Habib ibn Zayd al-Ansari - Biographies of the Companions (Sahabah)

He grew up in a home filled withthe fragrance of iman, and in a family
where everyone was imbued with the spirit of sacrifice. Habib's
father, Zayd ibnAsim, was one of the first persons in Yathrib to
accept Islam and his mother, the celebrated Nusaybah bint Kab known as
Umm Ammarah, was the first woman to bear arms in defence of Islam and
in support of the blessed Prophet.
Habib, still at a tender age, was privileged to go with his mother,
father, maternal aunt and brother to Makkah with the pioneering group
of seventy five who pledged fealty to the Prophet at Aqabah and played
a decisive role in shaping the earlyhistory of Islam.
At Aqabah, in the darkness of the night, the young Habib stretched out
his small hand andpledged loyalty to the Prophet. From that day, the
Prophet, peace and blessings of God on him, became dearer to Habib
than his own mother or father and Islam became more important to him
than any care for his personal safety.
Habib did not participate in the Battle of Badr because he was too
young. Neither did he have the opportunity to take part in the battle
of Uhud because he was still considered too young to bear arms.
Thereafter, however, he took part in all the engagements which the
Prophetfought and in all he distinguished himself by his bravery and
willingness to sacrifice. Although each of these battles had its own
importance and was demanding in its own way, they served to prepare
Habib for what was to prove the most terrible encounter of his life,
the violence of which is profoundly soul-shaking.
Let us follow this awesome story from the beginning. By theninth year
after the Hijrah, Islam had spread widely and had become the dominant
force in the Arabian peninsula. Delegations of tribes from all over
the land converged on Makkah to meet the Messenger of God, peace be
upon him, and announce before him, their acceptance of Islam.
Among these delegations was one from the highlands of Najd, from the
Banu Hanilab. At the outskirts of Makkah, the members of the
delegation tethered their mounts and appointed Musaylamah ibn Habib as
their spokesman and representative. Musaylamah went to the Prophet,
peace be upon him, and announced his people's acceptance of Islam. The
Prophet welcomed them and treated them most generously. Each,
including Musaylamah, was presented with a gift.
On his return to Najd the ambitious and self-seeking Musaylamah
recanted and gave up his allegiance to the Prophet. He stood among the
people and proclaimed that a prophet had been sent by God to the Banu
Hanifah just as God had sent Muhammad ibn Abdullah to the Quraysh.
For various reasons and under a variety of pressures, the Banu Hanilab
began to rally around him. Most followed him out of tribal loyalty or
asabiyyah. Indeed one member of the tribe declared: "I testify that
Muhammad is indeed truthful and that Musaylamah is indeed an imposter.
But the imposter ofRabiah (the tribal confederation to which the Banu
Hanilab belonged) is dearer to me that the genuine and truthful person
from Mudar (the tribal confederation to which the Quraysh belonged)."
Before long, the number of Musaylamah's followers increased and he
felt powerful, powerful enough to write the following letter to the
Prophet, peace be upon him: "From Musaylamah, the messenger of God to
Muhammad, the messenger of God. Peace be on you. I am prepared to
share this mission with you. I shall have (control over) half the land
and you shall have the other half. Butthe Quraysh are an aggressive
people."
Musaylamah despatched two of his men with the letter to the Prophet.
When the letter was read to the Prophet, he asked the two men: "And
what do you yourselves say about this matter?" "We affirm what the
letter says," they replied. "By God," said the Prophet, "were it not
for the fact that emissaries are not killed I would have smitten both
your necks." He then wrote to Musaylamah: "In the name of God, the
Beneficent,the Compassionate. From Muhammad the Messenger of God, to
Musaylamah the imposter.
Peace be upon whoever follows the guidance. God will bequeath the
earth to whosoever of His servants He wishes and the final triumph
will be for those who are careful of their duty to God." He sent the
letter with the two men.
Musaylamah's evil and corrupting influence continued to spread and the
Prophet considered it necessary to send another letter to him inviting
him to abandon his misguided ways. The Prophet chose Habib ibn Zayd to
take this letter to Musaylamah. Habib was by this time in the prime of
his youth and a firm believer in the truth of Islam with every fibre
of his being.
Habib undertook his mission eagerly and proceeded as quicklyas he
could to the highlands of the Najd, the territory of the Banu Hanilab.
He presented the letter to Musaylamah.
Musaylamah was convulsed withbitter rage. His face was terrible to
behold. He ordered Habib to be put in chains and to be brought back
before him the following day.
On the following day, Musaylamah presided over his assembly. On his
right and on hisleft were his senior advisers, there to further his
evil cause. The common people were allowed to enter. He then ordered
Habib, shackled in his chains, to be brought before him.
Habib stood in the midst of this crowded, hate-filled gathering. He
remained upright, dignified and proud like a sturdy spear firmly
implanted in the ground, unyielding.
Musaylamah turned to him and asked: "Do you testify that Muhammad is
the Messenger of God?" "Yes," Habib replied. "I testify that Muhammad
is the Messenger of God."
Musaylamah was visibly angry."And do you testify that I am
theMessenger of God?" He was almost insisting, rather than
questioning. "My ears have been blocked against hearing what you
claim," replied Habib.
Musaylamah's face changed color, his lips trembled in anger and he
shouted to his executioner, "Cut off a piece of his body."
With sword in hand, the menacing executioner advanced towards Habib
and severed one of his limbs.
Musaylamah then put the same question to him once more and Habib's
answers were the same. He affirmed his belief in Muhammad as the
Messenger of God and at the expense of his own life he refused to
acknowledge the messengershipof any other. Musaylamah thereupon
ordered his henchman to cut off another part of Habib's body. This
fell to the ground beside the other severed limb. The people looked on
in amazement at Habib's composure and steadfastness.
Faced with Musaylamah's persistent questioning and the terrible blows
of his henchman, Habib kept on repeating:
"I testify that Muhammad is the Messenger of God." Habib could not
survive this torture and these inhuman atrocities much longer and he
soon passed away. On his pure lips, as his life-blood ebbed away, was
the name of the blessed Prophet to whom he had pledged loyalty onthe
night of Aqabah, the name of Muhammad, the Messenger ofGod.
News of Habib's fate reached his mother and her reaction was simply to
say: "It was for such a situation that I prepared him... He pledged
allegiance to the Prophet on the night of Aqabah as a small child and
today as an adult he has given his life for theProphet. If God were to
allow me to get near to Musaylamah, I would certainly make his
daughters smite their cheeks and lament over him."
The day that she wished for was not long in coming. After the death of
the Prophet, peace be on him, Abu Bakr declared war on the imposter.
With the Muslim army that went out to confront the forces of
Musaylamah were Habib's mother, Nusaybah, and another of her
courageous sons, Abdullah ibn Zayd.
At the Battle of Yamamah which ensued, Nusaybah was seen cutting
through the ranks of fighting men like a lioness and calling out:
"Where is the enemyof God? Show me the enemy of God ?" When she
eventually reached Musaylamah, he had already perished. She looked at
the body of the vain imposter and cruel tyrant and felt serene. A
grave threat to the Muslims had been removed and the death of her
beloved son, Habib, had been avenged.
At Habib's death, the noble Prophet had commended him and his entire
family and had prayed: "May God bless this household. May God have
mercy on this household."

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And Allah Knows the Best!

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The Benefit of the Worshipper's Standing Before His Lord

The Prayer is a sanctified and holy moment (mauqif) for the worshipper
in the presence of his Lord and Deity in truth. He fulfils (by its
performance) his covenants, obligations and statements of confession
which are contained within and arerequired by the testimony that:
"There is nothing which has the right to be worshipped except Allah
and that Muhammed is His Messenger" and by whose attestation one
becomes a muslim.
These covenants, obligations and resolutions: among them are those of
belief, those of speech and those of action; and the explanation of
that is as follows:
Firstly: The Takbeer: This is a compulsory acknowledgement for the
worshipper, both in belief and speech, that Allah is the greatest,
greater than everything in His Essence, Attributes and in the rights
(owed to Him). Among His rights are the obeying of His commands and
refraining from His prohibitions in regard to beliefs, acts of
worship, characteristics and manners; in all moments and situations.
This acknowledgement penetrates into the various postures of the
worshipper during his prayer, from the qiyaam to the rukoo', to the
sujood, the verbal confessions he makes and after that into the
submissiveness in action; so there does not remain any moment of
heedlessness or inattentiveness and theredoes not remain in his heart
that which pushes out the (awareness of theresponsibility of
fulfilling) the rights of Allah upon His servant; whether it is
persons, property, money, family or progeny and among His rights are
(His) Magnification, Love (for Him greater than for all else), Fear
(of His displeasure and punishment), Hope (in HisMercy) and Obedience.
Secondly: The Rukoo': This is an obligation in action. The worshipper
bends his back and (bows) his head during itout of obedience,
lowliness and humility to his Deity. So by this he fulfils his
covenants of being constant in his obedience, carrying out the orders
of his Deity, refraining from His prohibitions, ruling by His
Sharee'ah in happiness, adversity and every other situation.
Theworshipper returns (to fulfill) these covenants and obligations
every time he performs the rukoo' both in the obligatory prayers or
the supererogatory. Whoeverbends his back in the prayer in obedience
to Allah and after that rebels from some of His commands or shows
boldness towards some of His prohibitions due tothe calling of his
desire or whim, then he has contradicted his fulfillment of this
obligation to the extent of the evil of his action.
Thirdly: The Tasbeeh: Thisis the statement which the worshipper makes
during his rukoo' "How free from every imperfection is my Lord, the
Mighty" (Subhaana-rabbiyal-adheem) and in his sujood "How free from
every imperfection is my Lord, the Highest"
(Subhaan-rabbiyal-a'laa).This is an obligation in speech by which the
worshipper declares his Deity free from every defect and shortcoming
in His attributes, actions and His rights (over the creation). Among
His rights are the declarationof His mightiness in everysituation, the
placing of obedience to Him before obedience to ones soul or parents,
leaders and others besides them. Whoever declares Allah to be free
from all imperfections during his rukoo' and sujood and then shows
boldness towards His disobediencewhen he departed from the prayer, he
has reduced/diminished his glorification of his Deity to the extent of
his disobedience to Him.
Fourthly: The Sujood: Thisis the extremity in, or the end result of
humility; when the worshipper places his noble limbs upon the dust or
the earth. The sujood is a covenant in action. It is an obligation due
to the absolute obedience owed to the Deity in truth in all
situations. There is no exception in this absolute obedience for
moments of desire or moments of the whims ofthe soul (this absolute
obedience incorporates all moments and situations). Whoever covers his
face with dust (due to the performance of sujood) out of
extremehumility, then departs from his prayer and returns to the
obedience of the soul in disobedience to Allah, obedience to the
creation in disobedience to Allah and the following of whims in
disobedience to Allah, then he has been false to himself to the extent
of his disobedience (or sin). But whoever does that, then he must
repent hastily as the Messenger of Allah has said: "All theprogeny of
Aadam (constantly) errs and the best of those who constantly err are
those who (constantly) repent" [1]
Fifthly: Folding of the hands during the Qiyaam: This is a
manifestation from among the manifestations of humility and defeat in
front of the Deity in Truth. Among its implications are subservience
to the divine commandments inthat one does not move except when
commanded and one is not at ease or quiescenceexcept when commanded.
Whoever sought this position of worship for a few moments and after
that lets loose the reigns of his soul then he wanders/trespasses
(while ignorant of Allah's rulings) into the greatest of matters (i.e.
sins) and he has fallen into a type of deception.
Sixthly: Khushoo': This is aposition of total and extreme
submissiveness and humility in front of the Deity in Truth and
thequiescence/tranquility of the heart and the limbs. One does not
move except where commanded and is not atease except where commanded.
It is an obligation in action due to the necessity of obedience and
the abandonment of disobedience to the Deityin Truth. Whoever
discharges this obligation during the prayer then contradicts
it(behaves otherwise) upon departing from the prayer he has caused
diminution/annulment of(his Khushoo') to the extent of his
disobedience.
Seventhly: Whatever is repeated in every raka' from among the
obligations and covenants in speech such as the repetition of his
praises, requesting of guidance to the straight path, the path of
those who have blessings bestowed upon them, not of those upon whom is
anger and they are the Jews and whoever is like them, nor of those who
are astray and they are the Christians and whoever resembles them,and
the likes of what is said in the tashahhud and the meanings of the
various verses and supplications that are repeated in the prayer:
insummary, every movement, every moment of ease, every statement and
every action during the prayer, be it an obligation, covenant,
resolution or confession from the worshipper in front of his Master
and Deity in Truth, which he repeats in every raka', whether itis in
the obligatory or supererogatory, makes free his heart, tongue, limbs
and feelings from associating partners withAllah. He is a muslim, in
submission to Him. He gives for His sake, takes for his sake, acts for
His sake, abandons for His sake. He loves for his sakeand hates for
His sake. The proof for this truth is the saying of Allah (Azzawajall)
{And establish the prayer.Verily the prayer prevents the obscene
andevil deeds}[2]
and the saying of the Messenger (sallallahu-alaihi-wasallam}:
"The example of the five prayers is as the example of an abundant
flowing river by the side of the door of one of you. He washes every
day from it five times." [3]
Therefore know - brother/sister reader - the position and importance
of your prayer and establish as it should be truly established and
gain happiness from it as Allahdesires for you. I ask Allah that he
assists us all and has mercy upon us, verily He is the All Hearer, the
Responder.
1. Reported by [At-Tirmidhi] no. 2501 and [Ibn Majah] no. 4251 and
[Ad- Daarimee] 2/303and [Ahmad] 3/198 with a hasan sanad from Anas bin
Malik.
2. Surah Ankabut 29:45
3. Reported by [Muslim] no. 667 from Jaabir.

Real Life Stories: Abbad ibn Bishr

It was the fourth year after the Hijrah. The city of the Prophet was
still under threat from within and without. Fromwithin the influential
Jewish tribe, the Banu an-Nadir, broke their agreement with the
Prophet and made plans to kill him. For this, they were banished
fromthe city. This was in the month of Safar.
Two months of uneasy quiet passed. Then the Prophet received news that
tribes from distant Najd were planning an attack. To pre-empt them,
the Prophet gathered a force of over four hundred men, and leaving one
of his companions Uthman ibn Affan in charge of the city, set out
eastward. Among this force was theyoung Madinan, Abbad ibn Bishr.
Arriving at Najd, the Prophet found the habitations of the hostile
tribes strangely deserted of men. Only women were about. The men
hadtaken to the hills. Some of them regrouped and prepared to fight.
The time of Salaah al-Asr (the afternoon prayer) came. The Prophet
feared that the hostile tribesmen would attack them during prayer. He
arranged the Muslims in ranks and divided them into two groups and
performed the prayer as the Salaah al-Khawf (the Prayer of Fear). With
one group he performed one rakah while the other group stood on guard.
For the second rakah the groups changed places. Each group completed
its prayer with one rakah after the Prophet had finished...
On beholding the disciplined ranks of the Muslims the hostile
tribesmen became uneasy and afraid. The Prophet had made his presence
felt and something of his mission was now known at first hand in the
central highlands of Arabia whence he departed peacefully.
On the way back, the Prophet pitched camp in a valley for a night. As
soon as the Muslims had settled their camel mounts, the Prophet ,
asked: "Who will be our guard tonight?" "We, O Messenger of Allah,"
said Abbad ibn Bishr and Ammar ibn Yasir both of whom had been paired
off as 'brothers' by the Prophet when he arrived in Madinah after the
Hijrah.
Abbad and Ammar left forthe mouth of the valley to take up duty. Abbad
saw that his "brother" was tired and asked him:"What part of the night
do you wish to sleep, the first or the second?" "I shall sleep during
the first part," said Ammar who was soon fast asleepquite close to
Abbad.
The night was clear, calm and peaceful. The stars, the trees, and the
rocks all appeared to celebrate in silence the praises of their lord.
Abbad felt serene. There was no movement, no threatening sign. Why not
spend the time in ibadah (worship) and reciting the Quraan?
Howdelightful it would be to combine the performance of Salaah with
the measured recitation of the Quraan which he so much enjoyed.
In fact Abbad was enthralled by the Ouraan from the moment he first
heard it being recited by the mellow and beautifulvoice of Musab ibn
Umayr. That was before the Hijrah when Abbad was just about fifteen
years old. The Quraan had found a special placein his heart and day
and night thereafter he would be heard repeating the glorious words of
Allah so much so that he became known among the Prophet 's
companionsas the "friend of the Quraan".
Late at night, the Prophet once stood up to perform the Tahajjud
Prayer in Aishah's house which adjoined the masjid. He heard a voice
reciting the Quraan, pureand sweet and as fresh aswhen the angel
Jibril revealed the words to him. He asked: "Aishah, is that the voice
of Abbad ibn Bishr?' "Yes, O Messenger of Allah," replied Aishah. "O
Lord, forgive him," prayed the Prophet out of love for him.
And so in the stillness of the night, at the mouth of the valley in
Najd, Abbad stood up and faced the Qiblah. Raising his hand in
surrender to Allah, he entered into thestate of Prayer. Finishing the
compulsory opening chapter of the Quraan, hebegan reciting Surah
al-Kahf in his sweet, captivating voice. Surah al-Kahf is a long Surah
of one hundred and ten verses which deals in part with the virtues of
faith, truth and patience and with the relativity of time.
While he was thus absorbed in reciting and reflecting upon the divine
words, eternal words of illumination and wisdom. ing and reflecting
upon the divine words, eternal words of illumination and wisdom, a
stranger stalked the outskirts of the valley in search of Muhammad and
his followers. He was one of those who had planned to attack the
Prophet but who had fled into the mountains on the approach of the
MusIims. His wife whom he had left in the village had been taken as a
captive by one of the Muslims. When he eventually found that his wife
was gone, he swore by al-Lat and al-Uzzah that he would pursue
Muhammad and his companions and that he would not return unless he had
drawn blood.
From a distance, the man saw the figure of Abbad silhouetted at the
mouth of the valley and he knew that the Prophet and his followers
mustbe inside the valley. Silently he drew his bow and let fly an
arrow. Unerringly it embedded itself in Abbad's flesh.
Calmly, Abbad pulled out the arrow from his body and went on with his
recitation, still absorbed in his Salaah. The attacker shot a second
and a third arrow both ofwhich also found their mark. Abbad pulled out
one and then the other. He finished his recitation,made ruku and then
sujud. Weak and in pain, he stretched out his righthand while still in
prostration and shook hissleeping companion. Ammar awoke. Silently,
Abbad continued the Salaah to its end and then said: "Get up and stand
guard in my place. Ihave been wounded."
Ammar jumped up and began to yell. Seeing them both the attacker fled
into the darkness. Ammar turned to Abbad as he lay on the ground,
blood flowing from his wounds.
"Ya Subhanallah (Glory be to Allah)! Why didn't you wake me when you
were hit by the first arrow?" "I was in the midst of reciting verses
of the Quraan which filled my soul with awe and I did not want to cut
short the recitation. The Prophet had commanded me to commit this
surah to memory. Death would have been dearer to me than that the
recitation of this surah should be interrupted."
Abbad's devotion to the Quraan was a sign of his intense devotion to
and love for Allah, His Prophet and His religion. The qualities he was
known for were his constant immersion in ibadah, his heroic courage
and his generosity in the path of Allah. At times of sacrificeand
death, he would always be in the front line. When it was time
forreceiving his share of rewards, he would only be found after much
effort and difficulty. He was always trustworthy in his dealings with
the wealth of Muslims. All thiswas recognized. Aishah, the wife of the
Prophet , once said: "There arethree persons among the Ansar whom no
one could excel in virtue: Sad ibn Muadh, Usayd ibn Khudayr and Abbad
ibn Bishr."
Abbad died the death of a shahid (martyr) at the battle of Yamamah.
Just before the battle he had a strong presentiment of death and
martyrdom. Henoticed that there was a lack of mutual confidence among
the Muhajirin and Ansar. He was grieved and upset. He realized that
there would be no success for the Muslims in these terrible battles
unless theMuhajirin and Ansar were grouped in separate regiments so
that it could be clearly seen who really bore their responsibility and
who were truly steadfast in combat.
At the break of day whenthe battle commenced, Abbad ibn Bishr stood on
a mound and shouted:
"O Ansar, distinguish yourselves among men. Destroy your scabbards.
And do not forsake Islam."
Abbad harangued the Ansar until about four hundred men gathered
around, him at the head of whom were Thabit ibnQays, al-Baraa ibn
Malik and Abu Dujanah, the keeper of the Prophet 's sword. With this
force, Abbad unleashed an offensive into the enemy's ranks which
blunted their thrust and drove them back to the"garden of death".
At the walls of this garden, Abbad ibn Bishr fell. So numerous were
his wounds, he was hardly recognizable. He had lived, I fought and
died as a believer.

The Prophet's Shield atUhud

Umm 'Umara was blessed with many honours, amongst these her presence
at Uhud, al-Hudaybiyya, Khaybar, the Fulfilled Umra, Hunayn, and the
Battle ofYamama. But her most noble role came about during the battle
of Uhud.
Umm 'Umara set out to the battle with her husband, Ghaziya, and her
two sons. Her inhad been to give water to thewounded, but Allah had
planned for her a more rewarding role.
So she set out with her family with a waterskin, and arrived at the
battle field during the beginning of the day. The Muslims had the
upper hand, and she went to see how the Messenger of Allah (s.a.w)was.
But then the Muslims committed a fatal error - seeing the Quraysh on
the retreat, they ran towards the booty, ignoring the Prophet's
command to remain on the hill. Khalid bin Walid, (who hadn't embraced
Islam yet), seeing the open flank, made a charge against the Muslims
and suddenlythe tide had swung towards the Quraysh. TheMuslims
panicked and began to flee, leaving behind only the Prophet (s.a.w)
and a handful of his Companions. Among these was Umm Umara.
Seeing the Muslims flee, Umm Umara ran to the defense of the Prophet
and took up arms, along with her husband and two sons. The Prophet
noticed that she had no shield, and so said to oneof the retreating
men:"Give your shield to the one who is fighting." So he handed her
the shield,and she defended the Prophet of Allah with it, using also
the bow and arrow along with a sword. She was attacked by horsemen,
but never wavered nor felt fear. She later boldly claimed,"If they had
been on footas we were, we would have trounced them, Allah willing."
Abdullah ibn Zayed, her son, was wounded during the battle. His wound
bled profusely. His mother ran to him and bandaged his wounds, and
then commanded him, "Go and fight the people, my son!" The Prophet
(s.a.w) admired her sense of sacrifice, and commended her, "Who can
endure what you canendure, Umm 'Umara!"
Suddenly, the man who had struck her son advanced, and the Prophet
called out to her,"This is the one who struck your son." She bravely
confronted the man, who her very son described as being like a great
tree trunk, and struck at his leg, sending him to his knees. The
Messenger of Allah smiledso much his teeth became visible, and
remarked, "You have retaliated, Umm 'Umara!".Having finished him off,
the Prophet then said"Praise be to Allah who has given you victory
anddelighted you over your enemy and let you enjoy your revenge
directly."
At one stage, the Prophet(s.a.w) was left alone, so taking the
opportunity, the enemy Ibn Qumay'a charged at the Prophet, shouting
"Show me Muhammad! I will not be saved if he is saved!" So Mus'ab ibn
'Umayr, along with some other of the Companions, dashed to the
protection of the Prophet. Umm 'Umara was among them, and began
fiercely striking at the enemy of Allah, even though he was wearing
double armour. Ibn Qumay'a managed to strike a blow at her
neck,leaving a serious wound. The Prophet quickly called on her son
"Your mother! Your mother! Bind her wound! May Allah bless you, the
people of a house! The stand of your mother is better than the stand
of so-and-so. May Allah havemercy on you, people of a house! The stand
of your foster father is better than the stand of so-and-so. May Allah
havemercy on you, people of a house!" Umm 'Umara, seeing the Prophet's
pleasure on her determination and valour , earnestly requested"Ask
Allah to make us your companions in the Garden!" So he said "O Allah,
make them my companions in the Garden." And this was thedesire of Umm
'Umara, to which she replied "I do not care what afflicts me in this
world!"
That day, she received thirteen wounds, and was treated for her neck
wound for a complete year. She also participated in the Battle of
Yamama, where she received eleven wounds and lost her hand.
Her courageous characterearned her the respect ofall the Companions,
especially the Khalifa's who would visit her and pay special attention
to her.
'Umar bin Khattab (r.a.a) was brought some silk garments which
contained excellent quality material. One of the people remarked"This
garment is worth such-and-such (meaning how expensive it was). You
should send it to the wife of 'Abdullah ibn 'Umar, Safiyya bint Abi
'Ubayd." 'Umar (r.a.a) however did not desire such a garment for his
daughter in law. "That is something which I will not give to Ibn
'Umar. I will send it to someone who is more entitled to itthan her -
Umm 'Umara Nusayba bint Ka'b. On theday of Uhud, I heard the Messenger
of Allah (s.a.w)say, 'Whenever I looked to the right or left I saw her
fighting in front of me'."
This was the life of Umm 'Umara, the warrior who stood when many fled,
who sent her wounded son back into the thick ofthe battle, and was
prepared to lose her life to save the Prophet's. In return, she
received the du'a for the Prophet's companionship in Paradise.
May Allah bless our women with such courage, self-sacrifice and perseverance.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤