His name was unusual and incomplete. Julaybib means"small grown" being
the diminutive form of the word"Jalbab ". The name is an indication
that Julaybib was small and short, even of dwarf-like stature. More
than that, he is described as being "damim" which means ugly,
deformed, or of repulsive appearance.
Even more disturbing, for the society in which he lived, Julaybib's
lineage was not known. There is no record of who his mother or his
father was or to what tribe he belonged. This was a grave disability
in the society in which he lived. Julaybib could not expect any
compassion or help, any protection or support from a society that
placed a great dealof importance on family and tribal connections. In
this regard, all that was known of him was that he was an Arab and
that, as far as the new community of Islam was concerned, he was one
of the Ansar. Perhaps he belonged to one of the outlying tribes beyond
Madinah and had drifted into the city or he could even have been from
among the Ansar of the city itself.
The disabilities under which Julaybib lived would have been enough to
have him ridiculed and shunned in any society and in fact he was
prohibited by one person, a certain Abu Barzah of the Aslam tribe,
from entering his home. He once told his wife:
"Do not let Julaybib enter amongyou. If he does, I shall certainly do
(something terrible to him)." Probably because he was teased and
scoffed at in the company ofmen, Julaybib used to take refuge in the
company of women.
Was there any hope of Julaybib being treated with respect and
consideration? Was there any hope of his finding emotional
satisfaction as an individual and as a man? Was there any hope ofhis
enjoying the relationships which others take for granted? And in the
new society emergingunder the guidance of the Prophet, 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?
Just as he was aware of the great issues of life and destiny, the
Prophet of Mercy was also aware of the needs and sensibilities of his
most humble companions. With Julaybib in mind, the Prophet went to one
of the Ansar and said: "I want tohave your daughter married.""How
wonderful and blessed, O Messenger of God 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. "Then for
whom, O Messenger of God?" asked the man, obviously somewhat let down.
"For Julaybib," said the Prophet.
The Ansari must have been too shocked to give his own reactionand he
merely said: "I will consult with her mother." And off he went to his
wife. "The Messenger of God, may God bless him and grant him peace,
wants to have your daughter married," he said to her. She toowas
thrilled. "What a wonderful idea and what a delight to the eye (this
would be)." she said."He doesn't want to marry her himself but he
wants to marry her to Julaybib," he added. She was flabbergasted.
"To Julaybib! No, never to Julaybib! No, by the living God, we shall
not marry (her) to him."she protested.
As the Ansari was about to return to the Prophet to inform him of what
his wife had said, the daughter who had heard hermother's
protestations, asked:"Who has asked you to marry me?"
Her mother told her of the Prophet's request for her hand in marriage
to Julaybib. When she heard that the request had come from the Prophet
and thather mother was absolutely opposed to the idea, she was greatly
perturbed and said:
"Do you refuse the request of the Messenger of God? Send me to him for
he shall certainly not bring ruin to me." This was the reply of a
truly great person whohad a clear understanding of what was required
of her as a Muslim. What greater satisfaction and fulfillment can
aMuslim find than in responding willingly to the requests and commands
of the Messenger of God! No doubt, this companion of the Prophet,
whose name we do not even know had heard theverse of the Quran: "Now
whenever God and His Apostle have decided a matter, it is not for a
believing man or believing woman to claim freedom of choice in so far
as they themselves are concerned. And he who disobeys God and His
Prophet has already, most obviously, gone astray." (The Quran, Surah
al-Ahzab, 33:36).
This verse was revealed in connection with the marriage ofZaynab bint
Jahsh and Zayd ibn al-Harithah which was arranged by the Prophet to
show the egalitarian spirit of Islam. Zaynab at first was highly
offended at the thought of marrying Zayd a former slave and refused to
do so. The Prophet prevailed upon them both and they were married.
Themarriage however ended in divorce and Zaynab was eventually married
to the Prophet himself. It is said that the Ansari girl read the verse
to her parents and said:
"I am satisfied and submit myself to whatever the Messenger of God
deems good for me." The Prophet heard of her reaction and prayed for
her:"O Lord, bestow good on her in abundance and make not her lifeone
of toil and trouble."
Among the Ansar, it is said therewas not a more eligible bride than
she. She was married by the Prophet to Julaybib and they lived
together until he was killed.
And how was Julaybib killed? He went on an expedition with the
Prophet, peace be on him, and an encounter with some mushrikin ensued.
When the battle was over, the Prophet asked his companions: "Have you
lost anyone?" They replied giving the names of their relatives of
close friends who were killed. He put the same questions to other
companions and they also named the ones they had lost in the battle.
Another group answered that they had lost no close relative whereupon
the Prophet said:
"But I have lost Julaybib. Search for him in the battlefield." They
searched and found him beside seven mushrikin whom he had struck
before meeting his end. The Prophet stood up and went to the spot
where Julaybib, his short and deformed companion,lay. He 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
arms and it is said that he had no better bed besides the forearms of
the messenger of God. The Prophet then dug for him a grave and himself
placed him in it. He did not wash him for martyrs are not washed
before burial.
Julaybib and his wife are not usually among the companions of the
Prophet whose deeds are sung and whose exploits are recounted with
reverence and admiration as they should be. But in the meagre facts
that are known about them and which have here been recounted we see
how humble human beings were given hope and dignity by the Prophet
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 was an attitude which
reflected a profound understanding of Islam. It reflected on her part
the effacement of personal desires and preferences even when she could
have counted onthe support of her parents. It reflected on her part a
total disregard for social pressures. It reflected above all a ready
and implicit confidence in the wisdom and authority of the Prophet in
submitting herself to whatever he deemed good. This is the attitude of
the true believer.
In Julaybib, there is the example of a person who was almost regarded
as a social outcast because of his appearance. Givenhelp, confidence
and encouragement by the noble Prophet, he was able to performacts of
courage and make the supreme sacrifice and deserve the commendation of
the Prophet: "He is of me and I am of him."
--
- - - - -
And Allah Knows the Best!
- - - - -
Published by :->
M NajimudeeN Bsc- INDIA
¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
-
{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
Share 
