Hazrat Ghause Saqalain Sayyid Abdul Qaadir (R.A) - Sufism Biographies

Hazrat Ghause Saqalain Sayyid Abdul Qaadir (R.A)
HIS POSITION IN THE SILSILA: Maqbool-e-Bargahe Ilaahi, Gohar
Darya-e-Wilaayat, QutbulAqtaab, Fardul Ahbaab, Hazrat Abu Muhammad,
Sayyid Muhiyyudeen, Mahboob-e-Subhani Sheikh Abdul Qaadir Jilani (radi
Allaho anhu) is the seventeenth Imam and Sheikh of the Silsila Aaliyah
Qaaderiyah Barakaatiyah Razviyah Nooriyah.
BLESSED BIRTH: He was born on the eve of the 1st of Ramadaan 470 Hijri
in the city of Gilan.
HIS BLESSED NAME: His blessed name was SayyidAbdul Qaadir.
TITLES: His title was Abu Muhammad and he is famously known as
Muhiyyuddeen, Ghaus-e-Azam, Ghaus-e-Paak and Ghaus Piya (radi Allaho
anhu) etc. He is tarafain Sayyid (descendant of Imam Hassan and
Hussain)
HIS PARENTS : He was a descendant of the Holy Prophet Muhammad from
both his mother's and father's side. His father's name was Sayyid Abu
Saleh Moosa (radi Allaho anhu) and his mother's name was Sayyida Ummul
Khair Faatima. (radi Allaho anhu)
HIS FEATURES: He was very well built and of medium height. Broad
chest, a long broad beard, tan in color, joint eyebrows, strong voice,
and of beautiful character.
HIS FAMILY TREE: His family tree reaches Sayyiduna Ali-e-Murtaza (radi
Allaho anhu) from his father through 14 generations and through his
mother by 12 generations.
Hazrat Sayyiduna Abdur Rahmaan Jaami (radi Allaho anhu) said the
following concerning the geneology of Sarkaar-e-Ghaus-e-Azam (radi
Allaho anhu) :
"He is an exalted King, who is known as Ghaus-e-Azam (radi Allaho
anhu) . He is Sayyid from both his parents. Hassanifrom his father and
Hussaini from his mother."
Hazrat Muhammad Mustafa
(Salall Laahu Alaihi Wasallam)
Sayyidatun Nisa Fathima Sayyiduna Ali-e-murtaza
Shaheed-e-karbala Imam Husain Sayyiduna Imam Hassan
Sayyiduna Imam Zainul Abedeen Sayyid Hassan Mathni
Imam Muhammad BaaqirSayyid Abdul Mahdh
Sayyiduna Imam Jaafar Saadiq Sayyid Moosa Al Jawn
Sayyiduna Imam Moosa Kaazi Sayyid Abdullah Thaani
Sayyiduna Sheikh Ali Raza Sayyid Moosa Thaani
Sayyid Aboo Ala'ud'deen Sayyid Dawood
Sayyid Kamaalud'deen Esa Sayyid Muhammad
Sayyid Abul Ataa Abdulla Sayyid Yahya Az Zaahid
Sheikh Sayyid Mahmood Sayyid Abi Abdillah
Sayyid Muhammad Sayyid Abu Saaleh Moosa(Father)
Sayyid Aboo Jamaal
Sayyid Abdullah Soomee
Sayyida Ummul Khair Faatima (Mother)
Sayyiduna Muhiyyud'deen Abu Muhammad Adul Qaadir Jilaani
(Ridwaanullahi Ta Aala Alaihim Ajmaeen)
SHEIKHUL MASHA'IKH SAYYIDUNA JUNAID-E-BAGHDADI (radi Allaho anhu):
lived two hundred years before Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu) foretold his coming in the following manner. Once while Hazrat
Junaid-e-Baghdaadi (radi Allaho anhu) was ina state of Spiritual
Ecstacy, He stated: "His foot is on my Shoulders, His foot is on my
shoulders." After he had come out of this spiritualcondition, his
disciples questioned him concerning these words and he said, "I have
beeninformed that a great Saint will be born towards the end of the
fifth century. His name shall be Abdul Qaadir (radi Allaho anhu) and
his title will be Muhiyyuddeen. He will be born in Jilaan and he will
reside in Baghdad. One day, on the command of Allah, he will say, 'My
foot is on the shoulders of all the Awliyah Allah.' While in my
spiritual condition, I saw his excellence and these words were uttered
by me without my control."
IMAM HASSAN ASKARI (radi Allaho anhu): Sheikh Abu Muhammad (radi
Allaho anhu) states that before his demise, Imam Hassan Askari handed
his Jubba (Cloak)over to Sayyiduna Imam Maaroof Karghi (radi Allaho
anhu) and asked him to pass it over to Sarkaar-e-Ghaus-e-Azam (radi
Allaho anhu). Hazrat Imam Maroof Karghi (radi Allaho anhu) passed this
Cloak over to Sayyiduna Junaid-e-Baghdaadi (radi Allaho anhu), who in
turn passed it over to Sheikh Danoori and it was then passed down
until it reached Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) in the year
497 Hijri. (Makhzanul Qaaderiah)
SHEIKH ABU BAKR BIN HAWWAAR (radi Allaho anhu) lived before the time
of Huzoor Ghuas-e-Azam. And was amongst the distinguished Mashaaikhof
Baghdaad. Once whilesitting in his majlis, he said, "There are seven
Aqtaab of Iraq: 1. Sheikh Maaroof Karghi (radi Allaho anhu) 2.Hazrat
Imam Amad bin Hambal (radi Allaho anhu) 3. Hazrat Bishr Haafi (radi
Allaho anhu) 4. Sheikh Mansoor bin Amaar (radi Allaho anhu) 5.
Sayyiduna Junaid Baghdaadi (radi Allaho anhu) 6. Hazrat Sahl bin
Abdullah Tastari (radi Allaho anhu) 7. Hazrat Abdul Qaadir Jeeli (radi
Allaho anhu) ." On hearing this, Sayyidi AbuMuhammad (radi Allaho
anhu), who was a mureed of Sheikh Abu Bakr (radi Allaho anhu) asked,
"We have heard and know six of these names, but the seventh, we have
not heard of. O Sheikh! Who is Abdul Qaadir Jeeli."
Sheikh Abu Bakr (radi Allaho anhu) replied by saying, "Abdul Qaadir
(radi Allaho anhu) will bea non-Arab (and a) piousman. He will be born
towards the end of the fifth century Hijri and hewill reside in
Baghdaad." [Bahjatul Asraar]
SHEIKH KHALEEL BALKHI (radi Allaho anhu): He is a great Wali-Allah and
had passed away before the time of Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu). Once whileseated with his disciples he said, "A pure servant of
Allah will become apparent in Iraq towards the end of the fifth
century. The world will gain brightness from his presence. He will be
the Ghaus of his time. The creation of Allah will be obedient to him,
and he will be the Leader of the Awliyah Allah." [Azkaarul Abraar]
IMAM MUHAMMAD BIN SAEED ZANJANI (radi Allaho anhu) stated as follows
in his distinguished work Nuzhatul Khawatir: AFrom the era of Hazrat
Abi Ali Hassan Yasaarajuwi (radi Allaho anhu) , up to the era of
Sheikh Abdul Qaadir Jilaani (radi Allaho anhu), every Wali that passed
this earth, foretold the coming and the excellence of Hazrat
Ghaus-e-Azam (radi Allaho anhu) @ [Nuzhatul Khawatir]
HIS BLESSED BIRTH: There are two narrations concerning the date of
birth of Huzoor Ghaus-e-Azam (radi Allaho anhu). The first narration
is that he was born on the first of Ramadaan 470 Hijri and the second
is that he was born on the eve of the second of Ramadaan470. The
second narration seems to be the one more favoured amongst the learned
scholars. The birth of Sarkaar-e-Ghaus-e-Azam was a great blessing to
the Ummah as it was not only the birth of a child, but it was the
coming of the King of the Awliyah, which had been foretoldfor
centuries before his birth. Huzoor Ghaus-e-Azam (radi Allaho anhu) was
blessed to his mother at an age when women are usually unable to have
children. Sayyida Ummul Khair Faatima (radi Allaho anhu) was sixty
years oldwhen Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) was born. This
alone was one of the astonishing incidents relating to the birth of
the Great Saint.
MIRACULOUS EVENTS SURROUNDING HIS BLESSED BIRTH: Apart from this,
there were various other miraculousevents which surrounded the birth
of Huzoor Ghaus-e-Azam. Hazrat Sayyiduna Shahabudeen Suharwardi (radi
Allaho anhu) quoted the following five miracles (Karamaat) which
surrounded the birth of Ghaus-e-Azam, in his distinguished book,
Manaqib-e-Ghausia:
(1). On the eve of the birth of Huzoor Ghaus-e-Azam (radi Allaho
anhu), his father, SayyidiAbu Saalaeh, saw in his dream, the Holy
Prophet Muhammad (Sall Allaho alaihi wasallam) who gave him the
following glad tiding: "O Abu Saaleh! Almighty Allah has blessed you
with a pious son. He is my beloved and the belovedof Almighty Allah
and he is the most exalted amongst the Awliya and Aqtaab."
(2). When he was born, he had the impression ofthe footprint of
Rasoolullah (Sall Allaho alaihi wasallam) on his shoulder. This alone
was the proof of his Wilaayah.
(3). Almighty Allah gave glad tidings to his parents in their dream
that their son would be the Sultaanul Awliyah and those who oppose him
would be mislead (Gumraah).
(4). On the eve of his birth approximately eleven hundred males were
born in Jilaan and every one of them a WaliAllah.
(5). He was born on the eve of Ramadaan. During the entire month of
Ramadaan between Sehri and Iftaar, he never drank milk after the time
of sehri and before the time of Iftaar.In other words, he kept fast
from the day he wasborn. His blessed mothersays that he would nevercry
for milk the entire day and would only takemilk at the time of
Iftaar.Subhaanallah!
DEMISE OF HIS FATHER : After the demise of his father, he was taken
under the care of his illustrious grandfather Hazrat Abdullah
Soomee,the very same personality who was responsible for the marriage
of the parents of the Great Saint. He took Hazrat Ghaus-e-Azam under
his wing and blessed him with gems of spiritualism. He molded the
Great Saint from childhood into the personality that he was to be. He
nurtured him with gentleness and showered him with words of wisdom.
VOICE FROM THE UNSEEN: Huzoor Ghaus-e-Azam (radi Allaho anhu) was not
like other children who spent their time playing and fooling around.
From a tender age, he spent his time in the remembrance of Almighty
Allah. If he at any time ever intended to join the other children,
then from the unseen a voice would beheard to say, "Come Towards Me O
Blessed one" At first, on hearing this voice, he would become afraid
and go tohis mother and sit on her lap. As the time passed, he became
accustomed to this voice,and instead of going to his mother, he would
abandon the thought of playing and occupy himself in the remembrance
of Allah.
COMMENCEMENT OF ACADEMIC STUDIES: When Hazrat Ghaus-e-Azam (radi
Allaho anhu) was four and a half years old,and according to
certainnarrations, five years old, his mother enrolled him into a
local Madrassah in Jilaan. He thus commenced his early education at
this Madrassah. He remained in this Madrassah until the age of ten.
During this period a certain amazing event occured. Whenever Huzoor
Ghaus-e-Azam would enter the Madrassah he would see bright
figureswalking ahead of him saying, "Give way to the Friend of Allah"
His son Sayyidi Abdur Razzaq (radi Allaho anhu) reports that once
Hazrat Ghaus-e-Paak (radi Allaho anhu) was asked when he first came to
know of his Wilaayah and Hazrat Ghaus-e-Paak(radi Allaho anhu)
answered by saying, "When I was ten years old, I found Angels walking
beside me on my way to the Madrassah, and when we reached the
Madrassah I would hear them say, 'Give way to the Wali Allah, Give way
to the Wali Allah' It was when this continued that I knew that I had
been blessed with Wilaayah."
DEMISE OF SAYYIDI ABDULLAH SOOM'EE (radi Allaho anhu): Hazrat
Ghaus-e-Paak (radi Allaho anhu) was still a student at the Madrassahin
Baghdaad when his grandrather Hazrat Abdullah Soom'ee (radi Allaho
anhu) journeyed from this world to the Hereafter. After the demise of
his grandfather, the responsibility of his education fell to his
blessed mother. With patience, sincerity and dedication, she fulfilled
this responsibility that had been blessed to her. Once, while Huzoor
Ghaus-e-Azam (radi Allaho anhu) was about eighteen years old. he went
out of his house for a stroll. He walked in the streets of Jilaan and
found an ox in front of him. He walked behind itfor some time. Then
the animal turned around, and in the language of humans said, "You
have not been created for thisand you have not been commanded to do
this." On hearing this, he immediately returned home and explained
thisincident to his mother. He then requested permission to journey
toBaghdaad in order to complete his academic studies and seek more
spiritual knowledge. His mother, without a second thougth who was now
seventy eight years old, acceded to this noble request.
HIS MOTHER'S ADVICE: So, in her old age, Sayyida Ummul Khair Faatima
(radi Allaho anhu) said farewell to her eldest son Sayyiduna Abdul
Qaadir Jilaani (radi Allaho anhu). It was that time in her life, where
parents usually depend on their children for moral and financial
support, but this pious and pure servant of Allahwanted only the
pleasure of Allah and His Rasool (Sall Allaho alaihi wasallam). Whilst
she was very attached to Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu),
she did not let her personal feelings come before thepleasure of
Allah. She wanted her son to be a man of knowledge and wisdom.
In those days, people used to travel either by foot or by camel etc.
andthe roads passed through dense jungles and forests. There was
always a real danger of travelers being robbed and killed. Knowing all
this, she still supported his request and wished him well with her
duas. She said, "O my dear son!I have now become very old and I do not
think I will ever get to see you again, but my duas will always be
with you. May Almighty Allah grant you success in your quest for
academic and spiritaul knowledge." She then said, "Your Marhoom father
left eighty Dinaars, from which I amgiving forty dinaars to you, for
your journey and forty dinaars I will keep for your younger brother
Sayyid Abu Ahmad Abdullah." She took the forty dinaars and sewed them
under the arm of his coat. She once again made dua for him and on
bidding himfarewell gave him the following advice, "O my beloved son!
Let this advice which I am about to give you be an important part of
your life. Always speak the truth! Dont even think oflies."
On hearing this Huzoor Ghuas-e-Azam (radi Allaho anhu) said, "My dear
mother! I promise from my heart, that I willalways act upon your
advice." Sayyida Faatima (radi Allaho anhu) then embraced the apple of
her eye with love and motherly gentleness for the last time, and with
the words "Go May Allah be with you. It is He whois your Helper and
Protecter." The journey to Baghdaad began.
ADHERENCE TO HIS MOTHER'S ADVICE: After bidding farewell to his
mother, Huzoor Ghaus-e-Azam (radi Allaho anhu), joined a caravan which
was on its way to Baghdaad. In those days,people travelled in groups
for the sake of safety. The caravan of Huzoor Ghaus-e-Azam (radi
Allaho anhu) reached the city of Hamdaan without incident. After
leaving Hamdaan, they journeyed further. Their journey took them into
avast forest, where they were attacked by sixty robbers. The leader of
this band of robbers wasa very notorious bandit called Ahmad Badwi.
Thetravellers did not have the means to defend themselves against the
robbers and were forcedto surrender their belongings and valuables to
them. After looting the travellers, the robbers gathered all the loot
and began to distribute the it amongstthemselves. While all thiswas
happening, Huzoor Ghaus-e-Azam (radi Allaho anhu) was standing very
calmly amongst the travellers. Regarding him as just a young boy, none
of the robbers approached him, until one of them decided to approach
him. He went up to Hazrat Ghaus-e-Azam (radi Allaho anhu) and asked if
he had anythingvaluable. Huzoor Ghaus-e-Azam (radi Allaho anhu)
replied by saying that he had in his possession forty dinaars.On
hearing this the robber laughed at Ghaus-e-Azam and walked away,
thinking that he was lying. After some time another of the robbers
asked him the same question and recieved the same answer. He too
dismissed this statement of Ghaus-e-Azam (radi Allaho anhu) as a joke.
When the robbers had gathered, then both these robbers began to joke
about the young boy who thought he hadforty dinaars. On hearingtheir
discussion, their leader Ahmed Badawi asked them to bring
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) to him. When the Great Saint
was brought before Ahmed Badawi, he asked whether he had any valuables
in his possession, and the Saintreplied in the same way as before.
When Ahmed Badawi heard this, he asked for the forty dinaars. Huzoor
Ghaus-e-Azam (radi Allaho anhu) calmly showed them where the dinaars
were hidden. On tearing open the coat of Ghaus-e-Azam, they found that
there were really forty dinaars sewn under the arm of the coat. On
seeing this, Ahmed Badawi and his accomplices were taken aback. Ahmed
Badawi then asked, "O Young man! None of us knew that you had any
money.Knowing we are are bandits, why did you stilltell us where the
money was hidden?"
The young Ghaus-e-Azam (radi Allaho anhu) replied by saying, "When I
had left on this journey, I had promised my elderly and pious mother
that I would never lie. How then could I break this promise just for
the sakeof sixty bandits."
On hearing this, Ahmed Badawi felt great shame and in tears said, "O
young boy! You are so loyal in your promise to your mother, Shame on
me, that for years I have been disloyal to my promise with my
CreatorAlmighty Allah."
After saying these words, the bandit cried bitterly and then fell to
the feet of Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) and repented for
his sins. When his accomplices saw this, then they too did likewise
and repented sincerely from all their sins. They then returned all the
belongings of the travellers and escorted them out of the jungle.
Ithas been stated that the tauba of these bandits was so sincere, that
they were blessed with Wilaayah, through the sadqa of
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu). Huzoor Ghaus-e-Azam (radi
Allaho anhu) personally stated, "This was the firsttauba that a group
of mislead persons had made at my hands."
GHAUS-E-AZAM ENTERS BAGHDAAD: The City of Baghdaad was blessed with
the feet of Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) in the year 488
Hijri. Upon arrival in Baghdaad Shareef, the great Saint had already
spent the forty dirhams given to him by his mother. He began to spend
his days in hungerand poverty. Due to immense poverty, he went towards
the Arcade of Chosroes in search of halaal food. There he found that
there were already seventy Awliyah Allah in search of Halaal food.
Seeing this, he did not wish to be in their way and thus returned to
Baghdaad Shareef. On his way back, he met a traveller from Jilaan.
Thetraveller, on hearing that Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu) was from Jilan, asked if he knew a yound man by the name of
Abdul Qaadir. Hazrat Ghaus-e-Azam (radi Allaho anhu) informed him that
he was Abdul Qaadir. The traveller then handed a block of gold to
Sarkaar-e-Ghaus-e-Azam (radi Allaho anhu) saying that it had been sent
to him by his mother. On hearing this, Huzoor Ghaus-e-Azam (radi
Allaho anhu) immediately made the Shukr of Almighty Allah, and then
returned to theArcade of Chosroes, where he presented most of the gold
to the Awliyah Allah that were in search of food. He then took a
little for himself, and returned to Baghdaad. On returning to
Baghdaad, He prepared meals and fed the poor and then shared this meal
with them. SubnanAllah! This alone shows the character of the Great
Saint, that even though he was without food, he first gave most of his
gold to the Awliyah Allah, then fed the poor, before he himself ate
anything. Without doubtthis is the sign of a true servant of Allah. It
was inthis manner that the life of Sarkaar-e-Ghaus-e-Azam (radi Allaho
anhu) commenced in theHoly City of Baghdaad.
DISTINGUISHED TEACHERS: After a few days in Baghdaad Shareef, Hazrat
Ghaus-e-Azam (radi Allaho anhu) enrolled for academic studies at the
famous Jaamia Nizaamia. Duringthis time, this Jaamia was the centre of
learning and spiritualismfor the entire world. Jaamia Nizaamia was
blessed by Teachers of great calibre and piety. He studied with great
sincerity and dedication.Amongst his Teachers were : Abul Wafa Ali bin
Aqeel , Abu Ghaalib Muhammad bin Hassan Baaqilaani, Abu Zakariyah
Yahyaa bin Ali Tabrezi, Abu Saeed bin Abdul Kareem, Abul Anaaim
Muhammad bin Ali bin Muhammad, Abu Saeed bin Mubaarak Makhzoomi, and
Abul Khair Hamaad bin Muslim Al Dabbas (ridwaanullahi ta aala alaihim
ajmaeen). He attained knowledge in the following subjects from the
above mentioned Ulama: Qirat, Tafseer, Hadith, Fiqh, Shariah and
Tareeqat etc. Not only did He attain knowledge in these subjects, but
he excelled in every one of them.
In the field of Adab, his teacher was Allama Abu Zakariyah Tabrezi,
who was a great Aalim of his time. He was also the author of various
kitaabs such as: Tafseerul Quraan Wal Eraab; Sharah Qasaaidul Ashr and
Sharah Diwaan Abi Tamaam. In the field of Fiqh and Usool-e-Fiqh,his
Ustaads were: Sheikh Abul Wafa bin Aqeel Hambali, Abul Hassan Muhammad
bin Qaazi Abul Ulaa, Sheikh Abul Khataab Mahfooz Hambali, Qaazi Abu
Saeed Mubaarak bin Ali Makhzoomi Hambali.(ridwaanullahi ta aala
alaihim ajmaeen).
In the field of Hadith, he attained knowledge from the following Ulama:
Sayyidi Abul Barkaat Talhaa Al Aaqooli, Abul Anaim Muhammad bin Ali
bin Maimoon Al Farsi, Abu Uthmaan Ismaeel bin Muhammad Al Isbihaani,
Abu Ghaalib Muhammad bin Hassan Al Baaqilaani, Abu Muhammad Jaafar bin
Ahmad binil Husainil, Sayyidi Muhammad Mukhtaar Al Haashmi, Sayyidi
Abu Mansoor Abdur Rahmaan Al Qazzaaz, Abul Qaasim Ali bin Ahmad
Bannaan Al Karghi, Abu Taalib Abdul Qaadir bin Muhammad bin Yusuf
(ridwaanullahita aala alaihim ajmaeen).
(To be continued)

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And Allah Knows the Best!

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Talhah ibn Ubaydullah - Biographies of the Companions (Sahabah)

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
aboutMuhammad 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 ofBusra 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 toldTalhah, 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 mostdismayed 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 theydespaired of using gentle persuasion to achieve their
aim, they resorted to persecution andviolence. 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 onhis 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. Hegave 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 greatsignificance took place. Talhah grew
in stature as he bore the pain and suffering of being tested in the
path of God and HisProphet. 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 theway back
from Badr. They were both sad at having missed the opportunity of
taking part in thefirst 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 ibnUbaydullah. 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 wasdrained 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 puthim 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 ibnal-Jarrah and I were far from
theProphet. When we came close tohim 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 andhe 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 andsouth 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 whoexperienced 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
wasmore 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 afterthe 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'shouse 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 allegianceto him, including Talhah and Zubayr ibn
al-Awwam. Talhah and Zubayr were deeply shockedby the murder of
Uthman. They were horrified and felt strongly that the murderers
should be punished and that justice shouldbe 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 ofUthman. 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 nottolerate 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
foughtside 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 andhow
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 whenhe 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 namedAmr 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 inthe fighting and killing that followed that came to
be knownin 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 themwith 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!"

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Worth of Women in Islam

1) Worth of Women in Islam
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The Prophet's narrationsspeak of women with praise and respect. He once said:
"The world and all things in it are precious, and the most precious
thing in the world is a virtuous woman." (Ahmad and Muslim)
He also said:
"Shall I not inform you about the best treasure a man can have? It is
a virtuous woman who pleases him when he looks at her, who obeys him
when he commands her, and who guards herself when he is absent from
her."
The Prophet said:
"Made beloved to me from your world are women and perfume, and the
coolness of my eyes is in prayer." (Ahmad and An-Nasa 'i)
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2) Biologically Men and Women are two different sexes but
complementary to each other)
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One may well ask that if there is such a complete and comprehensive
spiritual equality between the two sexes, why is this identical
treatment not found in other rights, duties and privileges. Muslims
and especially non-Muslims question why men go out to work while women
are encouraged to stay at home, why women have to wear the Hijab
(veil), why a brother receives a largershare of inheritance than his
sister, why a man can be a ruler but a woman can not, etc., and they
then conclude that Islam treats women as inferior beings. Laws can
never be discussed without being explainedfirst, so we must first
consider the fundamental Islamic ethos that men and women are two
different yet complementary sexes. It is an established medicalfact
that men and women have different biological compositions and
temperaments. Allahthe All-Mighty created and knows this biological
difference better than we do, and has thus assigned to men and women
the roles that each excels in due to its nature. Neither gender is
inferior or superior to the other; instead they complement each other
like the two halves of a whole. In everyday life we see that society
consists of many different kinds of people, all of whom playtheir
particular roles to keep society intact. The farmer and the doctor
make different contributions to the society, but both are equally
important. Each excels in his own field, and each provides a service
for the other. Similarly, men and women are different sexes and play
vital rolesin their own areas of excellence.¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤
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3) The Reward of upbringing Girls
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In the days when it was a custom to cherish the birth of male children
and to bury the female children alive because ofshame and poverty, the
Prophet has said:
"Whoever looks after two girls till they reach maturity, he and I will
enter Paradise together like these two (fingers).�(Muslim and At-
Tirmidhi)

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Mutual Rights - Good Companionship - II

4- In disputes and arguments. Living in kindness implies that when a
dispute arises between the spouses, the husband should define the
points of dispute and explain her mistake to her, if she is the one
who is mistaken. This should be done in a way that involves no reproof
or scolding, particularly if he wants her to admit something. When she
admits, he has the choice to either reproach or forgive her. Attacking
her hastily before explaining her mistakes would end the love and
intimacy and hinder the process of living equitably, because she would
feelthat she has been wronged. Therefore, it is best that the husband
explains to his wife her mistake kindly.
The Prophet knew when his wife Aa'ishah was pleased or displeased with
him. When she was pleased with him, she would say, "By the Lord of
Muhammad"; otherwise, she would say, "By The Lord of Ibraaheem
[Abraham ]." The Prophet knew that she wouldnot swear by the Lord of
Ibraaheem unless there was something wrong. In both cases, she swore
by Allaah, who is of course the Lord of Muhammad and the Lord of
Ibraaheem but she would use the latter to show that she was upset.
This practice was the perfect politeness that only a noble and
honorable lady would practice. Such a lady neither attacks nor scolds
her husband for his mistakes, but rather behaves patiently and
bashfully. Surely, nowoman behaves patiently and bashfully, but Allaah
will grant her success and a good end.
Also, no man encounters harm from his wife patiently and without
saying hurtful or unpleasant words to her but Allaah The Almighty will
grant him a good end in this life and a great Hereafter. It is
reported that one day a student visited a scholar and saw his son
serving him and showing him dutifulnessin an amazing way. When the
sonleft, the scholar asked his student, "Are you amazed at his
dutifulness?" The student replied in the affirmative and said that he
was very amazed at the dutifulness of the son. The scholar explained,
"I lived with his mother for more than twenty years and she never
smiled at me,but I reacted patiently. Thus, Allaah The Almighty
compensated me with what you have seen."
When a man encounters the harm of his wife with abuse, revilement and
curses, she disdains and disparages him. As aresult, she will not
speak of his love or affection in his absence. People say that man
becomes a subject of discussion after his death, so he should choose
for himself the best speech. It meansthat all people who dealt with
him will talk about him after his death. They will mention what hesaid
and did.
The perfection of man appears in the flame of his anger when he
controls himself and does not sayanything but good. May Allaah endow
His mercy upon a husbandwho abstains from saying unpleasant words to
his wife!
Living equitably through speech is an important element in the
reformation of Muslim homes, and Allaah The Almighty increases the
reward of His slave according to the degree of his patience. Allaah
The Almighty favored men over women and endowed upon them patience and
wisdom that are not grantedto others. Thus, the husband should show
patience regardless of whatever he hears or sees from his wife. Also,
the righteouswoman should patiently endure any hurtful and harsh words
of her husband, for Allaah The Almighty will make these words a cause
for elevating her degrees,multiplying her good deeds and forgiving her
sins. Indeed, when Allaah The Almighty loves a people, He tests them.
So Allaah may test a woman by giving her a husband who harms her and
whom she hears unpleasant words from.
Kind treatment:
Living in kindness also entails kind treatment, which emanates from
being an ideal husband, concord and mutual faithfulness of the
spouses. Muslim homes will not be reformed except through righteous
deeds and good companionship that reflect a person's good nature, high
morals and virtue. The Prophet testified that the best of menare those
who treat their wives kindly and become superior with their good
deeds, manners and noble qualities.
It is not enough for the man to claim these qualities; he should
translate them into action. When Allaah The Almighty wants to complete
His favors over His slaveand shower him with His blessings, He
beautifies him with good conduct. So, a Muslim who adheres to Islam
and follows the way of Allaah The Almighty should, after obeying Him,
be keen to maintain noble morals and Islamic etiquettes whereby Allaah
The Almighty would increase His reward. The Prophet said: "Shall I
inform you of those among you who will be closest to me in position on
the Day of Resurrection? [They are] those of you who have the best
morals" [At-Tirmithi]
The Companions eagerly asked the Prophet about what causes men and
women to enter Paradise, saying, "What are the deeds that cause man to
enter Paradise the most?" The Prophet replied: "Fearing Allaah and
[having] high morals." [At-Tirmithi] Words and actions are required
for the spouses to live equitably, and the best person is the one who
has the best and most perfect manners. The Prophet said: "The most
perfect believers in faith are those among them with high morals."
[At-Tirmithi]
The Prophet made man's wifeand relatives the most entitled tohis good
manners. Therefore, he ordered dutifulness to one's parents due to
their closeness. A man asked, "O Messenger of Allaah, who is the most
deservingperson of my good companionship?" The Prophet replied: "Your
mother." The man again, "Then who?" "Your mother," The Prophet
replied.The man asked again, "Then who?" He said: "Your mother."
Hethen asked, "Then who?" Thereupon, the Prophet said: "Your father."
[Al-Bukhaari & Muslim]
The Prophet made the greatest share of man's good manners for his
relatives, so the first thing we look for in the manwhom Allaah has
beautified and enhanced in his manners is his good manners with his
family. This is because a man might behave in a kind and gentle way in
front of people, but once he enters his own house, he behavesbadly –
this is the most evil creation even if he is kind with people. His
kindness in this case is pretentious and hypocritical, but if he were
to behave peacefully, kindly, mercifully and gently with his weak wife
and children who are under his authority and power, it would be
considered a sure sign that he is truthful in his good manners.
For this reason, the man who wants to behave in a good way should
begin with his family. The Prophet led the Muslim Ummah (nation) and
stood on the pulpit, permitting what Allaah The Almighty made
lawful,prohibiting what Allaah The Almighty made unlawful, explaining
the Sharee'ah of Allaahand guiding to His way. He ledthe armies to
make the religion of Allaah The Almighty dominant and His word reign
supreme. Yet, when he entered his house, he would enter with
compassion, mercy, gentleness and kindness.
The Prophet was the best man in treating his wives; the first thing he
would do was to use a Siwaak (toothstick) so that his wife would not
find a bad odor. This indicates that the husband, through living
equitablywith his wife, should take care of his appearance. Ibn
'Abbaas would bring a Kohl container andapply Kohl before the mirror,
saying, "I like adorning myself formy wife, as I like my wife adorning
herself for me." This is the perfection of Islam.
A Muslim man adopts certain practices and perfections with people when
he goes out of his house. Once he returns to his family and wife, he
treats each of them properly. The first thing theProphet would do upon
entering his house was to use the Siwaak. When he was alone with his
wives, he would be kind, use the best speech and act in the best way.
When 'Aa'ishah was asked about the manners of the Prophet at home, she
said, "He was in the service of his family." Sometimes he would stitch
his clothes and had no feeling of belittlement; it was an honor and
perfection as he was the most perfect, most honored and the highest in
rank and status in the sight of Allaah The Almighty.
Seeing one's family should be featured with modesty and humbleness.
The Prophet said: "Shall I inform you of those among you who are
closest to me in position on the Day of Resurrection? [They are] those
of you who have the best morals, and are the most humble."
[At-Tirmithi] The wife is most entitled to this humbleness. When the
Prophet visited his wives, he was keen to bring them happiness, so
that they would feel his love, fidelity and the bond with him after
his departure. To help strengthen this feeling, the Prophet would kiss
his wives before he left, not out of sexual desire because once he
heard the Athaan (call to prayer) he would be busied by that, but
rather because the Prophet would kiss his wife out of affection and
mercy so that she would realize her place in his heart and sentiment.
A guided Muslim, who wishes to abide by the Sharee'ah of Allaah
regarding living equitably, should treat his family in an honorable
manner. Moreover, the Prophet was keen to bring happiness to his wives
when sitting with them, being sad on the sad occasions and being happy
on the happy occasions. Nevertheless, he would never say anything but
thetruth.
(To be continued)