Julaybib (R.A)

His name was unusual and incomplete. Julaybib means, "small grown". It
is the diminutive form of the word "Jalbab". The name is an indication
that Julaybib was small and short. More than that, he is described as
being "damam" which means ugly, deformed, orof repulsive appearance.
Even more disturbing, forthe society in which he lived, Julaybib's
lineage was not known. There is no record of who his mother and father
were, or to what tribe he belonged. This was considered a serious
disability in his society. Julaybib (RA) could not expect any
compassion, protection, or support from a society that placed a great
deal of importance on family and tribal connections. Inthis regard,
all that was known of him was that he was an Arab and that, as far as
the new community of Islamwas concerned, he was one ofthe Ansar. He
was shunned in his society. Asan example, Abu Barzah, of the Aslam
tribe, prohibited him from entering his home, and he told his wife:
"Do not let Julaybib (RA) enter among you. If he does, I shall
certainly do something terrible to him."
Was there any hope for Julaybib (RA) to be treated with respect and
consideration? Was thereany hope for him to find emotional
satisfaction as an individual and as a man? Was there any hope for him
to enjoy therelationships that others take for granted? And in the new
society emerging under the guidance of the Prophet (SAW), was he so
insignificant as to be overlooked in the preoccupation with the great
affairs of state and in the supreme issues of life and survival which
constantly engaged the attention of the Prophet (SAW)? Just as he was
aware of the great issues of life and destiny, the Prophet (SAW), who
is mercy for all humanity, was also aware of the needs and feelings of
his most humble companions.
With Julaybib (RA) in mind, the Prophet (SAW) went to one of the Ansar
and said: I want to have your daughter married.
"How wonderful and blessed, O Messengerof Allah, and what a delight to
the eye (this would be)," replied the Ansari man with obvious joy and
happiness.
I do not want her for myself, added the Prophet (SAW).
"Then for whom, O Messenger of Allah?" asked the man,
obviouslysomewhat let down.
The Ansari must have been too shocked to givehis own reaction so he
replied: "I will consult with her mother."
And off he went to his wife. "The Messenger of Allah (SAW) wants to
have your daughter married", he told his wife.
She was thrilled. "What a wonderful idea and whata delight to the eye
(this would be)," she said.
"He does not want to marry her himself, but hewants to marry her to
Julaybib (RA)," he added.
She was flabbergasted! "To Julaybib (RA)? No, never to Julaybib (RA)!
No, by the Living Allah, we shall not marry (her) to him." she
protested. Asthe Ansari was about to return to the Prophet (SAW) to
inform him of what his wife had said, the daughter, who had heard her
mother's protestations, asked: "Who has asked to marry me?"
Her mother told her of the Prophet' (SAW)s request to marry her to
Julaybib (RA).When she heard that the request had come from the
Prophet (SAW), and that her mother was absolutely opposed to the idea,
she was greatly perturbed and said: "Do you refuse the request of the
Messenger of Allah Ta'ala? Send me to him, for he shall certainly not
bring ruin to me."
This was the reply of a truly great person who had a clear
understanding of what was required of her as a Muslim. What greater
satisfaction and fulfillment can a Muslim find than in responding
willingly to the requests and commands of the Messenger of Allah
Ta'ala!Truly, this companion of the Prophet (SAW), even though we do
not know her name, set an examplefor all of us to obey the Quranic
command:
Whenever Allah and His Messenger have decided a matter, it is not for
a believing man or woman to claim freedom of choice in so far as this
matter is concerned. And he who disobeys Allah and His Messenger has,
most obviously, gone astray. [Al-Ahzab 33:36]
This was revealed in connection with the marriageof Zaynab bint Jahsh
and Zayd bin Harithah, which was arranged by the Prophet (SAW) to show
the egalitarian spirit of Islam.Zaynab (RA), at first, was highly
offended at the thought of marrying Zayd (RA), a former slave, and
refused to marry him. The Prophet (SAW) prevailed upon them both and
they were married. The marriage however ended in divorce and Zaynab
was eventually married to theProphet (SAW) himself.
It is said that the Ansari girl read the verse to her parents and
said: "I am satisfied, and submit myself to whatever Allah's Messenger
(SAW) deems good for me."
The Prophet (SAW) heard of her reaction and prayed for her: `O Lord,
bestow good on her in abundance and make nother life one of toil and
trouble.'
It is said that among the Ansar, there was not a more eligible bride
than her. She was married by the Prophet (SAW) to Julaybib (RA), and
they lived together until he was killed. He went on anexpedition with
the Prophet (SAW), and an encounter with some mushrikin ensued. When
the battle was over, the Prophet (SAW) asked his companions: Have you
lost anyone? They namedtheir relatives or close friends who were
killed. Another group answered that they had lost no close relative
whereuponthe Prophet said: But I have lost Julaybib (RA). Search for
him in the battlefield.
They searched and foundhim beside seven mushrikin whom he had struck
before meeting hisend. The Prophet stood up and went to the spot where
Julaybib ,his short and deformed companion, lay. The Prophet of Allah
stood over him and said: He killed seven and then was killed? This man
is of me and I am of him. He repeated this two or three times. The
Prophet then took him in his armsand it is said that he had no better
bed besides theforearms of the Messenger of Allah.
The Prophet then dug forhim a grave, and himself placed him in it. The
Prophet of Allah (SAW) did not wash him, for theone slain in the Way
of Allah is not washed before burial. Julaybib (RA) and his wife are
not among the companions of the Prophet whose deeds of obedience and
valor are well known. The little that is known about them demonstrates
how the meek and the humble were given hope and dignity by the Prophet
(SAW) – where once there was only despair and self-debasement.
The attitude of the unknown and unnamed Ansari girl, who readily
agreed to be the wife of a physically unattractive man, reflected a
profound understanding of Islam. It reflected the effacement of
personal desires and preferences, even when she could have counted on
the support of her parents. It reflected a total disregard for social
norms and pressures. It reflected, above all, a ready and unshakable
confidence in the wisdom and authority of the Prophet in submitting
herself to whatever he deemed good. This is indeed the attitude of the
true believer.
In Julaybib (RA) there is the example of a person who was regarded as
a social outcast because of his mere appearance. Given confidence by
his faith in Allah, the Glorious, and encouragement by the noble
Prophet (SAW), he was able to perform great acts of courage andwas
blessed by the most virtuous death a believer could ever hope for –
death fighting in the Wayof Allah, the Supreme. This led to the
commendation which should be the desire of every believer: the
commendation of the Prophet of Allah (SAW) : He is of me, and I am of
him.