Hazrat Rumaysa bint Milhan (RA)
 

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 Musab 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 Musab 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 Kab 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 Salat in the shade of the trees, a beautiful bird with brightly colored plumage flew in front of him. He became engrossed in the scene and forgot how many rakats 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 memorized the Quran.
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.

Hazrat Ramlah bint Abi Sufyan (RA)
 

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 realized 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 Quran 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 Ubaydallah 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 jewelry- 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 Said 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 Jafar 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 finalized, 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 Said 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, safron and aloes and said: 'I have a favor 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 was barakatuhu and on her be peace and the mercy and blessings of God. "

Hazrat Sad ibn Abi Waqqas (RA)
 

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 recognize him as a serious and intelligent young man. He finds no satisfaction in the religion and way of life of his people, their corrupt beliefs and disagreeable practices. His name is Sad ibn Abi Waqqas.
One morning at about this time in his life the genial Abu Bakr came up and spoke softly to him. He explained that Muhammad ibn Abdullah the son of his late cousin Aminah bint Wahb had been given Revelations and sent with the religion of guidance and truth. Abu Bakr then took him to Muhammad in one of the valleys of Makkah. It was late afternoon by this time and the Prophet had just prayed Salat al-Asr. Sad was excited and overwhelmed and responded readily to the invitation to truth and the religion of One God. The fact that he was one of the first persons to accept Islam was something that pleased him greatly.
The Prophet, peace be on him, was also greatly pleased when Sad became a Muslim. He saw in him signs of excellence. The fact that he was still in his youth promised great things to come. It was as if this glowing crescent would become a shining full moon before long. Perhaps other young people of Makkah would follow his example, including some of his relations. For Sad ibn Abi Waqqas was in fact a maternal uncle of the Prophet since he belonged to the Bani Zuhrah, the clan of Aminah bint Wahb, the mother of the Prophet, peace be upon him. For this reason he is sometimes referred to as Sad of Zuhrah, to distinguish him from several others whose first name was Sad.
The Prophet is reported to have been pleased with his family relationship to Sad. Once as he was sitting with his companions, he saw Sad approaching and he said to them: "This is my maternal uncle. Let a man see his maternal uncle!"
While the Prophet was delighted with Sad's acceptance of Islam, others including and especially his mother were not. Sad relates: "When my mother heard the news of my Islam, she flew into a rage. She came up to me and said:
"O Sad! What is this religion that you have embraced which has taken you away from the religion of your mother and father...? By God, either you forsake your new religion or I would not eat or drink until I die. Your heart would be broken with grief for me and remorse would consume you on account of the deed which you have done and people would censure you forever more.'
'Don't do (such a thing), my mother,' I said, 'for I would not give up my religion for anything.'
However, she went on with her threat... For days she neither ate nor drank. She became emaciated and weak. Hour after hour, I went to her asking whether I should bring her some food or something to drink but she persistently refused, insisting that she would neither eat nor drink until she died or I abandoned my religion. I said to her:
'Yaa Ummaah! In spite of my strong love for you, my love for God and His Messenger is indeed stronger. By God, if you had a thousand souls and one soul after another were to depart, I would not abandon this my religion for anything.' When she saw that I was determined she relented unwillingly and ate and drank."
It was concerning Sad's relationship with his mother and her attempt to force him to recant his faith that the words of the Quran were revealed: "And we enjoined on man (to be good) to his parents. In pain upon pain did his mother bear him and his weaning took two years. So show gratitude to Me and to your parents. To Me is the final destiny.
"But if they strive to make you join in worship with Me things of which you have no knowledge, obey them not. Yet bear them company in this life with justice and consideration and follow the way of those who turn to Me. In the end, the return of you all is to Me and I shall tell you (the truth and meaning of) all that you used to do." (Surah 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. 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 positions. 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 Prophet, he fell ill. The Prophet came to visit him and Sad said:
"O Messenger of God. I have wealth and I only have one daughter to inherit from me. Shall I give two thirds of my wealth as sadaqah?" "No," replied the Prophet. "Then, (shall I give) a half?." asked Sad and the Prophet again said 'no'.
"Then, (shall I give) a third?' asked Sad.
"Yes," said the Prophet. "The third is much. Indeed to leave your heirs well-off' is better than that you should leave them dependent on and to beg from people. If you spend anything seeking to gain thereby the pleasure of God, you will be rewarded for it even if it is a morsel which you place in your wife's mouth."
Sad did not remain the father of just one child but was blessed thereafter with many children.
Sad is mainly renowned as the commander-in-chief of the strong Muslim army which Umar 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 had talents of oratory and other skills to place at the service of the battle.
Bands of Mujahidin then converged on Madinah from every part of the Muslim domain. When they had all gathered, Umar consulted the leading Muslims about the appointment of a commander-in-chief over the mighty army. Umar himself thought of leading the army but Ali suggested that the Muslims were in great need of him and he should not endanger his life. Sad was then chosen as commander and Abdur-Rahman ibn Awl, one of the veterans among the Sahabah said:
"You have chosen well! Who is there like Sad?" Umar stood before the great army and bade farewell to them. To the commander-in-chief he said:
"O Sad! Let not any statement that you are the uncle of the Messenger of God or that you are the companion of the Messenger of God distract you from God. God Almighty does not obliterate evil with evil but he wipes out evil with good.
"O Sad! There is no connection between God and anyone except obedience to Him. In the sight of God all people whether nobleman or commoner are the same. Allah is their Lord and they are His servants seeking elevation through taqwa and seeking to obtain what is with God through obedience. Consider how the Messenger of God used to act with the Muslims and act accordingly..."
Umar thus made it clear that the army was not to seek conquest for the sake of it and that the expedition was not for seeking personal glory and fame.
The three thousand strong army set off. Among them were ninety nine veterans of Badr, more than three hundred of those who took the Pledge of Riffwan (Satisfaction) at Hudaybiyyah and three hundred of those who had participated in the liberation of Makkah with the noble Prophet. There were seven hundred sons of the companions. Thousands of women also went on to battle as auxiliaries and nurses and to urge the men on to battle.
The army camped at Qadisiyyah near Hira. Against them the Persians had mobilized a force of 12O,OOO men under the leadership of their most brilliant commander, Rustum.
Umar had instructed Sad to send him regular 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 doubt you see signs of richness and luxury, these lush carpets, fine curtains, gold embroidered wails, carpets of silk...Do you have any desire that we should bestow some of these riches which we have on you?"
Rustum thus wanted to impress the Muslim and allure him from his purpose by this show of opulence and grandeur. Rubiy looked and listened unmoved and then said:
"Listen, O commander! Certainly God has chosen us that through us those of His creation whom He so desires could be drawn away from the worship of idols to Tawhid (the affirmation of the unity of God), from the narrow confines of preoccupation with this world to its boundless expanse and from the tyranny of rulers to justice of Islam.
"Whoever accepts that from us we are prepared to welcome him. And whoever fights us, we would fight him until the promise of God comes to pass." "And what is the promise of God to you?" asked Rustum. "Paradise for our martyrs and victory for those who live."
Rustum of course was not inclined to listen to such talk from a seemingly wretched person the likes of whom the Persians regarded as barbaric and uncivilized and whom they had conquered and subjugated for centuries.
The Muslim delegation returned to their 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 particular day he was seriously ill and could hardly move. He was suffering from sciatica and he could not even sit upright for the pain.
Sad knew that this was going to be a bitter, harsh and bloody battle. And for a brief moment he thought, if only... but no! The Messenger of God had taught the Muslims that none of them should say, "If....." To say "If....." implied a lack of will and determination and wishing that a situation might have been different was not the characteristic of a firm believer. So, despite his illness, Sad got up and stood before his army and addressed them. He began his speech with a verse from the glorious Quran:
"And indeed after having exhorted (man), We have laid it down in all the books of Divine wisdom that My righteous servants shall inherit the earth." Surah 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 save with God). For four days the battle raged. The Muslims displayed valor and skill. But a Persian elephant corps wrought havoc in the ranks of the Muslims. The ferocious battle was only resolved when several renowned Muslim warriors made a rush in the direction of the Persian commander. A storm arose and the canopy of Rustam was blown into the river. As he tried to flee he was detected and slain. Complete confusion reigned among the Persians and they fled in disarray.
Just how ferocious the battle was can be imagined when it is known that some thirty thousand persons on both sides fell in the course of four days' fighting. In one day alone, some two thousand Muslims and about ten thousand Persians lost their lives.
The Battle of Qadisiyyah is one of the major decisive battles of world history. It sealed the fate of the Sasanian Empire just as the Battle of Yarmuk had sealed the fate of the Byzantine Empire in the east.
Two years after Qadisiyyah, Sad went on to take the Sasanian capital. By then he had recovered his health. The taking of Ctesiphon was accomplished after a brilliant crossing of the Tigris river while it was in flood. Sad has thus gone down in the annals of history as the Hero of Qadisiyyah and the Conqueror of Ctesiphon.
He lived until he was almost eighty years old. He was blessed with much influence and wealth but as the time of death approached in the year 54 AH, he asked his son to open a box in which he had kept a course woolen jubbah and said: "Shroud me in this, for in this (jubbah) I met the Mushrikin on the day of Badr and in it I desire to meet God Almighty."

Hazrat Salim Mawla Abi Hudhayfah (RA)
 

In giving advice to his companions, the noble Prophet, peace be on him, once said: "Learn the Quran from four persons: Abdullah ibn Masud, Salim Mawla Abi Hudhayfah, Ubayy ibn Kab and Muadh ibn Jabal."
We have read about three of these companions before. But who was this fourth companion in whom the Prophet had so much confidence that he considered him a hujjah or competent authority to teach the Quran and be a source of reference for it?
Salim was a slave and when he accepted Islam he was adopted as a son by a Muslim who was formerly a leading nobleman of the Quraysh. When the practice of adoption (in which the adopted person was called the son of his adopted father) was banned, Salim simply became a brother, a companion and a mawla (protected person) of the one who had adopted him, Abu Hudhayfah ibn Utbah. Through the blessings of Islam, Salim rose to a position of high esteem among the Muslims by virtue of his noble conduct and his piety.
Both Salim and Abu Hudhayfah accepted Islam early. Abu Hudhayfah himself did so in the face of bitter opposition from his father, the notorious Utbah ibn Rabi'ah who was particularly virulent in his attacks against the Prophet, peace be upon him, and his companions.
When the verse of the Quran was revealed abolishing adoption, people like Zayd and Salim had to change their names. Zayd who was known as Zayd ibn Muhammad had to be called after his own natural father. Henceforth he was known as Zayd ibn Harithah. Salim however did not know the name of his father. Indeed he did not know who his father was. However he remained under the protection of Abu Hudhayfah and so came to be known as Salim Mawla Abi Hudhayfah.
In abolishing the practice of adoption, Islam wanted to emphasize the bonds and responsibilities of natural kinship. However, no relationship was greater or stronger than the bond of Islam and the ties of faith which was the basis of brotherhood. The early Muslims understood this very well. There was nobody dearer to anyone of them after Allah and His Messenger than their brethren in faith.
We have seen how the Ansar of Madinah welcomed and accepted the Muhajirin from Makkah and shared with them their homes and their wealth and their hearts. This same spirit of brotherhood we see in the relationship between the Quraysh aristocrat, Abu Hudhayfah, and the despised and lowly slave, Salim. They remained to the very end of their lives something more than brothers; they died together, one body beside the other one soul with the other. Such was the unique greatness of Islam. Ethnic background and social standing had no worth in the sight of God. Only faith and taqwa mattered as the verses of the Quran and the sayings of the Prophet emphasized over and over again:
"The most honorable of you in the sight of God, is the most God-fearing of you," says the Quran.
"No Arab has an advantage over a non-Arab except in taqwa (piety)," taught the noble Prophet who also said: "The son of a white woman has no advantage over the son of a black woman except in taqwa."
In the new and just society rounded by Islam, Abu Hudhayfah found honor for himself in protecting the one who was a slave.
In this new and rightly-guided society rounded by Islam, which destroyed unjust class divisions and false social distinctions Salim found himself, through his honesty, his faith and his willingness to sacrifice, in the front line of the believers. He was the "imam" of the Muhajirin from Makkah to Madinah, leading them in Salat in the masjid at Quba which was built by the blessed hands of the Prophet himself. He became a competent authority in the Book of God so much so that the Prophet recommended that the Muslims learn the Quran from him. Salim was even further blessed and enjoyed a high estimation in the eyes of the Prophet, peace be on him, who said of him.
"Praise be to God Who has made among my Ummah such as you."
Even his fellow Muslim brothers used to call him "Salim min as-Salihin - Salim one of the righteous". The story of Salim is like the story of Bilal and that of tens of other slaves and poor persons whom Islam raised from slavery and degradation and 'made them, in the society of guidance and justice - imams, leaders and military commanders.
Salim's personality was shaped by Islamic virtues. One of these was his outspokenness when he felt it was his duty to speak out especially when a wrong was committed.
A well-known incident to illustrate this occurred after the liberation of Makkah. The Prophet sent some of his companions to the villages and tribes around the city. He specified that they were being sent as du'at to invite people to Islam and not as fighters. Khalid ibn al-Walid was one of those sent out. During the mission however, to settle an old score from the days of Jahiliyyah, he fought with and killed a man even though the man testified that he was now a Muslim.
Accompanying Khalid on this mission was Salim and others. As soon as Salim saw what Khalid had done he went up to him and reprimanded him listing the mistakes he had committed. Khalid, the great leader and military commander both during the days of Jahiliyyah and now in Islam, was silent for once.
Khalid then tried to defend himself with increasing fervor. But Salim stood his ground and stuck to his view that Khalid had committed a grave error. Salim did not look upon Khalid then as an abject slave would look upon a powerful Makkan nobleman. Not at all. Islam had placed them on an equal footing. It was justice and truth that had to be defended. He did not look upon him as a leader whose mistakes were to be covered up or justified but rather as an equal partner in carrying out a responsibility and an obligation. Neither did he come out in opposition to Khalid out of prejudice or passion but out of sincere advice and mutual self-criticism which Islam has hallowed. Such mutual sincerity was repeatedly emphasized by the Prophet himself when he said:
"Ad-dinu an-Nasihah. Ad-din u an-Nasihah. Ad-din u an-Nasihah." "Religion is sincere advice. Religion is sincere advice. Religion is sincere advice."
When the Prophet heard what Khalid had done, he was deeply grieved and made long and fervent supplication to his Lord. "O Lord," he said, "I am innocent before you of what Khalid has done." And he asked: "Did anyone reprimand him?"
The Prophet's anger subsided somewhat when he was told:
"Yes, Salim reprimanded him and opposed him." Salim lived close to the Prophet and the believers. He was never slow or reluctant in his worship nor did he miss any campaign. In particular, the strong brotherly relationship which existed between him and Abu Hudhayfah grew with the passing days.
The Prophet, may God bless him and grant him peace, passed away to his Lord. Abu Bakr assumed responsibility for the affairs of Muslims and immediately had to face the conspiracies of the apostates which resulted in the terrible battle of Yamamah. Among the Muslim forces which made their way to the central heartlands of Arabia was Salim and his "brother", Abu Hudhayfah.
At the beginning of the battle, the Muslim forces suffered major reverses. The Muslims fought as individuals and so the strength that comes from solidarity was initially absent. But Khalid ibn al-Walid regrouped the Muslim forces anew and managed to achieve an amazing coordination.
Abu Hudhayfah and Salim embraced each other and made a vow to seek martyrdom in the path of the religion of Truth and thus attain felicity in the hereafter. Yamamah was their tryst with destiny. To spur on the Muslims Abu Hudhayfah shouted: "Yaa ahl al-Quran - O people of the Quran! Adorn the Quran with your deeds," as his sword flashed through the army of Musaylamah the imposter like a whirlwind. Salim in his turn shouted:
"What a wretched bearer of the Quran am I, if the Muslims are attacked from my direction. Far be it from you, O Salim! Instead, be you a worthy bearer of the
With renewed courage he plunged into the battle. When the standard-bearer of the Muhajirin, Zayd ibn al-Khattab, fell. Salim bore aloft the flag and continued fighting. His right hand was then severed and he held the standard aloft with his left hand while reciting aloud the verse of the glorious Quran:
"How many a Prophet fought in God's way and with him (fought) large bands of godly men! But they never lost heart if they met with disaster in God's way, nor did they weaken (in will) nor give in. And God loves those who are firm and steadfast." What an inspiring verse for such an occasion! And what a fitting epitaph for someone who had dedicated his life for the sake of Islam!
A wave of apostates then overwhelmed Salim and he fell. Some life remained with him until the battle came to an end with the death of Musaylamah. When the Muslims went about searching for their victims and their martyrs, they found Salim in the last throes of death. As his life-blood ebbed away he asked them: "What has happened to Abu Hudhayfah?" "He has been martyred," came the reply. "Then put me to lie next to him," said Salim.
"He is close to you, Salim. He was martyred in this same place." Salim smiled a last faint smile and spoke no more. Both men had realized what they had hoped for. Together they entered Islam. Together they lived. And together they were martyred.
Salim, that great believer passed away to his Lord. Of him, the great Umar ibn al-Khattab spoke as he lay dying: "If Salim were alive, I would have appointed him my successor."

Hazrat Said ibn Zayd (RA)
 

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 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 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 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 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 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 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 Said 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 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 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 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 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 Quran to Said 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 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 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.
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 Uthman, 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 priests 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 removed 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 tidings of Paradise.

Hazrat Suhayb ar-Rumi (RA)
 

About twenty years before the start of the Prophet's mission, that is about the middle of the sixth century CE, an Arab named Sinan ibn Malik governed the city of al-Uballah on behalf of the Persian emperor. The city, which is now part of Basrah, lay on the banks of the Euphrates River. Sinan lived in a luxurious palace on the banks of the river. He had several children and was particularly fond of one of them who was then barely five years old. His name was Suhayb. He was blond and fair-complexioned. He was active and alert and gave much pleasure to his father.
One day Suhayb's mother took him and some members of her household to a village called ath-Thani for a picnic. What was to be a relaxing and enjoyable day turned out to be a terrifying experience that was to change the course of young Suhayb's life forever.
That day, the village of ath-Thani was attacked, by a raiding party of Byzantine soldiers. The guards accompanying the picnic party were overwhelmed and killed. Ali possessions were seized and a large number of persons were taken prisoner. Among these was Suhayb ibn Sinan.
Suhayb was taken to one of the slave markets of the Byzantine Empire, the capital of which was Constantinople, there to be sold. Thereafter he passed from the hands of one slave master to another. His fate was no different from thousands of other slaves who filled the houses, the palaces and castles of Byzantine rulers and aristocrats.
Suhayb spent his boyhood and his youth as a slave. For about twenty years he stayed in Byzantine lands. This gave him the opportunity to get a rare knowledge and understanding of Byzantine/ire and society. In the palaces of the aristocracy, he saw with his own eyes the injustices and the corruption of Byzantine life. He detested that society and later would say to himself:
"A society like this can only be purified by a deluge." Suhayb of course grew up speaking Greek, the language of the Byzantine Empire. He practically forgot Arabic. But he never forgot that he was a son of the desert. He longed for the day when he would be free again to join his people's folk. At the first opportunity Suhayb escaped from bondage and headed straight for Makkah which was a place of refuge or asylum. There people called him Suhayb "ar-Rumi" or "the Byzantine" because of his peculiarly heavy speech and his blond hair. He became the halif of one of the aristocrats of Makkah, Abdullah ibn Judan. He engaged in trade and prospered. In fact, he became quite rich.
One day he returned to Makkah from one of his trading journeys. He was told that Muhammad the son of Abdullah had begun calling people to believe in God alone, commanding them to be just and to do good works and prohibiting them from shameful and reprehensible deeds. He immediately enquired who Muhammad was and where he stayed. He was told.
"(He stays) in the house or' al-Arqam ibn Abi al-Arqam. Be careful however that no Quraysh sees you. If they see you they would do (the most terrible things to you). You are a stranger here and there is no bond of asabiyyahi to protect you, neither have you any clan to help you."
Suhayb went cautiously to the house of al-Arqam. At the door he found Ammar ibn Yasir the young son of a Yemeni father who was known to him. He hesitated for a moment then went up to Ammar and said: "What do you want (here), Ammar?" "Rather, what do you want here'?" countered Ammar. "I want to go to this man and hear directly from him what he is saying." "I also want to do that." "Then let us enter together, ala barakatillah (with the blessings of God)."
Suhayb and Ammar entered and listened to what Muhammad was saying. They were both readily convinced of the truth of his message. The light of faith entered their hearts. At this meeting, they pledged fealty to the Prophet. declaring that there is no god but Allah and Muhammad is the Messenger of Allah. They spent the entire day in the company of the noble Prophet. At night, under cover of darkness, they left the house of al-Arqam, their hearts aglow with the light of faith and their faces beaming with happiness.
Then the familiar pattern of events followed. The idolatrous Quraysh learnt about Suhayb's acceptance of Islam and began harassing and persecuting him. Suhayb bore his share of the persecution in the same way as Bilal, Ammar and his mother Sumayyah, Khabbab and many others who professed Islam. The punishment was inhuman and severe but Suhayb bore it all with a patient and courageous heart because he knew that the path to Jannah is paved with thorns and difficulties. The teachings of the noble Prophet had instilled in him and other companions a rare strength and courage.
When the Prophet gave permission for his followers to migrate to Madinah, Suhayb resolved to go in the company of the Prophet and Abu Bakr. The Quraysh however found out about his intentions and foiled his plans. They placed guards over him to prevent him from leaving and taking with him the wealth, the gold and the silver, which he had acquired through trade.
After the departure of the Prophet and Abu Bakr, Suhayb continued to bide his time, waiting for an opportunity to join them. He remained unsuccessful. The eyes of his guards were ever alert and watchful. The only way out was to resort to a stratagem.
One cold night, Suhayb pretended he had some stomach problems and went out repeatedly as if responding to calls of nature. His captors said one to another:
"Don't worry. Al-Laat and al-Uzza are keeping him busy with his stomach."
They became relaxed and sleep got the better of them. Suhayb quietly slipped out as if he was going to the toilet. He armed himself, got ready a mount and headed in the direction of Madinah.
When his captors awoke, they realized with a start that Suhayb was gone. They got horses ready and set out in hot pursuit and eventually caught up with him. Seeing them approach, Suhayb clambered up a hill. Holding his bow and arrow at the ready, he shouted: "Men of Quraysh! You know, by God, that I am one of the best archers and my aim is unerring. By God, if you come near me, with each arrow I have, I shall kill one of you. Then I shall strike with my sword." A Quraysh spokesman responded: By God, we shall not let you escape from us with your life and money. You came to Makkah weak and poor and you have acquired what you have acquired.."
"What would you say if I leave you my wealth?" interrupted Suhayb. "Would you get out of my way?" "Yes," they agreed.
Suhayb described the place in his house in Makkah where he had left the money, and they allowed him to go.
He set off as quickly as he could for Madinah cherishing the prospect of being with the Prophet and of having the freedom to worship God in peace. On his way to Madinah, whenever he felt tired, the thought of meeting the Prophet sustained him and he proceeded with increased determination. When Suhayb reached Quba, just outside Madinah where the Prophet himself alighted after his Hijrah, the Prophet saw him approaching. He was over-joyed and greeted Suhayb with beaming smiles.
"Your transaction has been fruitful, O Abu Yahya. Your transaction has been fruitful." He repeated this three times. Suhayb's face beamed with happiness as he said: "By God, no one has come before me to you, Messenger of God, and only JibriI could have told you about this." Yes indeed! Suhayb's transaction was fruitful. Revelation from on high affirmed the truth of this:
"And there is a type of man who gives his life to earn the pleasure of God. And God is full of kindness to His servants." (The Quran, Surah al-Baqarah, 2:2O7).
What is money and what is gold and what is the entire world so long as faith remains! The Prophet loved Suhayb a great deal. He was commended by the Prophet and described as preceding the Byzantines to Islam. In addition to his piety and sobriety, Suhayb was also light-hearted at times and had a good sense of humor. One day the Prophet saw him eating dates. He noticed that Suhayb had an infection in one eye. The Prophet said to him laughingly: "Do you eat ripe dates while you have an infection in one eye?" "What's wrong?" replied Suhayb, "I am eating it with the other eye."
Suhayb was also known for his generosity. He used to give all his stipend from the public treasury fi sabilillah, to help the poor and those in distress. He was a good example of the Quranic verse: "He gives food for the love of God to the needy, the orphan and the captive." So generous was he that Umar once remarked:
"I have seen you giving out so much food that you appear to be too extravagant." Suhayb replied: "I have heard the Messenger of God say: 'The best of you is the one who gives out food.'"
Suhayb's piety and his standing among MusIims was so high that he was selected by Umar ibn al-Khattab to lead the Muslims in the period between his death and the choosing of his successor.
As he lay dying after he was stabbed by a Magian, Abu Lulu, while leading the Fajr Salat, Umar summoned six of the companions: Uthman, Ali, Talhah, Zubayr, Abdur Rahman ibn Awl, and Sad ibn Abi Waqqas. He did not appoint anyone of them as his successor, because if he had done so according to one report "there would have been for a short time two Khalifahs looking at each other". He instructed the six to consult among themselves and with the Muslims for three days and choose a successor, and then he said:
"Wa-l yusalli bi-n nas Suhayb - Let Suhayb lead the people in Salat."
In the period when there was no Khalifah, Suhayb was given the responsibility and the honor of leading the Salat and of being, in other words, the head of the Muslim community.
Suhayb's appointment by Umar showed how well people from a wide variety of backgrounds were integrated and honoured in the community of Islam. Once during the time of the Prophet, a hypocrite named Qays ibn Mutatiyah tried to pour scorn and disgrace on sections of the community. Qays had come upon a study circle (halqah) in which were Salman al-Farsi, Suhayb ar-Rumi and Bilal al-Habashi, may God be pleased with them, and remarked:
"The Aws and the Khazraj have stood up m defence of this man (Muhammad). And what are these people doing with him'?" Muadh was furious and informed the Prophet of what Qays had said. The Prophet was very angry. He entered the mosque and the Call to Prayer was given, for this was the method of summoning the Muslims for an important announcement. Then he stood up, praised and glorified God and said:
"Your Lord is One. Your ancestor is one. Your religion is one. Take heed. Arabism is not conferred on you through your mother or father. It is through the tongue (i.e. the language of Arabic), so whoever speaks Arabic, he is an Arab."

Hazrat Salman Farsi (RA)
 

This is a story of a seeker of Truth, the story of Salman the Persian, gleaned, to begin with, from his own words:
I grew up in the town of Isfahan in Persia in the village of Jayyan. My father was the Dihqan or chief of the village. He was the richest person there and had the biggest house.
Since I was a child my father loved me, more than he loved any other. As time went by his love for me became so strong and overpowering that he feared to lose me or have anything happen to me. So he kept me at home, a veritable prisoner, in the same way that young girls were kept.
I became devoted to the Magian religion so much so that I attained the position of custodian of the fire which we worshipped. My duty was to see that the flames of the fire remained burning and that it did not go out for a single hour, day or night.
My father had a vast estate which yielded an abundant supply of crops. He himself looked after the estate and the harvest. One day he was very busy with his duties as dihqan in the village and he said to me:
"My son, as you see, I am too busy to go out to the estate now. Go and look after matters there for me today."
On my way to the estate, I passed a Christian church and the voices at prayer attracted my attention. I did not know anything about Christianity or about the followers of any other religion throughout the time my father kept me in the house away from people. When I heard the voices of the Christians I entered the church to see what they were doing. I was impressed by their manner of praying and felt drawn to their religion. "By God," I said, "this is better than ours. I shall not leave them until the sun sets."
I asked and was told that the Christian religion originated in Ash-Sham (Greater Syria). I did not go to my father's estate that day and at night, I returned home. My father met me and asked what I had done. I told him about my meeting with the Christians and how I was impressed by their religion. He was dismayed and said:
"My son, there is nothing good in that religion. Your religion and the religion of your forefathers is better."
"No, their religion is better than ours," I insisted.
My father became upset and afraid that I would leave our religion. So he kept me locked up in the house and put a chain on my feet. I managed however to send a message to the Christians asking them to inform me of any caravan going to Syria. Before long they got in touch with me and told me that a caravan was headed for Syria. I managed to unfetter myself and in disguise accompanied the caravan to Syria. There, I asked who was the leading person in the Christian religion and was directed to the bishop of the church. I went up to him and said:
"I want to become a Christian and would like to attach myself to your service, learn from you and pray with you."
The bishop agreed and I entered the church in his service. I soon found out, however, that the man was corrupt. He would order his followers to give money in charity while holding out the promise of blessings to them. When they gave anything to spend in the way of God, however, he would hoard it for himself and not give anything to the poor or needy. In this way he amassed a vast quantity of gold. When the bishop died and the Christians gathered to bury him, I told them of his corrupt practices and, at their request, showed them where he kept their donations. When they saw the large jars filled with gold and silver they said.
"By God, we shall not bury him." They nailed him on a cross and threw stones at him. I continued in the service of the person who replaced him. The new bishop was an ascetic who longed for the Hereafter and engaged in worship day and night. I was greatly devoted to him and spent a long time in his company.
(After his death, Salman attached himself to various Christian religious figures, in Mosul, Nisibis and elsewhere. The last one had told him about the appearance of a Prophet in the land of the Arabs who would have a reputation for strict honesty, one who would accept a gift but would never consume charity (sadaqah) for himself. Salman continues his story.)
A group of Arab leaders from the Kalb tribe passed through Ammuriyah and I asked them to take me with them to the land of the Arabs in return for whatever money I had. They agreed and I paid them. When we reached Wadi al-Qura (a place between Madinah and Syria), they broke their agreement and sold me to a Jew. I worked as a servant for him but eventually he sold me to a nephew of his belonging to the tribe of Banu Qurayzah. This nephew took me with him to Yathrib, the city of palm groves, which is how the Christian at Ammuriyah had described it.
At that time the Prophet was inviting his people in Makkah to Islam but I did not hear anything about him then because of the harsh duties which slavery imposed upon me.
When the Prophet reached Yathrib after his hijrah from Makkah, I was in fact at the top of a palm tree belonging to my master doing some work. My master was sitting under the tree. A nephew of his came up and said:
"May God declare war on the Aws and the Khazraj (the two main Arab tribes of Yathrib). By God, they are now gathering at Quba to meet a man who has today come from Makkah and who claims he is a Prophet."
I felt hot flushes as soon as I heard these words and I began to shiver so violently that I was afraid that I might fall on my master. I quickly got down from the tree and spoke to my master's nephew.
"What did you say? Repeat the news for me."
My master was very angry and gave me a terrible blow. "What does this matter to you'? Go back to what you were doing," he shouted.
That evening, I took some dates that I had gathered and went to the place where the Prophet had alighted. I went up to him and said:
"I have heard that you are a righteous man and that you have companions with you who are strangers and are in need. Here is something from me as sadaqah. I see that you are more deserving of it than others."
The Prophet ordered his companions to eat but he himself did not eat of it. I gathered some more dates and when the Prophet left Quba for Madinah I went to him and said: "I noticed that you did not eat of the sadaqah I gave. This however is a gift for you." Of this gift of dates, both he and his companions ate.
The strict honesty of the Prophet was one of the characteristics that led Salman to believe in him and accept Islam .
Salman was released from slavery by the Prophet who paid his Jewish slave-owner a stipulated price and who himself planted an agreed number of date palms to secure his manumission. After accepting Islam, Salman would say when asked whose son he was:
"I am Salman, the son of Islam from the children of Adam."
Salman was to play an important role in the struggles of the growing Muslim state. At the battle of Khandaq, he proved to be an innovator in military strategy. He suggested digging a ditch or khandaq around Madinah to keep the Quraysh army at bay. When Abu Sufyan, the leader of the Makkans, saw the ditch, he said, "This stratagem has not been employed by the Arabs before."
Salman became known as "Salman the Good". He was a scholar who lived a rough and ascetic life. He had one cloak which he wore and on which he slept. He would not seek the shelter of a roof but stayed under a tree or against a wall. A man once said to him:
"Shall I not build you a house in which to live?" "I have no need of a house," he replied. The man persisted and said, "I know the type of house that would suit you." "Describe it to me," said Salman. "I shall build you a house which if you stand up in it, its roof will hurt your head and if you stretch your legs the wall will hurt them."
Later, as a governor of al-Madain (Ctesiphon) near Baghdad, Salman received a stipend of five thousand dirhams. This he would distribute as sadaqah. He lived from the work of his own hands. When some people came to Madain and saw him working in the palm groves, they said, "You are the amir here and your sustenance is guaranteed and you do this work!"
"I like to eat from the work of my own hands," he replied. Salman however was not extreme in his asceticism. It is related that he once visited Abu ad-Dardaa with whom the Prophet had joined him in brotherhood. He found Abu ad-Dardaas wife in a miserable state and he asked, "What is the matter with you."
"Your brother has no need of anything in this world," she replied.
When Abu ad-Dardaa came, he welcomed Salman and gave him food. Salman told him to eat but Abu ad-Dardaa said, "I am fasting."
"I swear to you that I shall not eat until you eat also."
Salman spent the night there as well. During the night, Abu ad-Dardaa got up but Salman got hold of him and said:
"O Abu ad-Dardaa, your Lord has a right over you. Your family has a right over you and your body has a right over you. Give to each its due."
In the morning, they prayed together and then went out to meet the Prophet, peace be upon him. The Prophet supported Salman in what he had said.
As a scholar, Salman was noted for his vast knowledge and wisdom. Ali said of him that he was like Luqman the Wise. And Kab al-Ahbar said: "Salman is stuffed with knowledge and wisdom--an ocean that does not dry up." Salman had a knowledge of both the Christian scriptures and the Quran in addition to his earlier knowledge of the Zoroastrian religion. Salman in fact translated parts of the Quran into Persian during the life-time of the Prophet. He was thus the first person to translate the Quran into a foreign language.
Salman, because of the influential household in which he grew up, might easily have been a major figure in the sprawling Persian Empire of his time. His search for truth however led him, even before the Prophet had appeared, to renounce a comfortable and affluent life and even to suffer the indignities of slavery. According to the most reliable account, he died in the year thirty five after the hijrah, during the caliphate of Uthman, at Ctesiphon.

Hazrat Talhah ibn Ubaydullah (RA)
 

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 Allan 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!"

Hazrat Suhayl ibn Amr (RA)
 

At the Battle of Badr, when Suhayl fell into the hands of the Muslims as a prisoner, Umar ibn al-Khattab came up to the Prophet and said: "Messenger of God! Let me pull out the two middle incisors of Suhayl ibn Amr so that he would not stand up and be able to speak out against you after this day."
"Certainly not, Umar," cautioned the Prophet. "I would not mutilate anyone lest God mutilate me even though I am a Prophet." And calling Umar closer to him, the blessed Prophet said:
"Umar, perhaps Suhayl will do something in the future which will please you."
Suhayl ibn Amr was a prominent person among the Quraysh. He was clever and articulate and his opinion carried weight among his people. He was known as the khatib or spokesman and orator of the Quraysh. He was to play a major role in concluding the famous truce of Hudaybiyyah.
Towards the end of the sixth year after the Hijrah, the Prophet and about fifteen hundred of his Sahabah left Madinah for Makkah to perform Umrah. To make it known that they were coming in peace, the Muslims were not armed for battle and carried only their travellers swords. They also took with them animals for sacrifice to let it be known that they were really coming on pilgrimage.
The Quraysh learnt of their approach and immediately prepared to do battle with them. They vowed to themselves that they would never allow the Muslims to enter Makkah. Khalid ibn al-Walid was despatched at the head of a Quraysh cavalry force to cut off the approaching Muslims. Khalids army stood waiting for them at a place called Kara al-Ghamim.
The Prophet learnt in advance of Khalid's position. Although committed to the struggle against them, he was keen not to have any encounter then with the Quraysh forces. He asked: "Is there any man who could take us (to Makkah) on a different route to avoid the Quraysh?"
A man from the Aslam tribe said he could and took the Muslims through the difficult terrain of Warah and then on fairly easy marches, finally approaching Makkah from the south. Khalid realized what the Muslims had done and returned frustrated to Makkah.
The Prophet camped near Hudaybiyyah and indicated that if the Quraysh would give any hint of a truce out of veneration for the sacred time and place, he would respond. The Quraysh sent Badil ibn Warqa with a group of men from the Khuzaah tribe to find out why the Muslims had come. Badil met the Prophet and when he returned to the Quraysh and informed them of the peaceful intentions of the Prophet and his companions, they did not believe him because they said he was from the Khuzaah who were allies of Muhammad. "Does Muhammad intend," they asked, "to come upon us with his soldiers (in the guise of) performing Umrah? The Arabs would hear that he moved against us and entered Makkah by force white a state of war existed between us. By God this will never happen with our approval."
The Quraysh then sent Halis ibn Alqamah, the chieftain of the Ahabish who were allies of the Quraysh. When the Prophet, peace be on him, saw Halis he said, "This man is from a people who think greatly of animal sacrifice. Drive the sacrificial animals in full view of him so that he can see them. This was done and Halis was greeted by the Muslims chanting the talbiyyah: "Labbayk Allahumma Labbayk." On his return, Halis exclaimed: "Subhana Allah - Glory be to God. These people should not be prevented from entering Makkah. Can lepers and donkeys perform the Hajj while the son of alMuttaIib (Muhammad) be prevented from (visiting) the House of God? By the Lord of the Kabah, may the Quraysh be destroyed. These people have come to perform Umrah."
When the Quraysh heard these words, they scoffed at him: "Sit down! You are only a nomad Arab. You have no knowledge of plots and intrigues."
Urwah ibn Masud, the Thaqafi chieftain from Tail, was then sent out to assess the situation. He said to the Prophet: "O Muhammad! You have gathered all these people and have come back to your birthplace. The Quraysh have come out and pledged to God that you would not enter Makkah against them by force. By God, all these people might well desert you." At that Abu Bakr went up to Urwah and said with disdain: "We desert him (Muhammad)? Woe to you."
As Urwah was speaking, he touched the Prophet's
beard and Mughirah ibn Shubah rapped his hand saying, "Take away your hand," and Urwah retorted: "Woe to you! How crude and coarse you are." The Prophet smiled. "Who is this man, O Muhammad?" asked Urwah. "This is your cousin, Al-Mughirah ibn Shubah." "What perfidy!" Urwah hissed at Al-Mughirah and continued to insult him.
Urwah then surveyed the companions of the Prophet. He saw that whenever he gave them an order, they hastened to carry it out. When he made ablutions they vied with one another to help him. When they spoke in his presence, they lowered their voices, and they did not look him in the eye out of respect for him.
Back with the Quraysh, Urwah showed that he was obviously impressed: "By God, O people of the Quraysh, I have been to Chosroes in his kingdom and I have seen Caesar the Byzantine emperor in the plenitude of his power, but never have I seen a king among his people like Muhammad among his companions. I have seen a people who would not abandon him for anything. Reconsider your position. He is presenting you with right guidance. Accept what he has presented to you. I advise you sincerely... I fear that you will never gain victory over him."
"Don't speak like that," said the Quraysh. "We will have him go back this year and he can return in the future." Meanwhile, the Prophet summoned Uthman ibn Allan and sent him to the Quraysh leaders to inform them of his purpose in coming to Makkah and to ask their permission for the MusIims to visit their relatives. Uthman was also to cheer up the Mustadafin among the Muslims who still lived in Makkah and inform them that liberation would not be long in coming...
Uthman delivered the Prophet's message to the Quraysh and they repeated their determination not to allow the Prophet to enter Makkah. They suggested that Uthman could make tawaf around the Kabah but he replied that he would not make tawaf while the Messenger of God was prevented from doing so. They then took Uthman into custody and a rumor spread that he was killed. When the Prophet heard this, his attitude changed.
"We shall not depart," he said, "until we fight." He summoned the Muslims to take bayah, an oath of allegiance, to fight. The herald cried out: "O people, al-bayah, al-bayah." They flocked to the Prophet as he sat under a tree and swore allegiance to him that they would fight. Soon after however, the Prophet ascertained that the rumor was false.
It was at this point that the Quraysh sent Suhayl ibn Amr to the Messenger of God with the brief to negotiate and persuade the Prophet to return to Madinah without entering Makkah. Suhayl was chosen no doubt because of his persuasiveness, his toughness and his alertness major qualities of a good negotiator. When the Prophet saw Suhayl approaching, he immediately guessed the change in the position of the Quraysh. "The people want reconciliation. That's why they have sent this man."
The talks between the Prophet and Suhayl continued for long until finally agreement was reached in principle. Umar and others were very upset with the terms of the agreement which they considered to be harmful to the cause of Islam and a defeat for the Muslims. The Prophet assured them that this was not the case and that he would never go against the command of God and that God would not neglect him. He then called Ali ibn Abi Talib to write down the terms of the treaty: "Write: Bismillahi-r Rahmani-r Rahim." "I don't know this (phrase)", interjected Suhayl. "Write instead 'Bismika Allahumma - In Your name, O Allah."
The Prophet conceded and instructed Ali to write 'Bismika Allahumma.' He then said: "Write: 'This is what has been agreed between Muhammad the Messenger of God and Suhayl ibn Amr..." Suhayl objected: "If I had testified that you were indeed the Messenger of God, I would not be fighting you. Write instead you name and the name of your father." So the Prophet again conceded this and instructed Ali to write: 'This is what has been agreed upon by Muhammad the son of Abdullah and Suhayl ibn Amr. They have agreed to suspend war for ten years in which people would enjoy security and would refrain from (harming) one another. Also, that whoever from among the Quraysh should come to Muhammad without the permission of his wali (legal guardian), Muhammad would send him back to them and that if any who is with Muhammad should come to the Quraysh, they would not send him back to him.
Suhayl had managed to save the Makkans face. He had attempted to and got as much as possible for the Quraysh in the negotiations. Of course he was assisted in this by the noble tolerance of the Prophet.
Two years of the Hudaybiyyah treaty elapsed during which the Muslims enjoyed a respite from the Quraysh and were freed to concentrate on other matters. In the eighth year after the Hijrah however the Quraysh broke the terms of the treaty by supporting the Banu Bakr in a bloody aggression against the Khuzaah who had chosen to be allies of the Prophet.
The Prophet took the opportunity to march on Makkah but his object was not revenge. Ten thousand Muslims converged on Makkah reaching there in the month of Ramadan. The Quraysh realized that there was no hope of resisting let alone of defeating the Muslim forces. They were completely at the mercy of the Prophet. What was to be their fate, they who had harried and persecuted the Muslims, tortured and boycotted them, driven them out of their hearths and homes, stirred up others against them, made war on them?
The city surrendered to the Prophet. He received the leaders of the Quraysh in a spirit of tolerance and magnanimity. In a voice full of compassion and tenderness he asked: "O people of the Quraysh! What do you think I will do with you?" Thereupon, the adversary of Islam of yesterday, Suhayl ibn Amr, replied: "We think (you will treat us) well, noble brother, son of a noble brother. ". "A radiant smile flashed across the lips of the beloved of God as he said: "Idhhabu... wa antum at-tulaqaa. Go, for you are free."
At this moment of unsurpassed compassion, nobility and greatness, all the emotions of Suhayl ibn Amr were shaken and he announced his Islam or submission to Allah, the Lord of all the worlds. His acceptance of Islam at that particular time was not the Islam of a defeated man passively giving himself up to his fate. It was instead, as his later life was to demonstrate, the Islam of a man whom the greatness of Muhammad and the greatness of the religion he proclaimed had captivated.
Those who became Muslims on the day Makkah was liberated were given the name "At-Tulaqaa" or the free ones. They realized how fortunate they were and many dedicated themselves in sincere worship and sacrifice to the service of the religion which they had resisted for years. Among the most prominent of these was Suhayl ibn Amr.
Islam moulded him anew. Ali his earlier talents were now burnished to a fine excellence. To these he added new talents and placed them all in the service of truth, goodness and faith. The qualities and practices for which he became known can be described in a few words: kindness, generosity, frequent Salat, fasting, recitation of the Quran, weeping for the fear of God. This was the greatness of Suhayl. In spite of his late acceptance of Islam, he was transformed into a selfless worshipper and a fighting fidai in the path of God.
When the Prophet, may God bless him and grant him peace, passed away, the news quickly reached Makkah, where Suhayl was still resident. The Muslims were plunged into a state of confusion and dismay just as in Madinah. In Madinah, Abu Bakr, may God be pleased with him, quelled the confusion with his decisive words: "Whoever worships Muhammad, Muhammad is dead. And whoever worships Allah, Allah is indeed Living and will never die."
In Makkah Suhayl performed the same role in dispelling the vain ideas some Muslims may have had and directing them to the eternal truths of Islam. He called the Muslims together and in his brilliant and salutary style, he affirmed to them that Muhammad was indeed the Messenger of Allah and that he did not die until he had discharged his trust and propagated the message and that it was the duty of all believers after his death to apply themselves assiduously to following his example and way of life.
On this day more than others, the prophetic words of the Messenger shone forth. Did not the Prophet say to Umar when the latter sought permission to pull out Suhayls teeth at Badr: "Leave them, for one day perhaps they would bring you joy"?
When the news of Suhayl's stand in Makkah reached the Muslims of Madinah and they heard of his persuasive speech strengthening the faith in the hearts of the believers, Umar ibn al-Khattab remembered the words of the Prophet. The day had come when Islam benefitted from the two middle incisors of Suhayl which Umar had wanted to pull out.
When Suhayl became a Muslim he made a vow to himself which could be summarized in these words: to exert himself and spend in the cause of Islam at least in the same measure as he had done for the mushrikin. With the mushrikin, he had spent long hours before their idols. Now he stood for long periods with the believers in the presence of the one and only God, praying and fasting.
Before he had stood by the mushrikin and participated in many acts of aggression and war against Islam. Now he took his place in the ranks of the Muslim army, fighting courageously, pitting himself against the fire of Persia and the injustice and oppression of the Byzantine empire.
In this spirit he left for Syria with the Muslim armies and participated in the Battle of Yarmuk against the Byzantines, a battle that was singularly ferocious in its intensity.
Suhayl was someone who loved his birthplace dearly. In spite of that, he refused to return to Makkah after the victory of the MusIims in Syria. He said: "I heard the Messenger of God, peace be on him, say: 'The going forth of anyone of you in the path of God for an hour is better for him than his life's works in his household.' "He vowed: "I shall be a murabit in the path of God till I die and I shall not return to Makkah."
For the rest of his life, Suhayl remained true to his pledge. He died in Palestine in the small village of 'Amawas near Jerusalem.

Hazrat Thumamah ibn Uthal (RA)
 

In the sixth year after the hijrah, the Prophet, may the blessings of God be on him, decided to expand the scope of his mission. He sent eight letters to rulers in the Arabian peninsula and surrounding areas inviting them to Islam. One of these rulers was Thumamah ibn Uthal.
Thumamah was one of the most powerful Arab rulers in pre-Quranic times. This is not surprising since he was a chieftain of the Banu Hanifah and one of the rulers of al-Yamamah whose word no one dared to challenge or disobey.
When Thumamah received the Prophet's letter, he was consumed by anger and rejected it. He refused to listen to the invitation of Truth and goodness. More than that, he felt a strong desire to go and kill the Prophet and bury his mission with him.
Thumamah waited and waited for a convenient time to carry out his design against the Prophet until eventually forgetfulness caused him to lose interest. One of his uncles, however, reminded him of his plan, praising what he intended to do.
In the pursuit of his evil design against the Prophet, Thumamah met and killed a group of the Prophet's companions. The Prophet thereupon declared him a wanted man who could lawfully be killed on sight. Not long afterwards, Thumamah decided to perform umrah. He wanted to perform tawaf around the Kabah and sacrifice to the idols there. So he left al-Yamamah for Makkah. As he was passing near Madinah, an incident took place which he had not anticipated.
Groups of Muslims were patrolling the districts of Madinah and outlying areas on the lookout for any strangers or anyone intent on causing trouble. One of these groups came upon Thumamah and apprehended him but they did not know who he was. They took him to Madinah and tied him to one of the columns in the mosque. They waited for the Prophet himself to question the man and decide what should be done with him.
When the Prophet was about to enter the mosque, he saw Thumamah and asked his companions, 'Do you know whom you have taken?"
"No, messenger of God," they replied.
"This is Thumamah ibn Uthal al-Hanafi," he said. "You have done well in capturing him."
The Prophet then returned home to his family and said, "Get what food you can and send it to Thumamah ibn Uthal." He then ordered his camel to be milked for him. All this was done before he met Thumamah or had spoken to him.
The Prophet then approached Thumamah hoping to encourage him to become a Muslim. "What do you have to say for yourself?" he asked.
"If you want to kill in reprisal," Thumamah replied, "you can have someone of noble blood to kill. If, out of your bounty, you want to forgive, I shall be grateful. If you want money in compensation, I shall give you whatever amount you ask."
The Prophet then left him for two days, but still personally sent him food and drink and milk from his camel. The Prophet went back to him and asked, "What do you have to say for yourself?" Thumamah repeated what he had said the day before. The Prophet then left and came back to him the following day. "What do you have to say for yourself?" he asked again and Thumamah repeated what he had said once more. Then the Prophet turned to his companions and said, "Set him free."
Thumamah left the mosque of the Prophet and rode until he came to a palm grove on the outskirts of Madinah near al-Baqi' (a place of luxuriant vegetation which later became a cemetery for many of the Prophet's companions). He watered his camel and washed himself well. Then he turned back and made his way to the Prophet's mosque. There, he stood before a congregation of Muslims and said: "I bear witness that there is no god but Allah and I bear witness that Muhammad is His servant and His messenger." He then went to the Prophet, upon whom be peace, and said: "O Muhammad, by God, there was never on this earth a face more detestable than yours. Now, yours is the dearest face of all to me." "I have killed some of your men," he continued, "I am at your mercy. What will you have done to me?"
"There is now no blame on you, Thumamah," replied the Prophet. "Becoming a Muslim obliterates past actions and marks a new beginning."
Thumamah was greatly relieved. His face showed his surprise and joy and he vowed, "By God, I shall place my whole self, my sword, and whoever is with me at your service and at the service of your religion."
"O Rasulullah," he went on, "when your horsemen captured me I was on my way to perform umrah. What do you think I should do now?"
"Go ahead and perform your umrah," replied the Prophet, "but perform it according to the laws of God and His messenger." The Prophet then taught him how to perform umrah according to Islamic rules.
Thumamah left to fulfill his intention. When he reached the valley of Makkah, he began shouting in a loud, resonant voice:
"Labbayk Allahumma labbayk. Labbayka Laa shareeka Laka labbayk. Innal hamda wan ni'mata Laka wall mulk. Laa shareeka Lak. (Here I am at Your command O Lord, Here I am. Here I am. No partner have You. Here I am. Praise, bounty and Dominion belong to You. No partner have You.")
He was thus the first Muslim on the face of the earth to enter Makkah reciting the talbiyah.
The Quraysh heard the sound of the talbiyah and felt both anger and alarm. With drawn swords, they set out towards the voice to punish the one who had thus assaulted their preserve. As they came closer to him, Thumamah raised his voice even higher while reciting the talbiyah and looked upon them with pride and defiance. One of the Quraysh young men was particularly incensed and was about to shoot Thumamah with an arrow when the others grabbed his hand and shouted:
"Woe to you! Do you know who this is? He is Thumamah ibn Uthal, ruler of al-Yamamah. By God, if you should harm him, his people would cut our supplies, with dire consequences for us."
Swords were replaced in their scabbards as the Quraysh went up to Thumamah and said:
"What's wrong with you, Thumamah? Have you given in and abandoned your religion and the religion of your forefathers?"
"I have not given in," he replied, "but I have decided to follow the best religion. I follow the religion of Muhammad. "
He then went on: "I swear to you by the Lord of this House that after my return to al-Yamamah, no grain of wheat or any of its produce shall reach you until you follow Muhammad."
Under the watchful eyes of the Quraysh, Thumamah performed umrah as the Prophet, peace be upon him, had instructed him. He dedicated his sacrifice to God alone.
Thumamah returned to his land and ordered his people to withhold supplies from the Quraysh. The boycott gradually began to have effect and became more and more stringent. Prices began to rise. Hunger began to bite and there was even fear of death among the Quraysh. Thereupon, they wrote to the Prophet, saying:
"Our agreement with you (the treaty of Hudaybiyyah) is that you should maintain the bonds of kinship but you have gone against that. You have cut the bonds of kinship. You have killed and caused death through hunger. Thumamah ibn Uthal has cut our supplies and inflicted harm on us. Perhaps you would see fit to instruct him to resume sending us what we need."
The Prophet immediately sent a messenger instructing Thumamah to lift the boycott and resume supplies to the Quraysh. This Thumamah did.
Thumamah spent the rest of his life in the service of his religion, abiding by the undertaking he had given to the Prophet. When the Prophet died, many Arabs began leaving the religion of God in great numbers. Musaylamah, the impostor, began calling the Banu Hanifah to believe in him as a Prophet. Thumamah confronted him and said to his people:
"O Banu Hanifah, beware of this grievous matter. There is no light or guidance in it. By God, it will only bring distress and suffering to whoever joins this movement and misfortune even to those who do not join.
"O Banu Hanifah, two prophets do not come at the same time and there shall be no Prophet after Muhammad and no Prophet to share in his mission."
He then read out to them the following verses of the Quran: "Ha Mim. The revelation of this Book is from God the Almighty, the Knowing. He forgives sins and accepts repentance. He is severe in punishment and has a long reach. There is no god except Him. To Him is the journey's end." (Surah Ghafir; verses 1-3).
"Can you compare these words of God with the uttering of Musaylamah?" he asked.
He then gathered together all those who had remained in Islam and began to wage a jihad against the apostates and to make the words of God supreme. The loyal Muslims of Banu Hanifah needed additional help to stand against the armies of Musaylamah. Their arduous task was completed by the forces dispatched by Abu Bakr but at the cost of many a Muslim life.