سلسلہ عالیہ نقشبندیہ سرداریہ

   Sihabah Iqram

HAZRAT ABU BAKR SIDDIQUE (Raddi Allah Unho)
The First Caliph of Islam

EARLY LIFE
Sayyiduna Abu Bakr (radi Allahu anhu's) real name was Abdullah, and he was given the title of "As Siddique" or"Testifier to the Truth." His father, 'Uthman, was known as Abu Quhafah and his mother, Salma, was known as Ummul Khair. He was two and a half years younger than Sayyiduna Rasulullah (sallal laahu alaihi wasallam).

He was the first among the Sahaba to accept Islam. He accompanied Sayyiduna Rasulullah (sallal laahu alaihi wasallam) during the Hijrah to Madinatul Munawwarah. Sayyiduna Abu Bakr (radi Allahu anhu) was a merchant. He freed many slaves, including Sayyiduna Bilal (radi Allahu anhu) and Sayyiduna Umayyah bin Qahaf (radi Allahu anhu). He participated in all the battles in which Sayyiduna Rasulullah (sallal laahu alaihi wasallam) had to fight the Kuffar.

Sayyiduna Abu Bakr (radi Allahu anhu) loved his faith more than anything else. At the Battle of Badr, his son, Sayyiduna Abdur Rahman (radi Allahu anhu), was fighting on the side of the Kuffar. After accepting Islam, Sayyiduna Abdur Rahman (radi Allahu anhu) said to his father, "O Father, at Badr, you were twice under my sword, but my love for you held my hand back." To this, Sayyiduna Abu Bakr (radi Allahu anhu) replied, "Son, if I had you only once under my sword, you would have been no more." He was so uncompromising in his faith.

At the time of the Battle of Tabuk, he donated all his wealth to the war effort, and when Sayyiduna Rasulullah (sallal laahu alaihi wasallam) asked him, "What have you left for your family,?" he replied, "Allah and His Rasool (sallal laahu alaihi wasallam)."

AS A CALIPH
After his election as the Caliph, Sayyiduna Abu Bakr (radi Allahu anhu) addressed the Muslims with these words:

"O People! I have been chosen by you as your leader, although I am no better than any of you. If I do any wrong, set me right. Listen, truth is honesty and untruth is dishonesty. The weak among you are the powerful in my eyes, as long as I do not give them their dues. The powerful among you are weak in my eyes, as long as I do not take away from them what is due to others.

"Listen carefully, if people give up striving for the Cause of Almighty Allah, He will send down disgrace upon them. If people become evil-doers, Almighty Allah will send down calamities upon them.

"Obey me as long as I obey Allah and His Rasul (sallal laahu alaihi wasallam). If I disobey Allah and His Rasul (sallal laahu alaihi wasallam), you are free to disobey me."

Such was the first Caliph of Islam. Indeed, the world would be a better place to live in, if we had leaders like Sayyiduna Abu Bakr (radi Allahu anhu).

Sayyiduna Abu Bakr (radi Allahu anhu) now sent Sayyiduna Usamah (radi Allahu anhu) on the expedition to Syria to fight the Romans, even though he had to attend to all the internal problems of the Islamic State.

The news that Sayyiduna Rasulullah (sallal laahu alaihi wasallam) had passed away, made some new Muslims think that the Islamic State would crumble and they refused to pay the Zakaah. These new Muslims could not yet get used to their faith and its requirements until then. Sayyiduna Abu Bakr (radi Allahu anhu) declared, "By Allah! Even if a single thread is due from a man, he must give it. If he refuses, I will declare war against him."

RENEGADES AND IMPOSTERS
Some others became imposters and renegades. Tulaiha, Musailimah, Maalik bin Nuwairah, Aswad Ansi and a woman named Sajah claimed that they were prophets and caused a great deal of confusion. Sayyiduna Abu Bakr (radi Allahu anhu) was quick to take action against these imposters.

Sayyiduna Khalid bin Walid (radi Allahu anhu) was sent to deal with Tulaiha who fled to Syria and later became a Muslim. Maalik bin Nuwarah was killed. Sayyiduna Ikramah (radi Allahu anhu) and Sayyiduna Surahbil (radi Allahu anhu) were sent to take action against Musailimah, but they were defeated. Sayyiduna Abu Bakr (radi Allahu anhu) sent Sayyiduna Khalid bin Walid (radi Allahu anhu) to tackle the notorious Musailamah who married Sajah. In the fight that followed, Sayyiduna Wahshi (radi Allahu anhu) killed Musailamah. Musailamah and Aswad Ansi also claimed to be prophets while Sayyiduna Rasulullah (sallal laahu alaihi wasallam) was alive. Aswad was killed by the Muslims of Yemen.

Sayyiduna Abu Bakr (radi Allahu anhu's) swift and bold steps saved the Islamic State from the serious danger of chaos and confusion. He could now attend to other urgent problems.

ERA OF CONQUESTS
During his Khilaafat, Sayyiduna Abu Bakr (radi Allahu anhu) had to take action against the Iranian Empire. The Emperor of Iran, Khusrou Parvez, was killed by his son, Shirooya, and the whole empire fell into chaos and disorder. Hurmuz, the Persian governor of Iraq, was very hostile to the Arabs and he was also cruel to the Muslims living in that area.

Sayyiduna Abu Bakr (radi Allahu anhu) sent Sayyiduna Muthamia (radi Allahu anhu) to take action against the Iranians in Iraq. His forces were not enough and Sayyiduna Khalid bin Walid (radi Allahu anhu) was then sent with reinforcements. The Muslim army captured vast areas of the Iranian Empire in several battles.

Sayyiduna Abu Bakr (radi Allahu anhu) then turned his attention to the Romans who were causing trouble in the North-West frontier. Sayyiduna Abu Bakr (radi Allahu anhu) sent 4 separate armies under Sayyiduna Ubaidah bin Jarrah, Sayyiduna Amr Ibnul As, Sayyiduna Yazid bin Abu Sufyaan and Sayyiduna Surahbil bin Hasnal (radi Allahu anhumul ajma'in) to deal with the Roman power.

The four armies joined into one unit to face the Romans more effectively. The Romans had amassed 150 000 soldiers, but the total Muslim army was only 24 000. Reinforcements were requested. Sayyiduna Abu Bakr (radi Allahu anhu) asked Sayyiduna Khalid bin Walid (radi Allahu anhu) to take charge of the Iraqi front and Sayyiduna Muthanna (radi Allahu anhu) to rush to the Syrian front to help fight the huge Roman army. The armies met in Yarmuk after Sayyiduna Abu Bakr (radi Allahu anhu) passed away. In this battle, the Romans were totally defeated.

PASSES AWAY
Sayyiduna Abu Bakr (radi Allahu anhu) fell ill at this time and passed away on the 21st of Jamadi-ul-Aakhir 13 A.H. (22 August 634). His rule lasted 2 years and 3 months. He was 63 years old.

One of the many contributions of Sayyiduna Abu Bakr (radi Allahu anhu) was the collection and compilation of the Holy Koran.

PERSONAL LIFE
He lived a very simple, pious and upright life. He was a true servant of Almighty Allah and a meticulous follower of Sayyiduna Rasulullah (sallal laahu alaihi wasallam).

He wore ordinary clothes and his meals were very simple. He attended to house-hold work and would go out at night and seek the poor and destitute. Humility and modesty were the keynotes of his character. He felt embarrassed when people showered praises on him or showed him immense respect. He often fasted during the day and spent the whole night in Salaah and meditation. He was a great orator and a master of genealogy (one who can trace a person's family line). In personal life, he was a Saint. He used all his powers to promote the interest of Islam and the good of people.

HAZRAT UMAR FAROOQ (Raddi Allah Unho)
The Second Caliph of Islam

ELECTION
Before he passed away, Sayyiduna Abu Bakr (radi Allahu anhu) consulted the senior Sahaba and elected Sayyiduna Umar (radi Allahu anhu) as the second Caliph of the Muslims.

EARLY LIFE
He was the son of Khattab and is famous in Islamic history as "Al Farooq" or "One who Distinguishes between Right and Wrong." His acceptance of Islam is also very famous.

AS A CALIPH
Sayyiduna Umar (radi Allahu anhu) was a very brave and straight-forward person. He was tough and uncompromising in Islamic principles. He was a great and talented ruler. During his Khilaafat, vast areas of the Roman and Persian empires and the whole of Egypt were brought under Islamic rule. He was also a gifted orator. He was very concerned for the welfare of the Muslims. He left a honourable legacy for Muslims after him. The Holy Koran was given to him by Sayyiduna Abu Bakr (radi Allahu anhu) for safe-keeping.

APPOINTS NEW COMMANDER
Sayyiduna Umar (radi Allahu anu) was a strong disciplinarian. He noticed the tremendous popularity of Sayyiduna Khalid bin Walid (radi Allahu anhu). He felt that people will lose trust in Almighty Allah and put all their trust in Sayyiduna Khalid bin Walid (radi Allahu anhu). He feared that the people may think too highly of him, thereby possibly increasing the self-esteem of Sayyiduna Khalid bin Walid (radi Allahu anhu) which would also breed arrogance, so he removed Sayyiduna Khalid (radi Allahu anhu) and appointed Sayyiduna Abu Ubaidah bin Jarrah (radi Allahu anhu) as the Commander in Chief of the Muslim army.

Sayyiduna Khalid bin Walid (radi Allahu anhu) happily accepted the orders of Sayyiduna Umar (radi Allahu anhu) and then served as an ordinary soldier. This is an example of the Islamic teachings of obedience to leadership!

DEFEAT OF THE PERSIANS
Sayyiduna Khalid bin Walid (radi Allahu anhu) had left Sayyiduna Muthanna (radi Allahu anhu) in command of the Muslim forces on the Iraqi front when he rushed to Yarmuk. Sayyiduna Muthanna (radi Allahu anhu) was finding it difficult to counter the enemy and went personally to Madinatul Munawwarah to ask Sayyiduna Abu Bakr (radi Allahu anhu) for re-inforcements. Sayyiduna Abu Bakr (radi Allahu anhu) had by that time passed away.

Sayyiduna Muthanna (radi Allahu anhu's) absence from the Iraqi front made things worse there. The Iranians regrouped under the command of Rustam and recaptured the lands taken by the Muslims. Rustam sent 2 columns of his army, one to Hirah and the other to Kaskar.

Sayyiduna Umar (radi Allahu anhu) sent Sayyiduna Abu Ubaidah (radi Allahu anhu), as Commander, to deal with the situation. Both the Persian columns were defeated. Rustam sent an even larger army and defeated the Muslims.

Sayyiduna Umar (radi Allahu anhu) raised another army and defeated the Persians. But the Persian court sent yet another larger army, and forced Sayyiduna Muthanna (radi Allahu anhu) to withdraw. The report of the new situation was sent to Sayyiduna Umar (radi Allahu anhu) and reinforcements under the command of Sayyiduna Saad bin Abi Waqqas (radi Allahu anhu) were sent.

The Persian and Muslim army met at Qadisiyah. After a long battle on several fronts, the outnumbered Muslim army defeated the 120 000 Persian soldiers and recaptured Hirah and their areas in the year 14 A.H. (636 C.E).

DEFEAT OF THE ROMANS
Muslims laid siege to Damascus during Sayyiduna Abu Bakr (radi Allahu anhu's) rule as Caliph. It continued, after he passed away, and lasted 70 days during the rule of Sayyiduna Umar (radi Allahu anhu). After the long siege, Sayyiduna Khalid bin Walid (radi Allahu anhu) took the Romans by surprise and entered the city. The Governor surrendered and a peace treaty was signed.

CONQUEST OF JERUSALEM
Meanwhile, Sayyiduna Amr ibn As (radi Allahu anhu) was laying siege to Jerusalem. Sayyiduna Khalid, Sayyiduna Abu Ubaidah and other Sahaba (radi Allahu anhumul ajma'in) also joined him. The Christians had little hope and decided to give in. They also suggested that the keys of Jerusalem be given to Sayyiduna Umar (radi Allahu anhu) himself personally. Sayyiduna Umar (radi Allahu anhu) went to Jerusalem. An agreement was signed that guaranteed the safety of the city and the safety of the Christians.

ASSASSINATION
A Persian non-Muslim, named Firoz and nicknamed "Abu Lulu," complained to Sayyiduna Umar (radi Allahu anhu) about his master, Sayyiduna Mughirah bin Shuba (radi Allahu anhu), who imposed tax on him. Sayyiduna Umar (radi Allahu anhu) told Firoz that the tax was reasonable. This made Firoz angry.

The next day, during the Fajr Salaah, he stabbed Sayyiduna Umar (radi Allahu anhu) 6 times in the back, severely wounding the Caliph. Sayyiduna Umar (radi Allahu anhu) passed away 3 days later in 23 A.H. He was 63 years old. He ruled the Islamic State for 10 years, 6 months and 4 days.

REFORMS
In a short space of 10 years, Sayyiduna Umar (radi Allahu anhu) had been well-known for his outstanding achievements and reforms in Islam. Some of these reforms were:-

1. He established the "Baitul Maal" (People's treasury for the state and public).

2. Judicial courts of Justice were set in the country. Judges and Magistrates handled all cases.

3. Establishment of an army headquarters for the defence of the country.

4. Construction of roads and canals.

5. Schools were established. Salaries for Imams, Mu'azzins and Ustaads were organized.

6. Masjids were improved and built in Makkatul Mukarramah and Madinatul Munawwarah. This included facilities for the Haajis.

7. Police Stations and prisons were built.

8. Establishment of the first Islamic Lunar calendar beginning from the Hijrah.

9. Proper weights and measures introduced.

10. Population census established.

11. Built orphanages and welfare homes.

12. Established proper punishment system and banned slavery.

PERSONAL LIFE
Simplicity and devotion were the main characters of Sayyiduna Umar (radi Allahu anhu). He used to wear clothes that had many patches and yet received Governors, convoys and diplomats. He took just enough allowance from the State to have a simple meal and wear simple clothes. At times he was very poor. He used to visit the old people and sick and even do their house work. He used to visit the houses of the soldiers and inquire about their families. He stayed awake at night in Salaah and often kept Fast. He always supported and upheld the cause of Islam, with his wisdom, energy, dynamism, bravery and little wealth.

HAZRAT UTHMAN GHANI (Raddi Allah Unho)
The Third Caliph of Islam  

ELECTION
Before he passed away, Sayyiduna Umar (radi Allahu anhu) appointed a six-man Committee to elect his successor from among themselves. After long discussions and consultation, they elected Sayyiduna 'Uthman bin Affan (radi Allahu anhu) as the third Caliph of Islam.

EARLY LIFE
Sayyiduna 'Uthman (radi Allahu anhu) belonged to the Ummayah tribe of the Quraish. He was a very rich cloth merchant. He was known as "Al Ghani" or "The Generous." His father's name was Affan and his mother was Urwa.

He accepted Islam at the invitation of Sayyiduna Abu Bakr (radi Allahu anhu) and migrated to Abyssinia with his wife, Sayyadah Ruqayyah (radi Allahu anha), who was also the daughter of Sayyiduna Rasulullah (sallal laahu alaihi wasallam).

After she passed away, he married Sayyadah Umme Kulthum (radi Allahu anha), another daughter of Sayyiduna Rasulullah (sallal laahu alaihi wasallam). Because of this, he earned the title "Zun Noorain" or "Possessor of Two Lights." He took part in all the battles with Sayyiduna Rasulullah (sallal laahu alaihi wasallam) except the Battle of Badr.

CONQUESTS
During the Khilaafat of Sayyiduna 'Uthman (radi Allahu anhu), the rebellion in Azerbhaijaan and Armenia was silenced.

Sayyiduna Mu'awiyah (radi Allahu anhu), with the help of Sayyiduna Abi Sarah (radi Allahu anhu), captured Cyprus by naval attack and brought it under Islamic rule. Vast areas of North Africa including Tripoli, Tunisia and Morocco were also brought under the Islamic rule.

The Romans, although defeated several times by the Muslims in the past, made another attempt, during the Khilaafat of Sayyiduna 'Uthman (radi Allahu anhu), to recapture the lands they had already lost. Constantine, the Emperor of Rome, made great preparations and attacked Alexandria with a naval fleet five to six thousand strong. But, the Romans were defeated by the Muslim naval forces under the command of Sayyiduna Abi Sarah and Sayyiduna Mu'awiyah (radi Allahu anhuma).

REBELLION
The Governors of the provinces, appointed by Sayyiduna Umar (radi Allahu anhu), were removed and replaced by members of the new Caliph's clan. The majority of the new governors were inspired by worldly means rather than by piety and interests of their subjects. People started to demand the removal of these Governors, but the Caliph did not respond to their appeals. Delegates mainly from Iraq and Egypt, submitted their demands to the Caliph. The situation, however got out of control.

ASSASSINATION
In the turmoil, Sayyiduna 'Uthman (radi Allahu anhu) himself was made Shaheed by rebels while he was reading the Holy Koran inside his house. This happened on Friday, the 17th of Zil Hajj in 35 A.H.. He was 84 years old.

CHARACTER
Sayyiduna 'Uthman (radi Allah anhu) was a very simple and very kind person. His simplicity and kindness did not alow him to take strong action against the trouble makers and rioters. Above all, because of his simple-mindedness, his administration was not as disciplined as it had been during the Khilaafat of Sayyiduna Umar (radi Allahu anhu).

Sayyiduna 'Uthman (radi Allahu anhu) was a generous man. He used to spend a lot of money for Islam and to free the slaves. He was a great and pious man who feared and loved Almighty Allah and Sayyiduna Rasulullah (sallal laahu alaihi wasallam) above everything else. Although he was very rich, his living was very simple. He did not indulge in luxury. He was ever mindful of death. Major parts of the night were spent in Salaah. He also fasted every second or third day.

THE HOLY Koran
A major achievement of Sayyiduna 'Uthman (radi Allahu anhu) was the duplication of the Holy Koran from the records kept by Sayyiduna Abu Bakr (radi Allahu anhu), who handed it to Sayyiduna Umar (radi Allahu anhu), who then handed it to his daughter, Sayyadah Hafsa (radi Allahu anha), the wife of Sayyiduna Rasulullah (sallal laahu alaihi wasallam).

Sayyiduna 'Uthman (radi Allahu anhu) made copies of the Holy Koran from the original and sent it to capitals such as Kufa, Damascus, Makkatul Mukarramah and Basrah, each accompanied by a Sahabi for the guidance of the readers.

HAZRAT ALI MURTADHA (Raddi Allah Unho)
The Fourth Caliph of Islam

Hadrat Ali, r. a

His birth

Parentage

Hadrat Ali was the son of Abu Talib, a prominent Quraish chief and custodian of the Holy Ka'bah. Abu Talib was so-called because he was the father of "Talib," the eldest brother of Hadrat Ali. The real name of Abu Talib was 'Abd Manaf.' However, he was more popularly known by his surname than by his real name. Abu Talib was the son of Abdul Muttalib. Abdul Muttalib was also a surname, his real name being Shaybah. Abdul Muttalib was the son of Hashim. Hashim was a great man of his line, and his descendants came to be known as Hashimites.

The mother of Hadrat Ali was Fatima. She was the daughter of Asad who was a son of Hashim. Fatima was a cousin of Abu Talib. Thus, both the father and mother of Hadrat Ali were Hashimites, and that was a great honour.

Ancestry of Hadrat Ali and the holy Prophet

The holy Prophet was the son of Abdullah who was the son of Abdul Muttalib. Abdullah and Abu Talib were real brothers. Abu Talib was thus the real paternal uncle of the holy Prophet of Islam. Hadrat Ali was the first cousin of the holy Prophet. The holy Prophet and Hadrat Ali had a common grandfather who was Abdul Muttalib.
 

Abdul Muttalib was the son of Hashim, who was the son of Abd Manaf, who was the son of Qusay, who was the son of Murrah, who was the son a Kaab, who was the son of Luayy, who was the son of Ghalib, who was the son of Fihr, who was the son of Malik, who was the son of Nadr, who was the son of Kannah. Beyond Kannah, the ancestry extended to Hadrat Ismail, and Hadrat Ibrahim, who flourished some 2,500 years earlier.

Date of birth

The exact date of birth of Hadrat Ali is not known with any degree of certainty. According to Traditions, Hadrat Ali was born on the 13^th of Rajab in the 28^th year of the Elephant era. The Elephant era, according to the annals of Arabia commenced when Abraha, the Christian Viceroy of Yemen, invaded Mecca with the intention of destroying the Ka'bah, and shifting the centre of pilgrimage to Yemen. The invasion failed, the Christian army had to beat a retreat without achieving its object. That marked the retreat of Christianity from the heartland of Arabia and paved the way for the rise of Islam.

The holy Prophet of Islam was born in the 'Year of the Elephant'. According to scholars, 'The Year of the Elephant' corresponds to the year 571 of the Christian Era [CE]. On this basis, the year of the birth of Hadrat Ali would have to be placed around 599 or 600 CE. In any case, Hadrat Ali was at the junction of two centuries, the sixth and the seventh.

Birth of Hadrat Ali

Hadrat Ali was born in unusual circumstances. On the 13^th day of the holy month of Rajab, Fatima, the mother of Hadrat Ali, visited the Ka'bah to perform the pilgrimage. During the course of the pilgrimage and while circumambulating the Ka'bah, Fatima felt the pangs of childbirth. She retired to a secluded place in the precincts of the holy Ka'bah, and there Hadrat Ali was born. Hadrat Ali has thus had the unique honour to be born in the House of God. This unparalleled honour had endowed Hadrat Ali with a halo of sanctity that has become the subject of many legends. A hundred years later, Zain-ul-Abidin, a grandson of Ali (son of Hadrat Hussein), met an Arab woman at Najaf who told him that her grandmother had helped Fatima on the occasion of Hadrat Ali's birth. She narrated that according to the account of her grandmother, the child was beautiful; a smile played on his lips; he did not cry like other children; and his birth did not cause any pain to his mother.

His name

Fatima wanted to name her child "Asad" after her father and Abu Talib wanted to name him Zaid. When both mother and the child returned home, the holy Prophet, and Hadrat Khadijah came to see her newborn child. Since his birth, he had not opened his eyes, and that worried both Fatima and Abu Talib. However, when the holy Prophet took the child in his lap, then he opened his eyes. So the first person that Hadrat Ali saw after his birth was the holy Prophet. When the holy Prophet was asked whether he approved of the child being named either Asad or Zaid, he said that since the child was born in the House of God, he should be named Ali (the word Ali being a derivative of Allah). Hadrat Ali had thus had the distinction of being named after Allah. No one before him had ever been so named. Furthermore, the name acquired more sanctity because it was suggested by the holy Prophet.

His Life

The biographer and his hero

A biographer can be considered the alter-ego of the hero, whose biography is written. There is a common bond between the biographer and the hero which transcends the considerations of time and space. In writing this biography of Hadrat Ali, I have had some communion with the soul of Hadrat Ali, and in some mysterious way, I had the necessary guidance in appreciating such events in the life of Hadrat Ali which were otherwise obscure. Just as a lover locks the image of his beloved in his heart, thus the biographer locks the image of his hero in his heart, and he can enter into a dialogue with such image.

Biography and history

There are differences in the approach between a biographer and a historian. A biography is usually an exercise in hero worship and the biographer is prone to paint the picture of his hero in bright colours. On the other hand, the approach of a historian is for the most part objective and constructively critical. Every hero of a biographer may not necessarily be a great men from the viewpoint history. Where the hero is a great man in history, his biography has to be projected in the context of history. Hadrat Ali is indeed a great man in the history of mankind in general and the history of Islam in particular. In undertaking this study in the life of Hadrat Ali, I have had to act not only as a biographer, but as a historian as well. This means that besides narrating the main events in the Hadrat Ali's life, I must examine the impact of such events on history. As such, I must critically examine the main events in Hadrat Ali's life in order to ascertain their causes and effects. Of course such criticism has to be constructive.

Greatness of Hadrat Ali

Greatness is a phenomenon in which specially gifted persons who are endowed with extraordinary qualities appear on the world stage from time to time. History is the science which studies this phenomenon of greatness. Usually every person who scales the heights of greatness and acquires a place in history is a success from the worldly point of view. Here there is a peculiarity in the greatness of Hadrat Ali. He was great, indeed very great, but he was not a success from the worldly point of view in the conventional sense that the word 'success' is understood. We have thus to undertake a study to probe into the causes that militated against the success of Hadrat Ali from the worldly point of view in spite of his greatness. We will also have to consider how he is great when he did not succeed in the worldly sense.

Periods in the life of Hadrat Ali

The life of Hadrat Ali can be divided into three distinct periods. The first period comprises the first 32 years of his life and extends from 600 to 632 CE. I call this period the period of the education and action. It was during this period that he received his education under the loving care of the holy Prophet; imbibed with values of Islam; and acquired all the attributes that contribute to greatness. In the post-Hijri years, he emerged as the greatest warrior of the age. He distinguished himself as a great warrior in the battles of Badr, Uhud and the Ditch. His crowning success was his conquest of the Khyber. In battle he killed more men [through hand-to-hand combat] than any other single man in history. All those who fought in the duels against him were invariably killed. He came to be known as the "Lion of God."

Hadrat Ali, The Man

Physical appearance

Hadrat Ali was of medium-high height. He had a superb head with a face as noble as the man himself. His nose was straight, and his mouth was beautifully formed. His eyes were most commanding, being full of light and luster. There was an note of music in his voice. There was an aura of spirituality and a strong personal magnetism about him. In his youth he was handsome and full of fiery vigour. When he was older he became corpulent and bulky. His gray hair gave way to baldness. His beard, however, remained thick and luxuriant, and he often dyed it red. He was stout, genial, charitable, meditative, reserved, and he was a man who towered high above the people around him because of his intellectual and spiritual attainments.

Wives and children of Hadrat Ali

The principal wife of Hadrat Ali was Hadrat Fatima, the favourite daughter of the holy Prophet. During the lifetime of Hadrat Fatima, Hadrat Ali at one stage proposed to marry a daughter of Abu Jahl. When the holy Prophet came to know of this proposal, he became annoyed and declared that if Hadrat Ali wanted to marry another wife, he should divorce Hadrat Fatima first. Thereupon Hadrat Ali abandoned the idea of marrying another wife. Hadrat Fatima was the mother of three sons and two daughters. The sons were Hasan, Hussain, and Mohsin. Mohsin died during childhood. The daughters were Zainab and Umm Kulthum.

After the death of Hadrat Fatima, Hadrat Ali married a number of wives. They were:

(1) Umm-ul-Bunian who was the daughter of Hazam b. Khalid. Hadrat Ali had five sons from her, namely: Abdullah, Jafar, Abbas, Othman, and Umar. All of them except Abbas were martyred in the battle of Karbala along with Hadrat Hussain.

(2) Khaula was the daughter of Jafar Hanfiyah. She was the mother of the son known as Muhammad b. Hanfiyah.

(3) Umm Habib who was the daughter of Rabiah. She gave birth to a son Umar, in the daughter Ruqiya.

(4) Asma who was the daughter of Umais. She was in the first instance married to Hadrat Jafar, an elder brother of Hadrat Ali. On the death of Hadrat Jafar, Hadrat Abu Bakr married her. After the death of Hadrat Abu Bakr she married Hadrat Ali. She had to sons from Hadrat Ali, namely: Yahya and Muhammad Asghar.

(5) Laila who was the daughter of Masud. She was the mother of two sons, namely Ubaidullah and Abu Bakr.

(6) Umama who was a daughter of Abi Al Aa's and Hadrat Zainab and elder sister of Hadrat Fatima. Her son from Hadrat Ali bore the name of Muhammad Awsat.

(7) Umm Saeed who was a daughter of Urwa. She bore Hadrat Ali two daughters, namely: Umm-ul-Hasan and Rumia.

(8) Muhyat was a daughter of the famous Arab poet Imra-ul-Qais. She gave birth to a daughter who expired in infancy.

Hadrat Ali married nine wives in all including Hadrat Fatima. The number of wives at a time however did not exceed four. He had a few slave girls of whom Humia and Umm Shuaib bore him 12 daughters, Nafisa, Zainab, Ruqiya, Umm-ul-Karaam, Humaira, Umm Salma, Sughra, Khadija, Umm Hani, Umm Kulthum Jamana and Maimuna. Hadrat Ali was, in all, the father of 15 sons and 18 daughters. [total = 33 children]

Distinctions
 

Man of many distinctions

Hadrat Ali was a man of many distinctions. He owed his distinctions to his relationship with the holy Prophet, his valour, his knowledge and his spiritual attainments.

His birth

• He had the distinction of being a Hashimite both on the side of his father as well as his mother.

• He had the distinction of having a name which was derivative of the name of Allah. No other person before him bore the name of Ali.

His relationship with the holy Prophet

• On opening his eyes after his birth, the first person who he saw was the holy Prophet.

• The holy Prophet gave him his name.

• As an infant he had the honour of sucking the tongue of the holy Prophet.

• He was the first cousin of the holy Prophet. He became a ward of the holy Prophet, and was brought up as a family member of the household of the holy Prophet.

• He received his training under the loving care and guidance of the holy Prophet.

• When the holy Prophet declared his mission, he was the first teenager to be converted to Islam.

• Hadrat Khadijah and Hadrat Ali were the first two persons to pray behind the holy Prophet.

• When the holy Prophet invited the Hashimites to a dinner, and aked them to aid him in his mission, Hadrat Ali was the only person to respond to the call of the holy Prophet.

• He risked his life for the sake of the holy Prophet and slept on his bed when the holy Prophet left for Medina and the Quraish youth besieged the house with a view to killing the holy Prophet.

• When the holy Prophet left for Medina, he entrusted to Hadrat Ali the task of returning the belongings of the people. They had placed their belongings in the custody of the holy Prophet for safekeeping.

• When the holy Prophet joined the Muhajirs and the Ansars in fraternity in Medina, he allied himself in fraternity with Hadrat Ali.

• The holy Prophet married his beloved daughter Fatima Zahra to Hadrat Ali.

• He was commissioned by the holy Prophet to write the agreement which came to be known as the Hudaybia Pact.

• After the conquest of Mecca, he had the unique distinction of standing on the shoulders of the holy Prophet and destroying the idols in the Ka'bah.

• He was entrusted by the holy Prophet with the special mission of announcing the Quraish Sura "Al Bara'at" (Immunity) to the people on the occasion of the pilgrimage.

• He was the only person to whom the holy Prophet referred to as the "Maula" [Master] of the Ummah

• When the holy Prophet proposed "Mubahala" [a special kind of debate] with the Christians and the Najran, he chose Hadrat Ali as his "second man."

• The progeny of the holy Prophet descends through Hadrat Ali.

• He was the only person to whom the holy Prophet imparted "inward knowledge."

• The holy Prophet conferred many appellations on Hadrat Ali such as Hidar-iKarrar, Abu Turab, Asad-ullah, Syedul Arab, etc.

• The holy Prophet declared his relationship to Hadrat Ali as that of Moses and Aaron.

• When the holy Prophet died, Hadrat Ali washed him and prepared his dead body for burial.

His valour

• He participated in all the wars of early Islam which were fought under the command of the holy Prophet.

• In all the battles, Hadrat Ali was the flag-bearer for the forces of the Muslims.

• He was the greatest man among the Muslims. For his unusual bravery, he won such titles as "Asad Allah," (the Lion of God) or "Haidar-e-Karrar" (the warrior who nobody could match.)

• During his lifetime, he killed over 1000 enemies. In the Battle of Badr alone killed two dozen people.

• He fought over a hundred duels and in all the duels, his adversaries, however strong, were killed.

• He was the conqueror of the Khyber.

His knowledge

• He was the most learned man of his age. He was a living encyclopaedia of knowledge and learning.

• After the holy Prophet, he was the most eloquent person of the age.

• Because of his knowledge and wisdom he is known as the "Second Solomon."

• His wise sayings and aphorisms have attained the status of classical proverbs.

• He was the first person to write a grammar of the Arabic language.

• Among the early Muslims, he was the only person whose collections of writings have come down to us and this collection [is] preserved under the title of Nahj-ul-Balagha. 

• He was a distinguished poet.

• He enjoys fame as the "father of rhetoric."

• He was an authority on Mathematics.

• He was a master of the science of Physics.

• He had a deep medical knowledge.

• After the holy Prophet, he is regarded as the greatest philosopher of Islam.

• He was a calligrapher and wrote in a beautiful hand.

His spiritual attainments

•  He was the first person to learn the Qur'an by heart.

•  According to the commentators, there are at least 300 verses in the holy Qur'an which have an implied reference to Hadrat Ali

•  After the holy Prophet, he was the Chief Judge among the early Muslims. He is regarded as the "father of fiqh." [jurisprudence]

•  He is the first revivalist among the Muslims. He interpreted the doctrines of Islam and systematized them.

•  He is regarded as the "father of Sufism." All schools of Tasawwuf [authentic Sufism] trace their origin to him.

His Appellations

Because of his multidimensional greatness and outstanding qualities, Hadrat Ali is known by many appellations, and each appellation illuminates one particular aspect of his excellence.

Some of these appellations are as follows:

(1) Murtada - he with whom God is pleased
(2) Maula - the master
(3) Haidar-i-Karrar- the brave warrior against whom no one could stand
(4) Asad Allah - the lion of God
(5) Al-Ghalib - the victorious
(6) Sher-i-Yazdan - the bravest man of the age
(7) Mushkil Kusha - wine whom resolves the difficulties of the people
(8) Shah-i-Awlia - the king of saints
(9) Shah-i-Mominin - the king of the pious
(10) Abu Turab - father of the earth
(11) Amir-ul-Momineen - leader of the faithful
(12) Amin-ul-Momineen - the trustee of the faithful
(13) Imam-ul-Muttaqeen - the leader of the God-fearing
(14) Sayyid-ul-Arab - the chief of the Arabs
(15) Al Wasi - the beneficiary under the Prophet's 'testamentary statement'
(16) Al Hadi - the guide
(17) Al Zahid - the chaste
(18) Al Abi - the pious
(19) Al Salah - the reformer

The Sayings of Hadrat Ali

Hadrat Ali was the embodiment of knowledge and wisdom. Some of the Sayings of Hadrat Ali, which breathe wisdom and have attained the dimension of aphorisms are on record. Some of these are:

• Fear God and you will have no cause to fear anyone.

• Resignation to the Will of God is the cure for the disease of the heart.

• The Word of God is the medicine of the heart.

• Lead such a life that when you die people will mourn you, and while you are alive they long for your company.

• The days of your life pass away like clouds, so do good while you are alive.

• Of all follies, the greatest is to love the world.

• Opportunity is swift of flight, but slow to return.

• The most happy is he to whom God has given a good wife.

• He who knows himself knows God.

• Do not sell your conscience for anything but heaven.

• The disease of the heart is worse than the disease of the body.

• To fight against one's desires is the greatest of all fights.

• The strongest among you is he who subdues himself.

• Wealth and greed are the roots of all evil.

• Riches without faith are the greatest poverty.

• A man's worth depends upon the nobility of his aspirations.

• Knowledge enlivens the soul.

• The learned lives although he dies.

• The sum total of excellence is knowledge.

• To respect the learned is to respect God.

• Generosity hides shortcomings.

• The wealth of a miser is as useless as a pebble.

• Desire is one's most inveterate enemy.

• Those who walk on the surface of the earth shall one day be interred in it.

• Every breath of man brings him nearer to death.

• People are asleep as long as they live. They are awakened when they die.

• Patience is the fruit of faith.

• Virtue never dies.

• A man's glory from his virtue is greater than the glory of his pedigree.

• No shelter is safer than piety.

• A man's behaviour is the index of his mind.

• Courtesy costs nothing but buys everything.

• Clemency graces power.

• Jealousy devours virtue as fire devours fuel.

• He that lends a listening ear to reproach is one of those [who] deserves reproach.

• Forgiveness is the crown of greatness.

• Carnal appetites are nets spread by the devil.

• Every arrow does not hit [its] mark, nor is every prayer granted.

• Ostentatiousness spoils prayer.

• Fear none but your sins.

• He who praises you murders you.

• A man who praises himself displays his deficiency of intellect.

• Honour your parents and your sons will honour you.

• A man is hidden under his tongue.

• The tongue of a wise man lies behind his heart.

• The tongue pierces deeper than [a] spear.

• He who purifies his heart from doubt is a believer.

• The opinion of a wise man is [like] an oracle.

• To seek council is to go to the fountain of guidance.

• Association with a fool is tyranny to the soul.

• God hastens the fall of tyrants.

• Tyranny leads to moral cowardice.

• A tyrant's success is his moral defeat.

• It is better to die than to beg.

• When a man begs, he loses his faith.

• Hajj is the jihad of every believer in faith.

• A wise enemy is better than a foolish friend.

• Silence is the best reply to a fool.

• The best speech is one that is short and reasonable.

• Speech is like a medicine, a small dose will cure but an excess will kill.

• He that has no courage has no religion.

• His grief is long whose hope is short.

• The right of freedom of speech consists in speaking the truth.

• Repentance washes away sin.

• Folly is an incurable disease.

• To assist the wrong is to oppress the right.

• Sinning is a disease, repentance is its medicine, and abstinence from it is a sure cure.

• Sorrow makes a man old before his time.

• Pride impedes progress and mars greatness.

• To forgive is the crown of greatness.

• He who understands humanity seeks solitude.

• Right is the best argument.

• Misrepresentation spoils narration.

• As a man's wisdom increases so his desire to speak decreases.

• He who seeks to do justice with men, let him desire for them what he desires for himself.

• The greatest sin is the sin which the sinner considers to be ordinary.

• Contentment is an asset which is never exhausted.

• Governments are a trial for man.

• He who fights against the truth, the truth will defeat him.

• Finding fault with others is one's greatest fault.

• Haste is a [kind] of madness.

• Greed is perpetual enslavement.

• He who does not know his own worth, is doomed to destruction.

• The best investment is one with which duties are performed.

• Anger is a fire kindled, he who restrains anger extinguishes the fire; he who gives vent to it is the first to be consumed by it.

• Jihad is the highway of prosperity.

• None is more solitary than a miser.

• Knowledge is the ornament of the rich and the riches of the poor.

• Knowledge is the sum total of excellence; he who teaches you a letter binds you with a fetter of gratitude.

• As long as we do not hope we do not fret.

• He who indulges in jokes and loose talk loses a part of his wisdom.

• Truth [may be] bitter, but it's a result is sweet; falsehood appears to be sweet but it is poisonous in its effect.

• Miserliness is the root of many evils.

• Knowledge and practice are twins, and both go together for there is no knowledge without practice, and no practice without knowledge.

• He who dissembles, plays with his honour.

• When God wants to humiliate a person, He deprives him of knowledge.

• When your power increases, decrease your desires accordingly.

• He who listens to a backbiter loses a friend.

• It is not justice to decide a case on mere conjecture.

• He who does not know his own worth is shameful.

• He who practices thrift will never be in want.

• He who does not know should not be ashamed to learn.

• Patience is to faith what the head is to the body. When patience goes, faith goes [and] when the head goes, the body goes.

• The grace of God is the best guide.

• A good disposition is the best companion.

• Wisdom is the best friend.

• Good breeding is the best inheritance.

• There is nothing more hateful than pride.

• Be among men like a bee among birds.

• Mix with the people with your tongue, but be separate from them in your deeds.

• Be generous, but do not be a spendthrift.

• Do not run after the world, let the world to run after you.

• A wise man is he who does not despair of the bounty and mercy of God.

• He who is aware of his own faults is oblivious to the faults of others.

• What the eye sees the heart preserves.

• The vision of the eye is limited; the vision of the heart transcends all barriers of time and space.

• Do not be misled by appearances for these are apt to be deceptive.

• Do not have too many irons in the fire; concentrate on one thing at a time.

• What you do not like for yourself, do not like it for others either.

• Contentment is the treasure which is never exhausted.

• The advice of old men is dearer than the bravery of young men.

• That knowledge is superficial which is merely on the tongue; that knowledge is real which demonstrates itself in your practice.

• To waste time is one's greatest loss.

• He who knows to keep his secret, knows the way to success.

• Foresight is the way to safety.

• No relationship is stronger than the relationship that exists between man and God.

• Enlighten the heart with prayers.

• Strengthen your heart with faith.

• Suppress all lust with piety.

• Do not sell the Hereafter for the world.

• Do not speak in a state of ignorance.

• Refrain from unnecessary talk.

• Do not tread the path from which you can apprehend the danger of running astray.

• In the affairs of God, do not be afraid of the accusations of evil mongers.

• In all that you do, seek the protection of God.

• Do not covet what is undesirable.

• If you seek the truth, neither stray from the right path nor be assailed by doubts.

• Do not become a slave to your desire.

• That wealth is no wealth which brings dishonour.

• Whatever harm accrues of silence can be remedied. But whatever harm is done because of speech cannot be remedied.

• It is better to restrain your desires than to stretch your hand before others.

• A little that is burned because of honest labour is better than a larger amount gained through dishonest means.

• Guard well your secret.

• He who seeks more than what is necessary indulges in error.

• To oppress the weak is the worst tyranny.

• Do not bank on false hope, for that is the capital of the dead.

• A wise man takes a lesson even from a minor lapse.

• Overpower desire and suspicion by patience and faith.

• He who does not take the middle course strays.

• A stranger is he who has no friends.

• When hopes are frustrated despair becomes the way of life.

• He who trusts the world the world betrays him

ELECTIONS
After Sayyiduna 'Uthman (radi Allahu anhu) passed away, Sayyiduna Ali (radi Allahu anhu) was elected as the fourth Caliph by the Muslims. During the period of the first three Caliphs, Madinatul Munawwarah continued to be the capital of the Muslim world, but Sayyiduna Ali (radi Allahu anhu) transferred the Islamic capital to Kufah in Iraq.

EARLY LIFE
Sayyiduna Ali (radi Allahu anhu) was the son of Abu Taalib, an uncle of Sayyiduna Rasulullah (sallal laahu alaihi wasallam). Sayyiduna Ali (radi Allahu anhu) was married to Sayyadah Bibi Fathima (radi Allahu anha), the daughter of Sayyiduna Rasulullah (sallal laahu alaihi wasallam). They had 3 sons, Sayyiduna Hassan, Sayyiduna Hussain and Sayyiduna Mohsin (radi Allahu anhumul ajma'in).

Sayyiduna Ali (radi Allahu anhu) took part in the battle of Badr, Khandaq and Khaibar. At Khaibar, it was Sayyiduna Ali (radi Allahu anhu) who subdued the Jews with his furious assault. He also held many important positions during the time of Sayyiduna Rasulullah (sallal laahu alaihi wasallam) and the first 3 Caliphs before him.

He had a love for learning and was a great and learned person himself. He had been given the title of "Baabul I'lm"or "Gate of Learning" by Sayyiduna Rasulullah (sallal laahu alaihi wasallam). He was also called "Asaadullah" or "Lion of Allah."

OPPOSITION
The situation in Madinatul Munawwarah after the murder (Shahaadah) of Sayyiduna 'Uthman (radi Allahu anhu) was serious. Sayyiduna Ali (radi Allahu anhu's) first task was to rid Madinatul Munawwarah of the rebels and to return the situation to normal.

Sayyiduna Ali (radi Allahu anhu) was able to force the rebels to withdraw from Madinatul Munawwarah and to establish peace and order in the city. The powerful governor of Syria, Sayyiduna Mu'awiyah (radi Allahu anhu), challenged Sayyiduna Ali (radi Allahu anhu) and refused to pay homage to him. Sayyiduna Mu'awiyah (radi Allahu anhu) insisted that Sayyiduna Ali (radi Allahu anhu) arrest the murderers of Sayyiduna 'Uthman (radi Allahu anhu) and hand them over to him.

Sayyiduna Ali (radi Allahu anhu) was a man with a deep sense of justice and did not want to accuse the wrong people. He needed a peaceful period to trace the culprits. But, Sayyiduna Mu'awiyah (radi Allahu anhu) began accusing him of protecting the murderers, and in this way the old enmity between the two families were revived.

SAYYIDUNA MU'AWIYAH (RADI ALLAHU ANHU)
Unlike most of Sayyiduna 'Uthman (radi Allahu anhu's) governors, Sayyiduna Muaawiyah (radi Allahu anhu) displayed great administrative ability and was very popular. He was a God-fearing man and especially known for his mercy. Sayyiduna Ali (radi Allahu anhu) was very strict in piety and straight forward. Sayyiduna Muaawiyah (radi Allahu anhu) declared his disobedience to him, because he felt that he was better qualified to lead the Muslim world.

BATTLE OF THE CAMEL
Another serious development took place. Sayyadah Aishah (radi Allahu anha) and two leading Sahaba, Sayyiduna Talha and Sayyiduna Zubair (radi Allahu anhuma) declared their opposition to the Khilaafat of Sayyiduna Ali (radi Allahu anhu). They left Madinatul Munawwarah for Makkatul Mukarramah and from there travelled to Basrah where they rallied men and new supporters.

Sayyiduna Ali (radi Allahu anhu) had to crush all opposition. A bloody battle took place near Basrah on the 9th of December 656 A.C. This battle was sparked off by a third force who were the real troublemakers. Just before the battle, both parties had already reached an agreement to settle the dispute. But this third force, the real assassinators of Sayyiduna 'Uthman (radi Allahu anhu), launched an overnight attack on both camps simultaneously. Each side were under the impression that the other had attacked. The battle began. Several thousand men were lost including the two Sahaba. Sayyadah Aishah (radi Allahu anha) was safe. She was riding a camel during the battle-hence the name "Battle of the Camel." Sayyiduna Ali (radi Allahu anhu) treated her in a most noble and dignified manner and respectfully sent her back to Madinatul Munawwarah. She praised him and deeply regretted opposing Sayyiduna Ali (radi Allahu anhu). Kufa was now made the capital of the Islamic world.

BATTLE OF SIFFIN
Sayyiduna Muaawiyah (radi Allahu anhu) rallied an army to face Sayyiduna Ali (radi Allahu anhu). A battle took place at Siffin on the Syrian border in the July of 567 A.C. Sayyiduna Muaawiyah (radi Allahu anhu) was no match for Sayyiduna Ali (radi Allahu anhu) and began to retreat. By the clever proposal of Sayyiduna Amr bin Al As (radi Allahu anhu), the retreating army raised pieces of the Holy Koran on their spears demanding judgement between the two parties. Many pious Muslims on the side of Sayyiduna Ali (radi Allahu anhu) refused to fight seeing the Holy Koran displayed in the air.

JUDGEMENT
Two men, one from each side, were appointed to settle the dispute. Sayyiduna Abu Musa (radi Allahu anhu), a pious Sahaba from Sayyiduna Ali (radi Allahu anhu's) side, and the skilled Sayyiduna Amr (radi Allahu anhu) from Sayyiduna Muaawiyah (radi Allahu anhu's) side. Sayyiduna Musa (radi Allahu anhu) declared in front of the Muslims that it was decided to recommend the removal of both Sayyiduna Ali and Sayyiduna Muaawiyah (radi Allahu anhuma) and that the Muslims should select another man for the Khilaafat. Sayyiduna Amr (radi Allahu anhu) replied that: "He has declared the removal of his leader, while I would conform Muaawiyah as the Caliph." Chaos followed.

KHAARIJEES
Sayyiduna Ali (radi Allahu anhu) prepared to meet Sayyiduna Muaawiyah (radi Allahu anhu) again in battle, but he was moved from his task by a serious conflict that occurred among his men. Some narrow-minded people accused Sayyiduna Ali (radi Allahu anhu) of accepting a man-made judgement. Their slogan was: "There is no judgment but with Allah." They declared that Sayyiduna Ali, Sayyiduna Muaawiyah and Sayyiduna 'Uthman (radi Allahu anhumul ajma'in) were unbelievers and that Jihad should be declared against them. Ever since this event, they have been known as the "Khaarijees", which means, "those who left the fold." They maintained that the Khilaafat should be given to the most eligible Muslim, regardless of his origin. The Kharijees are not regarded as Muslims.

ASSASSINATION
On the 17th of July 659 A.C., Sayyiduna Ali (radi Allahu anhu) overcame the Khaarijees in a battle near Nahrawan, in which, it is said, that 40 000 lives were lost.

In the early morning of the 24th of January 661 A.C., Abdul Rahman bin Muljim, a Khaariji fanatic lay in ambush in the Masjid of Kufah and stabbed Sayyiduna Ali (radi Allahu anhu) when he entered the masjid. He passed away from the wound. He was 63 years old.

PERSONAL LIFE
Sayyiduna Ali (radi allahu anhu) lived a simple life. He refused any luxury food and wore simple clothes thinking of the poor. He should sleep on the ground and even sit on the floor. He repaired his own clothes and shoes and even did manual labour. He spent nights in Salaah and should fast for three days in a row. Honesty, piety, justice and love of truth were the main marks of his character.

Hazrat Bilal Ra

HAZRAT SALMAN FARSI 
(RADIALLHAHU ANHU)

Introduction
This is the story of the pious, mystic, Faqhi, intellectual and ascetic, Salman the Persian. He grew up in the town of Isfahan in Persia, in the village of Jayyan. His father was the Dihqan (chief) of the village. He was the richest person there and had the biggest house.His father loved him, more than he loved any other. As time went by, his love for Salman  became so strong and overpowering that he feared to lose him or have anything happen to him. So he kept him at home, a virtual prisoner, in the same way that young girls were kept. 

Salman  became devoted to the Magian religion, so much so that he attained the position of custodian of the fire, which they worshipped. His duty was to see that the flames of the fire remained burning and that it did not go out for a single hour, day or night. 

Salman’s father had a vast estate, which yielded an abundant supply of crops. He himself looked after the estate and gathered harvest. One day as he went about his duties as Dihqan of the village, he said to Salman, ‘My son, as you see, I am too busy to go out to the estate now. Go and look after matters there for me today. 
On the way to the estate, Salman  passed a Christian church and heard voices raised in prayer, which attracted his attention. He did not know anything about Christianity or, for that matter, about the followers of any other religion. His father had kept him in the house away from people. When he heard the voices of the Christians, he entered the church to see what they were doing. He was impressed by their manner of praying and felt drawn to their religion. He said, ‘This religion is better than ours. I shall not leave them until the sunsets.’ 

Salman's inclination to Christianity

Salman  asked and was told that the Christian religion originated in Syria. He did not go to his father’s estate that day and at night, he returned home. His father met him and asked where he had been. Salman  told him about his meeting with the Christians and how he was impressed by their religion. His father was dismayed and said: ‘My son, their is nothing good in that religion. Your religion and the religion of your forefathers is better.” 

‘No, their religion is better than ours,’ he insisted. His father became upset and afraid that Salman would leave their religion. So he kept Salman  locked up in the house and shackled his feet. Salman  managed to send a message to the Christians, asking them to inform him of any caravans going to Syria. Before long they contacted him with the information he wanted. He broke the fetters and escaped his father’s estate to join the caravan to Syria. When he reached Syria, he asked regarding the leading person in the Christian religion and was directed to the bishop of the church. He went up to him and said: ‘I want to become a Christian and would like to attach myself to your service, learn from you and pray with you.’ 

The bishop agreed and Salman  entered the church in his service. Salman  soon found out, however, that the bishop was corrupt. He would order his followers to give money in charity while holding out the promise of blessings to them. When they gave the bishop anything to spend in the way of Allah, he would hoard it for himself and not give anything to the poor or needy. In this way, he amassed a vast quantity of gold. When the bishop died and the Christians gathered to bury him, Salman  told them of his corrupt practices and, at their request, showed them where the bishop had kept their donations. When they saw the large jars filled with gold and silver they said, ‘By Allah, we shall not bury him.’ They nailed him on a cross and threw stones at him.  Not long after, the local people appointed another man in place of the first. Salman  stayed on, in the service of this person who replaced him. The new bishop was an ascetic who longed for the Hereafter and engaged in worship day and night. Salman  was devoted to him and spent much of the time in his company. 

Before he passed away, Salman  said to him, “O so and so Priest! The time has come for you to witness Allah Ta'ala's decision (meaning death). I swear by Allah, I have never adored anyone as much as I have adored you! So what would you instruct me to do? And who can you recommend for me to see?”

He replied, “O son! I do not know of anyone except for a certain man living in the city of Mosul. Go to him, for you will find that he is similar to me.”

A short while after he passed away, Salman  arrived at Mosul and found the priest he had been sent to, and indeed, he was very much like the one before him in terms of simplicity and striving. After he passed away, Salman  was referred to another priest who in turn sent him to a priest in Ammuriyah (Ameria, near Rome) , before his demise. Salman  stayed by this Roman priest, and decided to make a living. Eventually hemanaged to acquire some sheep and cows.

When his death was near, Salman  told him of my story and asked him for his advice just as he had asked those before him. He said: “There is nobody following our ways of life I can send you to. Nevertheless, your life seems to coincide with the era of the predestined Prophet who will arise from the Haram. His migration will be to a city full of date trees. Moreover, he will certainly have some distinct features: Between his shoulder blades, there will be the Seal of the Prophethood. He will eat food, provided it is a gift and not a donation. If you can reach that city, then do so, because you are very close to his era.”

Salman's inclination to the Arabs and Islam

A group of Arab leaders from the Kalb tribe passed through Ammuriyah. Salman  asked them to take him with them to the land of the Arabs, in return for whatever money he had. They agreed to take him along. When they reached Wadi al-Qura (a place between Syria and Madinah), the Arabs broke their agreement and made him a slave, then sold Salman  to a Jew. Salman worked as a servant for him but he eventually sold him to a nephew of his, belonging to the tribe of Banu Qurayzah. This nephew took Salman  with him to Yathrib, the city of palm groves, which is how the Christian at Ammuriyah had described it. 

At that time the Prophet  was inviting his people in Makkah to Islam but Salman  did not know of this because of the harsh duties slavery imposed upon him. When the Prophet  reached Yathrib after his hijrah from Makkah, Salman  was on top of a palm tree doing some work. Salman’s  master was sitting under the tree. A nephew of Salman’s  master came up and said, ‘May Allah declare war on the Aws and the Khazraj (the two main Arab tribes of Yathrib). By Allah, they are now gathering at Quba to meet a man, who has just today, arrived from Makkah and who claims to be Prophet.’ 

Salman  felt light-headed upon hearing these words and began to shiver so violently that he had to climb down, in fear that he may fall. He quickly swung down from the tree and spoke to his master’s nephew. 
‘What did you say? Repeat the news for me.’ 
Salman’s  master grew angry at this breach of protocol and struck him a terrible blow. ‘What does this matter to you’? Go back to what you were doing,’ he shouted.

Hazrat Salman himself narrates:

I left the house for a while, making inquiries. I asked a woman I met from the city whose entire family had become Muslim. She showed me the way to the Prophet .

When it was evening, I took some food with me and went to the Prophet . The Prophet was in Quba at the time. I said, “Word has reached me that you are a very pious man, and that you have some travellers in your company. I had some charity and thought that you would be most deserving of it. This is it; you may have some to eat.” The Prophet withdrew his own hand, not eating from it, but told his Companions to eat. At the time, I thought, “This is one of the characteristics my Mentor told me of.”

On my way back, I saw that the Prophet was heading to Madinah . Thus, I took the food to him, saying, “I saw that you were not eating from this charity. As a matter of fact, I presented it as a gift and not charity.” This time, the Prophet also ate with his Companions. “That makes two signs,” I thought.

Later on, I approached the Prophet as he was walking behind the corpse in a funeral. I remember that at the time, he was covered in two sheets, and that his Companions were with him.

I was trying to steal a look at the Seal on his back, when the Prophet saw me glancing. Realising that I wanted to verify what someone had told me, he let his cloak drop a little, and I managed to see that the Seal between his shoulder blades was exactly the way my Mentor had described it. I threw myself down before the Prophet (sallallahu-alayhi wasallam) kissing (his blessed hands/feet) and started to cry. The Holy Prophet said, “O Salman! Reveal your story.”

So I sat in front of him, relating my story to him and hoping that his Companions could also hear it. When I had finished, the Prophet said, “O Salman! Make a deal with your owner to free you.”

Consequently, my master did agree to free me, but in exchange for the following: ‘Three hundred date trees, as well as one thousand, six hundred silver coins.' Hence, the Sahaba (Radhiallahu anahum) helped by providing around twenty to thirty date plants each, and a tenth of every man's land in accordance to how much he owned. The Prophet (Sallallahu alaihi wasallam) said to me, “Dig a hole for each date-plant. When you are finished, let me know so that I can personally fix all the date-plants into place with my own hands.” Thus, with the help of my friends, I dug holes wherever the date-plants were to be put.

Later on, the Prophet came. We stood by his side holding the plants as he fixed them into the ground. I swear by The Being Who sent the Prophet with the Truth, not a single plant died out.

Nevertheless, I still had the silver to pay. A man came to the Prophet bringing from the mines some gold which was roughly the size of a pigeon's egg. The Prophet said, “O Salman! Take this and pay off whatever you have to.”

I replied, “O Messenger of Allah! How will this be enough for my debt?”

He said, “Allah will surely make it sufficient for your debt.”

As a result to this statement, I swear By Allah, it outweighed the one thousand, six hundred coins. I not only paid off my dues, but what I had left with me was equivalent to what I had given them.

The strict honesty of the Prophet  was one of the characteristics that led Salman  to believe in him and accept Islam. Salman  was released from slavery by the Prophet , who paid his Jewish master a stipulated price, and who himself planted an agreed number of date palms to secure Salman’s  manumission. After accepting Islam, Salman would say when asked whose son he was, ‘I am Salman, the son of Islam from the children of Adam.’ 

Salman's role in islam

Salman  was to play an important role in the struggles of the growing Muslim State. At the battle of Khandaq, he proved to be an innovator in military strategy. It was he who suggested digging a ditch or khandaq around Madinah to keep the Quraysh army at bay. When Abu Sufyan, the leader of the Makkans, saw the ditch, he said, ‘This stratagem has not been employed by the Arabs before.’ Salman  participated in all of the other campaigns of the Prophet  thereafter. He was also with Saad in the conquest of Iraq. After the grand victory, the Caliph Umar  chose him because of his knowledge of the terrain, to select the land upon which Kufa was to be built. 

Salman  became known as ‘Salman the Good’. Salman  was a scholar who lived a rough and ascetic life. He had one cloak, which he wore and  slept on. He would not seek the shelter of a roof but stayed under a tree or against a wall. A man once said to him: ‘Shall I not build you a house in which you may live?’  ‘I have no need of a house,’ he replied.  The man persisted and said; ‘I know the type of house that would suit you.’  ‘Describe it to me,’ said Salman.  ‘I shall build you a house which if you stood up in, the roof would hurt your head and if you were to stretch your legs, the wall would hurt them.’ 

Later, as a governor of Al-Madain (Ctesiphon) near Baghdad, Salman  received a stipend of five thousand dhirhams. This he would distribute as sadaqah. He lived from the work of his own hands. When some people came to Madina and saw him working the palm groves, they said, ‘You are the leader here and your sustenance is guaranteed and yet you do this work?’ 
‘I like to eat from the work of my own hands,’ he replied. Salman  however was not extreme in his ascetism. 
It is related that he visited Abu Dardaa  with which the Prophet  had joined him in brotherhood. He found Abu Dardaa’s wife in a miserable state and he asked, ‘What is the matter with you.’‘Your brother has no need of anything in this world,’ she replied. 
When Abu Dardaa  came, he welcomed Salman and gave him food. Salman  told him to eat but Abu Dardaa  said, ‘I am fasting.’‘I swear to you that I shall not eat until you eat also.’ 

Salman  spent the night there as well. During the night, Abu ad-Dardaa  got up but Salman  got hold of him and said, ‘O Abu ad-Dardaa, your Lord has a right over you. Your family has a right over you and your body has a right over you. Give to each there due.’ 

Then in the morning, they prayed together and then went out to meet the Prophet . The Prophet  supported Salman  in what he had said.  (Bukhari) 

Salman as a scholar

As a scholar, Salman was noted for his vast knowledge and wisdom. Ali  said of him that he was like Luqman the Wise. And Kab al-Ahbar said: ‘Salman is bursting with knowledge and wisdom. He is an ocean that does not dry up.’ Salman  had knowledge of both the Christian scripture and the Quraan in addition to his earlier knowledge of the Zoroastrian religion. Salman  in fact translated parts of the Quraan into Persian during the lifetime of the Prophet . He was thus the first person to translate the Quraan into a foreign language. 

According to the most reliable account, he died in either 31 or 34 A.H, at the age of 250 years, during the caliphate of Uthman, at Ctesiphon. 

Abu Hurraira  narrates, that the Prophet  prayed the following verse: ‘If ye turn back, He will substitute in your stead another people, then they would not be like you.’ (Q47:38) The Sahabah asked the Prophet , ‘O Prophet , who are these people that Allah has mentioned, that he would chose them instead of us? That they will not do as we did?’ The Prophet  placed his hand on Salman’s thigh and said, ‘It will be his people. And even if faith is near the Surya (the Pleiads), someone from the Persians would attain it.’ 

Who were the people of Kufa and Iraq? Who was Imaam Abu Hanifah? They were all Persians. The divinely chosen denizens of Kufa were Persians. Their spiritual teachers were Persians and so were the three about whom the Prophet  said, ‘Paradise longs for three people. Ali, Amar and Salman.’ (Tirmidhi) 
Abu Hurraira  narrates in another Hadith, that the Prophet  once prayed the following verse: ‘As well as others of them, who have not already joined them.’ (Q62:3) The Sahabah asked, ‘O Prophet of Allah , who are these people,’ The Prophet  placed his hand on Salman   and said, ‘If faith was near the Pleiads, then someone from them would attain it.’  (Bukhari and Muslim) 

Time bore witness to the realisation of the Prophet  words. The progeny of the Persians spread their knowledge and populated the world. 

Conclusion

Once Abu Sufyan came to Madinah and passed by Salman , Bilal  and Sohayb . The three companions said, ‘Have not the swords of Allah beheaded this accursed man yet?’ Abu Bakr  upon hearing this said, ‘Do not say such things of the leader of Quraish.’ After that, Abu Bakr  went to the Prophet  and told him of this conversation. The Prophet  said, ‘Have you annoyed these three? If you have, then you have annoyed Allah.’ Abu Bakr  made haste to the three companions and asked them whether they took offence on his words. They told him that they had not and further said, ‘O brother, may Allah forgive you.’ The annoyance of Salman is the annoyance of Allah. Even the likes of Abu Bakr fear to offend him. 

It has come in another Hadith that the Prophet  said, ‘Allah has commanded me to love four men, for He too loves them. They are Ali, Abu Dhar, Miqdad and Salman.’It has also come in a Hadith that, ‘Each Prophet had seven helpers and protectors, I was given fourteen. Ali, Hasan and Hussain, Hamzah, Abu Bakr, Umar, Masaab Ibn Ameer, Bilal, Salman, Amar, Abdullah Ibn Masood, Abu Dhar and Miqdad.’ 

This was Salman Farsi  , the Persian who’s quest for the true faith lasted almost all of his 250 years of life. As Muslims and as students, it should be our point of aspiration to achieve at least some of the dedication of Salman Farsi  to faith and the gaining of knowledge. 

Abdullah Ibn Masood 

Introduction

Abdullah Ibn Masood  was of the tribe of Banu Huzail and was also the sworn ally of Banu Zahra. When he was still a youth, not yet past the age of puberty, he used to roam the mountain trails of Makkah far away from people, tending the flocks of a Quraish chieftain, Uqbah Ibn Muayt. People called him ‘Ibn Umm Abd’, the son of the mother of a slave. His real name was Abdullah and his fathers name was Masood. 
The youth had heard the news of the Prophet  whom had appeared among his people but he did not attach any importance to it both because of his age and because he was usually far away from Makkan society. It was his habit to leave with the flock of Uqbah early in the morning and not return until nightfall. 

One day while tending the flocks, Abdullah  saw two men, middle-aged and of dignified bearing, coming towards him from a distance. They were obviously very thirsty and tired. They came up to him, greeted him and said, ‘Young man, milk one of these sheep for us that we may quench our thirst and recover our strength.’ 
‘I cannot,’ replied the young man. ‘The sheep are not mine. I am only responsible for looking after them.’ 
The two men did not argue with him. In fact, despite their thirst, they were extremely pleased at his honest reply. The two men were the blessed Prophet  himself and his companion, Abu Bakr Siddiq. They had gone out on that day to the mountains of Makkah to escape the violent persecution of the Quraish. 
The young man in turn was impressed with the Prophet  and his companion and soon became quite attached to them. 

Acceptance Of Islam

It was not long before Abdullah Ibn Masood became a Muslim and offered to be in the service of the Prophet . The Prophet  agreed and from that day, the fortunate Abdullah Ibn Masood gave up tending sheep in exchange for looking after the needs of the blessed Prophet . He was the sixth man to accept Islam. Abdullah Ibn Masood remained closely attached to the Prophet . He would attend to his needs both inside and outside the house. He would accompany him on journeys and expeditions. He would wake him when he slept. He would shield him when he washed. He would carry his staff and his Siwak (toothbrush) and attend to his other personal needs. It was for these reasons that the Sahabah  took to calling him Saheb-e-Siwak (bearer of the siwak), Saheb-e-Nalaen (bearer of the slippers), Saheb-e-Mutahara (bearer of the water) and also Saheb-e-Wisadah (bearer of the bedroll). 

The Prophet's Appreciation

Abdullah Ibn Masood received a unique training in the household of the Prophet . He was under the guidance of the Prophet , he adopted his manner and followed his every trait until it was said of him, ‘He was the closest to the Prophet  in character.’ Abdullah was often mistaken as one of the Blessed Household. Abu Musa Ashari says, ‘When we came from Yemen, we thought for some time that Abdullah was a member of the Blessed Household, because Abdullah and his mother were constantly coming and going in the Prophet   presence. Furthermore, the Prophet   once said to Abdullah, “O Abdullah, you do not need permission to enter my house. You are always welcome.” 

Abdullah Ibn Masood's Quraan

Abdullah was the best at reciting the Qur’aan among the companions and he understood it better than them all. He was therefore the most knowledgeable on the Shari’ah. Nothing can illustrate this better than the story of the man who came to Umar Ibn al-Khattab as he was standing on the plain of Arafat and said: ‘I have come, O Amir al-Mumineen, from Kufa where I left a man filling copies of the Qur’aan from memory.’ Umar became very angry and paced up and down beside his camel, fuming. ‘Who is he?’ he asked. ‘Abdullah Ibn Masood,’ replied the man. Umar's anger subsided and he regained his composure. ‘Woe to you,’ he said to the man. ‘By Allah, I don't know of any person left who is more qualified in this matter than he is. Let me tell you about this.’ Umar continued: ‘One night the Messenger of Allah   was having a conversation with Abu Bakr about the situation of Muslims. I was with them. When the Prophet   left, we left with him also and as we passed through the mosque, there was a man standing in Prayer whom we did not recognise. The Prophet   stood and listened to him, then turned to us and said, “Whoever wants to read the Qur’aan as fresh as when it was revealed, then let him read according to the recitation of Ibn Umm Abd.” 

After the Prayer, as Abdullah sat making supplications, the Prophet   said, “Ask and it will be given to you. Ask and it will be given to you.” I said to myself, I should go to Abdullah Ibn Masood straight away and tell him the good news of the Prophet’s   ensuring acceptance of his supplications. I went and did so but found that Abu Bakr had gone before me and conveyed the good news to him. By Allah, I have never yet beaten Abu Bakrin the doing of any good.’ In another Hadith, the Prophet   said, ‘Learn the Qur’aan from four people, Abdullah Ibn Masood, Salim Maula Abi Huzaifah, Ubayy Ibn Kaab and Muaz Ibn Jabal.’ The Prophet   has also said, ‘Read the Qur’aan in the same manner as Abdullah Ibn Masood teaches.’ 

Note: The most popular and widely read Qiraat is that of Imaam Hafs. He relates from Imaam Aasim Kufi and he in turn relates from Abu Abdur Rahman Abdullah Ibn Habib As-Sulmiyi, who relates from Uthman Ibn Affan, Ali Ibn Talib, Abdullah Ibn Masood, Ubayy Ibn Kaab and Zaid Ibn Thaabit. They all, in turn, relate directly from the Prophet  . 

Abdullah Ibn Masood attained such a knowledge of the Qur’aan that he would say, ‘By Him besides Whom there is no Allah, no verse of the book of Allah has been revealed without my knowing where it was revealed and the circumstances of its revelation. By Allah, if I know there was anyone who knew more of the Book of Allah, I will do whatever is in my power to be with him.’ 

Abdullah was not exaggerating in what he said about himself. Once Umar Ibn al-Khattab met a caravan on one of his journeys as caliph. It was pitch dark and the caravan could not be seen properly. Umar ordered someone to hail the caravan. It happened that Abdullah Ibn Masood was in it. 

‘From where do you come?’ asked Umar. ‘From a deep valley,’ came the reply, using the Qur’aanic expression - fajj amiq.‘And where are you going?’ asked Umar.‘ To the ancient house,’ came the reply, using the Qur’aanic expression - al-bayt al-atiq. ‘There is a learned person (alim) among them,’ said Umar and he commanded someone to ask the person, ‘Which part of the Qur’aan is the greatest?’ ‘Allah. There is no Deity except Him, the Living, the Self-subsisting. Neither slumber overtakes Him nor sleep,’ replied the person answering, quoting the Ayat al-Kursi (the verse of the Throne). ‘Which part of the Qur’aan is the most clear on justice?’ ‘Allah commands what it just and fair, the feeding of relatives,’ ‘What it the most comprehensive statement of the Qur’aan?’ ‘Whoever does an atoms weight of good shall see it, and whoever does an atom's weight of evil shall see it.’ ‘Which part of the Qur’aan gives risk to the greatest hope?’ 
‘Say, O my servants who have wasted their resources, do not despair of the mercy of Allah. Indeed, Allah forgives all sins. He is the Forgiving, the Compassionate.’ Thereupon Umar asked, ‘Is Abdullah Ibn Masood among you? ‘Yes, by Allah,’ the men in the caravan replied. 

The Prophet   had always desired to make Ibn Masood a leader of men, as it is clear from the following words of the Prophet  , ‘If I was to make anyone a leader over someone without consulting anyone, I would make Ibn Masood a leader.’ 

Abdullah's Knowledge

Abdullah Ibn Masood would refrain from narrating Hadith in fear of mistakes. However when he did narrate a Hadith, he was very particular and precocious in what he attributed to the Prophet  . He would turn pale and quake in fear whenever he accidentally attributed something to the Prophet  , even though the Prophet   has said, ‘Whatever Ibn Masood narrates to you, believe him.’ Whenever he gave a verdict, he would attribute it to himself, saying that it was his own opinion and that it was from Allah if it was correct and that it was from himself and Satan, if it was incorrect. For this reason, many Fatwahs have been attributed to Abdullah instead of the Prophet  . 
 

Imaam Nisai writes in his Sunan: ‘A man married a woman, then he passed away before he could consummate his wedding or set a dowry for his wife. When the issue was placed before the Sahabah, they advised them to go to Abdullah. When they came to Abdullah, he tried to avoid them and told them to ask someone else. Finally he relented and said, “The woman will receive Mehr-e-Mithl. If the verdict is correct, it is of Allah. If it is incorrect, then it is of Satan and I. Neither Allah and the Prophet are responsible for it.” A Sahabi by the name of Maakal Ibn Al-Ashjai was also present and he said, “I swear by Allah, you have given the same verdict that the Prophet gave in the favour of Broan Bint Washile Al-Ashjai. Your verdict is in accordance with the Prophet.” On hearing this, Abdullah rejoiced as he had never rejoiced before. The majority of Fatwahs of Iraq and the Hanafi Fiqh are based upon the Fatwahs of Abdullah Ibn Masood His authority in Fiqh was such that the other Sahabahwould refuse to give a Fatwah during while he was still alive. They would always refer any seeker to him. Students who wanted to enter his service and gain knowledge from him were always constantly petitioning him. 

Khatima Ibn Abu Subrah once went to Madinah and prayed for a pious companion. Hurraira was Allah's reply. Abu Hurraira asked Khatima where he had come from. He replied that he had travelled for two days from Kufa. Abu Hurraira said to him, ‘Is not Saad Ibn Malik, who is Mustajab-ul-Dawat amongst you? Is not Ibn Masood, who was the bearer of the Prophet   slippers and ablution water amongst you? Is not Huzaifah, who was privy to the Prophet   thoughts amongst you? Is not Amar amongst you, who Allah granted refuge from Shaytaan through the Prophets tongue amongst you? Is not he who knows the two Divine Books (the Qur'aan and the New Testament), Salman Farsi amongst you?’ Coincidentally, all the Sahabah . who Hazrat Abu Hurraira mentioned were in Kufa at that time. 

Hazrat Saad narrates, ‘Once there were six of us in the service of the Prophet  . Besides me were Abdullah Ibn Masood and Bilal Habshee. Some pagans of Makkah came before the Prophet   and began to say, “Remove these people first, then we shall talk.” The Prophet   was still considering whether sending us out would win over their hearts and make them more receptive to Islam, when the following verse was revealed: ‘Send not away those who call on their Lord, morning and evening, seeking His Face.’ (Q6:52) 

Saad proudly states, ‘This verse was revealed for us.’ Who can match the status of those who are praised by Allah? The whole point of the worship of Allah is the pleasure of Allah. These six attained the glad tidings of Allah in their lifetime that Allah 
was pleased with them. 

As anyone who has taken an in depth, study on the knowledge of the Sahabah will tell you, the knowledge of the Sahabah climaxed in two people, Ali and Abdullah. 

On one hand, we have Allah, the Prophet  and his Sahabah who sing the praises of Abdullah Ibn Masood’s excellence in knowledge and character. On the other hand, we have a sect of narrow-minded and totally unqualified people who, ironically, call themselves Ahl-e-Hadith (the people of the Hadith), better known as the Ghair-Muqalids (the leaderless), saying that Abdullah Ibn Masood was uninformed regarding the Prophet   Salaah. Wasn't Abdullah Ibn Masood the one who the Sahabah would mistake as one of the Blessed Household? Wasn’t he the constant companion of the Prophet   for thirty years? But then, according to the Ghair-Muqalids, Ali and Saad were also uninformed of the Prophet   Salaah, and that all three of these great Sahabah were in reality, non-entities. 

Abdullah's Bravery

Abdullah Ibn Masood was the first man to recite aloud the words of the Qur’aan before a gathering of the Quraish. The companions of the Prophet   were together one day in Makkah. They were still few in number, weak and oppressed. They said, ‘The Quraish have not yet heard the Qur’aan being recited openly and loudly. Who is the man who could recite it for them?’ ‘I shall recite it for them,’ volunteered Abdullah Ibn Masood. ‘We are afraid for you,’ they said. ‘We only want someone who has a clan who would protect him from their evil.’  ‘Let me,’ Abdullah Ibn Masood insisted, ‘Allah shall protect me and keep me away from their evil.’ He then went out to the mosque until he reached Maqam Ibrahim (a landmark situated a few meters from the Kabah). It was dawn and the Quraish were sitting around the Kabah. Abdullah began to recite Surah Rahman. The Quraish looked at him intently and some of them asked, ‘What is Ibn Umm Abd saying? Damn him! He is reciting some of what Muhammad   brought!’ 

They began to slap his face but he continued reciting. When he concluded his recital, his face was covered with welts and blood. ‘By Allah,’ said Abdullah, ‘the enemies of Allah are more uncomfortable than I am at this moment. If you wish, I shall return tomorrow and do the same.’  ‘You have done enough,’ they said. ‘You have made them hear what they dislike.’ 

Abdullah's Immigration

Abdullah Ibn Masood did Hijrat three times, twice to Ethiopia and once to Madinah. He participated in every Gazwah. It was he who beheaded Abu Jahl in Badr. It was to him that the Prophet   presented Abu Jahl’s sword as a share in the booty. The Caliph Umar sent Abdullah Ibn Masood to Kufa to educate the people and to take charge of the Bait-ul-Maal. When Umar fixed salaries for the Sahabah, he offered Abdullah a salary too. Abdullah refused and said, ‘Why do you try to turn me to the world.’ 

Abdullah's Death

Abdullah Ibn Masood lived to the time of Caliph Uthman. It was during this era that he retired from his post and returned to Madinah. When he was sick and on his death-bed, Uthman came to visit him and said, ‘What is your ailment?’ ‘My sins.’ ‘And what do you desire?’ ‘The mercy of my Lord.’ ‘Shall I not give you your stipend which you have refused to take for years now?’ ‘I have no need of it.’ ‘Let it be for your daughters after you.’ ‘Do you fear poverty for my children? I have commanded them to read Surah al-Waqiah every night for I have heard the Prophet   saying, “Whoever reads Al-Waqiah every night shall not be afflicted by poverty ever.” 

That night, in either 33 or 34 A.H, Abdullah passed away to the company of his Lord, his tongue moist with the remembrance of Allah and with the recitation of the verses of His Book.

Hazrat Abu Huraira

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