PROMINENT MUSLIMS  page 6

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  • NUAYM IBN MASUD

  • RABIAH IBN KAB

  • RAMLAH BINT ABI SUFYAN

  • RUMAYSA BINT MILHAN

  • SAD IBN ABI WAQQAS

  • SAID IBN ZAYD

  • SAID IBN AAMIR AL-JUMAHI

     

     

     

     

     
    • TEXT
    NU'AYM IBN MAS'UD

    Nu'aym ibn Mas'ud was from Najd in the northern highlands of Arabia. He belonged to the powerful Ghatafan tribe. As a young man, he was clever and alert. He was full of enterprise and travelled widely. He was resourceful, every ready to take up a challenge and not prepared to allow any problem to get the better of him.

    This son of the desert was endowed with extraordinary presence of mind and unusual subtlety. He was however someone who liked to enjoy himself and gave himself over to the pursuit of youthful passions. He loved music and took delight in the company of songstresses. Often when he felt the urge to listen to the strings of a musical instrument or to enjoy the company of a singer, he would leave the hearths of his people in the Najd and make his way to Yathrib and in particular to the Jewish community which was widely known for its song and music.

    While in Yathrib, Nu'aym was known to spend generously and he in turn would be lavishly entertained. In this way Nu'aym came to develop strong links among the Jews of the city and in particular with the Banu Qurayzah.

    At the time when God favoured mankind by sending His Prophet with the religion of guidance and truth and the valleys of Makkah glowed with the light of Islam, Nu'aym ibn Mas'ud was still given over to the pursuit of sensual satisfaction. He stopped firmly opposed to the religion partly out of fear that he would be obliged to change and give up his pursuit of pleasure. And it was not long before he found himself being drawn into joining the fierce opposition to Islam and waging war against the Prophet and his companions.

    The moment of truth for Nu'aym came during the great siege of Madinah which took place in the fifth year of the Prophet's stay in the city. We need to go back a little to pick up the threads of the story.

    Two years before the siege, the Prophet was compelled to banish a group of Jews belonging to the tribe of Banu an-Nadir from Madinah because of their collaboration with the Quraysh enemy. The Banu Nadir migrated to the north and settled in Khaybar and other oases along the trade route to Syria. They at once began to incite the tribes both near and far against the Muslims. Caravans going to Madinah were harassed partly to put economic pressure on the city.

    But this was not enough. Leaders of the Banu an-Nadir got together and decided to form a mighty alliance or confederacy of as many tribes as possible to wage war on the Prophet, and to put an end once and for all to his mission. The Nadirites went to the Quraysh in Makkah and urged them to continue the fight against the Muslims. They made a pact with the Quraysh to attack Madinah at a specified time.

    After Makkah, the Nadirite leaders set out northwards on a journey of some one thousand kilometres to meet the Ghatafan. They promised the Ghatafan the entire annual date harvest of Khaybar for waging war against Islam and its Prophet. They informed the Ghatafan of the pact they had concluded with the Quraysh and persuaded them to make a similar agreement.

    Other tribes were also persuaded to join the mighty alliance. From the north came the Banu Asad and the Fazar.

    From the south the Ahabish, allies of the Quraysh, the Banu Sulaym and others.

    At the appointed time, the Quraysh set out from Makkah in large numbers on cavalry and on foot under the Leadership of Abu Sufyan ibn Harb. The Ghatafan too set out from Najd in large numbers under the leadership of Ubaynah ibn Hisn. In the vanguard of the Ghatafan army was Nu'aym ibn Mas'ud.

    News of the impending attack on Madinah reached the Prophet while he was half-way on a long expedition to Dumat al-Jandal on the Syrian border some fifteen days journey from Madinah. The tribe at Dumat al-Jandal was molesting caravans bound for Madinah and their action was probably prompted by the Banu an-Nadir to entice the Prophet away from Madinah. With the Prophet away, they reasoned, it would be easier for the combined tribal forces from the north and the south to attack Madinah and deal a mortal blow to the Muslim community with the help of disaffected persons from within the city itself.

    The Prophet Muhammad, peace be upon him, hurried back to Madinah and conferred with the Muslims. The forces of the Ahzab or the confederate enemy tribes amounted to over ten thousand men while the Muslims fighting were just three thousand men. It was unanimously decided to defend the city from within and to prepare for a siege rather than fight in the open.

    The Muslims were in dire straits.

    "When they came upon you from above and from below you, and when eyes grew wild and hearts reached to the throats. and you were imagining vain thoughts concerning God. Then were the believers sorely tried and shaken with a mighty shock." (The Qur'an, Surah al-Ahzab, 33:1O)

    To protect the city, the Muslims decided to dig a ditch or khandaq. It is said that the ditch was about three and a half miles long and some ten yards wide and five yards deep. The three thousand Muslims were divided into groups of ten and each group was given a fixed number of cubits to dig. The digging of the ditch took several weeks to complete.

    The ditch was just completed when the mighty enemy forces from the north and the south converged on Madinah. While they were within a short distance from the city the Nadirire conspirators approached their fellow Jews of the Banu Qurayzah who lived in Madinah and tried to persuade them to join the war against the Prophet by helping the two armies approaching from Makkah and the north. The response of the Qurayzah Jews to the Nadirite leaders was:

    "You have indeed called us to participate in something which we like and desire to have accomplished. But you know there is a treaty between us and Muhammad binding us to keep the peace with him so long as we live secure and content in Madinah. You do realise that our pact with him is still valid. We are afraid that if Muhammad is victorious in this war he would then punish us severely and that he would expel us from Madinah as a result of our treachery towards him."

    The Nadirire leaders however continued to pressurise the Banu Qurayzah to renege on their treaty. Treachery to Muhammad, they affirmed, was a good and necessary act. They assured the Banu Qurayzah that there was no doubt this time that the Muslims would be completely routed and Muhammad would be finished once and for all.

    The approach of the two mighty armies strengthened the resolve of the Banu Qurayzah to disavow their treaty with Muhammad. They tore up the pact and declared their support for the confederates. The news fell on the Muslims ears with the force of a thunderbolt.

    The confederate armies were now pressing against Madinah. They effectively cut off the city and prevented food and provisions and any form of outside help or reinforcement from reaching the inhabitants of the city. After the terrible exhaustions of the past months the Prophet now felt as if they had fallen between the jaws of the enemy. The Quraysh and [he Ghatafan were besieging the city from without. The Banu Qurayzah were laying in wait behind the Muslims, ready to pounce from within the city. Added to this. the hypocrites of Madinah, those who had openly professed Islam but remained secretly opposed to the Prophet and his mission, began to come out openly and cast doubt and ridicule on the Prophet.

    "Muhammad promised us." they said, "that we would gain possession of the treasures of Chosroes and Caesar and here we are today with not d single one of us being able to guarantee that he could go to the toilet safely to relieve himself!"

    Thereafter, group after group of the inhabitants of Madinah began to disassociate themselves from the Prophet expressing fear for their women and children and for their homes should the Banu Qurayzah attack once the fighting began.

    The enemy forces though vastly superior in numbers were confounded by the enormous ditch. They had never seen or heard of such a military stratagem among the Arabs. Nonetheless they tightened their siege of the city. At the same time they attempted to breach the ditch at some narrow points but were repulsed by the vigilant Muslims. So hard-pressed were the Muslims that the Prophet Muhammad and his companions once did not even have time for Salaat and the Zuhr, Asr, Maghrib and Isha prayers had to be performed during the night.

    As the siege wore on and the situation became more critical for the Muslims. Muhammad turned fervently to his Lord for succour and support.

    "O Allah," he prayed, "I beseech you to grant Your promise of victory. O Allah I beseech You to grant your promise of victory."

    On that night, as the Prophet prayed, Nu'aym lay tossing in his bivouac. He could not sleep. He kept gazing at the stars in the vast firmament above. He thought hard and long and suddenly he found himself exclaiming and asking:

    "Woe to you, Nu'aym! What is it really that has brought you from those far off places in Najd to fight this man and those with him? Certainly you are not fighting him for the triumph of right or for the protection of some honour violated. Really you have only come here to fight for some unknown reason. Is it reasonable that someone with a mind such as yours should fight and kill or be killed for no cause whatsoever? Woe to you, Nu'aym. What is it that has caused you to draw your sword against this righteous man who exhorts his followers to justice, good deeds and helping relatives? And what is it that has driven you to sink your spear into the bodies of his followers who follow the message of guidance and truth that he brought?"

    Nu'aym thus struggled with his conscience and debated with himself. Then he came to a decision. Suddenly he stood upright, determined. The doubts were gone. Under the cover of darkness, he slipped away from the camp of his tribe and made his way to the Prophet of God, peace and blessings of Allah be on him.

    When the Prophet beheld him, standing erect in his presence, he exclaimed, "Nu'aym ibn Mas'ud?"

    "Yes, O Messenger of God," declared Nu'aym.

    "What has brought you here at this hour?"

    "I came", said Nu'aym, "to declare that there is no god but Allah and that you are the servant of God and His Messenger and that the message you have brought is true."

    He went on:

    "I have declared my submission to God, O Messenger of God, but my people do not know of my submission. Command me therefore to do whatever you desire."

    "You are only one person among us," observed the Prophet. "So go to your people and act as if you have nothing to do with us for indeed war is treachery."

    "Yes, O Messenger of God," replied Nu'aym. And if God wills, you shall witness what pleases you."

    Without losing any time, Nu'aym went to the Banu Qurayzah. He was, as was mentioned earlier, a close friend of the tribe.

    "O Bani Qurayzah," he said. "You have known my love for you and my sincerity in advising you."

    "Yes," they agreed, "but what are you suspicious of so far as we are concerned?"

    Nu'aym continued:

    "The Quraysh and the Ghatafan have their own interests in this war which are different from your interests."

    "How so?" they queried.

    "This is your city," Nu'aym asserted. "You have your wealth, your children and your womenfolk here and it is not in your power to flee and take refuge in another city. On the other hand, the Quraysh and the Ghatafan have their land, their wealth, their children and their womenfolk away from this city. They came to fight Muhammad. They urged you to break the treaty you had with him and to help them against him. So you responded positively to them. If they were to be victorious in their encounter with him, they would reap the booty. But if they fail to subdue him, they would return to their country safe and sound and they would leave you to him and he would be in a position to exact the most bitter revenge on you. You know very well that you would have no power to confront him."

    "You are right," they said. "But what suggestion do you have?"

    "My opinion," Nu'aym suggested, "is that you should not join forces with them until you take a group of their prominent men as hostages. In that way you could carry on the fight against Muhammad either till victory or till the last of your men or theirs perish. (They would not be able to leave you in the lurch)."

    "You have advised well," they responded and agreed to take up his suggestion.

    Nu'aym then left and went to Abu Sufyan ibn Harb, the Quraysh leader and spoke to him and other Quraysh leaders.

    "O Quraysh," said Nu'aym, "You know my affection for you and my enmity towards Muhammad. I have heard some news and I thought it my duty to disclose it to you but you should keep it confidential and do not attribute it to me…"

    "You must inform us of this matter," insisted the Quraysh.

    Nu'aym continued:

    "The Banu Qurayzah now regret that they have agreed to participate in the hostilities against Muhammad. They fear that you would turn back and abandon them to him. So they have sent a message to Muhammad saying: 'We are sorry for what we have done and we are determined to return to the treaty and a state of peace with you. Would it please you then if we take several Quraysh and Ghatafan nobles and surrender them to you? We will then join you in fighting them - the Quraysh and the Ghatafan - until you finish them off.' The Prophet has sent back a reply to them saying he agrees. If therefore the Jews send a delegation to you demanding hostages from among your men do not hand over a single person to them. And do not mention a word of what I said to you."

    "What a good ally you are. May you be rewarded well ," said Abu Sufyan gratefully.

    Nu'aym then went to his own people the Ghatafan, and spoke to them in a similar vein. He gave them the same warning against expected treachery from the Banu Qurayzah.

    Abu Sufyan wanted to test the Banu Qurayzah so he sent his son to them.

    "My father sends greetings of peace to you," began Abu Sufyan's son. "He says that our siege of Muhammad and his companions has been a protracted affair and we have become weary...We are now determined to fight Muhammad and finish him off. My father has sent me to you to ask you to join battle with Muhammad tomorrow."

    "But tomorrow is Saturday," said the Jews of Banu Qurayzah, "and we do not work at all on Saturdays. Moreover, we would not fight with you until you hand over to us seventy of your nobles and nobles from the Ghatafan as hostages. We fear that if the fighting becomes too intense for you would hasten back home and leave us alone to Muhammad. You know that we have no power to resist him..."

    When Abu Sufyan's son returned to his people and told them what he had heard from the Banu Qurayzah, they shouted in unison!

    "Damned be the sons of monkeys and swine! By God, if they were to demand from us a single sheep as a hostage, we would not give them".

    And so it was that Nu'aym was successful in causing disharmony among the confederates and splitting their ranks.

    While the mighty alliance was in this state of disarray, God sent down on the Quraysh and their allies a fierce and bitterly cold wind which swept their tents and their vessels away, extinguished their fires, buffeted their faces and cast sand in their eves. In this terrible state of confusion the allies fled under cover of darkness.

    That very night the Prophet had sent one his companions, Hudayfah ibn al-Yaman, to get information on the enemy's morale and intentions. He brought back the news that on the advice and initiative of Abu Sufyan, the enemy had turned on their heels and fled... The news quickly spread through the Muslims ranks and they shouted in joy and relief!

    La ilaha illa Allahu wahdah
    Sadaqa wa'dah
    Wa nasara ‘abdah
    Wa a'azza jundah
    Wa hazama-l ahzaba wahdah.

    There is no god but Allah alone
    To His promise He has been true
    His servant He has helped
    His forces He has strengthened
    And Alone the confederates He has destroyed.

    The Prophet, peace be upon him, praised and gave thanks to his Lord for His deliverance from the threat posed by the mighty alliance. Nu'aym, as a result of his subtle but major role in the blasting of the alliance, gained the confidence of the Prophet who entrusted him thereafter with many a difficult task. He became the standard-bearer of the Prophet on several occasions.

    Three years after the Battle of the Ditch, on the day the Muslims marched victoriously into Makkah, Abu Sufyan ibn Harb stood surveying the Muslim armies. He beheld a man carrying the Ghatafan flag and asked:

    "Who is this?"

    "Nu'aym ibn Mas'ud," came the reply.

    "He did a terrible thing to us at al-Khandaq," Abu Sufyan confessed. "By God, he was certainly one of the fiercest enemies of Muhammad and here he is now carrying his people's flag in the ranks of Muhammad and coming to wage war on us under his leadership."

    Through the grace of God and the magnanimity of the noble Prophet, Abu Sufyan himself was soon to join the same ranks.

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    RABI'AH IBN KA'B

    Here is the story of Rabi'ah told in his own words:

    "I was still quite young when the light of iman shone through me and my heart was opened to the teachings of Islam. And when my eyes beheld the Messenger of God, for the first time, I loved him with a love that possessed my entire being. I loved him to the exclusion of everyone else.

    One day I said to myself:

    'Woe to you, Rabi'ah. Why don't you put yourself completely in the service of the Messenger of God, peace be on him. Go and suggest this to him. If he is pleased with you, you would find happiness in being near him. You will be successful through love for him and you will have the good fortune of obtaining the good in this world and the good in the next.'

    This I did hoping that he would accept me in his service. He did not dash my hopes. He was pleased that I should be his servant. From that day, I lived in the shadow of the noble Prophet. I went with him wherever he went. I moved in his orbit whenever and wherever he turned. Whenever he cast a glance in my direction, I would leap to stand in his presence. Whenever he expressed a need, he would find me hurrying to fulfil it.

    I would serve him throughout the day. When the day was over and he had prayed Salaat al-Isha and retired to his home, I would think about leaving. But I would soon say to myself:

    'Where would you go, Rabi'ah? Perhaps you may be required to do something for the Prophet during the night.'

    So I would remain seated at his door and would not leave the threshold of his house.

    The Prophet would spend part of his night engaged in Salaat. I would hear him reciting the opening chapter of the Qur'an and he would continue reciting sometimes for a third or a half of the night. I would become tired and leave or my eyes would get the better of me and I would fail asleep.

    It was the habit of the Prophet, peace be on him, that if someone did him a good turn, he loved to repay that person with something more excellent. He wanted to do something for me too in return for my service to him. So one day he came up to me and said:

    'O Rabi'ah ibn Ka'b.'

    'Labbayk ya rasulullah wa Sadark - At your command, O Messenger of God and may God grant you happiness,' I responded.

    'Ask of me anything and I will give it to you.'

    I thought a little and then said: 'Give me some time, O Messenger of God, to think about what I should ask of you. Then I will let you know.'

    He agreed.

    At that time, I was a young man and poor. I had neither family, nor wealth, nor place of abode. I used to shelter in the Suffah of the Masjid with other poor Muslims like myself. People used to call us the "guests of Islam". Whenever any Muslim brought something in charity to the Prophet, he would send it all to us. And if someone gave him a gift he would take some of it and leave the rest for us.

    So, it occurred to me to ask the Prophet for some worldly good that would save me from poverty and make me like others who had wealth, wife and children. Soon, however, I said:

    'May you perish Rabi'ah. The world is temporary and will pass away. You have your share of sustenance in it which God has guaranteed and which must come to you. The Prophet, peace be on him, has a place with his Lord and no request would be refused him. Request him therefore, to ask Allah to grant you something of the bounty of the hereafter.'

    I felt pleased and satisfied with this thought. I went to the Prophet and he asked:

    'What do you say, O Rabi'ah?'

    'O Messenger of God,' I said, 'I ask you to beseech God most High on my behalf to make me your companion in Paradise.'

    'Who has advised you thus?' asked the Prophet.

    'No by God,' I said, 'No one has advise me. But when you told me 'Ask of me anything and I will give to you,' I thought of asking you for something of the goodness of this world. But before long, I was guided to choose what is permanent and lasting against what is temporary and perishable. And so I have asked you to beseech God on my behalf that I may be your companion in Paradise.'

    The Prophet remained silent for a long while and then asked:

    'Any other request besides that, Rabi'ah?'

    'No, O Messenger of God, Nothing can match what I have asked you.'

    'Then, in that case, assist me for your sake by performing much prostration to God.'

    So I began to exert myself in worship in order to attain the good fortune of being with the Prophet in Paradise just as I had the good fortune of being in his service and being his companion in this world.

    Not long afterwards, the Prophet called me and asked:

    'Don't you want to get married, Rabi'ah?' 'I do not want anything to distract me from your service,' I replied. 'Moreover, I don't have anything to give as mahr (dowry) to a wife nor any place where I can accommodate a wife.'

    The Prophet remained silent. When he saw me again he asked:

    'Don't you want to get married, Rabi'ah?'

    I gave him the same reply as before. Left to myself again, I regretted what I had said and chided myself:

    'Woe to you, Rabi'ah. By God, the Prophet knows better than you what is good for you in this world and the next and he also knows better than you what you possess. By God, if the Prophet, peace be on him, should ask me again to marry, I would reply positively.'

    Before long, the Prophet asked me again:

    'Don't you want to get married 'Rabi'ah?'

    'Oh yes, Messenger of God,' I replied, 'but who will marry me when I am in the state you know.'

    'Go to the family of so-and-so and say to them: the Prophet has instructed you to give your daughter in marriage to me.'

    Timidly, I went to the family and said: 'The Messenger of God, peace be on him, has sent me to you to ask you to give your daughter in marriage to me.'

    'Our daughter?' they asked, incredulously at first.

    'Yes,' I replied.

    'Welcome to the Messenger of God, and welcome to his messenger. By God, the messenger of God's Messenger shall only return with his mission fulfilled. 'So they made a marriage contract between me and her.

    I went back to the Prophet and reported:

    'O Messenger of Allah. I have come from the best of homes. They believed me, they welcomed me, and they made a marriage contract between me and their daughter. But from where do I get the mahr for her?'

    The Prophet then sent for Buraydah ibn al-Khasib, one of the leading persons in my tribe, the Banu Aslam, and said to him:

    'O Buraydah, collect a nuwat's weight in gold for Rabi'ah.

    This they did and the Prophet said to me: 'Take this to them and say, this is the sadaq of your daughter.'

    I did so and they accepted it. They were pleased and said, This is much and good.'

    I went back to the Prophet and told him: 'I have never yet seen a people more generous than they. They were pleased with what I gave them in spite of its being little...Where can I get something for the walimah (marriage feast), O Prophet of God?'

    The Prophet said to Buraydah 'Collect the price of a ram for Rabi'ah.'

    They bought a big fat ram for me and then the Prophet told me:

    'Go to A'ishah and tell her to give you whatever barley she has.'

    A'ishah gave me a bag with seven saas of barley and said: 'By God, we do not have any other food.'

    I set off with the ram and the barley to my wife's family. They said:

    'We will prepare the barley but get your friends to prepare the ram for you.'

    We slaughtered, skinned and cooked the ram. So we had bread and meat for the walimah. I invited the Prophet and he accepted my invitation.

    The Prophet then gave me a piece of land near Abu Bakr's. From then I became concerned with the dunya, with material things. I had a dispute with Abu Bakr over a palm tree.

    'It is in my land,' I insisted.

    'No, it is in my land,' Abu Bakr countered. We started to argue. Abu Bakr cursed me, but as soon as he had uttered the offending word. he felt sorry and said to me:

    'Rabi'ah, say the same word to me so that it could be considered as qisas -just retaliation.'

    'No by God, I shall not,' I said.

    'In that case, replied Abu Bakr. 'I shall go the Messenger of God and complain to him about your refusal to retaliate against me measure for measure.'

    He set off and I followed him. My tribe, the Banu Aslam, also set off behind me protesting indignantly:

    'He's the one who cursed you first and then he goes off to the Prophet before you to complain about you!' I turned to them and said:

    'Woe to you! Do you know who this is? This is As-Siddiq... and he is the respected elder of the Muslims. Go back before he turns around, sees you and thinks that you have come to help me against him. He would then be more incensed and go to the Prophet in anger. The Prophet would get angry on his account. Then Allah would be angry on their account and Rabi'ah would be finished.'

    They turned back.

    Abu Bakr went to the Prophet and related the incident as it had happened.

    The Prophet raised his head and said to me:

    'O Rabi'ah, what's wrong with you and as-Siddiq?'

    'Messenger of God, he wanted me to say the same words to him as he had said to me and I did not.'

    'Yes, don't say the same word to him as he had said to you. Instead say:

    'May God forgive you Abu Bakr.'

    With tears in his eyes, Abu Bakr went away while saying:

    'May God reward you with goodness for my sake, O Rabi'ah ibn Ka'b...

    'May God reward you with goodness for my sake, O Rabi'ah ibn Ka'b..."

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    RAMLAH BINT ABI SUFYAN

    Abu Sufyan ibn Harb could not conceive of anyone among the Quraysh who would dare challenge his authority or go against his orders. He was after all, the sayyid or chieftain of Makkah who had to be obeyed and followed.

    His daughter, Ramlah, known as Umm Habibah, however dared to challenge his authority when she rejected the deities of the Quraysh and their idolatrous ways. Together with her husband, Ubaydullah ibn Jahsh, she put her faith in Allah alone and accepted the message of His prophet, Muhammad ibn Abdullah.

    Abu Sufyan tried with all the power and force at his disposal to bring back his daughter and her husband to his religion and the religion of their forefathers. But he did not succeed. The faith which was embedded in the heart of Ramlah was too strong to be uprooted by the hurricanes of Abu Sufyans fury.

    Abu Sufyan remained deeply worried and concerned by his daughter's acceptance of Islam. He did not know how to face the Quraysh after she had gone against his will and he was clearly powerless to prevent her from following Muhammad. When the Quraysh realised though that Abu Sufyan himself was enraged by Ramlah and her husband, they were emboldened to treat them harshly. They unleashed the full fury of their persecution against them to such a degree that life in Makkah became unbearable.

    In the fifth year of his mission, the Prophet, peace be on him, gave permission to the Muslims to migrate to Abyssinia. Ramlah, her little daughter Habibah, and her husband were among those who left.

    Abu Sufyan and the Quraysh leaders found it difficult to accept that a group of Muslims had slipped out of their net of persecution and was enjoying the freedom to hold their beliefs and practice their religion in the land of the Negus. They therefore send messengers to the Negus to seek their extradition. The messengers tried to poison the mind of the Negus against the Muslims but after examining the Muslims beliefs and listening to the Qur'an being recited, the Negus concluded:

    "What has been revealed to your Prophet Muhammad and what Jesus the son of Mary preached came from the same source."

    The Negus himself announced his faith in the one true God and his acceptance of the prophethood of Muhammad, peace be on him. He also announced his determination to protect the Muslim muhajirin.

    The long journey on the road of hardship and tribulation had finally led to the oasis of serenity. So Umm Habibah felt. But she did not know that the new-found freedom and sense of peace were later to be shattered. She was to be put through a test of the most severe and harrowing kind.

    One night, it is related, as Umm Habibah was asleep she had a vision in which she saw her husband in the midst of a fathomless ocean covered by wave upon wave of darkness. He was in a most perilous situation. She woke up, frightened. But she did not wish to tell her husband or anyone else what she had seen.

    The day after that ominous night was not yet through when Ubaydullah ibn Jahsh announced his rejection of Islam and his acceptance of Christianity. What a terrible blow! Ramlah's sense of peace was shattered. She did not expect this of her husband who presented her forthwith with the choice of a divorce or of accepting Christianity.

    Umm Habibah had three options before her. She could either remain with her husband and accept his call to become a Christian in which case she also would commit apostasy and - God forbid - deserve ignominy in this world and punishment in the hereafter. This was something she resolved she would never do even if she were subjected to the most horrible torture. Or, she could return to her father's house in Makkah - but she knew he remained a citadel of shirk and she would be forced to live under him, subdued and suppressing her faith. Or, she could stay alone in the land of the Negus as a displaced fugitive - without country, without family and without a supporter.

    She made the choice that she considered was the most pleasing to God. She made up her mind to stay in Abyssinia until such time as God granted her relief. She divorced her husband who lived only a short while after becoming a Christian. He had given himself over to frequenting wine merchants and consuming alcohol, the "mother of evils". This undoubtedly helped to destroy him.

    Umm Habibah stayed in Abyssinia for about ten years. Towards the end of this time, relief and happiness came. It came from an unexpected quarter.

    One morning bright and early, there was a loud knocking on her door. It was Abrahah, the special maid-servant of the Negus. Abrahah was beaming with joy as she greeted Umm Habibah and said:

    "The Negus sends his greetings and says to you that Muhammad, the Messenger of God, wants you to marry him and that he has sent a letter in which he has appointed him as his wakil to contract the marriage between you and him. If you agree, you are to appoint a wakil to act on your behalf."

    Umm Habibah was in the clouds with happiness. She shouted to herself:

    "God has given you glad tidings. God has given you glad tidings." She took off her jewellery- her necklace and bracelets - and gave them to Abrahah. She took off her rings too and gave them to her. And indeed if she had possessed all the treasures of the world, she would have given them to Abrahah at that moment of sheer joy. Finally she said to Abrahah:

    "I appoint Khalid ibn Sa'id ibn al-Aas to act as wakil on my behalf for he is the closest person to me."

    In the palace of the Negus, set in the midst of beautiful gardens and luxuriant vegetation and in one of the lavishly decorated, sumptuously furnished and brightly lit halls, the group of Muslims living in Abyssinia gathered. They included Ja'far ibn Abi Talib, Khalid ibn Said, Abdullah ibn Hudhafah as-Sahmi and others. They had gathered to witness the conclusion of the marriage contract between Umm Habibah, the daughter of Abu Sufyan, and Muhammad, the Messenger of God. When the marriage was finalised, the Negus addressed the gathering:

    "I praise God, the Holy, and I declare that there is no god but Allah and that Muhammad is His Servant and His Messenger and that He gave the good tidings to Jesus the son of Mary.

    "The Messenger of God, peace be on him, has requested me to conclude the marriage contract between him and Umm Habibah the daughter of Abu Sufyan. I agreed to do what he requested and on his behalf I give her a mahr or dowry of four hundred gold dinars." He handed over the amount to Khalid ibn Sa'id who stood up and said:

    "All praise is due to God. I praise Him and seek His help and forgiveness and I turn to Him in repentance. I declare that Muhammad is His servant and His Messenger whom He has sent with the religion of guidance and truth so that it might prevail over all other forms of religion even if the disbelievers were to dislike this.

    "I have agreed to do what the Prophet, peace be upon him, has requested and acted as the wakil on behalf of Umm Habibah, the daughter of Abu Sufyan. May God bless His Messenger and his wife.

    "Congratulations to Umm Habibah on account of the goodness which God has ordained for her."

    Khalid took the mahr and handed it over to Umm Habibah. The Sahabah thereupon got up and prepared to leave but the Negus said to them:

    "Sit down for it is the practice of the Prophets to serve food at marriages."

    There was general rejoicing at the court of the Negus as the guests sat down again to eat and celebrate the joyous occasion. Umm Habibah especially could hardly believe her good fortune and she later described how she was eager to share her happiness. She said:

    "When I received the money as mahr, I sent fifty mithqals of gold to Abrahah who had brought me the good news and I said to her:

    'I gave you what I did when you gave me the good news because at that time I did not have any money.'

    "Shortly afterwards, Abrahah came to me and returned the gold. She also produced a case which contained the necklace I had given to her. She returned that to me and said:

    'The King has instructed me not to take anything from you and he his commanded the women in his household to present you with gifts of perfume.'

    "On the following day, she brought me ambergris, saffron and aloes and said:

    'I have a favour to ask of you.'

    'What is it?' I asked.

    'I have accepted Islam,' she said, 'and now follow the religion of Muhammad. Convey to him my salutation of peace and let him know that I believe in Allah and His Prophet. Please don't forget.' She then helped me to get ready for my journey to the Prophet.

    "When I met the Prophet, peace be on him, I told him all about the arrangements that were made for the marriage and about my relationship with Abrahah. I told him she had become a Muslim and conveyed to him her greetings of peace. He was filled with joy at the news and said:

    'Wa alayha as-salam wa rahmatullahi wa barakatuhu and on her be peace and the mercy and blessings of God. "

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    RUMAYSA BINT MILHAN

    Even before Islam was introduced to Yathrib, Rumaysa was known for her excellent character, the power of her intellect and her independent attitude of mind. She was known by various names including Rumaysa and Ghumaysa, but these were possibly nicknames. One historian says that her real name was Sahlah but later she was popularly known as Umm Sulaym.

    Umm Sulaym was first married to Malik ibn an-Nadr and her son by this marriage was the famous Anas ibn Malik, one of the great companions of the Prophet.

    Umm Sulaym was one of the first women of Yathrib to accept Islam. She was influenced by the refined, dedicated and persuasive Mus'ab ibn Umayr who was sent out as the first missionary or ambassador of Islam by the noble Prophet. This was after the first pledge of Aqabah. Twelve men of Yathrib had gone to Aqabah on the outskirts of Makkah to pledge loyalty to the Prophet. This was the first major break through for the mission of the Prophet for many years.

    Umm Sulaym's decision to accept Islam was made without the knowledge or consent of her husband, Malik ibn an-Nadr. He was absent from Yathrib at the time and when he returned he felt some change had come over his household and asked his wife:

    "Have you been rejuvenated?"

    "No," she said, "but I (now) believe in this man (meaning the Prophet Muhammad)."

    Malik was not pleased especially when his wife went on to announce her acceptance of Islam in public and instruct her son Anas in the teachings and practice of the new faith. She taught him to say la ilaha ilia Allah and Ash hadu anna Muhammada-r Rasulullah. The young Anas repeated this simple but profound declaration of faith clearly and emphatically.

    Umm Sulaym's husband was now furious. He shouted at her:

    "Don't corrupt my son."

    "I am not corrupting him ," she replied firmly.

    Her husband then left the house and it is reported that he was set upon by an enemy of his and was killed. The news shocked but apparently did not upset Umm Sulaym greatly. She remained devoted to her son Anas and was concerned about his. proper upbringing. She is even reported to have said that she would not marry again unless Anas approved.

    When it was known that Umm Sulaym had become a widow, one man, Zayd ibn Sahl, known as Abu Talhah, resolved to become engaged to her before anyone else did.

    He was rather confident that Umm Sulaym would not pass him over for another. He was after all a strong and virile person who was quite rich and who possessed an imposing house that was much admired. He was an accomplished horseman and a skilful archer and, moreover, he belonged to the same clan as Umm Sulaym, the Banu Najjar.

    Abu Talhah proceeded to Umm Sulaym's house. On the way he recalled that she had been influenced by the preaching of Mus'ab ibn Umayr and had become a Muslim.

    "So what?" he said to himself. "Was not her husband who died a firm adherent of the old religion and was he not opposed to Muhammad and his mission?"

    Abu Talhah reached Umm Sulaym's house. He asked and was given permission to enter. Her son Anas was present. Abu Talhah explained why he had come and asked for her hand in marriage.

    "A man like you, Abu Talhah ," she said, "is not (easily) turned away. But I shall never marry you while you are a kafir, an unbeliever."

    Abu Talhah thought she was trying to put him off and that perhaps she had already preferred someone wealthier and more influential. He said to her:

    "What is it that really prevents you from accepting me, Umm Sulaym? Is it the yellow and the white metals (gold and silver)?"

    "Gold and silver?" she asked somewhat taken aback and in a slightly censuring tone.

    "Yes," he said.

    "I swear to you, Abu Talhah, and I swear to God and His Messenger that if you accept Islam, I shall be pleased to accept you as a husband, without any gold or silver. I shall consider your acceptance of Islam as my mahr."

    Abu Talhah understood well the implications of her words. His mind turned to the idol he had made from wood and on which he lavished great attention in the same way that important men of his tribe venerated and cared for their personal idols.

    The opportunity was right for Umm Sulaym to stress the futility of such idol worship and she went on:

    "Don't you know Abu Talhah, that the god you worship besides Allah grew from the earth?"

    "That's true," he said.

    "Don't you feel stupid while worshipping part of a tree while you use the rest of it for fuel to bake bread or warm yourself? (If you should give up these foolish beliefs and practices) and become a Muslim, Abu Talhah, I shall be pleased to accept you as a husband and I would not want from you any sadaqah apart from your acceptance of Islam."

    "Who shall instruct me in Islam?" asked Abu Talhah.

    "I shall," Umm Sulaym replied.

    "How?"

    "Utter the declaration of truth and testify that there is no god but Allah and that Muhammad is the Messenger of Allah. Then go to your house, destroy your idol and throw it away."

    Abu Talhah left and reflected deeply on what Umm Sulaym had said. He came back to her beaming with happiness.

    "I have taken your advice to heart. I declare that there is no god but Allah and I declare that Muhammad is the Messenger of Allah."

    Umm Sulaym and Abu Talhah were married. Anas, her son, was pleased and the Muslims would say:

    "We have never yet heard of a mahr that was more valuable and precious than that of Umm Sulaym for she made Islam her mahr."

    Umm Sulaym was pleased and delighted with her new husband who placed his unique energies and talents in the service of Islam. He was one of the seventy three men who swore allegiance to the Prophet at the second Pledge of Aqabah. With him, according to one report, was his wife Umm Sulaym. Two other women, the celebrated Nusaybah bint Ka'b and Asma bint Amr witnessed Aqabah and took the oath of allegiance to the Prophet.

    Abu Talhah was devoted to the Prophet and took enormous delight in simply looking at him and listening to the sweetness of his speech. He participated in all the major military campaigns. He lived a very ascetic life and was known to fast for long periods at a time. It is said that he had a fantastic orchard in Madinah with date palms and grapes and running water. One day while he was performing Salaat in the shade of the trees, a beautiful bird with brightly coloured plumage flew in front of him. He became engrossed in the scene and forgot how many rakaats he had prayed. Two? Three? When he completed the Prayer he went to the Prophet and described how he had been distracted. In the end, he said: "Bear witness, Messenger of Allah, that I hand over this orchard as a charity for the sake of Allah, the Exalted."

    Abu Talhah and Umm Sulaym had an exemplary Muslim family life, devoted to the Prophet and the service of Muslims and Islam. The Prophet used to visit their home. Sometimes when the time of Prayer came, he would pray on a mat provided by Umm Sulaym. Sometimes also he would have a siesta in their house and, as he slept, she would wipe the perspiration from his forehead. Once when the Prophet awoke from his siesta, he asked:

    "Umm Sulaym, what are you doing?"

    "I am taking these (drops of perspiration) as a barakah (blessing) which comes from you ," she replied.

    At another time, the Prophet went to their house and Umm Sulaym offered him dates and butterfat but he did not have any of it because he was fasting. Occasionally, she would send her son Anas with bags of dates to his house.

    It was noticed that the Prophet, peace be on him, had a special compassion for Umm Sulaym and her family and when asked about it, he replied:

    "Her brother was killed beside me."

    Umm Sulaym also had a well-known sister, Umm Haram, the wife of the imposing Ubadah ibn as-Samit. She died at sea during a naval expedition and was buried in Cyprus. Umm Sulaym's husband, Abu Talhah, also died while he was on a naval expedition during the time of the third Caliph, Uthman, and was buried at sea.

    Umm Sulaym herself was noted for her great courage and bravery. During the Battle of Uhud, she carried a dagger in the folds of her dress. She gave water to and tended the wounded and she made attempts to defend the Prophet when the tide of battle was turning against him. At the Battle of Khandaq, the Prophet saw her carrying a dagger and he asked her what she was doing with it. She said:

    "It is to fight those who desert."

    "May God grant you satisfaction in that," replied the Prophet.

    In the face of adversity, Umm Sulaym displayed a unique calmness and strength. One of her young sons (Umayr) fell sick and died while her husband was away looking after his orchards. She bathed the child and wrapped him in shrouds. She told others at her home that they should not inform Abu Talhah because she herself wanted to tell him.

    Umm Sulaym had another son whose name was Abdullah. A few days after she gave birth, she sent Anas with the baby and a bag of dates to the Prophet. The Prophet placed the baby on his lap. He crushed the dates in his mouth and put some in the baby's mouth. The baby sucked the dates with relish and the Prophet said:

    "The Ansar are only fond of dates."

    Abdullah eventually grew up and had seven children all of whom memorised the Qur'an.

    Umm Sulaym was a model Muslim, a model wife and mother. Her belief in God was strong and uncompromising. She was not prepared to endanger her faith and the upbringing of her children for wealth and luxury, however abundant and tempting.

    She was devoted to the Prophet and dedicated her son Anas to his service. She took the responsibility of educating her children and she played an active part in public life, sharing with the other Muslims the hardships and the joys of building a community and living for the pleasure of God.

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    SA'D IBN ABI WAQQAS

    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 elegant poetry. This is Makkah and these are the Arabs.

    In this town lies a young man who has not yet seen twenty summers. He is short and well-built and has a very heavy crop of hair. People compare him to a young lion. He comes from a rich and noble family. He is very attached to his parents and is particularly fond of his mother. He spends much of his time making and repairing bows and arrows and practising archery as if preparing himself for some great encounter. People recognise 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 Sa'd 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 Salaat al-Asr. Sa'd 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 Sa'd 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 Sa'd 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 Sa'd of Zuhrah, to distinguish him from several others whose first name was Sa'd.

    The Prophet is reported to have been pleased with his family relationship to Sa'd. Once as he was sitting with his companions, he saw Sa'd approaching and he said to them:

    "This is my maternal uncle. Let a man see his maternal uncle!"

    While the Prophet was delighted with Sa'd's acceptance of Islam, others - including and especially his mother - were not. Sa'd relates:

    "When my mother heard the news of my Islam, she flew into a rage. She came up to me and said:

    "O Sa'd! What is this religion that you have embraced which has taken you away from the religion of your mother and father...? By God, either you forsake your new religion or I would not eat or drink until I die. Your heart would be broken with grief for me and remorse would consume you on account of the deed which you have done and people would censure you forever more.'

    'Don't do (such a thing), my mother,' I said, 'for I would not give up my religion for anything.'

    However, she went on with her threat... For days she neither ate nor drank. She became emaciated and weak. Hour after hour, I went to her asking whether I should bring her some food or something to drink but she persistently refused, insisting that she would neither eat nor drink until she died or I abandoned my religion. I said to her:

    'Yaa Ummaah! In spite of my strong love for you, my love for God and His Messenger is indeed stronger. By God, if you had a thousand souls and one soul after another were to depart, I would not abandon this my religion for anything.'

    When she saw that I was determined she relented unwillingly and ate and drank."

    It was concerning Sa'd's relationship with his mother and her attempt to force him to recant his faith that the words of the Qur'an were revealed:

    "And we enjoined on man (to be good) to his parents. In pain upon pain did his mother bear him and his weaning took two years. So show gratitude to Me and to your parents. To Me is the final destiny.

    "But if they strive to make you join in worship with Me things of which you have no knowledge, obey them not. Yet bear them company in this life with justice and consideration and follow the way of those who turn to Me. In the end, the return of you all is to Me and I shall tell you (the truth and meaning of) all that you used to do." (Surah 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 idolaters came upon them while they were praying and rudely interrupted them with ridicule. The Muslims felt they could not suffer these indignities passively and they came to blows with the idolaters. Sa'd 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 Qur'an, Surah al Muzzammil, 71: 1O).

    More than a decade later when permission was given for the Muslims to fight. Sa'd 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. Sa'd returned to Madinah alone for Umayr was one of the fourteen Muslim martyrs who fell in the battle.

    At the Battle of Uhud, Sa'd was specially chosen as one of the best archers together with Zayd, Saib the son of Uthman ibn Mazun and others. Sa'd was one of those who fought vigorously in defence of the Prophet after some Muslims had deserted their positions. To urge him on, the Prophet, peace be on him, said:

    "Irmi Sa'd...Fidaaka Abi wa Ummi - Shoot, Sa'd... 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 Sa'd. Sa'd 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."

    Sa'd was one of the companions of the Prophet who was blessed with great wealth. Just as he was known for his bravery, so he was known for his generosity. During the Farewell Pilgrimage with the Prophet, he fell ill. The Prophet came to visit him and Sa'd 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 Sa'd and the Prophet again said 'no'.

    "Then, (shall I give) a third?' asked Sa'd.

    "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."

    Sa'd did not remain the father of just one child but was blessed thereafter with many children.

    Sa'd 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 mobilise all able-bodied persons who had weapons or mounts, or who had talents of oratory and other skills to place at the service of the battle.

    Bands of Mujahidin then converged on Madinah from every part of the Muslim domain. When they had all gathered, Umar consulted the leading Muslims about the appointment of a commander-in-chief over the mighty army. Umar himself thought of leading the army but Ali suggested that the Muslims were in great need of him and he should not endanger his life. Sa'd 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 Sa'd?"

    Umar stood before the great army and bade farewell to them. To the commander-in-chief he said:

    "O Sa'd! 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 Sa'd! There is no connection between God and anyone except obedience to Him. In the sight of God all people whether nobleman or commoner are the same. Allah is their Lord and they are His servants seeking elevation through taqwa and seeking to obtain what is with God through obedience. Consider how the Messenger of God used to act with the Muslims and act accordingly..."

    Umar thus made it clear that the army was not to seek conquest for the sake of it and that the expedition was not for seeking personal glory and fame.

    The three thousand strong army set off. Among them were ninety nine veterans of Badr, more than three hundred of those who took the Pledge of Riffwan (Satisfaction) at Hudaybiyyah and three hundred of those who had participated in the liberation of Makkah with the noble Prophet. There were seven hundred sons of the companions. Thousands of women also went on to battle as auxiliaries and nurses and to urge the men on to battle.

    The army camped at Qadisiyyah near Hira. Against them the Persians had mobilised a force of 12O,OOO men under the leadership of their most brilliant commander, Rustum.

    Umar had instructed Sa'd to send him regular despatches about the condition and movements of the Muslim forces, and of the deployment of the enemy's forces. Sa'd wrote to Umar about the unprecedented force that the Persians were mobilising 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."

    Sa'd 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.

    Sa'd 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 Nu'man ibn Muqarrin was ridiculed by the Persian Emperor, Yazdagird. Sa'd sent a delegation to Rustum, the commander of the Persian forces. This was led by Rub'iy ibn Aamir who, with spear in hand, went directly to Rustam's encampment. Rustam said to him:

    "Rub'iy! 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, Rub'iy! What do you see in this assembly of mine? No doubt you see signs of richness and luxury - these lush carpets, fine curtains, gold embroidered wails, carpets of silk... Do you have any desire that we should bestow some of these riches which we have on you?"

    Rustum thus wanted to impress the Muslim and allure him from his purpose by this show of opulence and grandeur. Rub'iy looked and listened unmoved and then said:

    "Listen, O commander! Certainly God has chosen us that through us those of His creation whom He so desires could be drawn away from the worship of idols to Tawhid (the affirmation of the unity of God), from the narrow confines of preoccupation with this world to its boundless expanse and from the tyranny of rulers to justice of Islam.

    "Whoever accepts that from us we are prepared to welcome him. And whoever fights us, we would fight him until the promise of God comes to pass."

    "And what is the promise of God to you?" asked Rustum. "Paradise for our martyrs and victory for those who live."

    Rustum of course was not inclined to listen to such talk from a seemingly wretched person the likes of whom the Persians regarded as barbaric and uncivilised and whom they had conquered and subjugated for centuries.

    The Muslim delegation returned to their commander-in-chief. It was clear that war was now inevitable. Sa'd's eyes filled with tears. He wished that the battle could be delayed a little or indeed that it might have been somewhat earlier. For on this particular day he was seriously ill and could hardly move. He was suffering from sciatica and he could not even sit upright for the pain.

    Sa'd knew that this was going to be a bitter, harsh and bloody battle. And for a brief moment he thought, if only... but no! The Messenger of God had taught the Muslims that none of them should say, "If....." To say "If....." implied a lack of will and determination and wishing that a situation might have been different was not the characteristic of a firm believer.

    So, despite his illness, Sa'd got up and stood before his army and addressed them. He began his speech with a verse from the glorious Qur'an:

    "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, Sa'd performed Salaat 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, Sa'd directed his soldiers and spurred them on with shouts of Allahu Akbar (God is Most Great) and La hawla wa la quwwata ilia billah (there is no power or might save with God). For four days the battle raged. The Muslims displayed valour and skill. But a Persian elephant corps wrought havoc in the ranks of the Muslims. The ferocious battle was only resolved when several renowned Muslim warriors made a rush in the direction of the Persian commander. A storm arose and the canopy of Rustam was blown into the river. As he tried to flee he was detected and slain. Complete confusion reigned among the Persians and they fled in disarray.

    Just how ferocious the battle was can be imagined when it is known that some thirty thousand persons on both sides fell in the course of four days' fighting. In one day alone, some two thousand Muslims and about ten thousand Persians lost their lives.

    The Battle of Qadisiyyah is one of the major decisive battles of world history. It sealed the fate of the Sasanian Empire just as the Battle of Yarmuk had sealed the fate of the Byzantine Empire in the east.

    Two years after Qadisiyyah, Sa'd 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. Sa'd 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 A.H., he asked his son to open a box in which he had kept a course woollen 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."

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    SA'ID IBN ZAYD

    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 glittering jewellery. 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 Ka'bah, 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 refused 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 forced 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. Adopt 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 south-west 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 told 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 Prophet he should have no hesitation in recognising 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 Messenger 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 Sa'id was in the forefront of those who believed in the oneness of God and who affirmed their faith in the prophethood of Muhammad. This is not strange for Sa'id 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.

    Sa'id 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 Sa'id and Fatimah managed to conceal their acceptance of Islam from the Quraysh and especially 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 Ka'bah 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 Muhammad..."

    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 Qur'an to Sa'id and Fatimah was with them then. When they heard Umar's voice, Khabbab hid in a corner 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 Sa'id 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 - I - alone am God, there no deity but me. So, worship Me alone, and be constant 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.

    Sa'id 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.

    Sa'id 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 Sa'id 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, Sa'id 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 Uthman, Abu Ubaydah and Sa'd 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 thereabouts. Against us, the Byzantines mobilised one hundred and twenty thousand men. They advanced towards us with a heavy and thunderous movement as if mountains were being moved. Bishops and priests strode before them bearing crosses and chanting litanies which were repeated by the soldiers behind them.

    When the Muslims saw them mobilised 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 removed from my heart all traces of fear. The Muslims engaged the advancing Byzantines and continued fighting until they were blessed with victory."

    Sa'id 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, Sa'd of Zuhrah, and Sa'id 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 tidings of Paradise.

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    SAID IBN AAMIR AL-JUMAHI

    Sa'id ibn Aamir al-Jumahi was one of thousands who left for the region of Tanim on the outskirts of Makkah at the invitation of the Quraysh leaders to witness the killing of Khubayb ibn Adiy, one of the companions of Muhammad whom they had captured treacherously.

    With his exuberant youthfulness and strength, Sa'id jostled through the crowd until he caught up with the Quraysh leaders, men like Abu Sufyan ibn Harb. and Safwan ibn Umayyah, who were leading the procession.

    Now he could see the prisoner of the Quraysh shackled in his chains, the women and children pushing him to the place set for his death. Khubayb's death was to be in revenge for Quraysh losses in the battle of Badr.

    When the assembled throng arrived with its prisoner at the appointed place, Sa'id ibn Aamir took up his position at a point directly overlooking Khubayb as he approached the wooden cross. From there he heard Khubayb's firm but quiet voice amid the shouting of women and children.

    "If you would, leave me to pray two rakaats before my death."

    This the Quraysh allowed.

    Sa'id looked at Khubayb as he faced the Ka'bah and prayed. How beautiful and how composed those two rakaats seemed!

    Then he saw Khubayb facing the Quraysh leaders.

    "By God, if you thought that I asked to pray out of fear of death, I would think the prayer not worth the trouble," he said.

    Sa'id then saw his people set about dismembering Khubayb's body while he was yet alive and taunting him in the process.

    "Would you like Muhammad to be in your place while you go free?"

    With his blood flowing, he replied. "By God, I would not want to be safe and secure among my family while even a thorn hurts Muhammad."

    People shook their fists in the air and the shouting increased.

    "Kill him. Kill him!"

    Sa'id watched Khubayb lifting his eyes to the heavens above the wooden cross.

    "Count them all, O Lord," he said. "Destroy them and let not a single one escape."

    Thereafter Sa'id could not count the number of swords and spears which cut through Khubayb's body.

    The Quraysh returned to Makkah and in the eventful days that followed forgot Khubayb and his death. But Khubayb was never absent from the thoughts of Said, now approaching manhood. Sa'id would see him in his dreams while asleep and he would picture Khubayb in front of him praying his two rakaats calm and contented, before the wooden cross. And he would hear the reverberation of Khubayb's voice as he prayed for the punishment of the Quraysh. He would become afraid that a thunderbolt from the sky or some calamity would strike him.

    Khubayb, by his death, had taught Sa'id what he did not realise before - that real life was faith and conviction and struggle in the path of faith, even until death. He taught him also that faith which is deeply ingrained in a person works wonders and performs miracles. He taught him something else too, that the man who is loved by his companions with such a love as Khubayb's could only be a prophet with Divine support.

    Thus was Sa'id's heart opened to Islam. He stood up in the assembly of the Quraysh and announced that he was Rex from their sins and burdens. He renounced their idols and their superstitions and proclaimed his entry into the religion of God.

    Sa'id ibn Aamir migrated to Madinah and attached himself to the Prophet, may the peace and blessings of God be upon him. He took part with the Prophet in the battle of Khaybar and other engagements thereafter. After the Prophet passed away to the protection of his Lord, Sa'id continued active service under his two successors, Abu Bakr and Umar. He lived the unique and exemplary life of the believer who has purchased the Hereafter with this world. He sought the pleasure and blessings of God above selfish desires and bodily pleasures.

    Both Abu Bakr and Umar knew Sa'id well for his honesty and piety. They would listen to whatever he had to say and follow his advice. Sa'id once came to Umar at the beginning of his caliphate and said.

    "I adjure you to fear God in dealing with people and do not fear people in your relationship with God. Let not your actions deviate from your words for the best of speech is that which it confirmed by action. Consider those who have been appointed over the affairs of Muslims, far and near. Like for them what you like for yourself and your family and dislike for them what you would dislike for yourself and your family. Surmount any obstacles to attain the truth and do not tear the criticisms of those who criticise in matters prescribed by God.

    "Who can measure up to this, Said?" asked Umar.

    "A man like yourself from among those whom God has appointed over the affairs of the Ummah of Muhammad and who feels responsible to God alone," replied Said.

    "Said," he said, "I appoint you to be governor of Homs (in Syria)."

    "Umar," pleaded Said, "I entreat you by God, do not cause me to go astray by making me concerned with worldly affairs."

    Umar became angry and said, "You have placed the responsibility of the caliphate on me and now you forsake me."

    "By God. I shall not forsake you," Sa'id quickly responded.

    Umar appointed him as governor of Homs and offered him a gratuity.

    "What shall I do with it, O Air al Mu'mineen?" asked Said. "The stipend from the have al-mal will be more than enough for my needs." With this, he proceeded to Homs.

    Not long afterwards, a delegation from Homs made up of people in whom Umar had confidence came to visit him in Madinah. He requested them to write the names of the poor among them so he could relieve their needs. They prepared a list from him in which the name Sa'id ibn Aamir appeared.

    "Who is this Sa'id ibn Aamir?" asked Umar

    "Our amir" they replied.

    "Your amir is poor?" said Umar, puzzled.

    "Yes," they affirmed, "By God, several days go by without a fire being lit in his house."

    Umar was greatly moved and wept. He got a thousand dinars, put it in a purse and said, "Convey my greetings to him and tell him that the Amir al Mu'mineen has sent this money to help him look after his needs."

    The delegation came to Sa'id with the purse. When he found that it contained money, he began to push it away from him, saying, "From God we are and to Him we shall certainly return."

    He said it in such a way as if some misfortune had descended on him. His alarmed wife hurried to him and asked, "What's the matter, Said? Has the Khalifah died?"

    "Something greater than that."

    "Have the Muslims been defeated in a battle?"

    "Something greater than that. The world has come upon me to corrupt my hereafter and create disorder in my house."

    "Then get rid of it," said she, not knowing anything about the dinars.

    "Will you help me in this?" he asked.

    She agreed. He took the dinars, put them in bags and distributed them to the Muslim poor.

    Not long afterwards, Umar ibn al-Khattab went to Syria to examine conditions there. When he arrived at Homs which was called little Kufah because, like Kufah, its inhabitants complained a lot about their leaders, he asked what they thought of their Amir. They complained about him mentioning four of his actions each one more serious than the other.

    "I shall bring you and him together," Umar promised. "And I pray to God that my opinion about him would not be damaged. I used to have great confidence in him."

    When the meeting was convened, Umar asked what complaints they had against him.

    "He only comes out to us when the sun is already high," they said.

    "What do you have to say to that, Said?" asked Umar.

    Sa'id was silent for a moment, then said, "By God, I really didn't want to say this but there seems to be no way out. My family does not have a home help so I get up every morning and prepare dough for bread. I wait a little until it rises and then bake for them. I then make wudu and go out to the people."

    "What's your other complaint?" asked Umar.

    "He does not answer anyone at night," they said.

    To this Sa'id reluctantly said, "By God, I really wouldn't have liked to disclose this also. but I have left the day for them and the night for God, Great and Sublime is He."

    "And what's your other complaint about him?" asked Umar.

    "He does not come out to us from one day in every month," they said.

    To this Sa'id replied, "I do not have a home help, O Amir al-Mu'minin and I do not have any clothes except what's on me. This I wash once a month and I wait for it to dry. Then I go out in the later part of the day."

    "Any other complaint about him?" asked Umar.

    "From time to time, he blacks out in meetings," they said.

    To this Sa'id replied, "I witnessed the killing of Khubayb ibn Adiy when I was a mushrik. I saw the Quraysh cutting him and saying, "Would you like Muhammad to be in your place?" to which Khubayb replied, "I would not wish to be safe and secure among my family while a thorn hurts Muhammad." By God, whenever I remember that day and how I failed to come to his aid, I only think that God would not forgive me and I black out."

    Thereupon Umar said, "Praise be to God. My impression of him has not been tainted." He later sent a thousand dinars to Sa'id to help him out. When his wife saw the amount she said. "Praise be to God Who has enriched us out of your service. Buy some provisions for us and get us a home help."

    "Is there any way of spending it better?" asked Said. "Let us spend it on whoever comes to us and we would get something better for it by thus dedicating it to God."

    "That will be better," she agreed.

    He put the dinars into small bags and said to a member of his family, "Take this to the widow of so and so, and the orphans of that person, to the needy in that family and to the indigent of the family of that person."

    Sa'id ibn Aamir al-Jumahi was indeed one of those who deny themselves even when they are afflicted with severe poverty.

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