Musab ibn Umayr - Biographies of the Companions (Sahabah)

Musab ibn Umayr was born and grew up in the lap of affluence and
luxury. His rich parents lavished a great deal of care and attention
on him. He wore the most expensive clothes and the most stylish shoes
of his time. Yemeni shoes were then considered to be very elegant and
it was his privilege to have the very best of these.
As a youth he was admired by the Quraysh not only for his good looks
and style but for his intelligence. His elegant bearing and keen mind
endeared him to the Makkan nobility among whom he moved with ease.
Although still young, he had the privilege of attending Quraysh
meetings and gatherings. He was thus in a position to know the issues
which concerned the Makkans and what their attitudes and strategies
were.
Among Makkans there was a sudden outburst of excitement and concern as
Muhammad, known as al-Amin (the Trustworthy), emerged saying that God
had sent him as a bearer of good tidings and as a warner. He warned
the Quraysh of terrible chastisement if they did not turn to the
worship and obedience of God and he spoke of Divine rewards for the
righteous. The whole of Makkah buzzed with talk of these claims.The
vulnerable Quraysh leaders thought of ways of silencing Muhammad. When
ridicule and persuasion did not work, they embarked on a campaign of
harassment and persecution.
Musab learnt that Muhammad and those who believed in his message were
gathering in a house near the hill of as-Safa to evade Quraysh
harassment. This was the house of al-Arqam. To satisfy his curiosity,
Musab proceeded to the house undererred by the knowledge of Quraysh
hostility. There he met the Prophet teaching his small band of
companions, reciting the verses of the Quran to them and performing
Salat with them in submission to God, the Great, the Most High.
The Prophet welcomed him, andwith his noble hand tenderly touched
Musab's heart as it throbbed with excitement. A deep feeling of
tranquility came over
him.
Musab was totally overwhelmed by what he had seen and heard. The words
of the Quran had made a deep and immediate impression on him.
In this first meeting with the Prophet, the young and decisive Musab
declared his acceptance of Islam. It was a historic moment. The keen
mind of Musab, his tenacious will and determination, his eloquence and
his beautiful character were now in the service of Islam and would
help change the course ofmen's destinies and of history.
On accepting Islam Musab had one major concern his mother. Her name
was Khunnas bint Malik. She was a woman of extraordinary power. She
had a dominant personality and could easily arouse fear and terror.
When Musab became a Muslim, the only power on earth he might have
feared was his mother. All the powerful nobles of Makkah and their
attachment to pagan customs and traditionswere of little consequence
to him. Having his mother as an opponent, however, could not be taken
lightly.
Musab thought quickly. He decided that he should conceal his
acceptance of Islam until such time as a solution should come from
God. He continued tofrequent the House of al-Arqam and sit in the
company of the Prophet. He felt serene in his new faith and by keeping
all indications of his acceptance of Islam away from her, he managed
to stave off his mother's wrath, but not for long.
It was difficult during those daysto keep anything secret in Makkah
for long. The eyes and ears of the Quraysh were on every road. Behind
every footstep imprinted in the soft and burning sand was a
Qurayshinformer. Before long, Musab was seen as he quietly entered the
House of al-Arqam, by someone called Uthman ibn Talhah.
At another time, Uthman saw Musab praying in the same manner as
Muhammad prayed. The conclusion was obvious.
As winds in a storm, the devastating news of Musab's acceptance of
Islam spread among the Quraysh and eventually reached his mother.
Musab stood before his mother, his clan and the Quraysh nobility who
had all gathered to find outwhat he had done and what he had to say
for himself.
With a certain humility and calmconfidence, Musab acknowledged that he
had become a Muslim and no doubt he explained his reasons for so
doing. He then recited some verses of the Quran - verses which had
cleansed the hearts of the believers and brought them back to the
natural religion of God. Though only fewin number, their hearts were
now filled with wisdom, honor, justice and courage.
As Musab's mother listened to her son on whom she had lavished so much
care and affection, she became increasingly incensed. She felt like
silencing him with one terrible blow. But the hand which shot out like
an arrow staggered and faltered before the light which radiated from
Musab's serene face. Perhaps, it was her mother's love which
restrained her from actually beating him, but still she felt shehad to
do something to avenge the gods which her son had forsaken. The
solution she decided upon was far worse for Musab than a few blows
could ever have been. She had Musab taken to a far corner of the
house. There he was firmly bound and tethered. He had become a
prisoner in his own home.
For a long time, Musab remainedtied and confined under the watchful
eyes of guards whom his mother had placed over him to prevent him from
any further contact with Muhammad and hisfaith. Despite his ordeal,
Musab did not waver. He must have hadnews of how other Muslims were
being harassed and tortured by the idolators. For him, as for many
other Muslims, life in Makkah was becoming more and more intolerable.
Eventually he heard that a groupof Muslims were preparing secretly to
migrate to Abyssinia to seek refuge and relief. His immediate thoughts
were how to escape from his prison and join them. At the first
opportunity, when his mother and his warders were off-guard, he
managed to slip away quietly.Then with utmost haste he joined the
other refugees and before long they sailed together across the Red Sea
to Africa.
Although the Muslims enjoyed peace and security in the land of the
Negus, they longed to be in Makkah in the company of the noble
Prophet. So when a reportreached Abyssinia that the conditions of the
Muslims in Makkah had improved, Musab was among the first to return
toMakkah. The report was in fact false and Musab once again left for
Abyssinia.
Whether he was in Makkah or Abyssinia, Musab remained strong in his
new faith and his main concern was to make his life worthy of his
Creator.
When Musab returned to Makkahagain, his mother made a last attempt to
gain control of him and threatened to have him tied up again and
confined. Musab swore that if she were to do that, he would kill
everyone whohelped her. She knew very well that he would carry out
this threat for she saw the iron determination he now had.
Separation was inevitable. Whenthe moment came, it was sad for both
mother and son but it revealed a strong Persistence in kufr on the
part of the mother and an even greater persistence in iman on the part
of the son. As she threw him out of her house and cut him off from all
the material comforts she used to lavish on him, she said:
"Go to your own business. I am not prepared to be a mother to you."
Musab went up close to her and said:
"Mother, I advise you sincerely. I am concerned about you. Do testify
that there is no god but Allah and that Muhammad is His servant and
His Messenger."
"I swear by the shooting stars, I shall not enter your religion even
if my opinion is ridiculed and my mind becomes impotent," she
insisted.
Musab thus left her home and the luxury and comforts he usedto enjoy.
The elegant, well-dressed youth would henceforth be seen only in the
coursest of attire. He now had more important concerns. He was
determined to use his talents and energies in acquiringknowledge and
in serving God and His Prophet.
One day, several years later, Musab came upon a gathering ofMuslims
sitting around the Prophet, may God bless him and grant him peace.
They bowed their heads and lowered their gaze when they saw Musab, and
some were even moved to tears.This was because his jalbab was old and
in tatters and they were immediately taken back to the days before his
acceptance of Islam when he was a model of sartorial elegance. The
Prophet looked at Musab, smiled gracefully and said:
"I have seen this Musab with his parents in Makkah. They lavishedcare
and attention on him and gave him all comforts. There was no Quraysh
youth like him. Then he left all that seeking the pleasure of God and
devoting himself to the service of His Prophet." The Prophet then went
on to say:
"There will come a time when God will grant you victory over Persia
and Byzantium. You would have one dress in the morning and another in
the evening and you would eat out of one dish in the morning and
another in the evening."
In other words, the Prophet predicted that the Muslims would become
rich and powerful and that they would have material goods in plenty.
The companions sitting around asked the Prophet:
"O Messenger of Allah, are we in a better situation
in these times or would we be better off then?" He replied:
"You are rather better off now than you would be then. If you knew of
the world what I know you would certainly not be so much concerned
with it."
On another occasion, the Prophet talked in a similar vein to his
companions and asked them how they would be if they could have one
suit of clothes in the morning and another in the evening and even
have enough material to put curtains in their houses just as the Kabah
was fully covered. The companions replied that they would then be in a
better situation because they would then have sufficient sustenance
and would be free for ibadah (worship). The Prophet however told them
thatthey were indeed better off as they were.
After about ten years of inviting people to Islam, most of Makkahstill
remained hostile. The noble Prophet then went to Taif seeking new
adherents to the faith. He was repulsed and chased out of the city.
The future of Islam looked bleak.
It was just after this that the Prophet chose Musab to be
his"ambassador" to Yathrib to teach a small group of believers who had
come to pledge allegiance to Islam and prepare Madinah for the day of
the great Hijrah.
Musab was chosen above companions who were older than he or were more
closely related to the Prophet or who appeared to possess greater
prestige. No doubt Musab was chosen for this task because of his noble
character, his fine manners and his sharp intellect. His knowledge of
the Quran and his ability to recite it beautifully and movingly was
also an important consideration.
Musab understood his mission well. He knew that he was on a sacred
mission to invite people to God and the straight path of Islam and to
prepare what was to be the territorial base for the young and
struggling Muslim community.
He entered Madinah as a guest of Sad ibn Zurarah of the Khazrajtribe.
Together they went to people, to their homes and theirgatherings,
telling them about the Prophet, explaining Islam to them and reciting
the Quran. Through the grace of God, many accepted Islam. This was
especially pleasing to Musab but profoundly alarming to many leaders
of Yathribite society.
Once Musab and Sad were sittingnear a well in an orchard of the Zafar
clan. With them were a number of new Muslims and others who were
interested in Islam. A powerful notable of the city, Usayd ibn
Khudayr, came upbrandishing a spear. He was lividwith rage. Sad ibn
Zararah saw him and told Musab:
"This is a chieftain of his people. May God place truth in his heart."
"If he sits down, I will speak to him," replied Musab, displaying all
the calm and tact of a great daiy.
The angry Usayd shouted abuse and threatened Musab and his host. "Why
have you both come to us to corrupt the weak among us? Keep away from
us ifyou want to stay alive." Musab smiled a warm and friendly smile
and said to Usayd: "Won't you sit down and listen? If you are pleased
and satisfied with our mission, accept it and if you dislike it we
would stop telling you what you dislike and leave."
"That's reasonable," said Usayd and, sticking his spear in the ground,
sat down. Musab was not compelling him to do anything. He was not
denouncing him. He was merely inviting him to listen. If he was
satisfied, well and good. If not, then Musab would leave his district
and his clan without any fuss and go to another district.
Musab began telling him about Islam and recited the Quran to him. Even
before Usayd spoke, it was clear from his face, now radiant and
expectant, that faithhad entered his heart. He said:
"How beautiful are these words and how true! What does a person do if
he wants to enter this religion?"
"Have a bath, purify yourself and your clothes. Then utter the
testimony of Truth (Shahadah), and perform Salat. Usayd left
thegathering and was absent for only a short while. He returned and
testified that there is no god but Allah and that Muhammad is the
Messenger of Allah. He then prayed two rakatsand said:
"After me, there is a man who if he follows you, everyone of his
people will follow him. I shall send him to you now. He is 'Sad ibn
Muadh."
Sad ibn Muadh came and listened to Musab. He was convinced and
satisfied and declared his submission to God. He was followed by
another important Yathribite, Sad ibn Ubadah. Before long, the people
of Yathrib were all in a flurry, asking one another.
"If Usayd ibn Khudayr, Sad ibn Muadh and Sad ibn Ubadah have accepted
the new religion, how can we not follow? Let's go to Musab and believe
with him. They say that truth emanates from his lips."
The first ambassador of the Prophet, peace be on him, was thus
supremely successful. The Prophet had chosen well. Men and women, the
young and the old, the powerful and the weak accepted Islam at his
hands. Thecourse of Yathribite history had been changed forever. The
way was being prepared for the great Hijrah. Yathrib was soon tobecome
the center and the base for the Islamic state.
Less than a year after his arrival in Yathrib, Musab returned to
Makkah. It was again in the season of pilgrimage. With him was a group
of seventy-five Muslims from Madinah. Again at Aqabah, near Mina, they
met the Prophet. There they solemnly undertook to defend the Prophet
at all cost. Should they remain firm in their faith, their reward,
said the Prophet, would be nothing less than Paradise. This second
bayah or pledge which the Muslims of Yathrib made came to be called
the Pledge of War.
From then on events moved swiftly. Shortly after the Pledge, the
Prophet directed his persecuted followers to migrate to Yathrib where
the new Muslims or Ansar (Helpers) had shown their willingness to give
asylum and extend their protection to the afflicted Muslims. The first
of the Prophet's companions to arrive in Madinah were Musab ibn Umayr
and the blind Abdullah ibn Umm Maktum. Abdullah also recited the Quran
beautifully andaccording to one of the Ansar, both Musab and Abdullah
recitedthe Quran for the people of Yathrib.
Musab continued to play a majorrole in the building of the new
community. The next momentous situation in which we meet him was
during the great Battle of Badr. After the battle was over, the
Quraysh prisoners of war were brought to the Prophet who assigned them
to the custody of individual Muslims. "Treat them well," he instructed.
Among the prisoners was Abu Aziz ibn Umayr, the brother of Musab. Abu
Aziz related what happened: "I was among a group of Ansar...Whenever
they had lunch or dinner they would give me bread and dates to eat in
obedience to the Prophet's instructions to them to treat us well.
"My brother, Musab ibn Umayr, passed by me and said to the man from
the Ansar who was holding me prisoner:
'Tie him firmly... His mother is a woman of great wealth and maybe she
would ransom him for you.'" Abu Aziz could not believe his ears.
Astonished, he turned to Musab and asked: "My brother, is this your
instruction concerning me?" "He is my brother, not you," replied
Musabthus affirming that in the battle between iman and kufr, the
bonds of faith were stronger than the ties of kinship.
At the Battle of Uhud, the Prophet called upon Musab, nowwell-known as
Musab al-Khayr (the Good), to carry the Muslim standard. At the
beginning of the battle, the Muslims seemed to be gaining the upper
hand. A group of Muslims then went against the orders of the Prophet
and deserted their positions. The mushrikin forces rallied again and
launched a counterattack. Their main objective, as they cut through
the Muslim forces, was to get to the noble Prophet.
Musab realized the great danger facing the Prophet. He raised
thestandard high and shouted the takbir. With the standard in one hand
and his sword in the other,he plunged into the Quraysh forces. The
odds were against him. A Quraysh horseman movedin close and severed
his right hand. Musab was heard to repeat the words:
"Muhammad is only a Messenger. Messengers have passed away before
him," showing that however great his attachment was to the Prophet
himself, his struggle above all was for the sake of God and for making
His word supreme. His left hand was then severed also and as he held
the standard between the stumps of his arms, to console himself he
repeated: "Muhammad is only a Messenger of God. Messengers have passed
away before him." Musab was then hit by a spear. He fell and the
standard fell. The words he repeated, every time he was struck were
later revealed to the Prophet and completed, and became part of the
Quran.
After the battle, the Prophet andhis companions went through the
battlefield, bidding farewell to the martyrs. When they came to
Musab's body, tears flowed. Khabbah related that they could not find
any cloth with which to shroud Musab's body, except his own garment.
When they covered his head with it, his legsshowed and when his legs
were covered, his head was exposed and the Prophet instructed:
"Place the garment over his head and cover his feet and legs with the
leaves of the idhkhir (rue) plant."
The Prophet felt deep pain and sorrow at the number of his companions
who were killed at the Battle of Uhud. These included his uncle Hamzah
whose body was horribly mutilated. But it was over the body of Musab
that the Prophet stood, with great emotion. He remembered Musab as he
first saw him in Makkah, stylish and elegant, and then looked at the
short burdah which was now the only garment he possessed and he
recited the verse of the Quran:
"Among the believers are men who have been true to what they have
pledged to God."
The Prophet then cast his tendereyes over the battle field on which
lay the dead companions of Musab and said: "The Messenger of God
testifies that you are martyrs in the sight of God on the day of
Qiyamah."
Then turning to the living companions around him he said:"O People!
Visit them, send peace on them for, by Him in whose hand is my soul,
any Muslim who sends peace on them until the day of Qiyamah, they
would return the salutationof peace."
As-salaamu alayka yaa Musab...
As-salaamu alaykum, ma'shar ash-shudhadaa.
As-salaamu alaykum wa rahmatullah wa barakatuhu.
Peace be on you, O Musab...
Peace be on you all, O martyrs. .
Peace be on you and the mercy and blessings of God.

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Shaykh Taj ud Din (R.A) - Sufism Biographies

Shaykh Taj'ud-Din Ahmad ibn Ata'illah was born in about 1250 into a
distinguished family ofreligious scholars who followed the school of
Hazrat Imam Malik (R.Z) in Alexandria.
His father was a close follower of Shaykh Abu'l Hasan ash-Shadhili.
Ahmad ibn Ata'illah became the close follower of Shaykh Abu'l-Abbas
al-Mursi after he had completed his study of Islamic Law as
transmitted by the school of Hazrat Imam Malik (R. Z).
Shaykh Abu'l-Abbas al-Mursi predicted that Ahmad ibn Ata'illah would
become an authority in both the Sufi path and Islamic Law, and it was
in Cairo that this prediction of his future greatness came true, for
the there he led two lives. One washis professional life as a teacher
of Islamic Law inaccordance with what had been transmitted through
Hazrat Imam Malik (R. Z) in various public institutions and mosques in
Cairo, such as Al-Azhar and the newly built Al-Mansuriyyah,
togetherwith his public preaching which attracted large audiences; his
other life was devoted to his duties as a spiritual master of the
Shadhili Order, in which he transmitted the transformative teaching of
the Muhammadi code to sincere seekers of wisdom and gnosis. Shaykh
Ahmad ibn Ata'illah was also influential in the Mamlukcourt, and used
to counsel Sultan al-Mansur(d. 1298) on religious matters.
Towards the end of his life, Shaykh Ahmad ibn Ata'illah was confronted
by a well-known religious scholar called Ibn Taymiyyah (d. 1328) who
was a stark enemy of all Sufis. With reference to him, ShaykhAhmad ibn
Ata'illah warned everyone about the shallow-minded attitude displayed
by some orthodox jurists and religious scholars towards Sufism. He
died in 1309, and his tomb in the Qarafah cemetery in Cairo, where
many people have experience miraculous phenomena, still stands to this
day. Some of Shaykh Ahmad ibn Ata'illah's wise sayings are:
"Do not travel from created being to createdbeing.
Otherwise you will be like the donkey at the mill-stone:
That from which he travels is that to which he travels.
Rather travel from created beings to the Maker of being:
'And the final end is to your Lord.'
Your turning to Allah is your turning away from creation.
Your turning to creation is your turning away from Allah.
Do not keep the company of anyone
Whose state does not inspire you,
And whose speech does not guide you to Allah.
The heart does not benefit by anything like withdrawal
By which it enters the arena of reflection."
And, quoting Hazrat Shaykh Abdal-Qadir al-Gilani:
"I did not reach Allah and Exalted by standing in prayer at night, nor
by fasting in the day nor by studying knowledge. I reached Allah by
generosity and humility and soundness of the heart."
He also said:
"Allah has a garden in this world.
Whoever enters it does not yearn
For the garden of the Next World."
and
"You are not veiled from Allah by the existence of something that
exists with Him since there is nothing which exists with Him. You are
veiled from Him by the illusion that something exists with Him."

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Helping the Distressed

Helping and supporting those in distress is a trait that is encouraged
by Islam and a noble characteristic that is an implication of sincere
brotherhood and chivalry. The lifeand manners of the Prophet present
the finest example for every aspect of our life, especially in helping
and supporting those in need or distress. The Prophet was known for
this noble characteristic, even before receiving the divine message.
When he received the revelation for the first time he went back
toKhadeejah and told her about what had happened to him, he added: "I
feared that something might happen to me." Khadeejah said, "Never! By
Allaah, Allaah will never fail you as you maintain the ties of
kinship, speak the truth, help the poor and the destitute, serve your
guests generously, and assist deserving, calamity-afflicted people."
Thus Khadeejah deduced that Allaah would protect the Prophet because
of his good deeds, including his keenness to help the distressed, as,
after all, aperson reaps what he sows.
In Islam, relieving others of their distress is considered a duty for
those who can do so and a good deed towards which people should race.
The Prophet said: "Allaah helps whoever helps his brother."` His words
have become an axiom for Muslims.
Moreover the Prophet commanded Muslims to assist those in need and
distress. When he forbade his Companions from sitting on roads unless
they observed the rights of the road, he explained that these rights
included helping those in distressand guiding the lost: Imaam Ahmad
narrated on the authority of Al-Baraa' ibn 'Aazib that the Prophet
passed by some people while they were sitting on the road and said to
them: "If you have to sit there then guide the lost, return greetings
and support the oppressed."
Helping those in distress is a rewardable charity. In a Hadeeth on the
authority of Abu Moosa Al-Ash'ari the Prophet said: "Giving charity is
an obligation upon every Muslim." He was asked, "O Messenger of
Allaah, what about the one who does not find something to give?"' He
said: "Let him workwith his hands and give in charity." He was asked,
"What if he still does not find anything to give?" He replied: "Then
let him assist those in need and in distress…"
A person who asks for help may be oppressed, helpless or distressed,
and in all cases helping him and fulfilling his need is relief for his
suffering. In return, Allaah The Almighty promises to relieve the
distress of those who relieve others on the Day of Resurrection. The
Prophet said: "If a person relieves a Muslim of his trouble, Allaah
will relieve him of his troubles on the Day of Resurrection."
I'tikaaf, or ritual seclusion in the mosque, is a great act of
worshipand its reward is also great as a Muslim leaves everything
behind for it and dedicates himself to worshipping Allaah The
Almighty.However, the reward of the person who fulfills the need of
others is greater than the one who performs I'tikaaf. In this regard,
the Prophet said: "It isbetter for the one who moves to fulfill his
brother's need to do so than to make I'tikaaf for ten years."
Al-Hasan once ordered Thaabit Al-Bunaani to go andfulfill the need of
a certain man. Thaabit said, "But I am in thestate of I'tikaaf."
Al-Hasan said to him, "O foolish man! Do you not know that fulfilling
the need of your brother is better for you than making I'tikaaf?"
Helping those in distress and fulfilling people's needs indicates
strong faith and sincere brotherhood. The chivalrous and magnanimous
cannot endure seeing anyone in distress, and without any hesitation or
delay they hurry to assist the distressed, voluntarily seeking the
reward of Allaah The Almighty. Moosa (Moses) the magnanimous and noble
prophetof Allaah, escaped from the oppression of Pharaoh. He was tired
and exhausted when he reached the well of Madyan, and there he found a
crowd of men watering their flocks. He also found two women there who
were waiting for the men to finish so that they could water their
flocks too. Once he knew their need, he did not wait for them to ask
him for help, rather he took the initiative and watered them for them.
Allaah The Almighty Says (what means): {And when he came to the well
of Madyan, he found there a crowd of people watering [their flocks],
and he found aside from them two women driving back [their flocks]. He
said, "What is your circumstance?" They said, "We do not water until
the shepherds dispatch [their flocks]; and our father is an old man."
So he watered [their flocks] for them; then he went back to the shade
and said, "My Lord, indeed I am, for whatever good You would send down
to me, in need."} [Quran 28:23, 24]
This is the attitude of the chivalrous - they never hesitate when it
comes to helping others and relieving the distressed.
Finally, helping those in need andsupporting those in distress is a
way of thanking and praising Allaah The Almighty for His blessings,
and this causes the blessings of Allaah The Almighty to continue and
increase, as the more blessings a person is granted, the more people
need his help. Therefore, if a person praises Allaah The Almighty for
His blessings, they will last and, vice versa.
We seek refuge with Allaah The Almighty against the cessation ofHis
blessings, and may His blessings and peace be upon His Messenger his
family, his Companions and those who follow him.

Protective Jealousy is the Characteristic of the Noble

The Protective Jealousy of the Husband over his Wife
As stated previously, it was narrated that Sa'd ibn 'Ubaadah said, "If
Iwere to see a man with my wife, I would strike him with a sword, and
not with the flat side of it." When the Messenger of Allaah heard
this, hesaid: "Are you surprised at Sa'd's jealousy over hishonor? By
Allaah, I am more jealous over my honor than he is over his,and Allaah
is more jealous than I am." [Al-Bukhaari and Muslim]
It was narrated that when the rebels entered into the presence of
'Uthmaan ibn 'Affaan his wife Naa'ilah, spread her hair out as she was
entreating the chivalry ofthe rebels. Thereupon 'Uthmaan shouted at
her, and said, "Cover yourself! By Allaah, death is easier for me than
the violation of the sanctity of your hair." Therefore, the husband's
protective jealousy over his wife motivates him to protect and
safeguard her from anything that might harm her honor or disrespect
her dignity.
The Protective Jealousy of the Wife over her Husband
One day the Prophet asked 'Aa'ishah : "Are you jealous?" She replied
in astonishment, "And how could someone like me not become jealous
over someone like you?" [Muslim] It was narrated on the authority of
Anas that he said,
While the Prophet wasin the house of one of hiswives, one of the
Mothersof the Believers sent a meal in a dish. The wife at whose house
the Prophet was, struck the hand of the servant, causing the dish to
fall and break. The Prophet gathered the broken pieces of the dish and
then started collecting the food on them which had been in the dish,
andsaid: "Your mother [my wife] felt jealous." Then he detained the
servant until an [unbroken] dish was brought from the wife at whose
house he was. He gave the unbroken dish to the wife whose dish had
been broken and kept the broken one at the house where it had been
broken. [Al-Bukhaari]
Incidents that Were Motivated by Manly Zeal
Narrating the events of the 286th Hirji year, Al-Haafith Ibn Katheer
quoted what was mentioned in Al-Muntathim,
From the wonders that occurred during that year, a woman sued her
husband before the judge of Ar-Rayy [a city inmodern day Iran]. She
claimed that she had 500 Dinars as her deferred portion of her dowry,
buther husband denied this. She managed to get proof to support her
plea. She was then told that she had to uncover her face in order to
makesure that she was the wife. When this was insisted upon, the
husband became jealous and said, "Do not uncover her face. She is
truthful in her claim." He confessed that her claim was true in order
to avoid other people seeing his wife's face. When the wife realized
what had happened and that he had confessed so that others would not
seeher face, she said: "I absolve him of the deferred portion of my
dowry in this world and in the Hereafter."
Al-Haafith As-Sam'aani added in Al-Ansaab, "Having admired their
jealousy, the judge said: 'This incident is to be added to the
historical record of noble manners.'"
Some historians mentioned the following incident as one of the good
deeds of Al-Hajjaaj ibn Yoosuf Ath-Thaqafi: Itwas narrated that a
Muslim woman was taken captive in India and she pleaded for the help
of Al-Hajjaaj, and said, "O Hajjaaj!" When the news reached him, he
replied, "At your call!" He spent seven million Dirhams to be able to
rescue her.
Then there is the story of a noble Muslim woman who was captured by
theRomans. The only relation between her andthe Caliph,
Al-Mu'tasim-billaah, was the brotherhood of Islam. When she was
tortured by the prince of 'Amooriyah, she cried for his help and
released a shout that was so huge that its echo was recorded in
history. She cried, "O Mu'tasim!" He received the news of her cry
while he was resting. He immediately responded, saying, "At your
call!" He mobilized ahuge army of Muslim soldiers, who set off
withhim. Each one of them was filled with pride and enthusiasm due to
the manly zeal over the honor of this woman. They defeated the enemies
and marched closer and closer to their country, breaking into their
fortresses until they reached 'Amooriyah and destroyed its fortresses.
They marched until they reached the captured woman and, thereupon,
Al-Mu'tasim said to her, "Iask you to testify before your great
grand-father, the Messenger of Allaah on the Day of Judgment that I
came to rescue you."
In the seventh century after Hijrah, disunity struck the Muslims such
that they became weak. Therefore, the crusaders conquered parts of
their countries and aspired forfurther occupation. They sought the
help of one group of Muslims against the other until they almost
conquered Egypt. The Fatimide ruler of Egypt during that time,
Al-'Aadhid lideen-illaah, thought to seek the help of the governor of
Ash-Shaam, Noor Ad-Deen Zinki, but how could he accept when theking of
Ash-Shaam himself did not recognizethe caliphate of the Fatimide ruler
in Egypt and denied the legitimacy of his governance and rule? He was
an affiliate to the caliphate of the Abbasids in Baghdad, who were
struggling with the Fatimides. Al-'Aadhid decided to use manly
zealover Muslim women and their honor in order to solve the problem:
He sent a message to Noor Ad-Deen Zinki seeking hisaid and accompanied
it with the most influential summons: the locks of hair of his
womenfolk in the caliphate in Cairo. This had a strong impact on Noor
Ad-Deens's heart. It aroused feelings of jealousy and chivalry in the
hearts of the soldiers of Ash-Shaam as well as its people. To rescue
Egypt from the crusaders, they sacrificed the best of their soldiers
under the leadership of Asad Ad-Deen Shirkooh and Yoosuf ibn Ayyoob
(Salaah Ad-Deen Al-'Ayyoobi). That was theinfluence that a lock of a
woman's hair had, whichchanged the course of history. This was
followed by the battle of Hitteen during which the sacred land
(Palestine) was cleansed from disgrace and the crusaders were forced
to leave.
While Muslims live by andenjoy these feelings of jealousy and manly
zeal in their societies, which elevates their ranks way above the
stars and raises them to the most sublime of ranks in virtueand
purity, the non-Muslim societies in the East and the West experience
the life of weak men (Dayyooths) and procurers, filth and impurities,
indecency and disgrace, humiliationand shame. Indeed, someanimals
would refuse to experience such a life: Some male animals get jealous
over their females, and in order to protect her, the male fights
others until the strongest one of them finally wins. How truthfulour
prominent scholars were when they said, "Every nation whose menhave
weak manly zeal, itswomen do not properly maintain their chastity."

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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