter with an ascetic in the market-place of Busra in Syria. The ascetic is said to have told Talhah that someone called "Ahmad" would appear in Makkah about that time and that he would be the last of the Prophets. He also told Talhah, so the story goes, that the Prophet would leave the sacred precincts of Makkah and migrate to a land of black soil, water and palm trees...
Abu Bakr was astonished by the story and took Talhah to Muhammad. The Prophet, peace be on him, explained Islam to Talhah and recited some portions of the Quran to him. Talhah was enthusiastic. He related to the Prophet his conversation with the ascetic of Busra. There and then, Talhah pronounced the Shahadah - that there is no god but Allah and that Muhammad is the Messenger of Allah. He was the fourth person who had been introduced to Islam by Abu Bakr.
The Quraysh were astounded by the young Talhah's acceptance of Islam. The one who was most dismayed and unhappy was his mother. She had hoped that he would one day be a leader in his community because of his noble character and his outstanding virtues. Some of the Quraysh, anxious and worried, went to Talhah as soon as they could to wean him away from his new religion but found him firm and unshakable as a rock. When they despaired of using gentle persuasion to achieve their aim, they resorted to persecution and violence. The following story is related by Masud ibn Kharash:
"While I was making saiy between as-Safa and al-Marwa, there appeared a crowd of people pushing a young man whose hands were tied behind his back. As they rushed behind him, they rained down blows on his head. In the crowd was an old woman who lashed him repeatedly and shouted abuses at him. I asked: 'What's the matter with this young man?' 'This is Talhah ibn Ubaydullah. He gave up his religion and now follows the Banu Hashim man.' 'And who is the woman behind him?' I asked. 'She is as-Sabah bint al-Hadrami, the young man's mother,' they said.
The Quraysh did not stop there. Nawfal ibn Khuwaylid, nicknamed the 'lion of the Quraysh" bound Talhah with a rope and with the same rope he tied up Abu Bakr and then handed them over to the mindless and violent mob of Makkah to be beaten and tortured. The shared experience no doubt drew Talhah and Abu Bakr closer together!
Years passed and events of great significance took place. Talhah grew in stature as he bore the pain and suffering of being tested in the path of God and His Prophet. He gained the unique reputation among Muslims of being called the "living martyr". The Prophet, peace be on him, also called him "Talhah the Good" and "Talhah the Generous".
The name of the "living martyr" was earned during the Battle of Uhud. Talhah had missed the Battle of Badr. He and Said ibn Zayd had been sent outside Madinah on a mission by the Prophet and when they returned, the Prophet and his companions were already on the way back from Badr. They were both sad at having missed the opportunity of taking part in the first campaign with the Prophet but were tremendously pleased when he told them they would get the same reward as those who actually fought.
At the Battle of Uhud, when the Muslims fell into disarray at the beginning of hostilities the Prophet became dangerously exposed. There were about eleven men of the Ansar at his side and one Muhajir - Talhah ibn Ubaydullah. The Prophet clambered up the mountain hotly pursued by some mushrikin. The Prophet, peace be on him, shouted:
"The one who repulses these people from us will be my companion in Paradise." "I, O Messenger of god," shouted Talhah.
"No, stick to your position," replied the Prophet. A man from the Ansar volunteered and the Prophet agreed. He fought until he was killed. The Prophet went further up the mountain with the mushrikin still in close pursuit. "Isn't there someone to combat these?"
Talhah again volunteered but the Prophet ordered him to maintain his position. Another person immediately came forward, fought and was killed. This happened until all who stood by the Prophet were martyred except Talhah.
"Now, yes," signalled the Prophet and Talhah went into battle. By this time, the Prophet's teeth had been broken, his forehead had been slashed, his lips had been wounded and blood was streaming down his face. He was drained of energy. Talhah plunged into the enemy and pushed them away from the Prophet. He turned back to the Prophet and helped him a little further up the mountain and put him to lie on the ground. He then renewed his attack and successfully repulsed the enemy. About this occasion Abu Bakr said:
"At that moment, Abu Ubayd ibn al-Jarrah and I were far from the Prophet. When we came close to him to render assistance to him, the Prophet said: 'Leave me and go to your companion (meaning Talhah)."
There was Talhah, bleeding profusely. He had numerous wounds, from sword, spear and arrow. His foot had been cut and he had fallen into a hollow where he lay unconscious.
Thereafter, the Prophet, peace be on him, said: "Whoever is pleased to see a man still walking on earth who had completed his span (of life), let him look at Talhah ibn Ubaydallah."
And, whenever Uhud was recalled, As-Siddiq, may God be pleased with him, would say: "That day, that entire day, belonged to Talhah."
That was the story of how Talhah became to be called the "living martyr". There were unnumerabIe incidents which led to him being called "Talhah the Good" and "Talhah the Generous".
Talhah was an astute and successful merchant who travelled widely to the north and south of the Arabian peninsula. It is said that after one of his trips to Hadramawt, he had profits amounting to some seven hundred thousand dirhams. His nights would be anxious and worried on account of this vast wealth. On one such night, his wife, Umm Kulthum the daughter of Abu Bakr, said to him:
"What's wrong with you, O father of Muhammad? Perhaps I have done something to hurt you.'?" "No ," replied Talhah. "You are a wonderful wife for a Muslim man. But I have been thinking since last night: How can a man think of his Lord and Sustainer when he goes to sleep with this wealth in his house?"
"Why should it bother you so much ," remarked Umm Kulthum. "What about all the needy ones in your community and all your friends? When you get up in the morning share it out among them."
"God bless you. You are really marvellous, the daughter of a marvellous man," said Talhah to his wife. In the morning, Talhah gathered up the money in bags and distributed it among the poor Muhajirin and Ansar.
It is related that a man came up to Talhah requesting help and also mentioning some common family connection between them.
"This family connection someone has mentioned to me before," said Talhah who was in fact known for his generosity to all members of his clan. Talhah told the man that he had just sold a piece of land to Uthman ibn Affan for several thousand dirhams. The man could have the money or the land which could be re-purchased from Uthman. The man opted for the money and Talhah gave it all to him.
Talhah was well-known for helping persons who had debt problems, heads of families who experienced hardship, and widows. One of his friends, as-Saib ibn Zayd, said of him: "I accompanied Talhah ibn Ubaydallah on journeys and I stayed with him at home and I have not found anyone who was more generous with money, with clothes and with food than Talhah."
No wonder he was called "Talhah the Good" and "Talhah the Generous".
The name Talhah is also connected with the first fitnah or civil war among Muslims after the death of the prophet, peace be on him.
The seeds of trouble were sown during the caliphate of Uthman ibn Affan. There were many complaints and accusations against him. Some mischief-makers were not content with accusations only but were determined to finish him off. In the year 35 AH (656 CE) a group of insurgents stormed Uthman's house and murdered him while he was reading the Quran. It was one of the most shocking events in the early history of Islam.
Ali was persuaded to accept the responsibility of the Caliphate and all Muslims swore allegiance to him, including Talhah and Zubayr ibn al-Awwam. Talhah and Zubayr were deeply shocked by the murder of Uthman. They were horrified and felt strongly that the murderers should be punished and that justice should be done. But the punishment of the murderers was not an easy task in as much as the crime was not just the work of a few individuals but involved a large number of persons.
Talhah and Zubayr sought Ali's permission to go to Makkah to perform Umrah. They met Aishah the wife of the Prophet. She was greatly shocked when she heard of the assassination of Uthman. From Makkah, Talhah, Zubayr and Aishah set off for Basrah where large numbers were gathering to seek revenge for the death of Uthman.
The forces gathered at Basrah seemed to present an open challenge to Ali. As the caliph of the Muslims and the head of the entire Muslim State, he could not tolerate any insurrection or armed revolt against the State. But what a difficult and awesome task he faced! To deal with the revolt, he had to confront his brothers, his companions and his friends-followers of the Prophet and his religion, those who often fought side by side with him against the forces of shirk, those whom he respected and loved.
The forces clamoring for vengeance for Uthman and those supporting Ali met at a place called Kuraybah, near Basrah. Ali desired to avoid war and settle matters by peaceful means. He used every means at his disposal to achieve peace. He clung to every hope of avoiding confrontation. But the dark forces at work against Islam and how numerous were these, were determined that matters should come to a terrible and bloody end.
Ali wept. He wept bitterly when he saw Aishah, the "Mother of the Believers" in her hawdaj or palanquin astride a camel at the head of the army which now emerged to fight him. And when he saw Talhah and Zubayr, two close companions of the Prophet, in the midst of the army, he shouted to them to come out to him. They did and Ali said to Talhah:
"O Talhah, have you come with the wife of the Messenger of Allah to fight along with her...?" And to Zubayr he said:
"O Zubayr, I implore you, by God, do you remember the day when the Prophet. peace be on him, passed by you and we were in such and such a place and he asked you: 'Do you love Ali?' and you said: 'Why shouldn't I love my cousin and one who follows my religion...?'"
Ali continued talking to them reminding them of the bonds of brotherhood and faith. In the end both Talhah and Zubayr withdrew from participation in this civil war. They withdrew immediately when they saw the situation in a different light. But they paid for that withdrawal with their lives.
As they withdrew, a man named Amr ibn Jarmouz followed Zubayr and cowardly murdered him while he performed Salat. Talhah was killed by an arrow allegedly shot by Marwan - a cousin of Uthman who was too blinded by rage and the desire to seek revenge for his kinsman to respond to the possibility of avoiding war and bloodshed among Muslims.
The murder of Uthman had become Talhah's tryst with destiny. He did not participate in the fighting and killing that followed that came to be known in history as the "Battle of the Camel". Indeed, if he had known that the fitnah would have degenerated into such insane hatred and bitterness and resulted in such a bloody outcome, he would have resisted it. He was not keen to fight Ali. He was simply appalled by the murder of Uthman and wanted to see justice done. Before the beginning of the battle he had said in a voice choked with emotion:
"O Lord, for the sake of Uthman, take from me this day until You are pleased." Then when Ali faced him and Zubayr, they saw the correctness of his position and withdrew from the field of battle. Yet, in these difficult circumstances, martyrdom was reserved for them.
The Battle of Camel came to an end. Aishah, the mother of the believers, realized that she had precipitated matters and left Basrah for the Sacred Mosque and then to Madinah distancing herself from the conflict. Ali provided well for her journey giving her all the comfort and honor due to her.
When the numerous dead from the battle were brought together, Ali led the funeral prayer for them all, those who were with him and those who were against him. And when he had finished burying Talhah and Zubayr he bade farewell to them with a heavy heart, a heart filled with tenderness and love.
"I really hope," he said in simple and sublime words, "that Talhah, az-Zubayr, Uthman and I will be among those of whom God has said: 'And We shall remove from their hearts any lurking sense of injury and rancor; they will be brothers joyfully facing each other on thrones of dignity.' "(The Quran, Surah al-Hijr, 15:47)
Then he looked tenderly and sorrowfully on the graves of his brothers in faith and said: "I have heard with these two ears of mine the Messenger of Allah, may Allah bless him and grant him peace, saying: "Talhah and az-Zubayr are my companions in Paradise!"
Said bin Zayd
Said Ibn Zayd
From Alim® Online
Zayd the son of Amr stood away from the Quraysh crowd as they celebrated one of their festivals. Men were dressed in rich turbans of brocade and expensive Yemeni burdabs. Women and children were also exquisitely turned out in their fine clothes and glitte ring jewelry. Zayd watched as sacrificial animals, gaily caparisoned were led out to slaughter before the Quraysh idols. It was difficult for him to remain silent. Leaning against a wall of the Kabah, he shouted:
"O people of Quraysh! It is God Who has created the sheep. He it is Who has sent down rain from the skies of which they drink and He has caused fodder to grow from the earth with which they are fed. Then even so you slaughter them in names other than His. Indeed, I see that you are an ignorant folk."
Zayd's uncle al-Khattab, the father of Umar ibn al-Khattab, seethed with anger. He strode up to Zayd, slapped him on the race and shouted: "Damn you! We still hear from you such stupidity. We have borne it until our patience is exhausted."
Al-Khattab then incited a number of violent people to harass and persecute Zayd and make life extremely uncomfortable for him. These incidents which took place before Muhammad's call to Prophethood gave a foretaste of the bitter conflict that was to take place between the upholders of truth and the stubborn adherents of idolatrous practices. Zayd was one of the few men, known as hanifs, who saw these idolatrous practices for what they were. Not only did he refuse to take part in them himself but he refuse d to eat anything that was sacrificed to idols. He proclaimed that he worshipped the God of Ibrahim and, as the above incident showed, was not afraid to challenge his people in public.
On the other hand, his uncle al-Khattab was a staunch follower of the old pagan ways of the Quraysh and he was shocked by Zayd's public disregard for the gods and goddesses they worshipped. So he had him hounded and persecuted to the point where he was fo rced to leave the valley of Makkah and seek refuge in the surrounding mountains. He even appointed a band of young men whom he instructed not to allow Zayd to approach Makkah and enter the Sanctuary.
Zayd only managed to enter Makkah in secret. There unknown to the Quraysh he met with people like Waraqah ibn Nawfal, Abdullah ibn Jahsh, Uthman ibn al-Harith and Umaymah bint Abdul Muttalib, the paternal aunt of Muhammad ibn Abdullah. They discussed how deeply immersed the Arabs were in their misguided ways. To his friends, Zayd spoke thus: "Certainly, by God, you know that your people have no valid grounds for their beliefs and that they have distorted and transgressed from the religion of Ibrahim. Adop t a religion which you can follow and which can bring you salvation."
Zayd and his companions then went to Jewish rabbis and Christian scholars and people of other communities in an attempt to learn more and go back to the pure religion of Ibrahim.
Of the four persons mentioned, Waraqah ibn Nawfal became a Christian. Abdullah ibn Jahsh and Uthman ibn al-Harith did not arrive at any definite conclusion. Zayd ibn Amr however had quite a different story. Finding it impossible to stay in Makkah, he left the Hijaz and went as far as Mosul in the north of Iraq and from there southwest into Syria. Throughout his journeys, he always questioned monks and rabbis about the religion of Ibrahim. He found no satisfaction until he came upon a monk in Syria who tol d him that the religion he was seeking did not exist any longer but the time was now near when God would send forth, from his own people whom he had left, a Prophet who would revive the religion of Ibrahim. The monk advised him that should he see this Pro phet he should have no hesitation in recognizing and following him.
Zayd retraced his steps and headed for Makkah intending to meet the expected Prophet. As he was passing through the territory of Lakhm on the southern border of Syria he was attacked by a group of nomad Arabs and killed before he could set eyes on the Mes senger of God, may God bless him and grant him peace. However, before he breathed his last, he raised his eyes to the heavens and said:
"O Lord, if You have prevented me from attaining this good, do not prevent my son from doing so."
When Waraqah heard of Zayd's death, he is said to have written an elegy in praise of him. The Prophet also commended him and said that on the day of Resurrection "he will be raised as having, in himself alone, the worth of a whole people".
God, may He be glorified, heard the prayer of Zayd. When Muhammad the Messenger of God rose up inviting people to Islam, his son Said was in the forefront of those who believed in the oneness of God and who affirmed their faith in the prophethood of Muham mad. This is not strange for Said grew up in a household which repudiated the idolatrous ways of the Quraysh and he was instructed by a father who spent his life searching for Truth and who died in its pursuit.
Said was not yet twenty when he embraced Islam. His young and steadfast wife Fatimah, daughter of al-Khattab and sister of Umar, also accepted Islam early. Evidently both Said and Fatimah managed to conceal their acceptance of Islam from the Quraysh and e specially from Fatimah's family for some time. She had cause to fear not only her father but her brother Umar who was brought up to venerate the Kabah and to cherish the unity of the Quraysh and their religion.
Umar was a headstrong young man of great determination. He saw Islam as a threat to the Quraysh and became most violent and unrestrained in his attacks on Muslims. He finally decided that the only way to put an end to the trouble was to eliminate the man who was its cause. Goaded on by blind fury he took up his sword and headed for the Prophet's house. On his way he came face to face with a secret believer in the Prophet who seeing Umar's grim expression asked him where he was going. "I am going to kill M uhammad..."
There was no mistaking his bitterness and murderous resolve. The believer sought to dissuade him from his intent but Umar was deaf to any arguments. He then thought of diverting Umar in order to at least warn the Prophet of his intentions.
"O Umar," he said, "Why not first go back to the people of your own house and set them to rights?"
"What people of my house?" asked Umar.
"Your sister Fatimah and your brother-in-law Said. They have both forsaken your religion and are followers of Muhammad in his religion..."
Umar turned and made straight for his sister's house. There he called out to her angrily as he approached. Khabbab ibn al-Aratt who often came to recite the Quran to Said and Fatimah was with them then. When they heard Umar's voice, Khabbab hid in a corne r of the house and Fatimah concealed the manuscript. But 'Umar had heard the sound of their reading and when he came in, he said to them: "What is this haynamah (gibbering) I heard?"
They tried to assure him that it was only normal conversation that he had heard but he insisted: "Hear it I did," he said, "and it is possible that you have both become renegades."
"Have you not considered whether the Truth is not to be found in your religion?" said Said to Umar trying to reason with him. Instead, Umar set upon his brother-in-law hitting and kicking him as hard as he could and when Fatimah went to the defence of her husband, Umar struck her a blow on her face which drew blood.
"O Umar," said Fatimah, and she was angry. "What if the Truth is not in your religion! I bear witness that there is no god but Allah and I bear witness that Muhammad is the Messenger of God."
Fatimah's wound was bleeding, and when Umar saw the blood he was sorry for what he had done. A change came over him and he said to his sister:
"Give me that script which you have that I may read it." Like them Umar could read, but when he asked for the script, Fatimah said to him:
"You are impure and only the pure may touch it. Go and wash yourself or make ablutions."
Thereupon Umar went and washed himself, and she gave him the page on which was written the opening verses of Surah Ta-Ha. He began to read it and when he reached the verse, 'Verily, I alone am God, there no deity but me. So, worship Me alone, and be const ant in Prayer so as to remember Me, 'he said: "Show me where Muhammad is."
Umar then made his way to the house of al-Arqam and declared his acceptance of Islam and the Prophet and all his companions rejoiced.
Said and his wife Fatimah were thus the immediate cause which led to the conversion of the strong and determined Umar and this added substantially to the power and prestige of the emerging faith.
Said ibn Zayd was totally devoted to the Prophet and the service of Islam. He witnessed all the major campaigns and encounters in which the Prophet engaged with the exception of Badr. Before Badr, he and Talhah were sent by the Prophet as scouts to Hawra on the Red Sea coast due west of Madinah to bring him news of a Quraysh caravan returning from Syria. When Talhah and Said returned to Madinah the Prophet had already set out for Badr with the first Muslim army of just over three hundred men.
After the passing away of the Prophet, may God bless him and grant him peace, Said continued to play a major role in the Muslim community. He was one of those whom Abu Bakr consulted on his succession and his name is often linked with such companions as U thman, Abu Ubaydah and Sad ibn Abi Waqqas in the campaigns that were waged. He was known for his courage and heroism, a glimpse of which we can get from his account of the Battle of Yarmuk. He said:
"For the Battle of Yarmuk, we were twenty four thousand or thereabout. Against us, the Byzantines mobilized one hundred and twenty thousand men. They advanced towards us with a heavy and thunderous movement as if mountains were being moved. Bishops and p riests strode before them bearing crosses and chanting litanies which were repeated by the soldiers behind them.
When the Muslims saw them mobilized thus, they became worried by their vast numbers and something of anxiety and fear entered theft hearts. Thereupon,
Abu Ubaydah stood before the Muslims and urged them to fight. "Worshippers of God" he said, "help God and God will help you and make your feet firm."
"Worshippers of God, be patient and steadfast for indeed patience and steadfastness (sabr) is a salvation from unbelief, a means of attaining the pleasure of God and a defence against ignominy and disgrace."
"Draw out your spears and protect yourselves with your shields. Don't utter anything among yourselves but the remembrance of God Almighty until I give you the command, if God wills."
"Thereupon a man emerged from the ranks of the Muslims and said: "I have resolved to die this very hour. Have you a message to send to the Messenger of God, may God bless him and grant him peace?"
"Yes" replied Abu Ubaydah, "convey salaam to him from me and from the Muslims and say to him: O Messenger of God, we have found true what our Lord has promised us."
"As soon as I heard the man speak and saw him unsheathe his sword and go out to meet the enemy, I threw myself on the ground and crept on all fours and with my spear I felled the first enemy horseman racing towards us. Then I fell upon the enemy and God r emoved from my heart all traces of fear. The Muslims engaged the advancing Byzantines and continued fighting until they were blessed with victory."
Said was ranked by the Prophet as one of the outstanding members of his generation. He was among ten of the companions whom the Prophet visited one day and promised Paradise. These were Abu Bakr, Umar, Uthman, Ali, Abdur-Rahman ibn Awl, Abu Ubaydah , Talhah, az-Zubayr, Sad of Zuhrah, and Said the son of Zayd the Hanif. The books of the Prophet's sayings have recorded his great praises of the Promised Ten (al-'asharatu-l mubashshirun) and indeed of others whom on other occasions he also gave good tid ings of Paradise.
Saad bin Abi Waqqas
Sad Ibn Abi Waqqas
From Alim® Online
We are now in a small town in a narrow valley. There is no vegetation, no livestock, no gardens, no rivers. Desert after desert separates the town from the rest of the world. During the day the heat of the sun is unbearable and the nights are still and lonely. Tribes flock to it like animals in the open country flock to a water-hole. No government rules. There is no religion to guide people except one which promotes the worship of stone idols. There is no knowledge except priestcraft and a love for ele gant poetry. This is Makkah and these are the Arabs.
In this town lies a young man who has not yet seen twenty summers. He is short and well-built and has a very heavy crop of hair. People compare him to a young lion. He comes from a rich and noble family. He is very attached to his parents and is particul arly fond of his mother. He spends much of his time making and repairing bows and arrows and practising archery as if preparing himself for some great encounter. People recognize him as a serious and intelligent young man. He finds no satisfaction in the religion and way of life of his people, their corrupt beliefs and disagreeable practices. His name is Sad ibn Abi Waqqas.
One morning at about this time in his life the genial Abu Bakr came up and spoke softly to him. He explained that Muhammad ibn Abdullah the son of his late cousin Aminah bint Wahb had been given Revelations and sent with the religion of guidance and truth . Abu Bakr then took him to Muhammad in one of the valleys of Makkah. It was late afternoon by this time and the Prophet had just prayed Salat al-Asr. Sad was excited and overwhelmed and responded readily to the invitation to truth and the religion of One God. The fact that he was one of the first persons to accept Islam was something that pleased him greatly.
The Prophet, peace be on him, was also greatly pleased when Sad became a Muslim. He saw in him signs of excellence. The fact that he was still in his youth promised great things to come. It was as if this glowing crescent would become a shining full moon before long. Perhaps other young people of Makkah would follow his example, including some of his relations. For Sad ibn Abi Waqqas was in fact a maternal uncle of the Prophet since he belonged to the Bani Zuhrah, the clan of Aminah bint Wahb, the mother of the Prophet, peace be upon him. For this reason he is sometimes referred to as Sad of Zuhrah, to distinguish him from several others whose first name was Sad.
The Prophet is reported to have been pleased with his family relationship to Sad. Once as he was sitting with his companions, he saw Sad approaching and he said to them: "This is my maternal uncle. Let a man see his maternal uncle!"
While the Prophet was delighted with Sad's acceptance of Islam, others including and especially his mother were not. Sad relates: "When my mother heard the news of my Islam, she flew into a rage. She came up to me and said:
"O Sad! What is this religion that you have embraced which has taken you away from the religion of your mother and father...? By God, either you forsake your new religion or I would not eat or drink until I die. Your heart would be broken with grief for m e and remorse would consume you on account of the deed which you have done and people would censure you forever more.'
'Don't do (such a thing), my mother,' I said, 'for I would not give up my religion for anything.'
However, she went on with her threat... For days she neither ate nor drank. She became emaciated and weak. Hour after hour, I went to her asking whether I should bring her some food or something to drink but she persistently refused, insisting that she wo uld neither eat nor drink until she died or I abandoned my religion. I said to her:
'Yaa Ummaah! In spite of my strong love for you, my love for God and His Messenger is indeed stronger. By God, if you had a thousand souls and one soul after another were to depart, I would not abandon this my religion for anything.' When she saw that I w as determined she relented unwillingly and ate and drank."
It was concerning Sad's relationship with his mother and her attempt to force him to recant his faith that the words of the Quran were revealed: "And we enjoined on man (to be good) to his parents. In pain upon pain did his mother bear him and his weaning took two years. So show gratitude to Me and to your parents. To Me is the final destiny.
"But if they strive to make you join in worship with Me things of which you have no knowledge, obey them not. Yet bear them company in this life with justice and consideration and follow the way of those who turn to Me. In the end, the return of you all i s to Me and I shall tell you (the truth and meaning of) all that you used to do."
,i>(Surah Luqman, 31: 14-15).
In these early days of Islam, the Muslims were careful not to arouse the sensibilities of the Quraysh. They would often go out together in groups to the glens outside Makkah where they could pray together without being seen. But one day a number of idolat ers came upon them while they were praying and rudely interrupted them with ridicule. The Muslims felt they could not suffer these indignities passively and they came to blows with the idolaters. Sad ibn Abi Waqqas struck one of the disbelievers with the jawbone of a camel and wounded him. This was the first blood shed in the conflict between Islam and kufr - a conflict that was later to escalate and test the patience and courage of the Muslims.
After the incident, however, the Prophet enjoined his companions to be patient and forbearing for this was the command of God: "And bear with patience what they say and avoid them with noble dignity. And leave Me alone to deal with those who give the lie to the Truth, those who enjoy the blessings of life (without any thought of God) and bear with them for a little while."
(The Quran, Surah al Muzzammil, 71: 1O).
More than a decade later when permission was given for the Muslims to fight. Sad ibn Abi Waqqas was to play a distinguished role in many of the engagements that took place both during the time of the Prophet and after. He fought at Badr together with his young brother Umayr who had cried to be allowed to accompany the Muslim army for he was only in his early teens. Sad returned to Madinah alone for Umayr was one of the fourteen Muslim martyrs who fell in the battle.
At the Battle of Uhud, Sad was specially chosen as one of the best archers together with Zayd, Saib the son of Uthman ibn Mazun and others. Sad was one of those who fought vigorously in defence of the Prophet after some Muslims had deserted their positi ons. To urge him on, the Prophet, peace be on him, said: "Irmi Sad...Fidaaka Abi wa Ummi " Shoot, Sad ...may my mother and father be your ransom."
Of this occasion, Ali ibn Abi Talib said that he had not yet heard the Prophet, peace be on him, promising such a ransom to anyone except Sad. Sad is also known as the first companion to have shot an arrow in defence of Islam. And the Prophet once prayed for him:
"O Lord, direct his shooting and respond to his prayer." Sad was one of the companions of the Prophet who was blessed with great wealth. Just as he was known for his bravery, so he was known for his generosity. During the Farewell Pilgrimage with the Prop het, he fell ill. The Prophet came to visit him and Sad said:
"O Messenger of God. I have wealth and I only have one daughter to inherit from me. Shall I give two thirds of my wealth as sadaqah?"
"No," replied the Prophet.
"Then, (shall I give) a half?" asked Sad and the Prophet again said 'no'.
"Then, (shall I give) a third?' asked Sad.
"Yes," said the Prophet. "The third is much. Indeed to leave your heirs well-off' is better than that you should leave them dependent on and to beg from people. If you spend anything seeking to gain thereby the pleasure of God, you will be rewarded for it even if it is a morsel which you place in your wife's mouth."
Sad did not remain the father of just one child but was blessed thereafter with many children.
Sad is mainly renowned as the commander-in-chief of the strong Muslim army which Umar despatched to confront the Persians at Qadisiyyah. Umar wanted nothing less than an end to Sasanian power which for centuries had dominated the region.
To confront the numerous and well-equipped Persians was a most daunting task. The most powerful force had to be mustered. Umar sent despatches to Muslim governors throughout the state to mobilize all able-bodied persons who had weapons or mounts, or who h ad talents of oratory and other skills to place at the service of the battle.
Bands of Mujahidin then converged on Madinah from every part of the Muslim domain. When they had all gathered, Umar consulted the leading Muslims about the appointment of a commander-in-chief over the mighty army. Umar himself thought of leading the army but Ali suggested that the Muslims were in great need of him and he should not endanger his life. Sad was then chosen as commander and Abdur-Rahman ibn Awl, one of the veterans among the Sahabah said:
"You have chosen well! Who is there like Sad?" Umar stood before the great army and bade farewell to them. To the commander-in-chief he said:
"O Sad! Let not any statement that you are the uncle of the Messenger of God or that you are the companion of the Messenger of God distract you from God. God Almighty does not obliterate evil with evil but he wipes out evil with good.
"O Sad! There is no connection between God and anyone except obedience to Him. In the sight of God all people whether nobleman or commoner are the same. Allah is their Lord and they are His servants seeking elevation through taqwa and seeking to obtain wh at is with God through obedience. Consider how the Messenger of God used to act with the Muslims and act accordingly..."
Umar thus made it clear that the army was not to seek conquest for the sake of it and that the expedition was not for seeking personal glory and fame.
The three thousand strong army set off. Among them were ninety nine veterans of Badr, more than three hundred of those who took the Pledge of Riffwan (Satisfaction) at Hudaybiyyah and three hundred of those who had participated in the liberation of Makk ah with the noble Prophet. There were seven hundred sons of the companions. Thousands of women also went on to battle as auxiliaries and nurses and to urge the men on to battle.
The army camped at Qadisiyyah near Hira. Against them the Persians had mobilized a force of 12O,OOO men under the leadership of their most brilliant commander, Rustum.
Umar had instructed Sad to send him regular despatches about the condition and movements of the Muslim forces, and of the deployment of the enemy's forces. Sad wrote to Umar about the unprecedented force that the Persians were mobilizing and Umar wrote to him:
"Do not be troubled by what you hear about them nor about the (forces, equipment and methods) they would deploy against you. Seek help with God and put your trust in Him and send men of insight, knowledge and toughness to him (the Chosroes) to invite him to God... And write to me daily."
Sad understood well the gravity of the impending battle and kept in close contact with the military high command in Madinah. Although commander-in-chief, he understood the importance of shura.
Sad did as Umar instructed and sent delegations of Muslims first to Yazdagird and then to Rustum, inviting them to accept Islam or to pay the jizyah to guarantee their protection and peaceful existence or to choose war if they so desired.
The first Muslim delegation which included Numan ibn Muqarrin was ridiculed by the Persian Emperor, Yazdagird. Sad sent a delegation to Rustum, the commander of the Persian forces. This was led by Rubiy ibn Aamir who, with spear in hand, went directly to Rustam's encampment. Rustam said to him:
"Rubiy! What do you want from us? If you want wealth we would give you. We would provide you with provisions until you are sated. We would clothe you. We would make you become rich and happy. Look, Rubiy! What do you see in this assembly of mine? No doub t you see signs of richness and luxury, these lush carpets, fine curtains, gold embroidered wails, carpets of silk...Do you have any desire that we should bestow some of these riches which we have on you?"
Rustum thus wanted to impress the Muslim and allure him from his purpose by this show of opulence and grandeur. Rubiy looked and listened unmoved and then said:
"Listen, O commander! Certainly God has chosen us that through us those of His creation whom He so desires could be drawn away from the worship of idols to Tawhid (the affirmation of the unity of God), from the narrow confines of preoccupation with this w orld to its boundless expanse and from the tyranny of rulers to justice of Islam.
"Whoever accepts that from us we are prepared to welcome him. And whoever fights us, we would fight him until the promise of God comes to pass."
"And what is the promise of God to you?" asked Rustum.
"Paradise for our martyrs and victory for those who live."
Rustum of course was not inclined to listen to such talk from a seemingly wretched person the likes of whom the Persians regarded as barbaric and uncivilized and whom they had conquered and subjugated for centuries.
The Muslim delegation returned to their commanderin-chief. It was clear that war was now inevitable. Sad's eyes filled with tears. He wished that the battle could be delayed a little or indeed that it might have been somewhat earlier. For on this particul ar day he was seriously ill and could hardly move. He was suffering from sciatica and he could not even sit upright for the pain.
Sad knew that this was going to be a bitter, harsh and bloody battle. And for a brief moment he thought, if only... but no! The Messenger of God had taught the Muslims that none of them should say, "If....." To say "If....." implied a lack of will and de termination and wishing that a situation might have been different was not the characteristic of a firm believer. So, despite his illness, Sad got up and stood before his army and addressed them. He began his speech with a verse from the glorious Quran:
"And indeed after having exhorted (man), We have laid it down in all the books of Divine wisdom that My righteous servants shall inherit the earth."
(Surah al-Anbiyaa, 21:1O5).
The address over, Sad performed Salat az-Zuhr with the army. Facing them once again, he shouted the Muslim battle cry "Allahu Akbar" four times and directed the fighters to attack with the words:
"Hayya ala barakatillah Charge, with the blessings of God." Standing in front of his tent, Sad directed his soldiers and spurred them on with shouts of Allahu Akbar (God is Most Great) and La hawla wa la quwwata ilia billah (there is no power or might s ave with God). For four days the battle raged. The Muslims displayed valor and skill. But a Persian elephant corps wrought havoc in the ranks of the Muslims. The ferocious battle was only resolved when several renowned Muslim warriors made a rush in the d irection of the Persian commander. A storm arose and the canopy of Rustam was blown into the river. As he tried to flee he was detected and slain. Complete confusion reigned among the Persians and they fled in disarray.
Just how ferocious the battle was can be imagined when it is known that some thirty thousand persons on both sides fell in the course of four days' fighting. In one day alone, some two thousand Muslims and about ten thousand Persians lost their lives.
The Battle of Qadisiyyah is one of the major decisive battles of world history. It sealed the fate of the Sasanian Empire just as the Battle of Yarmuk had sealed the fate of the Byzantine Empire in the east.
Two years after Qadisiyyah, Sad went on to take the Sasanian capital. By then he had recovered his health. The taking of Ctesiphon was accomplished after a brilliant crossing of the Tigris river while it was in flood. Sad has thus gone down in the annals of history as the Hero of Qadisiyyah and the Conqueror of Ctesiphon.
He lived until he was almost eighty years old. He was blessed with much influence and wealth but as the time of death approached in the year 54 AH, he asked his son to open a box in which he had kept a course woolen jubbah and said: "Shroud me in this, for in this (jubbah) I met the Mushrikin on the day of Badr and in it I desire to meet God Almighty."
youngmuslims.ca
Abdul Rahman bin Auf
Abdur-Rahman Ibn Awf
From Alim® Online
He was one of the first eight persons to accept Islam. He was one of the ten persons (al-asharatu-l mubashshirin) who were assured of entering Paradise. He was one of the six persons chosen by Umar to form the council of shura to choose the Khalifah afte r his death.
His name in Jahiliyyah days was Abu Amr. But when he accepted Islam the noble Prophet called him Abdur-Rahman - the servant of the Beneficent God.
Abdur-Rahman became a Muslim before the Prophet entered the house of al-Arqam. In fact it is said that he accepted Islam only two days after Abu Bakr as-Siddiq did so.
Abdur-Rahman did not escape the punishment which the early Muslims suffered at the hands of the Quraysh. He bore this punishment with steadfastness as they did. He remained firm as they did. And when they were compelled to leave Makkah for Abyssinia beca use of the continuous and unbearable persecution, Abdur-Rahman also went. He returned to Makkah when it was rumored that conditions for the Muslims had improved but, when these rumors proved to be false, he left again for Abyssinia on a second hijrah. Fro m Makkah once again he made the hijrah to Madinah.
Soon after arriving in Madinah, the Prophet in his unique manner began pairing off the Muhajirin and the Ansar. This established a firm bond of brotherhood and was meant to strengthen social cohesion and ease the destitution of the Muhajirin. Abdur-Rahman was linked by the Prophet with Sad ibn ar-Rabi'ah. Sad in the spirit of generosity and magnanimity with which the Ansar greeted the Muhajirin, said to Abdur-Rahman:
"My brother! Among the people of Madinah I have the most wealth. I have two orchards and I have two wives. See which of the two orchards you like and I shall vacate it for you and which of my two wives is pleasing to you and I will divorce her for you."
Abdur-Rahman must have been embarrassed and said in reply: "May God bless you in your family and your wealth. But just show me where the suq is.."
Abdur-Rahman went to the market-place and began trading with whatever little resources he had. He bought and sold and his profits grew rapidly. Soon he was sufficiently well off and was able to get married. He went to the noble Prophet with the scent of perfume lingering over him.
"Mahyarn, O Abdur-Rahman!" exclaimed the Prophet - "mahyam" being a word of Yemeni origin which indicates pleasant surprise.
"I have got married," replied Abdur-Rahman. "And what did you give your wife as mahr?" "The weight of a nuwat in gold."
"You must have a walimah (wedding feast) even if it is with a single sheep. And may Allah bless you in your wealth," said the Prophet with obvious pleasure and encouragement.
Thereafter Abdur-Rahman grew so accustomed to business success that he said if he lifted a stone he expected to find gold or silver under it!
Abdur-Rahman distinguished himself in both the battles of Badr and Uhud. At Uhud he remained firm throughout and suffered more than twenty wounds some of them deep and severe. Even so, his physical jihad was matched by his jihad with his wealth.
Once the Prophet, may God bless him and grant him peace, was preparing to despatch an expeditionary force. He summoned his companions and said:
"Contribute sadaqah for I want to despatch an expedition." Abdur-Rahman went to his house and quickly returned. "O Messenger of God," he said, "I have four thousand (dinars). I give two thousand as a qard to my Lord and two thousand I leave for my family. "
When the Prophet decided to send an expedition to distant Tabuk - this was the last ghazwah of his life that he mounted - his need for finance and material was not greater than his need for men for the Byzantine forces were a numerous and well-equipped fo e. That year in Madinah was one of drought and hardship. The journey to Tabuk was long, more that a thousand kilometers. Provisions were in short supply. Transport was at a premium so much so that a group of Muslims came to the Prophet pleading to go wit h him but he had to turn them away because he could find no transport for them.
These men were sad and dejected and came to be known as the Bakka'in or the Weepers and the army itself was called the Army of Hardship ('Usrah). Thereupon the Prophet called upon his companions to give generously for the war effort in the path of God an d assured them they would be rewarded. The Muslims' response to the Prophet's call was immediate and generous. In the fore front of those who responded was Abdur-Rahman ibn Awl. He donated two hundred awqiyyah of gold whereupon Umar ibn al-Khattab said to the Prophet:
"I have (now) seen Abdur-Rahman committing a wrong. He has not left anything for his family."
"Have you left anything for your family, Abdur-Rahman?" asked the Prophet.
"Yes," replied Abdur-Rahman. "I have left for them more than what I give and better." "How much?" enquired the Prophet.
"What God and His Messenger have promised of sustenance, goodness and reward," replied Abdur-Rahman.
The Muslim army eventually left for Tabuk. There Abdur-Rahman was blessed with an honor which was not conferred on anyone till then. The time of Salat came and the Prophet, peace be on him, was not there at the time. The Muslims chose Abdur-Rahman as the ir imam. The first rakat of the Salat was almost completed when the Prophet, may God bless him and grant him peace, joined the worshippers and performed the Salat behind Abdur-Rahman ibn Awl. Could there be a greater honor conferred on anyone than to have been the imam of the most honored of God's creation, the imam of the Prophets, the imam of Muhammad, the Messenger of God!
When the Prophet, peace be on him, passed away, Abdur-Rahman took on the responsibility of looking after the needs of his family, the Ummahaat al-Muminin. He would go with them wherever they wanted to and he even performed Hajj with them to ensure that a ll their needs were met. This is a sign of the trust and confidence which he enjoyed on the part of the Prophet's family.
Abdur-Rahman's support for the Muslims and the Prophet's wives in particular was well-known. Once he sold a piece of land for forty thousand dinars and he distributed the entire amount among the Banu Zahrah (the relatives of the Prophet's mother Aminah), the poor among the Muslims and the Prophet's wives. When Aishah, may God be pleased with her, received some of this money she asked:
"Who has sent this money?" and was told it was Abdur-Rahman, whereupon she said:
"The Messenger of God, may God bless him and grant him peace, said: No one will feel compassion towards you after I die except the sabirin (those who are patient and resolute)."
The prayer of the noble Prophet that Allah should bestow barakah on the wealth of Abdur-Rahman appeared to be with Abdur-Rahman throughout his life. He became the richest man among the companions of the Prophet. His business transactions invariably met with success and his wealth continued to grow. His trading caravans to and from Madinah grew larger and larger bringing to the people of Madinah wheat, flour, butter, cloths, utensils, perfume and whatever else was needed and exporting whatever surplus pr oduce they had.
One day, a loud rumbling sound was heard coming from beyond the boundaries of Madinah normally a calm and peaceful city. The rumbling sound gradually increased in volume. In addition, clouds of dust and sand were stirred up and blown in the wind. The peo ple of Madinah soon realized that a mighty caravan was entering the city. They stood in amazement as seven hundred camels laden with goods moved into the city and crowded the streets. There was much shouting and excitement as people called to one another to come out and witness the sight and see what goods and sustenance the camel caravan had brought.
Aishah, may God be pleased with her, heard the commotion and asked: "What is this that's happening in Madinah?" and she was told: "It is the caravan of Abdur-Rahman ibn Awl which has come from Syria bearing his merchandise."
"A caravan making all this commotion?" she asked in disbelief."
"Yes, O Umm al-Muminin. There are seven hundred camels."
Aishah shook her head and gazed in the distance as if she was trying to recall some scene or utterance of the past and then she said:
"I have heard the Messenger of God, may God bless him and grant him peace, say: I have seen Abdur-Rahman ibn Awl entering Paradise creeping."
Why creeping? Why should he not enter Paradise leaping and at a quick pace with the early companions of the Prophet?
Some friends of his related to Abdur-Rahman the hadith which Aishah had mentioned. He remembered that he had heard the hadith more than once from the Prophet and he hurried to the house of Aishah and said to her: "Yaa Ammah! Have you heard that from the M essenger of God, may God bless him and grant him peace?"
"Yes," she replied.
"You have reminded me of a hadith which I have never forgotten," he is also reported to have said. He was so over-joyed and added:
"If I could I would certainly like to enter Paradise standing. I swear to you, yaa Ammah, that this entire caravan with all its merchandise, I will giver sabilillah."
And so he did. In a great festival of charity and righteousness, he distributed all that the massive caravan had brought to the people of Madinah and surrounding areas.
This is just one incident which showed what type of man Abdur-Rahman was. He earned much wealth but he never remained attached to it for its own sake and he did not allow it to corrupt him.
Abdur-Rahman's generosity did not stop there. He continued giving with both his hands, secretly and openly. Some of the figures mentioned are truly astounding: forty thousand dirhams of silver, forty thousand dinars of gold, two hundred awqiyyah of gold, five hundred horses to mujahidin setting out in the path of God and one thousand five hundred camels to another group of mujahidin, four hundred dinars of gold to the survivors of Badr and a large legacy to the Ummahaat al Muminin and the catalogue goes on. On account of this fabulous generosity, Aishah said:
"May God give him to drink from the water of Salsabil (a spring in Paradise)." All this wealth did not corrupt Abdur-Rahman and did not change him. When he was among his workers and assistants, people could not distinguish him from them. One day food was brought to him with which to end a fast. He looked at the food and said:
"Musab ibn Umayr has been killed. He was better than me. We did not find anything of his to shroud him with except what covered his head but left his legs uncovered. . Then God endowed us with the (bounties of) the world... I really fear that our reward h as been bestowed on us early (in this world)." He began to cry and sob and could not eat.
May Abdur-Rahman ibn Awl be granted felicity among "those who spend their substance in the cause of God and follow up not their gifts with reminders of their generosity or with injury. For them their reward is with their Lord, on them shall be no fear nor shall they grieve". (The Quran, Surah al-Baqarah, 2: 262).
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The four caliphs
The First Caliph, Abu Bakr (632-634 A.C.)
"If I were to take a friend other than my Lord, I would take Abu Bakr as a friend." (Hadith)
Election to the Caliphate
The Prophet's closest Companion, Abu Bakr, was not present when the Holy Prophet (peace be on him) breathed his last in the apartment of his beloved wife of later years, Aisha, Abu Bakr's daughter. When he came to know of the Prophet's passing, Abu Bakr hurried to the house of sorrow.
"How blessed was your life and how beatific is your death,"
he whispered as he kissed the cheek of his beloved friend and master who now was no more.
When Abu Bakr came out of the Prophet's apartment and broke the news, disbelief and dismay gripped the community of Muslims in Medina. Muhammad (peace be on him) had been the leader, the guide and the bearer of Divine revelation through whom they had been brought from idolatry and barbarism into the way of God. How could he die? Even Umar, one of the bravest and strongest of the Prophet's Companions, lost his composure and drew his sword and threatened to kill anyone who said that the Prophet was dead. Abu Bakr gently pushed him aside, ascended the steps of the lectern in the mosque and addressed the people, saying
"O people, verily whoever worshipped Muhammad, behold! Muhammad is indeed dead. But whoever worships God, behold! God is alive and will never die."
And then he concluded with a verse from the Qur'an:
"And Muhammad is but a Messenger. Many Messengers have gone before him; if then he dies or is killed, will you turn back upon your heels?" [3:144]
On hearing these words, the people were consoled. Despondency gave place to confidence and tranquility. This critical moment had passed. But the Muslim community was now faced with an extremely serious problem: that of choosing a leader. After some discussion among the Companions of the Prophet who had assembled in order to select a leader, it became apparent that no one was better suited for this responsibility than Abu Bakr. A portion of the speech the First Caliph gave after his election has already been quoted in the introduction.
Abu Bakr's Life
Abu Bakr ('The Owner of Camels') was not his real name. He acquired this name later in life because of his great interest in raising camels. His real name was Abdul Ka'aba ('Slave of Ka'aba'), which Muhammad (peace be on him) later changed to Abdullah ('Slave of God'). The Prophet also gave him the title of 'Siddiq' - 'The Testifier to the Truth.'
Abu Bakr was a fairly wealthy merchant, and before he embraced Islam, was a respected citizen of Mecca. He was three years younger than Muhammad (peace be on him) and some natural affinity drew them together from earliest child hood. He remained the closest Companion of the Prophet all through the Prophet's life. When Muhammad first invited his closest friends and relatives to Islam, Abu Bakr was among the earliest to accept it. He also persuaded Uthman and Bilal to accept Islam. In the early days of the Prophet's mission, when the handful of Muslims were subjected to relentless persecution and torture, Abu Bakr bore his full share of hardship. Finally when God's permission came to emigrate from Mecca, he was the one chosen by the Prophet to accompany him on the dangerous journey to Medina. In the numerous battles which took place during the life of the Prophet, Abu Bakr was always by his side. Once, he brought all his belongings to the Prophet, who was raising money for the defense of Medina. The Prophet asked "Abu Bakr, what did you leave for your family?" The reply came: "God and His Prophet."
Even before Islam, Abu Bakr was known to be a man of upright character and amiable and compassionate nature. All through his life he was sensitive to human suffering and kind to the poor and helpless. Even though he was wealthy, he lived very simply and spent his money for charity, for freeing slaves and for the cause of Islam. He often spent part of the night in supplication and prayer. He shared with his family a cheerful and affectionate home life.
Abu-Bakr's Caliphate
Such, then, was the man upon whom the burden of leadership fell at the most sensitive period in the history of the Muslims.
As the news of the Prophet's death spread, a number of tribes rebelled and refused to pay Zakat (poor-due), saying that this was due only to the Prophet (peace be on him). At the same time a number of impostors claimed that the prophethood had passed to them after Muhammad and they raised the standard of revolt. To add to all this, two powerful empires, the Eastern Roman and the Persian, also threatened the new-born Islamic state at Medina.
Under these circumstances, many Companions of the Prophet, including Umar, advised Abu Bakr to make concessions to the Zakat evaders, at least for a time. The new Caliph disagreed. He insisted that the Divine Law cannot be divided, that there is no distinction between the obligations of Zakat and Salat (prayer), and that any compromise with the injunctions of God would eventually erode the foundations of Islam. Umar and others were quick to realize their error of judgment. The revolting tribes attacked Medina but the Muslims were prepared. Abu Bakr himself led the charge, forcing them to retreat. He then made a relentless war on the false claimants to prophethood, most of whom submitted and again professed lslam.
The threat from the Roman Empire had actually arisen earlier, during the Prophet's lifetime. The Prophet had organized an army under the command of Usama, the son of a freed slave. The army had not gone far when the Prophet had fallen ill so they stopped. After the death of the Prophet the question was raised whether the army should be sent again or should remain for the defence of Medina. Again Abu Bakr showed a firm determination. He said, "I shall send Usama's army on its way as ordered by the Prophet, even if I am left alone."
The final instructions he gave to Usama prescribed a code of conduct in war which remains unsurpassed to this day. Part of his instructions to the Muslim army were:
"Do not be deserters, nor be guilty of disobedience. Do not kill an old man, a woman or a child. Do not injure date palms and do not cut down fruit trees. Do not slaughter any sheep or cows or camels except for food. You will encounter persons who spend their lives in monasteries. Leave them alone and do not molest them."
Khalid bin Waleed had been chosen by the Prophet (peace be on him) on several occasions to lead Muslim armies. A man of supreme courage and a born leader, his military genius came to full flower during the Caliphate of Abu Bakr. Throughout Abu Bakr's reign Khalid led his troops from one victory to another against the attacking Romans.
Another contribution of Abu Bakr to the cause of Islam was the collection and compilation of the verses of the Qur'an.
Abu Bakr died on 21 Jamadi-al Akhir, 13 A.H. (23 August 634 A.C.), at the age of sixty-three, and was buried by the side of the Holy Prophet (peace be on him). His caliphate had been of a mere twenty-seven months duration. In this brief span, however, Abu Bakr had managed, by the Grace of God, to strengthen and consolidate his community and the state, and to secure the Muslims against the perils which had threatened their existence.
The Second Caliph, Umar (634-644 A.C.)
"God has placed truth upon Umar's tongue and heart. (Hadith)"
'Umar's Life
During his last illness Abu Bakr had conferred with his people, particularly the more eminent among them. After this meeting they chose 'Umar as his successor. 'Umar was born into a respected Quraish family thirteen years after the birth of Muhammad (peace be on him). Umar's family was known for its extensive knowledge of genealogy. When he grew up, 'Umar was proficient in this branch of knowledge as well as in swordsmanship, wrestling and the art of speaking. He also learned to read and write while still a child, a very rare thing in Mecca at that time. 'Umar earned his living as a merchant. His trade took him to many foreign lands and he met all kinds of people. This experience gave him an insight into the affairs and problems of men. 'Umar's personality was dynamic, self-assertive, frank and straight forward. He always spoke whatever was in his mind even if it displeased others.
'Umar was twenty-seven when the Prophet (peace be on him) proclaimed his mission. The ideas Muhammad was preaching enraged him as much as they did the other notables of Mecca. He was just as bitter against anyone accepting Islam as others among the Quraish. When his slave-girl accepted Islam he beat her until he himself was exhausted and told her, "I have stopped because I am tired, not out of pity for you." The story of his embracing Islam is an interesting one. One day, full of anger against the Prophet, he drew his sword and set out to kill him. A friend met him on the way. When 'Umar told him what he planned to do, his friend informed him that 'Umar's own sister, Fatima, and her husband had also accepted Islam. 'Umar went straight to his sister's house where he found her reading from pages of the Qur'an. He fell upon her and beat her mercilessly. Bruised and bleeding, she told her brother, "Umar, you can do what you like, but you cannot turn our hearts away from Islam." These words produced a strange effect upon 'Umar. What was this faith that made even weak women so strong of heart? He asked his sister to show him what she had been reading; he was at once moved to the core by the words of the Qur'an and immediately grasped their truth. He went straight to the house where the Prophet was staying and vowed allegiance to him.
Umar made no secret of his acceptance of Islam. He gathered the Muslims and offered prayers at the Ka'aba. This boldness and devotion of an influential citizen of Mecca raised the morale of the small community of Muslims. Nonetheless 'Umar was also subjected to privations, and when permission for emigration to Medina came, he also left Mecca. The soundness of 'Umar's judgment, his devotion to the Prophet (peace be on him), his outspokenness and uprightness won for him a trust and confidence from the Prophet which was second only to that given to Abu Bakr. The Prophet gave him the title 'Farooq' which means the 'Separator of Truth from False hood.' During the Caliphate of Abu Bakr, 'Umar was his closest assistant and adviser. When Abu Bakr died, all the people of Medina swore allegiance to 'Umar, and on 23 Jamadi-al-Akhir, 13 A.H., he was proclaimed Caliph.
'Umar's Caliphate
After taking charge of his office, 'Umar spoke to the Muslims of Medina:
"...O people, you have some rights on me which you can always claim. One of your rights is that if anyone of you comes to me with a claim, he should leave satisfied. Another of your rights is that you can demand that I take nothing unjustly from the revenues of the State. You can also demand that... I fortify your frontiers and do not put you into danger. It is also your right that if you go to battle I should look after your families as a father would while you are away. "O people, remain conscious of God, forgive me my faults and help me in my task. Assist me in enforcing what is good and forbidding what is evil. Advise me regarding the obligations that have been imposed upon me by God..."
The most notable feature of 'Umar's caliphate was the vast expansion of Islam. Apart from Arabia, Egypt, Iraq, Palestine and Iran also came under the protection of the Islamic government. But the greatness of 'Umar himself lies in the quality of his rule. He gave a practical meaning to the Qur'anic injunction:
"O you who believe, stand out firmly for justice as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it concerns rich or poor, for God can best protect both." [4:135]
Once a woman brought a claim against the Caliph 'Umar. When 'Umar appeared on trial before the judge, the judge stood up as a sign of respect toward him. 'Umar reprimanded him, saying, "This is the first act of injustice you did to this woman!"
He insisted that his appointed governors live simple lives, keep no guard at their doors and be accessible to the people at all times, and he himself set the example for them. Many times foreign envoys and messengers sent to him by his generals found him resting under a palm tree or praying in the mosque among the people, and it was difficult for them to distinguish which man was the Caliph. He spent many a watchful night going about the streets of Medina to see whether anyone needed help or assistance. The general social and moral tone of the Muslim society at that time is well-illustrated by the words of an Egyptian who was sent to spy on the Muslims during their Egyptian campaign. He reported:
"I have seen a people, every one of whom loves death more than he loves life. They cultivate humility rather than pride. None is given to material ambitions. Their mode of living is simple... Their commander is their equal. They make no distinction between superior and inferior, between master and slave. When the time of prayer approaches, none remains behind..."
'Umar gave his government an administrative structure. Departments of treasury, army and public revenues were established. Regular salaries were set up for soldiers. A popuation census was held. Elaborate land surveys were conducted to assess equitable taxes. New cities were founded. The areas which came under his rule were divided into provinces and governors were appointed. New roads were laid, canals were lug and wayside hotels were built. Provision was made for he support of the poor and the needy from public funds. He defined, by precept and by example, the rights and privileges of non-Muslims, an example of which is the following contract with the Christians of Jerusalem:
"This is the protection which the servant of God, 'Umar, the Ruler of the Believers has granted to the people of Eiliya [Jerusalem]. The protection is for their lives and properties, their churches and crosses, their sick and healthy and for all their coreligionists. Their churches shall not be used for habitation, nor shall they be demolished, nor shall any injury be done to them or to their compounds, or to their crosses, nor shall their properties be injured in any way. There shall be no compulsion for these people in the matter of religion, nor shall any of them suffer any injury on account of religion... Whatever is written herein is under the covenant of God and the responsibility of His Messenger, of the Caliphs and of the believers, and shall hold good as long as they pay Jizya [the tax for their defense] imposed on them."
Those non-Muslims who took part in defense together with the Muslims were exempted from paying Jizya, and when the Muslims had to retreat from a city whose non-Muslim citizens had paid this tax for their defense, the tax was returned to the non-Muslims. The old, the poor and the disabled of Muslims and non-Muslims alike were provided for from the public treasury and from the Zakat funds.
'Umar's Death
In 23 A.H., when Umar returned to Medina from Hajj;, he raised his hands and prayed,
"O God! I am advanced in years, my bones are weary, my powers are declining, and the people for whom I am responsible have spread far and wide. Summon me back to Thyself, my lord!" Some time later, when 'Umar went to the mosque to lead a prayer, a Magian named Abu Lulu Feroze, who had a grudge against 'Umar on a personal matter, attacked him with a dagger and stabbed him several times. Umar reeled and fell to the ground. When he learned that the assassin was a Magian, he sid, "Thank God he is not a Muslim."
'Umar died in the first week of Muharram, 24 A.H., and was buried by the side of the Holy Prophet (peace be on him).
The Third Caliph, Uthman (644-656 A.C.)
"Every Prophet has an assistant, and my assistant will be Uthman."(Hadith)
Uthman's Election
When 'Umar fell under the assassin's dagger, before he died the people asked him to nominate his successor. 'Umar appointed a committee consisting of six of the ten companions of the Prophet (peace be on him) about whom the Prophet had said, "They are the people of Heaven" - Ali, Uthman, Abdul Rahman, Sa'ad, Al-Zubayr and Talha - to select the next Caliph from among themselves. He also outlined the procedure to be followed if any differences of opinion should arise. Abdul Rahman withdrew his name. He was then authorized by the committee to nominate the Caliph. After two days of discussion among the candidates and after the opinions of the Muslims in Medina had been ascertained, the choice was finally limited to Uthman and Ali. Abdul Rahman came to the mosque together with other Muslims, and after a brief speech and questioning of the two men, swore allegiance to Uthman. All those present did the same, and Uthman became the third Caliph of Islam in the month of Muharram, 24 A.H.
Uthman's Life
Uthman bin Affan was born seven years after the Holy Prophet (peace be on him). He belonged to the Omayyad branch of the Quraish tribe. He learned to read and write at an early age, and as a young man became a successful merchant. Even before Islam Uthman had been noted for his truthfulness and integrity. He and Abu Bakr were close friends, and it was Abu Bakr who brought him to Islam when he was thirty-four years of age. Some years later he married the Prophet's second daughter, Ruqayya. In spite of his wealth and position, his relatives subjected him to torture because he had embraced Islam, and he was forced to emigrate to Abyssinia. Some time later he returned to Mecca but soon migrated to Medina with the other Muslims. In Medina his business again began to flourish and he regained his former prosperity. Uthman's generosity had no limits. On various occasions he spent a great portion of his wealth for the welfare of the Muslims, for charity and for equipping the Muslim armies. That is why he came to be known as 'Ghani' meaning 'Generous.'
Uthman's wife, Ruqayya was seriously ill just before the Battle of Badr and he was excused by the Prophet (peace be on him) from participating in the battle. The illness Ruqayya proved fatal, leaving Uthman deeply grieved. The Prophet was moved and offered Uthman the hand of another of his daughters, Kulthum. Because he had the high privilege of having two daughters of the Prophet as wives Uthman was known as 'The Possessor of the Two Lights. '
Uthman participated in the Battles of Uhud and the Trench. After the encounter of the Trench, the Prophet (peace be on him) determined to perform Hajj and sent Uthman as his emissary to the Quraish in Mecca, who detained him. The episode ended in a treaty with the Meccans known as the Treaty of Hudaibiya.
The portrait we have of Uthman is of an unassuming, honest, mild, generous and very kindly man, noted especially for his modesty and his piety. He often spent part of the night in prayer, fasted every second or third day, performed hajj every year, and looked after the needy of the whole community. In spite of his wealth, he lived very simply and slept on bare sand in the courtyard of the Prophet's mosque. Uthman knew the Qur'an from memory and had an intimate knowledge of the context and circumstances relating to each verse.
Uthman's Caliphate
During Uthman's rule the characteristics of Abu Bakr's and Umar's caliphates - impartial justice for all, mild and humane policies, striving in the path of God, and the expansion of Islam - continued. Uthman's realm extended in the west to Morocco, in the east to Afghanistan, and in the north to Armenia and Azerbaijan. During his caliphate a navy was organized, administrative divisions of the state were revised, and many public projects were expanded and completed. Uthman sent prominent Companions of the Prophet (peace be on him) as his personal deputies to various provinces to scrutinize the conduct of officials and the condition of the people.
Uthman's most notable contribution to the religion of God was the compilation of a complete and authoritative text of the Qur'an. A large number of copies of this text were made and distributed all over the Muslim world.
Uthman ruled for twelve years. The first six years were marked by internal peace and tranquility, but during the second half of his caliphate a rebellion arose. The Jews and the Magians, taking advantage of dissatisfaction among the people, began conspiring against Uthman, and by publicly airing their complaints and grievances, gained so much sympathy that it became difficult to distinguish friend from foe.
It may seem surprising that a ruler of such vast territories, whose armies were matchless, was unable to deal with these rebels. If Uthman had wished, the rebellion could have been crushed at the very moment it began. But he was reluctant to be the first to shed the blood of Muslims, however rebellious they might be. He preferred to reason with them, to persuade them with kindness and generosity. He well remembered hearing the Prophet (peace be on him) say, "Once the sword is unsheathed among my followers, it will not be sheathed until the Last Day."
The rebels demanded that he abdicate and some of the Companions advised him to do so. He would gladly have followed this course of action, but again he was bound by a solemn pledge he had given to the Prophet. "Perhaps God will clothe you with a shirt, Uthman" the Prophet had told him once, "and if the people want you to take it off, do not take it off for them." Uthman said to a well-wisher on a day when his house was surrounded by the rebels, "God's Messenger made a covenant with me and I shall show endurance in adhering to it."
After a long siege, the rebels broke into Uthman's house and murdered him. When the first assassin's sword struck Uthman, he was reciting the verse,
"Verily, God sufficeth thee; He is the All-Hearing, the All-Knowing" [2:137]
Uthman breathed his last on the afternoon of Friday, 17 Dhul Hijja, 35 A.H. (June. (656 A.C.). He was eighty-four years old. The power of tHe rebels was so great that Uthman's body lay unburied until Saturday night when he was buried in his blood-stained clothes, the shroud which befits all martyrs in the cause of God.
The Fourth Caliph, Ali (656-661 A.C.)
"You [Ali] are my brother in this world and the next." (Hadith)
Ali's Election
After Uthman's martyrdom, the office of the caliphate remained unfilled for two or three days. Many people insisted that Ali should take up the office, but he was embarrassed by the fact that the people who pressed him hardest were the rebels, and he therefore declined at first. When the notable Companions of the Prophet (peace be on him) urged him, however, he finally agreed.
Ali's Life
Ali bin Abi Talib was the first cousin of the Prophet (peace be on him). More than that, he had grown up in the Prophet's own household, later married his youngest daughter, Fatima, and remained in closest association with him for nearly thirty years.
Ali was ten years old when the Divine Message came to Muhammad (peace be on him). One night he saw the Prophet and his wife Khadijah bowing and prostrating. He asked the Prophet about the meaning of their actions. The Prophet told him that they were praying to God Most High and that Ali too should accept Islam. Ali said that he would first like to ask his father about it. He spent a sleepless night, and in the morning he went to the Prophet and said, "When God created me He did not consult my father, so why should I consult my father in order to serve God?" and he accepted the truth of Muhammad's message.
When the Divine command came, "And warn thy nearest relatives" [26:214], Muhammad (peace be on him) invited his relatives for a meal. After it was finished, he addressed them and asked, "Who will join me in the cause of God?" There was utter silence for a while, and then Ali stood up. "I am the youngest of all present here," he said, "My eyes trouble me because they are sore and my legs are thin and weak, but I shall join you and help you in whatever way I can." The assembly broke up in derisive laughter. But during the difficult wars in Mecca, Ali stood by these words and faced all the hardships to which the Muslims were subjected. He slept in the bed of the Prophet when the Quraish planned to murder Muhammad. It was he to whom the Prophet entrusted, when he left Mecca, the valuables which had been given to him for safekeeping, to be returned to their owners.
Apart from the expedition of Tabuk, Ali fought in all the early battles of Islam with great distinction, particularly in the expedition of Khaybar. It is said that in the Battle of Uhud he received more than sixteen wounds.
The Prophet (peace be on him) loved Ali dearly and called him by many fond names. Once the Prophet found him sleeping in the dust. He brushed off Ali's clothes and said fondly, "Wake up, Abu Turab (Father of Dust)." The Prophet also gave him the title of 'Asadullah' ('Lion of God').
Ali's humility, austerity, piety, deep knowledge of the Qur'an and his sagacity gave him great distinction among the Prophet's Companions. Abu Bakr, 'Umar and Uthman consulted him frequently during their caliphates. Many times 'Umar had made him his vice-regent at Medina when he was away. Ali was also a great scholar of Arabic literature and pioneered in the field of grammar and rhetoric. His speeches, sermons and letters served for generations afterward as models of literary expression. Many of his wise and epigrammatic sayings have been preserved. Ali thus had a rich and versatile personality. In spite of these attainments he remained a modest and humble man. Once during his caliphate when he was going about the marketplace, a man stood up in respect and followed him. "Do not do it," said Ali. "Such manners are a temptation for a ruler and a disgrace for the ruled."
Ali and his household lived extremely simple and austere lives. Sometimes they even went hungry themselves because of Ali's great generosity, and none who asked for help was ever turned away from his door. His plain, austere style of living did not change even when he was ruler over a vast domain.
Ali's Caliphate
As mentioned previously, Ali accepted the caliphate very reluctantly. Uthman's murder and the events surrounding it were a symptom, and also became a cause, of civil strife on a large scale. Ali felt that the tragic situation was mainly due to inept governors. He therefore dismissed all the governors who had been appointed by Uthman and appointed new ones. All the governors excepting Muawiya, the governor of Syria, submitted to his orders. Muawiya declined to obey until Uthman's blood was avenged. The Prophet's widow Aisha also took the position that Ali should first bring the murderers to trial. Due to the chaotic conditions during the last days of Uthman it was very difficult to establish the identity of the murderers, and Ali refused to punish anyone whose guilt was not lawfully proved. Thus a battle between the army of Ali and the supporters of Aisha took place. Aisha later realized her error of judgment and never forgave herself for it.
The situation in Hijaz (thc part of Arabia in which Mecca and Medina are located) became so troubled that Ali moved his capital to Iraq. Muawiya now openly rebelled against Ali and a fierce battle was fought between their armies. This battle was inconclusive, and Ali had to accept the de facto government of Muawiya in Syria.
However, even though the era of Ali's caliphate was marred by civil strife, he nevertheless introduced a number of reforms, particularly in the levying and collecting of revenues.
It was the fortieth year of Hijra. A fanatical group called Kharijites, consisting of people who had broken away from Ali due to his compromise with Muawiya, claimed that neither Ali, the Caliph, nor Muawiya, the ruler of Syria, nor Amr bin al-Aas, the ruler of Egypt, were worthy of rule. In fact, they went so far as to say that the true caliphate came to an end with 'Umar and that Muslims should live without any ruler over them except God. They vowed to kill all three rulers, and assassins were dispatched in three directions.
The assassins who were deputed to kill Muawiya and Amr did not succeed and were captured and executed, but Ibn-e-Muljim, the assassin who was commissioned to kill Ali, accomplished his task. One morning when Ali was absorbed in prayer in a mosque, Ibn-e-Muljim stabbed him with a poisoned sword. On the 20th of Ramadan, 40 A.H., died the last of the Rightly Guided Caliphs of Islam. May God Most High be pleased with them and grant to them His eternal reward.
from: http://islamfortoday.com
