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Pact of Al-Hudaybiyah

Early in A.D. 628, the Holy Prophet decided to proceed to Mecca to perform the pilgrimage. He was accompanied by companions about fourteen hundred in number. Hadhrat Umar RA  also accompanied the Holy Prophet PBUH. In order to convince the Quraish that the Muslims had no war-like intentions against them, the Holy Prophet PBUH decided that they would carry no arms.

When the Muslims halted at Zul Hulaifah six miles from Madina, Hadhrat Umar RA waited on the Holy Prophet PBUH and submitted that no reliance could be placed on the Quraish and accordingly, it was unsafe to proceed to Mecca without arms. Hadhrat Umar RA urged that for self-defense the Muslims should be armed. The Holy Prophet PBUH  accepted the advice of Hadhrat Umar RA, and some persons were sent to Madina to bring in arms.

When the Quraish of Mecca came to know that the Muslims were coming to Mecca they sent Khalid bin Walid and Ikramah bin Abu Jahl with two hundred horsemen to intercept the Muslims, and prevent their advance to Mecca. Finding the way to Mecca barred the Holy Prophet PBUH consulted his companions as to what course of action they should adopt. The consensus of opinion was that they should go ahead. If they were stopped they would fight; otherwise not.

The Holy Prophet PBUH enquired of his companions whether anyone out of them could lead the Muslims to Mecca by a path other than the main route barred by the enemy. One of the companions volunteered to show an alternative way. He led the Muslims on the way full of rough rocks through the ravines of Mudniya. After a weary march, the Muslims reached Hudaibiya on the lower side of Mecca and within the sacred territory.

The Muslims encamped at Hudaibiya, and here Urwa bin Masud came to see the Holy Prophet PBUH on behalf of the Quraish. He talked in diplomatic language and tried to impress that the Quraish were strong and would not allow the Muslims to visit Mecca. He also insinuated that at the time of crisis, the followers of the Holy Prophet PBUH were likely to leave him. Thereupon the companions of the Holy Prophet PBUH said, “May God curse you; how dare you think that we will abandon the Holy Prophet PBUH. Rest assured we will fight to the last for him”. When Urwa returned to the Quraish, he gave his impressions about the Holy Prophet PBUH and the Muslims in the following terms:

“O people of the Quraish! I have seen kings but by God, I have never seen a king as I have seen Muhammad PBUH amongst his companions. If he makes his ablutions they would not let the water fall on the ground; if a hair of his body falls they pick it up. They will not surrender him for anything in any case, do what you may.”

As among the Quraish, the Adis specialized in diplomatic skill the Holy Prophet PBUH wanted Hadhrat Umar RA to go to the Quraish to negotiate. Hadhrat Umar submitted that he was a person non grata with the Quraish, and his mission was not likely to be successful. He advised that Hadhrat Usman RA who was soft-spoken and was popular with the Quraish should be sent on the mission. The advice was accepted and Usman was accordingly sent to the Quraish to negotiate regarding the Muslim’s entry into Mecca and performing the pilgrimage.

When three days passed away, and Hadhrat Usman RA did not return from Mecca a rumor got afloat that he had been killed by the Quraish. Hadhrat Umar RA donned his arms and accouterments and waited on the Holy Prophet PBUH. He submitted that if the Quraish had killed Hadhrat Usman RA, the Muslims should fight the Meccans to the bitter end. The Holy Prophet PBUH asked all his Companions about 1,400 in number to assemble and take a vow binding themselves to Jihad against the infidels. The Holy Prophet PBUH sat under a tree, and all the Companions took the oath turn by turn. God approved of this measure, and the following verse was revealed to the Holy Prophet: “Verily Allah was pleased with the faithful that they swore allegiance to thee under the tree.”

In view of the pleasure of God, this oath later came to be called ‘the Bait-ul-Rizwan’- the oath that pleased God. A little later Hadhrat Usman RA returned from Mecca along with some emissaries from the Quraish. After some further negotiations, the terms of a pact between the Muslims and the Quraish were hammered out. These terms were:
There was to be a truce between the Muslims and the Quraish for ten years.

1. If any tribe wanted to enter into a treaty with the Muslims it could do so, and whoever wished to enter a covenant with the Quraish was likewise free to do so.

2. If anyone from the Quraish came to the Muslims without the permission of his guardian, he was to be returned to the Quraish. On the other hand, if a Muslim sought refuge with the Quraish, he was not to be delivered to the Muslims.

3. The Muslims were to withdraw that year without performing the pilgrimage. They were free to perform the Hajj the following year when they could stay in Mecca for three days. Prima facie these terms favored the Quraish and Hadhrat Umar RA felt very bitter about them. He waited on the Holy Prophet PBUH and submitted: “O Prophet of God! Are you not the Messenger of God?” “Certainly I am”, said the Holy Prophet PBUH.
“Are not our enemies idolatrous polytheists?” asked Umar RA.
“Undoubtedly they are”, rejoined the Holy Prophet PBUH.
“Why should then we disgrace our religion?” added Umar RA.
The Holy Prophet  said, “I am the Messenger of God, and I do not act in contravention of His commandments.”

This silenced Hadhrat Umar RA, but he felt these terms to be humiliating to the Muslims. He saw Hadhrat Abu Bakr RA and wanted him to persuade the Holy Prophet PBUH to revise the terms. Hadhrat Abu Bakr RA said: “The Holy Prophet knows things better than we do. What the Holy Prophet PBUH has done is in the interests of the Muslims. Have faith in God. Do not be critical and hold fast to the stirrup of the Holy Prophet  PBUH.” Thereafter the pact which came to be known as the Hudaibiya pact was duly signed between the Muslims and the Meccans. On behalf of the Muslims, the pact was among others signed by Hadhrat Umar RA.

After the pact had been signed Suhail’s son Abu Janda RAl who had accepted Islam and was a captive with the Meccans escaped from the captivity and came to seek refuge in the Muslim camp. Suhail followed his son and demanded that by the Hudaibiya pact, his son should be returned to him. Umar advocated that as Abu Jandal did not want to return, it was unfair to force him to return. The Holy Prophet PBUH said that they had entered into a pact with the Meccans and as Muslims, they could not go back upon their word. He allowed Suhail to take away his son. Turning to Abu Jandal the Holy Prophet PBUH said, “Abu Jandal be patient. God in His bounty will Himself devise some way to facilitate your return to the Muslims”. Hadhrat Umar RA went some distance with Abu Jandal and Suhail. He kept goading Abu Jandal with his sword, and the idea was that he should take the sword and kill his father. Abu Jandal was too depressed and confused to follow the clue. When Suhail and his son rode off to Mecca, Hadhrat Umar RA returned to the Muslim camp crestfallen.

The Muslims struck camp and started on the return journey to Madina. Hadhrat Umar RA felt unhappy. He was bitter that in this deal the Quraish had had the upper hand. In this way, Surah Al-Fath was revealed to the Holy Prophet PBUH. “Verily, We have opened wide for thee the gates of victory.” The Holy Prophet PBUH called for Hadhrat Umar RA and told him that God had that day revealed to him that the Hudaibiya pact would lead to the victory of the Muslims. That made Hadhrat Umar RA rejoice. Hadhrat Abu Bakr RA assessed the Treaty of Hudaibiya in the following terms: “No victory of Islam has more importance than the treaty of Hudaibiya. Men are always for hurrying things on, but God lets them ripen. Previously there had subsisted a wall of partition between the Muslims and the rest of the men; they never spoke to each other, and wherever they met they began to fight. Subsequently, hostility died down, and security and mutual confidence took its place. Every man of even moderate intelligence who heard of Islam joined it, and in the twenty-two months in which the truce subsisted the number of conversions was greater than throughout the whole of the previous period, and the faith of Islam diffused itself in all directions among the people.”

Hudaibiya Pact Developments
In the wake of the Hudaibiya pact there took place developments which affected Umar RA personally. At the time of the Hudaibiya pact, it was undertaken that if any person from the Quraish accepted Islam such a person was to be returned to the Quraish. Some men from among the Quraish accepted Islam and sought shelter with the Muslims. Following the terms of the pact, these persons were returned to the Quraish.

Later a crisis developed when some Quraish women accepted Islam against the wishes of their parents and husbands and sought refuge with the Muslims. The Quraish wanted such women to be returned to them. The Holy Prophet PBUH refused to return such women to the Quraish as in the meantime God had revealed:

“Believers, when believing women came to you as refugees, examine them. Allah knows the state of their faith. If you find them to be true believers do not return them to the unbelievers. They are not lawful to the unbelievers, nor are the unbelievers lawful to them. You shall, however, give to their former husbands what they have spent on them. And you will be doing nothing unlawful after you have given them dowries.” [60: 10]

Another verse on the same subject is provided: “Do not marry idolatresses until they embrace the faith. And do not marry your women to idolaters.”

Hadrat Umar RA had three wives, namely:
1. Zainab bint Mazaun Jamiah;
2. Malaika bint Jarul Khuzai; and
3. Qariba bint Abi Umayya Makhzumi.

Out of these three, only Zainab bint Mazaun had accepted Islam and migrated to Madina. The other two ladies did not accept Islam and did not choose to migrate. After the Hudaibiya pact, Hadhrat Umar RA divorced Malaika as well as Qariba. After being divorced by Hadhrat Umar RA, Malaika married Abu Jahm bin Hazifa while Qariba married Abdur Rahman son of Abu Bakr who was still an infidel.

After the Hudaibiya pact, the first Muslim woman who fled from the Quraish and sought refuge with the Muslims was Sabiha bint al-Haris. Her husband did not accept Islam. When the Quraish came to demand the restoration of Sabiha, the Holy Prophet refused to return her to the Quraish saying that the condition in the pact applied to men only and not to women. The Holy Prophet PBUH had Sabiha married to Umar RA.

In Madina, Hadhrat Umar RA married an Ansar lady Asiah bint Sabat Ansari

.On marriage Hadhrat Umar changed her name to Jamila. Hadhrat Umar resided with her at Quba. It is reported that for some years she was Hadhrat Umar’s favorite wife. A few years later, Hadhrat Umar divorced her and shifted to Madina. The reason why Hadhrat Umar divorced her is not known.

Prophet Muhammad (PBUH): The Voice Of Truth, Tawheed

With eyes as bright as the shining sun, a reality on the lips more brilliant than the light of the sun, a heart fresher than the flowers of the gardens of Yathrib and Taif, habits and morals more decent than the moonlit nights of the Hejaz, a mind brisker than the strong winds, a captivating tongue, a heart with heavenly light, firm determination like a trenchant sword and heavenly words on the tongue — such was Muhammad (peace be upon him) son of Abdullah, the Prophet who destroyed the idols which had separated brothers from brothers. He did not break only the idols of wood and stone but also broke the idols of wealth, indecent habits, and party spirit.

The only thing which the cowardly Quraish desired was money should be transferred from the hands of the nomadic Arabs to their own pockets. The only value which they attached to life was that in order to earn profit they should travel through the desert on the back of the camels undergoing extreme hardships and then return to their hometown Makkah, the same Makkah which was the city of idol-worship, and where money was the only thing which counted. Suddenly they heard a voice that shook their nerves. Their hopes were shattered. The world turned away its face from them saying: “The value of a man is not the same which you have assessed and the object of the creation of the people is not the same which you think it to be.” This was the voice of Muhammad (peace be upon him).

Banu Asad and Banu Tamim were so foolish and ignorant that they buried their daughters alive without any cause. There was no justification for their doing so except that it was a custom that had survived amongst them. They were opposed to the Divine will. They hated the beauty of nature. And then they heard a voice, which was expressive of deep love and sympathy for the people saying: “Don’t bury your daughters alive. Daughters are as good the creation of Allah as the sons. No human being has a right to deprive others of life. It is only Allah who creates the people and makes them die.” This was the voice of Muhammad.

The Arabs, in the pre-Islamic era, (Jahiliyah) were always fighting. They fought and shed blood for years on account of very trivial things. They killed their own brothers and then rejoiced and glorified themselves on it. To sacrifice their lives for the sake of their own ignorance was something very ordinary for them. The children cried and screamed and grew up in conditions that were not conducive to the creation of love or sympathy for anyone in their minds. In these circumstances, they heard another voice which said “What are you doing? You kill one another although you are all brothers because all of you have been created by Allah. Strife is something satanic. Peace and friendship are more beneficial for you. The blessing for which you fight can’t be achieved except through peace.” This, too, was the voice of Muhammad (PBUH).

During the period of Jahiliyah, the Quraish were known for haughtiness and egotism. They considered the non-Arabs inferior to themselves. Not only this but they did not consider the non-Arabs even human beings. Muhammad (PBUH) disliked this attitude very much. Addressing these proud people he said: “No Arab is superior to a non-Arab unless he is more pious. Whether you like it or not all human beings are brothers of one another.” There were oppressed, homeless, and helpless persons whose faces had been scorched by the hot winds. Society had discarded them and made their lives miserable. They were more humble in the eyes of the people than the particles of sand and their life had become extremely unenviable. And these were the true friends of the Prophet of Islam, just as the indigent and outcasts of the society were the friends of Jesus Christ and other great men of the world.

It was these very people for whose benefit the Prophet of Islam endeavored to prevent the establishment of a dictatorship, disallowed slavery, freed man from the bondage of his fellowmen, and established the public treasury so that all might benefit from it without any discrimination. He directed the efforts of the people toward public welfare. He insisted on the Quraish, who were his kinsmen, at every step, that they should improve their conduct, do good deeds, and keep their attention directed wholeheartedly to Allah, who has united the scattered creation into a single whole. However, the Quraish instigated the ignorant persons as well as their own children to stone and ridicule him. The helpless, oppressed and homeless slaves among whom one was Bilal, the Muezzin of the Prophet, were over-joyful when they heard this: “All human beings are fed by Allah. He likes him most who is more helpful to His creatures.”

Those who were his enemies and stoned and ridiculed him heard these animated Divine words: “And by the mercy of Allah, you (O Muhammad) dealt with them gently. And had you been severe and harsh hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah’s) Forgiveness for them, and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him).” (Qur’an: 3:159) This was the voice of Muhammad.

The following pure words were imprinted on the minds of those who were endeavoring in the path of Allah for a better life, and were ready to support him (Muhammad) in his campaign against idol worship and evil-doing, and were afraid lest their rights and good conduct might be wasted in the battlefield. “Remember! Don’t be treacherous. Don’t commit a breach of trust. Don’t kill either a child or a woman or an old man or a monk in a monastery. Don’t burn a date palm tree and don’t cut any tree nor pull down a building.” This voice was the voice of Muhammad. After hearing this heavenly voice from Muhammad, his Companions spread it in all the four corners of the world. They covered powerful rulers and kings with this voice, established brotherhood amongst human beings and strung them in one faith, and created the relationship between man and God.

The shade of Muhammad (PBUH) spread so much that the entire Old World came under it and the land from the east up to the west began producing the fruits of goodness, knowledge, peace, and friendship. The Prophet of Islam stretched his hand and sowed the seeds of friendship and brotherhood throughout the world. That hand is still stretched and is busy sowing the seeds. Hence, there is no part of the world wherein the followers of Muhammad (PBUH) are not found. One of them may be in Pakistan and the other may be in Spain, but in spite of this, both of them are treated to be under one and the same standard.

The Prophet provided honor and respect to the Orientals which is even now a shining crown on their heads. This voice of the Prophet was a call for human brotherhood. It stopped the hands of the rulers from reaching the property of the subjects and gave equal rights to all human beings. In his religion there is no discrimination between a common man, a ruler and a subject; an Arab and a non-Arab, because all human beings are the slaves of Allah and it is He who provides sustenance to all of them. This voice emancipated women from the oppression of men, freed the laborers from the injustice of the capitalists, and delivered the servants from the degradation of submission to their masters. As opposed to Plato and other philosophers, who deprive the workers of their social rights on account of their mean occupation and have divided the society into many grades, the Prophet of Islam made all human beings participate in the affairs of government. He also disallowed usury and exploitation of one man by another.

Have You Ever Know Such An Honoured Person

ABDUR – RAHMAN IBN AWF (ra – may the peace & blessings of Allah be upon him)

He was one of the first eight persons to accept Islam. He was one of the ten persons (al-asharatu-al-mubashshirin) who were assured of entering Paradise. He was one of the six persons chosen by Umar (ra – may Allah be pleased with him) to form the council of shura (consultation) to choose the Khalifah (caliph) after his death. His name in Jahiliyyah (ignorance i.e. before the coming of Islam) days was Abu Amr. But when he accepted Islam the noble Prophet (saw – may the peace & blessings of Allah be upon him) called him Abdur-Rahman – the servant of the Beneficent God.

Abdur-Rahman (ra) became a Muslim before the Prophet entered the house of al-Arqam. In fact it is said that he accepted Islam only two days after Abu Bakr as-Siddiq (ra) did so. Abdur-Rahman (ra) did not escape the punishment which the early Muslims suffered at the hands of the Quraysh. He bore this punishment with steadfastness as they did. He remained firm as they did. And when they were compelled to leave Makkah for Abyssinia because of the continuous and unbearable persecution, Abdur-Rahman (ra) also went. He returned to Makkah when it was rumored that conditions for the Muslims had improved but, when these rumors proved to be false, he left again for Abyssinia on a second hijrah (migration). From Makkah once again he made the hijrah to Madeenah.

Soon after arriving in Madeenah, the Prophet (saw) in his unique manner began pairing off the Muhajirin (those who migrated) and the Ansar (the helpers). This established a firm bond of brotherhood and was meant to strengthen social cohesion and ease the destitution of the Muhajirin. Abdur-Rahman (ra) was linked by the Prophet (saw) with Sa’d ibn ar-Rabi’ah (ra). Sa’d (ra) in the spirit of generosity and magnanimity with which the Ansar greeted the Muhajirin, said to Abdur-Rahman (ra): “My brother! Among the people of Madeenah, I have the most wealth. I have two orchards and I have two wives. See which of the two orchards you like and I shall vacate it for you and which of my two wives is pleasing to you and I will divorce her for you.”

Abdur-Rahman (ra) must have been embarrassed and said in reply: “May God bless you in your family and your wealth. But just show me where the sooq (market place) is..”Abdur-Rahman (ra) went to the market-place and began trading with whatever little resources he had. He bought and sold and his profits grew rapidly. Soon he was sufficiently well off and was able to get married. He went to the noble Prophet (saw) with the scent of perfume lingering over him.

“Mahyarn, O Abdur-Rahman (ra)!” exclaimed the Prophet (saw) – “mahyam” being a word of Yemeni origin which indicates pleasant surprise.

“I have got married,” replied Abdur-Rahman (ra). “And what did you give your wife as mahr (dowry)?” “The weight of a nuwat in gold.”

“You must have a walimah (wedding feast) even if it is with a single sheep. And may Allah bless you in your wealth,” said the Prophet (saw) with obvious pleasure and encouragement.

Thereafter Abdur-Rahman (ra) grew so accustomed to business success that he said if he lifted a stone he expected to find gold or silver under it! Abdur-Rahman (ra) distinguished himself in both the battles of Badr and Uhud. At Uhud he remained firm throughout and suffered more than twenty wounds some of them deep and severe. Even so, his physical jihad was matched by his jihad with his wealth.

Once the Prophet, may God bless him and grant him peace, was preparing to despatch an expeditionary force. He summoned his companions and said:

“Contribute sadaqah (charity) for I want to despatch an expedition.” Abdur-Rahman (ra) went to his house and quickly returned. “O Messenger of God (saw),” he said, “I have four thousand (dinars). I give two thousand as a qard to my Lord and two thousand I leave for my family. “

When the Prophet (saw) decided to send an expedition to distant Tabuk – this was the last ghazwah (battle) of his life that he mounted – his need for finance and material was not greater than his need for men for the Byzantine forces were a numerous and well-equipped foe. That year in Madinah was one of drought and hardship. The journey to Tabuk was long, more than a thousand kilometers. Provisions were in short supply. Transport was at a premium so much so that a group of Muslims came to the Prophet (saw) pleading to go with him but he had to turn them away because he could find no transport for them.

These men were sad and dejected and came to be known as the Bakka’in or the Weepers and the army itself was called the Army of Hardship (‘Usrah). Thereupon the Prophet (saw) called upon his companions to give generously for the war effort in the path of God and assured them they would be rewarded. The Muslims’ response to the Prophet’s (saw) call was immediate and generous. In the forefront of those who responded was Abdur-Rahman ibn Awl (ra). He donated two hundred awqiyyah of gold whereupon Umar ibn al-Khattab (ra) said to the Prophet (saw):

“I have (now) seen Abdur-Rahman (ra) committing a wrong. He has not left anything for his family.”

“Have you left anything for your family, Abdur-Rahman (ra)?” asked the Prophet (saw).

“Yes,” replied Abdur-Rahman (ra). “I have left for them more than what I could ever give and better.” “How much?” enquired the Prophet (saw).

“What God and His Messenger (saw) have promised of sustenance, goodness and reward i.e. Allah and His messenger (Islam),” replied Abdur-Rahman (ra).

The Muslim army eventually left for Tabuk. There Abdur-Rahman (ra) was blessed with an honor which was not conferred on anyone till then. The time of Salat (prayer) came and the Prophet, peace be on him, was not there at the time. The Muslims chose Abdur-Rahman (ra) as their imam. The first rakat (unit of prayer) of the Salat was almost completed when the Prophet, may God bless him and grant him peace, joined the worshippers and performed the Salat behind Abdur-Rahman ibn Awl (ra). Could there be a greater honor conferred on anyone than to have been the imam of the most honored of God’s creation, the imam of the Prophets, the imam of Muhammad, the Messenger of God!

When the Prophet, peace be on him, passed away, Abdur-Rahman (ra) took on the responsibility of looking after the needs of his family, the Ummahaat al-Muminin (the Mothers of the believers). He would go with them wherever they wanted to and he even performed Hajj with them to ensure that all their needs were met. This is a sign of the trust and confidence which he enjoyed on the part of the Prophet’s (saw) family.

Abdur-Rahman’s (ra) support for the Muslims and the Prophet’s wives (ra – may Allah be pleased with them all) in particular was well-known. Once he sold a piece of land for forty thousand dinars and he distributed the entire amount among the Banu Zahrah (the relatives of the Prophet’s (saw) mother Aminah), the poor among the Muslims and the Prophet’s wives (saw). When Aishah, may God be pleased with her, received some of this money she asked:

“Who has sent this money?” and was told it was Abdur-Rahman (ra), whereupon she said:”The Messenger of God, may God bless him and grant him peace, said: No one will feel compassion towards you after I die except the sabirin (those who are patient and resolute).”

The prayer of the noble Prophet (saw) that Allah should bestow barakah (blessings) on the wealth of Abdur-Rahman (ra) appeared to be with Abdur-Rahman (ra) throughout his life. He became the richest man among the companions of the Prophet (saw). His business transactions invariably met with success and his wealth continued to grow. His trading caravans to and from Madinah grew larger and larger bringing to the people of Madinah wheat, flour, butter, cloths, utensils, perfume and whatever else was needed and exporting whatever surplus produce they had.

One day, a loud rumbling sound was heard coming from beyond the boundaries of Madinah normally a calm and peaceful city. The rumbling sound gradually increased in volume. In addition, clouds of dust and sand were stirred up and blown in the wind.

The people of Madinah soon realized that a mighty caravan was entering the city. They stood in amazement as seven hundred camels laden with goods moved into the city and crowded the streets. There was much shouting and excitement as people called to one another to come out and witness the sight and see what goods and sustenance the camel caravan had brought.

Aishah, may God be pleased with her, heard the commotion and asked: “What is this that’s happening in Madinah?” and she was told: “It is the caravan of Abdur-Rahman ibn Awl (ra) which has come from Syria bearing his merchandise.”

“A caravan making all this commotion?” she asked in disbelief.”

“Yes, O Umm al-Muminin (mother of the believers). There are several hundred camels.”

Aishah (ra – may Allah be pleased with her) shook her head and gazed in the distance as if she was trying to recall some scene or utterance of the past and then she said: “I have heard the Messenger of God (saw), may God bless him and grant him peace, say: I have seen Abdur-Rahman ibn Awl (ra) entering Paradise creeping.”

Why creeping? Why should he not enter Paradise leaping and at a quick pace with the early companions (ra – may Allah be pleased with them all) of the Prophet (saw)?

Some friends of his related to Abdur-Rahman (ra) the hadith which Aishah (ra) had mentioned. He remembered that he had heard the hadith more than once from the Prophet (saw) and he hurried to the house of Aishah (ra) and said to her: “Yaa Ammah! Have you heard that from the Messenger of God, may God bless him and grant him peace?”

“Yes,” she replied.

“You have reminded me of a hadith which I have never forgotten,” he is also reported to have said. He was so over-joyed and added: “If I could I would certainly like to enter Paradise standing. I swear to you, yaa Ammah, that this entire caravan with all its merchandise, I will giver sabilillah (in the path of God).”

And so he did. In a great festival of charity and righteousness, he distributed all that the massive caravan had brought to the people of Madinah and surrounding areas.

This is just one incident which showed what type of man Abdur-Rahman (ra) was. He earned much wealth but he never remained attached to it for its own sake and he did not allow it to corrupt him.

Abdur-Rahman’s (ra) generosity did not stop there. He continued giving with both his hands, secretly and openly. Some of the figures mentioned are truly astounding: forty thousand dirhams of silver, forty thousand dinars of gold, two hundred awqiyyah of gold, five hundred horses to mujahidin setting out in the path of God and one thousand five hundred camels to another group of mujahidin, four hundred dinars of gold to the survivors of Badr and a large legacy to the Ummahaat al Muminin and the catalogue goes on. On account of this fabulous generosity, Aishah (ra) said:

“May God give him to drink from the water of Salsabil (a spring in Paradise).” All this wealth did not corrupt Abdur-Rahman (ra) and did not change him. When he was among his workers and assistants, people could not distinguish him from them. One day food was brought to him with which to end a fast. He looked at the food and said: “Musab ibn Umayr (ra) has been killed. He was better than me. We did not find anything of his to shroud him with except what covered his head but left his legs uncovered. Then God endowed us with the (bounties of) the world… I really fear that our reward has been bestowed on us early (in this world).” He began to cry and sob and could not eat. May Abdur-Rahman ibn Awl be (ra) granted felicity among:-

“those who spend their substance in the cause of God and follow up not their gifts with reminders of their generosity or with injury. For them their reward is with their Lord, on them shall be no fear nor shall they grieve”. (The Qur’?n, Surah al-Baqarah, 2: 262)

Treaty Of Hudaybiyyah

[ALLAH’S Quran – 48:24] “It was He who held back the hands of your enemy as well as your hands from a hostile course of action against each other (at Hodaibyiah) in the precincts of Macca, after He had helped you win the victory over them. Allah has always had sight of what you do.”

[48:24 – Commentary ] “Shortly before the Truce of Hudaybiyyah was concluded, a detachment of Quraysh warriors – variously estimated at between thirty and eighty men – attacked the Prophet’s camp, but his practically unarmed followers overcame them and took them prisoner; after the signing of the treaty the Prophet released them unharmed (Muslim, Nasa’i, Tabari).”

“During the course of events at Hudaybiya any incident might have plunged the Quraysh and the Muslims into a fight. On the one hand, the Muslims, though unarmed, had sworn to stand together, and if the Holy Prophet wanted he could have forced entrance to the Kabah, and on the other hand the Quraysh were determined to keep out the Muslims by resorting to armed confrontation, if necessary. Allah restrained both sides from anything that would have resulted in bloodshed. Refer to the commentary of verse one to know that the treaty of Hudaybiya was a victory for the Holy Prophet.”

Examples Of Equality In Islamic History

ISLAM calls for equality between people. Prophet Muhammad (peace be upon him) said: “An Arab has no superiority to a non-Arab and a white man has no superiority to a black one except through piety and good deeds.”

The following examples prove this Islamic concept.

Abu Dharr of the Ghifar tribe somehow got angry with the freed slave of Abu Bakr, Bilal of Abyssinia. Both of them were the companions of the Prophet (peace be upon him).

The altercation became prolonged and Abu Dharr in his fury called Bilal, the son of a black-skinned mother.

Bilal complained to the Prophet, who addressed Abu Dharr saying, “Did you call him a name reviling his mother? It appears you still retain vestiges of Jahiliyyah (Period of Ignorance before Islam).” The Prophet also said in reply, “You are his brother (and should be considerate and kind to him).”

Abu Dharr was ashamed and repentant and out of extreme repentance and humility requested Bilal to trample his face with his feet.

Another example is when, during the lifetime of the Prophet, a woman of the Bani Makhzoom tribe, Fatimah, was found guilty of theft. She was brought to the Prophet so that she might receive her punishment according to the Shari ‘ah (Islamic Law).

The Quraish tribe very much resented it since it involved their tribal prestige and dignity. So they thought of intercession by somebody for the remission of her punishment.

It was therefore decided after deliberation to send Osamah Bin Zaid for such intercession since he was very much in favor with the Prophet. So he was approached, prompted to intercede and he talked to the Prophet on this issue.

The Prophet was very angry and said to Osamah, “You intercede in the matter of the limits prescribed by God?”

Then he called a big gathering of the believers and, in a touching manner, said, “The people before you who met their doom, discriminated between the austocrats and the common people in the dispensation of justice for crimes like theft. The high-placed were spared while the weaker sections of society were readily punished. By God, if Fatimah Bint Muhammad had committed theft, I would have amputated her hand also. A third example involves Adi Bin Hatim(one of the elite of his time) who came to Madinah before embracing Islam and found the companions sitting around the Prophet.

They had just returned from some battle and some of them still had the armory and helmets on. ‘Adi, witnessing the awe of the Prophet and their reverence for him, himself fell in awe.

Meanwhile, a humble woman of Madinah came to the Prophet and requested to see him in private.

The Prophet readily agreed to talk to her. He got up and at some distance from the gathering talked to her for a sufficiently long time, and having finished with her came back to the gathering.

When ‘Adi witnessed this state of affairs, he was very much touched by this inconceivable concept of generosity in action and embraced Islam.

A fourth example was offered when, after 21 years of hard struggle, the Prophet conquered Makkah. Those who had rejected him, had driven him out of his home and had been waging wars with him, were brought before him vanquished. But even then, he called them to the Faith and kept in view those lofty principles that he had preached in the vales of Makkah or had enforced in Madinah as a ruler when he was laying the foundations of a new civilization in the Islamic history.

That day he proclaimed those principles that he had been preaching while he had not yet gained his final victory.

Standing at the gate of the Ka’aba he said, “O you people of Quraish! Allah has, this day, put an end to your pride of the Jahiliyyah (Days of Ignorance) and also the pride of your ancestry. Keep in mind! All men are the offspring of Adam, and Adam was fashioned out of clay”. The Quraish who held an exalted position in the Arab society, and had a high opinion of themselves, listened to him in silence with bowed heads. On this occasion he recited the following Qur’anic verse which he had been reciting off and on: “O Mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily, the most honored of you in the sight of God is (he who is) the most righteous of you.”

The fifth example came in the period of the caliphate of Abu Bakr. He set the example of a ruler whose heart was full of sympathy for his subjects without distinction of rank or class. Notwithstanding his position as the head of the Muslim state, he would visit the girls of the locality whose fathers had fallen martyrs in wars.

He milked their goats for them and assured them that his new responsibilities would not stand between him and his routine of benevolent acts such as that.

It can be said with certainty that there is not a single incident as glorious, outstanding and based on the noble sentiments of fraternity as the ones cited above, anywhere in the lives of the greatest men in the history of mankind.

There is an incident connected with George Washington, the savior of America, that he was once going along the road when he saw some soldiers trying to lift a stone but were unable to do so. Their supervisor was standing close by but not lending a helping hand. Washington asked him to come to their help, but he refused saying that it was below his dignity.

Washington , kept his sheet on one side of the road and helped them lift the boulder, and said to them when departing that whenever they needed help in a difficulty of that type they could enlist his help at such and such address.

Certainly this is a unique incident and is an example of a high standard of morality, but cannot be compared with the incidents mentioned above.

Gratitude For Childhood Favors

The first few years of the Prophet’s life saw him suffering repeated loss of his immediate relatives and carers. His father died when he was on a journey, perhaps unaware that his wife was pregnant. He stayed most of the first four or five years of his life with his wet nurse, Haleemah, in a desert encampment. It was a tradition among the top families in Makkah that they gave their newborn children to be nursed by women in the desert, believing that there the children would grow up stronger. Perhaps Makkah suffered attacks of infectious diseases, and keeping the children away gave them a better chance of survival. However, Haleemah and her family felt that Muhammad (peace be upon him) brought them some subtle blessing. Therefore, she was keen to keep him with her as long as possible. Hence she persuaded Aminah, his mother, to leave him with her. This was agreed, and Haleemah only returned the young Muhammad to his mother when he was five years of age. Only a year later, Muhammad lost his mother. He was then cared for by his grandfather, Abd Al-Muttalib, who was the most distinguished figure in Makkah and by now a very old man. Two years later Abd Al-Muttalib died and Muhammad moved home again, going now to his uncle, Abu Talib.

Abu Talib loved his orphan nephew, Muhammad, as one of his own children. There was about him an air of serenity and quiet acceptance of what life might present. Hence, he was dear to all around him, particularly his aunts. Yet Abu Talib and his family were the closest to his heart, because of the care he received in his uncle’s home. We see him, as he became a young man, talking to another uncle of his, Al-Abbas, during a time of hardship when all things were scarce in Makkah, saying: “You see how things are in the city, with people finding it hard to make ends meet. Your brother, Abu Talib is a poor man, and he has a large family. We better do something to help him. How about the two of us taking one of his children each to look after?” They went to Abu Talib with their proposal. Al-Abbas took Jaafar, and the Prophet took Ali. This was long before the start of Muhammad’s prophethood. The two young lads thus found good homes where they were welcome, and their father’s burden was significantly lightened.

His close relationship with his uncle, Abu Talib, continued for the rest of the latter’s life. The Prophet would have dearly loved that Abu Talib should accept Islam, but this was not to be. However, Abu Talib continued to extend his care and protection to his nephew against all opposition by his tribe, the Quraysh. Moreover, the Prophet continued to give Fatimah bint Asad, Abu Talib’s wife, a special position of favor in his heart. He acknowledged her favor and unwavering care when he was a child. As he grew up, he always showed her dutiful respect and often favored her with generous gifts, according to his means.

Abu Talib died three years before the Prophet’s emigration to Madinah. Fatimah bint Asad followed the Prophet to Madinah sometime after he had settled there. The Prophet was so delighted with her arrival, welcoming her as one of his closest relatives. It was with deep grief that he later received the news of her death. He prayed God to give her a high position in heaven. He gave instructions to those who were preparing her body for burial to use his own garment to wrap her with. When her grave was ready, he went in first and lied where she was to be placed, praying that angels would attend her there. His companions looked at him, wondering why he did that when he never did it with any other funeral. They saw him praying for her forgiveness, with his eyes tearful. He said to them: “Next to Abu Talib, she was the one who took best care of me when I was young.”

Another person who earned the Prophet’s gratitude was Thuwaybah, a slave woman owned by his uncle Abu Lahab. She breast-fed him in his early days of life, before he was given to Haleemah. Thus, she nursed him for a few weeks after his birth. The Prophet cared well for her, inquiring after her when he was in Makkah. When he got married, his wife Khadeejah was very hospitable to her. Then at one point, Khadeejah approached Abu Lahab, proposing to buy Thuwaybah so that she might set her free. Abu Lahab would hear nothing of the sort. Abu Lahab, who stubbornly opposed the Islamic message and took a hostile attitude to the Prophet, could not countenance the prospect of Muhammad being seen in Makkah in such a light, showing a great favor to the slave woman who nursed him in his early days. Yet, when the Prophet immigrated to Madinah, Abu Lahab himself set Thuwaybah free. Therefore, the Prophet used to send her money and clothes whenever he could. He learnt of her death in year seven after his settlement in Madinah. When the news was brought to him, he asked about her son, Masrooh. He was informed that he died earlier, and that she had no other relatives.

While those we have mentioned had special positions with the Prophet because they looked after him when he was young, the Prophet was very kind to all his relatives. He respected his uncles, loved his aunts and was kind and friendly with all. He would visit anyone of them who was ill, praying for their recovery. Needless to say, that was the best thing such an ill person could hope for, because the Prophet’s prayers were always answered. He urged them all to do good works so that they would enter heaven on merit. He advised them that their relation with him would not benefit them unless they worked for their own salvation. Some of them opposed his message and took a hostile attitude. This was very painful to him. However, when they changed their attitude and accepted Islam, the Prophet received them with open arms, praying for their forgiveness.

What Marriage With Khadijah Reveals

Both her previous husbands having died, Khadijah Bint Khuwailid was a widow. She was known for her noble character, and the people of the Quraish would call her, “The Pious and Chaste One.”

She was also very wealthy; she would engage men to do business on her behalf. After she heard about the truthfulness and trustworthiness of Muhammad (peace be upon him), she proposed that he do business for her in Ash-Sham, promising to give him more than she gave to any other man who did business for her. He agreed and left Makkah in the company of Maisarah, Khadijah’s servant.

Muhammad (peace be upon him) made a lot of profit for Khadijah and she felt that her wealth was blessed more than ever before. Throughout the trip, Maisarah witnessed the wonderful character, nobility, and truthfulness of the Prophet (peace be upon him).

Based upon these reasons, she had a heart to heart discussion with her close friend Nafeesah Bint Munabbah, telling her about the positive feelings she was having about the Prophet (peace be upon him). Nafeesah went to the Prophet (peace be upon him) and proposed to him on behalf of Khadijah.

The Prophet (peace be upon him) was pleased with the proposal, but he nonetheless first went to his uncles to seek their advice; they all agreed that he should marry her.

And why shouldn’t he marry her, for she was the noblest woman among the Quraish; after her last husband had died, almost every Makkan chieftain proposed to her, and she refused them all.

And so shortly thereafter the Messenger of Allah (peace be upon him) married her. She was the first woman that the Prophet (peace be upon him) married, and he didn’t marry any other woman until she died. She gave birth to two of the Prophet’s sons and four daughters. The two sons were Al-Qasim and Abdullah.

Around the age that he was able to mount a riding animal, Al-Qasim died. Abdullah died as a child prior to his father’s prophet hood.

The daughters were Zainab, Ruqayyah, Umm Kulthoom, and Fatimah. They all embraced Islam, married, and migrated to Madina. When the Prophet (peace be upon him) married Khadijah, he was 25 years old and she was 40.

Benefits;

1. Trustworthiness and truthfulness are the two most important qualities of a successful businessman. They were the very two qualities that prompted Khadijah to ask the Prophet to do business on her behalf.

2. Allah decreed for the Prophet (peace be upon him) to marry the ideal wife who was both a suitable companion and a trusted counselor and helper. Khadijah helped the Prophet (peace be upon him) during difficult times, and participated alongside him in spreading the message of Islam.

One who invites others to the teachings of Islam is especially in need of a pious and good wife. Outside of the home, his days are filled with struggle, and he faces constant opposition from the enemies of Islam. He therefore is in dire need, within the home, of a partner who will comfort him and provide him with the strength and encouragement he needs to fulfill his religious duties.

3. The Prophet (peace be upon him) tasted the bitterness of losing his sons, just as previously in life, he tasted the bitterness of losing his parents. It was from the wisdom of Allah that none of his sons lived past their childhood. With their death, no one could then be tempted loving them to an extreme level and claiming prophethood for them. Furthermore, the early deaths of the Prophet’s children should serve as a comfort for those who aren’t blessed with sons, and for those who are blessed with sons but lose them at a very early age.

The death of the Prophet’s children was a form of tribulation and as the Prophet (peace be upon him) made it clear, no one is tested more severely than the Prophets.

Men who become leaders of nations turn to tyranny when their hearts are hard through a selfish and comfortable lifestyle. As for a leader who has experienced hardships and tests in life, and endures them with patience and forbearance, he is likely to then show compassion and sympathy to others who are afflicted with hardships.

4. In choosing Khadijah as a wife, the Prophet (peace be upon him) showed that he was primarily concerned with her nobility and character; after all, she was known in pre-Islamic days as “The Pure and Chaste One.”

Up until the age of 25, the Prophet (peace be upon him) lived a chaste life within a society that was replete with evil and ignorance, a society wherein one was free to have romantic and sexual counters with as many women as one desired.

Then when he did decide to marry, he married a woman who was almost twice his age. During the next 15 years of his life, there was no Shariah or set of laws to forbid him from engaging in extra-marital affairs, as did other members of the Quraish, yet he remained faithful to Khadijah, without even looking at any other woman, though there were many other women that were available.

The Prophet (peace be upon him) remained married to Khadijah alone until she died at the age of 65, at a time when the Prophet (peace be upon him) was himself approaching old age.

The story behind each marriage of his highlights the wisdom and wonderful character of the Prophet (peace be upon him).

Ref: Ali Muhammad As-Sallaabee, The Noble Life of the Prophet, Darussalam