Saeed ibn Zaid (#Servitude) - Omar Suleiman - Quran Weekly

Abu Ubaidah (#Simplicity) - Omar Suleiman - Quran Weekly

Sa'd ibn Abi Waqqas (#Productivity) - Omar Suleiman - Quran Weekly

Zainab bint Mohammed ﷺ

Zainab was born into a happy home. She was the daughter of the most noble man, Mohammed ﷺ, and his noble wife, Khadejah (RA) and the oldest girl of seven children. When Zainab reached the age of marriage, her cousin Abu al As ibn Rabee, a wise, well known merchant whose conversations and jokes Zainab really enjoyed, asked for her hand. He himself was fascinated by her and never failed to notice her when he would visit his aunt Khadejah (RA). The Prophet ﷺ listened attentively to Abu al As but told him the decision was not his to make. He went to Zainab and asked what her opinion was and if she was interested too. She nodded shyly. The Prophet ﷺ smiled and understood her.

Zainab and Abu al As were married and live a happy life together. They had two children, Ali and Umamah, the Prophet’s ﷺ first grandchildren. As a merchant, Abu al As would travel a lot, often being gone for days on end, which was always difficult for Zainab.

During one of Abu al As’s long journeys, something happened back home that would shake the stability of Zainab and Abu al As’s marriage. Mohammed ﷺ was called to prophethood and Zainab, her mother and sisters were among the first to follow him. When Zainab’s husband came home, she told him about what happened, which he had also heard from other people on the road. However, Abu al As did not immediately pledge allegiance to Islam, like Zainab thought he would. “I have nothing against your father, and nothing would be dearer to me than following the same path with you, my dear. But I would hate for people to say that I have disappointed my clan by disbelieving in the deities of my ancestors in order to please my wife. Can you please excuse me?” Zainab did, but that night neither of them could sleep or any of the nights following. The bliss that filled their household was replaced by anxiety, tension and sorrow.

Years passed and the Muslims suffered through the years of boycott and endured the migration. Zainab didn’t migrate with her sisters but stayed at home with her husband and children because she was awaiting Allah’s decision on her situation. Later at the time of the Battle of Badr, Abu al As fought with Quraysh against the Muslims and was taken captive at the end of the battle. When the Prophet ﷺ saw that his son in law was one of the captives, he took him to the side and told all the guards to treat the captives well. Zainab back home was in such an emotional state. She wanted to ransom out her husband and was thinking about her father’s concerns as well. She decided to use a necklace her mother gave her on her wedding day as a ransom (bail) and had her brother in law take it over to where the captives where.

When the Prophet ﷺ saw the necklace he started to weep because it reminded him of Khadejah (RA). He asked the Muslims if they wouldn’t mind if they released Abu al As and also returned the necklace to Zainab. They agreed. He then turned to Abu al As and asked him to bring Zainab to him.  When Abu al As returned home, Zainab was overjoyed to see him. But their reunion was bittersweet as Abu al As told her that he promised her father he would send her to him. Zaynab reluctantly left to go to Madinah. As he was saying goodbye to her, Abu al As told her, “Zainab, whatever happens, I shall always love you as long as I live. Your spirit shall forever fill this house that has witnessed the sweetest and the most pleasant days of our life together.”

On the way to Madinah, she was captured by Quraysh and returned forcefully back to Mecca. She was pregnant and terrified and ended up having a miscarriage from the trauma. Abu al As took care of her at home until she regained her strength and was emotionally ready to leave again. He waited for the right moment where no one would notice she left and had his brother escort her to Madinah. When she arrived Zainab was very happy to see her father and sisters but missed her husband.

While Zainab was in Madinah, Abu al As left to another business trip to Syria on a Quraysh caravan. The caravan met with a group of 170 Muslims let by Zayd ibn Harithah and was disabled. Abu al As was able to escape and went at night to Zainab’s house for safety. In the morning, after fajr prayer, Zainab called out in the mosque, “I have given protection to Abu al As ibn Rabee!”

The Prophet ﷺ said, “Oh people did you hear what I have just heard?” They answered yes. “I swear by Him in Whose Hand is my life, I knew nothing of this matter until I heard what you have also heard now. The Muslims are like one hand against those who are outside their community, and the lowest of Muslims is entitled to give protection on behalf of the rest of his fellow Muslims. So we give protection to the one to whom she gives protection.” When the Prophet ﷺ went home, Zainab asked him to snure that Abu al As get back his possessions. He agreed, but told her that she could not have conjugal relations with him because she was not lawful for him. (This was after the verse came that said that a Muslim women could not be married to a disbelieving man).

That night, Abu al As was released and allowed to go home. However, in the middle of the night he tried to come back to Madinah and hid out in some trees. He wanted to be with Zainab, the only person with whom he had happiness and a peace of mind. He moved quietly in the night and knocked on her door. Zainab woke up startled at who was at her door and night but was relieved that it was Abu al As. They could not embrace but she let him in and made him food and made him as comfortable as he could be. He was worried about how he would be received from her family and the other Muslims. She told him that she would always intercede on his behalf.

At this point, Abu al As was already impressed by Islam. He had seen the ethics of how Muslims treat their captives and their ethics during war. He was impressed by his father in laws fair decisions and his strong love for Zainab made him realize that he wanted to be part of this religion. However, his strong Arab pride made him not want anyone to think that he was only doing it just to please his wife. He decided to announce his allegiance to Islam in Mecca in front of the assemblies. He also wanted to do it in Mecca because he still had the possessions of people that were in the caravan and he wanted to return it to them so they wouldn’t think that he was using Islam as a way out. So he returned to Mecca, gave the people back their possessions and proclaimed his allegiance to Islam for all to hear. Then he migrated back to Madinah to be with the love of his life and the Prophet ﷺ made them a new marriage contract.

The year that followed was such a happy year for Abu al As and Zainab and their two children. It was after that year, in the 5^th year of Hijrah, that Zainab passed away. Abu al As was completely heartbroken, as was the Prophet ﷺ who was immediately reminded of Khadejah’s (RA) death.

May Allah bless Zainab and please and be pleased with her.

SOURCE

The Tabi'un

In many of the places where the Qur'an praises the Companions, it also mentions the blessed generations following in their way. For example:

The Outstrippers (the first to embrace Islam and excel others in virtue), the first of the Emigrants and the Helpers, and those who followed them in doing good, God is well-pleased with them and they are well-pleased with Him. He has prepared for them gardens underneath which rivers flow, therein to dwell forever; that is the mighty triumph. (9:100)

The Tabi'un, first of all, must be among those praised together with the Companions. Like them, they were well-pleased with God regardless of whether He sent them good or bad, blessing or misfortune. Conscious of their servanthood before God, they worshipped Him in deep respect and reverence. Like the Companions, they loved Him deeply and trusted Him completely. The Messenger praised them, saying: "Good tidings for those who have seen me and believed in me, and good tidings for those who see those who saw me." [1]

The Tabi'un followed in the Companions' footsteps and showed them due respect. They cherished no rancor and enmity against any of the believers, and wished everyone well:

As for those who came after them, they say: "Our Master, forgive us and our brothers, who preceded us in belief, and put not into our hearts any rancor towards those who believe. Our Master, surely You are the All-Gentle, the All-Compassionate." (59:10)

As described in 9:100, this blessed generation followed the Companions in doing good (ihsan). In addition to meaning respect, being well-wishing and altruistic, one hadith says that ihsan also means: "Doing good (ihsan) is that you worship God as if you were seeing Him; if, however, you do not actually see Him, surely He sees you." [2]

This generation came at a time when conspiracies and hypocrisy caused great internal dissension. At this critical juncture, they protected, defended, and practiced Islam in deep consciousness and devotion. They became the referents of: Our Master, in You we trust, to You we turn, and to You is the homecoming (60:4).

Some of them performed 100 rak'as of nightly prayers, recited the whole Qur'an every 2 or 3 days, always did their obligatory prayers in congregation in a mosque, always slept (like Masruq) in prostration before the Ka'ba, and did not laugh loudly during their whole lives.

Uways al-Qarani is generally regarded as the greatest Tabi'un. Although old enough to have seen the Prophet, he had no opportunity to do so. One day while sitting with his Companions, the Messenger advised them: "If you see Uways al-Qarani, ask him to pray for you." [3] During his caliphate, 'Umar asked Yemeni pilgrims about Uways. When he was found one year among the pilgrims, 'Umar requested him to pray for him. Uncomfortable at being identified, Uways was never seen again among people until he was martyred at the Battle of Siffin fighting for 'Ali. [4]

There were many illustrious Tabi'un, among them Masruq ibn al-Ajda', Ata' ibn Abi Rabah, Hasan al-Basri, Muhammad ibn Sirin, 'Ali Zayn al-'Abidin, Qasim ibn Muhammad, and Muhammad ibn Munkadir, who were peerless in knowledge, piety, and righteousness.

Muhammad ibn Munkadir was called al-Bakka' (the one who cries much), due to his fear of God. Once his mother told him: "O my son, if I had not known you since childhood, I would think you are crying for some sin. Why do you cry so much?" He said that he did so because he was deeply conscious of God's Majesty, of the terror of the Day of Judgement, and of Hell. [5] When asked on his death-bed why he was crying, he replied: "I am afraid I'll be included in the meaning of the verse: Yet there will appear to them from God that they never reckoned with (39:47)."

Masruq ibn al-Ajda' worshipped God very earnestly. He used to sleep in prostration before tha Ka'ba. When they suggested that he should lie down during his last illness, he answered: "By God, if someone appeared and told me that God wouldn't punish me, even then I would continue to pray with the same earnestness as before." [6] He did so because he was following the Prophet, who, when asked by 'A'isha why he tired himself so much with praying, answered: "Shall I not be a thankful servant?"

Sa'id ibn Jubayr was a student of Ibn 'Abbas. He spent the day preaching Islam and the night praying. He fought against Hajjaj on the side of 'Abd al-Rahman al-Kindi. When finally he was seized, the soldiers taking him to Hajjaj spent a night in a monastery in a big forest. Sa'id wanted to pray in the forest. The soldiers let him, thinking that wild animals would tear him to pieces. The soldiers watched him pray through a window, and saw wild animals gather around him also to watch.

When his captors used torture to force him to swear allegiance to Hajjaj, he always refused: "You are in the wrong, wronging the Prophet's descendants. I'll never take the oath of allegiance to you." Before he was executed, he recited the verse Muslims recite during the animal sacrifice: I have turned my face to Him who originated the Heavens and the Earth, a man of pure faith; I am not of those who associate partners with God (6:79). When they turned his face away from the prayer direction (qibla), he recited: To God belong the East and the West; Wherever you turn, there is the Face of God (2:115). They struck his neck with a sword and from his lips came out: "There is no god but God, Muhammad is the Messenger of God." [7]

Such were the people who received the Traditions from the Companions and transmitted them to succeeding generations. Among them, the following few are also worth some fuller mention to recognize that blessed generation more closely:

Sa'id Ibn al-Musayyib the Tabi'un's foremost Traditionist, jurist, and Qur'anic interpreter, was born in 15 ah. He met most of the Companions, among them 'Umar, 'Uthman, and 'Ali. Sa'id was a renowned for his reflection and memory, as well as for his piety, righteousness, and profound devotion. These characteristics caused everyone to consider him, even during his lifetime, the greatest Traditionist of his time.

At the early age of around 20, Sa'id began to give opinions and deliver legal verdicts, just as Hasan al-Basri had done in Basra. The Companions admired him greatly. 'Abd Allah ibn 'Umar once remarked: "If the Messenger had seen that young man, he would have been very pleased with him." [8]

He was extremely careful about performing his daily prayers in congregation in the mosque. "I always have said the opening takbir of the daily prayers just after the imam for 50 years," he used to say. He never neglected even one item of the Sunna. Once when he was ill and doctors advised him to stay in 'Aqiq valley for a month, he objected: "Then how can I come to the mosque for the night and dawn prayers?" He was not content to perform the prescribed prayers anywhere except in the Prophet's Mosque.

He did not swear allegiance to Caliph Walid. Although Hisham, governor of Madina, had him beaten daily until the stick was broken, he did not yield. When his friends, such as Masruq and Tawus, advised him to give an oral consent to Walid's caliphate to end the beatings, he always replied: "People do what we do. If we consent, how will we be able to explain this to them?" [9]

Sa'id had married Abu Hurayra's daughter in order to be nearer to him and to improve his knowledge and understanding of Abu Hurayra's Traditions. When Caliph 'Abd al-Malik appealed to him that his son Hisham be allowed to marry Sa'id's daughter, he refused and, in the face of increasing pressure and threats, offered her to Ibn Abi Wada', who stayed in the madrasa.

Imam Shafi'i considered all of Sa'id's Traditions unquestionably authentic, even if the Companion from whom he had received it was not mentioned. This means that for Imam Shafi'i, Sa'id was of the same rank as the Companions in knowledge and narration of the Prophetic Traditions. Among those who received Traditions from him, Ata' ibn Abi Rabah, Qatada, Muhammad al-Baqir ('Ali's great-grandson), Zuhri, and Yahya ibn Sa'id al-Ansari are worthy of special mention.

[1] Hakim, Mustadrak, 4:86; Haythami, Majma', 10:20; Hindi, Kanz al-'Ummal, 11:530.
[2] Bukhari, "Tafsir," 31/2; Abu Dawud, "Sunna," 16; Muslim, "Iman," 5-7.
[3] Muslim, "Fada'il al-Sahaba," 223–4.
[4] Muslim, "Fada'il al-Sahaba," 223–4.
[5] Abu Nu'aym, Hilya, 3:146.
[6] Ibn al-Jawzi, Sifat al-Safwa, 3:15.
[7] Abu Nu'aym, Hilya, 4:291–5; Ibn Kathir, al-Bidaya, 9:117.
[8] M. 'Ajjaj al-Khatib, al-Sunna Qabl al-Tadwin, 485.
[9] Ibn Sa'd, Tabaqat, 5:126.

Alqama ibn Qays al-Nakha'i During the time of the Tabi'un, Basra was honored by, in particular, Hasan al-Basri; Yemen by Tawus ibn Qaysan; Madina by Sa'id ibn al-Musayyib; and Kufa by Alqama ibn Qays al-Nakha'i. Kufa was first enlightened by 'Abd Allah ibn Mas'ud during 'Umar's caliphate, and then directly by 'Ali, when he moved the caliphate there. This gave Alqama a splendid opportunity to meet many Companions and to learn about the Messenger's life and Traditions at first hand.

Alqama is the founder of the Kufa school of Islamic religious sciences. Those who saw him remembered 'Abd Allah ibn Mas'ud, for he followed the latter's footsteps in prayer, conduct, and in practicing Islam. 'Amr ibn Shurahbil, among the great scholars who narrated Traditions from Alqama, frequently suggested to those near him: "Let's go to the one who resembles Ibn Mas'ud the most in conduct and attitudes." [10] Ibn Mas'ud represented the Messenger wholly. As the Messenger desired to listen to Ibn Mas'ud recite the Qur'an, so Ibn Mas'ud liked to listen to Alqama. [11]

Imam Abu Hanifa, generally accepted as the greatest Muslim jurist and a man famous for his piety and austerity, admired Alqama so much that he would say: "Alqama is probably more profound in [knowledge] of Tradition and jurisprudence than some Companions."

One day, someone came to Alqama and insulted him greatly. The illustrious scholar showed no indignation and, after the man had finished, recited the verse: Those who hurt believing men and believing women, without their having earned it, have laid upon themselves calumny and manifest sin (33:58). The man retorted: "Are you a believer?" Alqama answered humbly: "I hope so." [12]

Alqama struggled with falsehood in his time, and did not obey the misguided Umayyad administrators. As he received Traditions from hundreds of Companions, many leading figures among his own and succeeding generations narrated from him. Alqama brought up the most illustrious scholars of the Kufan school, people such as Aswad ibn Yazid al-Nakha'i, Ibrahim al-Nakha'i, and Hammad ibn Abi Sulayman, and provided Kufa with a propitious ethos for bringing up Sufyan al-Thawri, Abu Hanifa, and many others.

'Urwa ibn Zubayr ibn Al-'Awwam's father was one of the ten for whom Paradise was promised while alive. 'Urwa's grandmother was Safiyya, the Prophet's paternal aunt, and his mother was Asma' bint Abu Bakr, who spent much of her life with 'A'isha. 'Urwa can be considered a student of his aunt 'A'isha. He also was taught by Sa'id ibn al-Musayyib, who was 7 or 8 years his senior.

'Urwa was one of the seven greatest jurists of his time. He transmitted most of the Traditions narrated by 'A'isha. He also received Traditions from 'Ali, 'Umar, Ibn 'Abbas, Abu Ayyub al-Ansari, and many other Companions. Many illustrious figures of succeeding generations, among them Qatada ibn Di'ama, Ibn Shihab al-Zuhri, Yahya ibn Sa'id al-Ansari, and Zayd ibn Aslam, narrated from him.

Like his contemporaries, 'Urwa was extremely pious. For example, one of his feet became infected with gangrene and he had to have it amputated. While it was being amputated with a saw, he did not complain, but only said: We have encountered weariness from this journey of ours (18:62). When one of his four sons died some time later, he stretched his arms before the Ka'ba and glorified God, saying: "O God, You gave me four limbs, two arms and two legs, and four sons. You have taken one from both groups and left to me the remaining three. Many thousands of thanks to You!" [13] 'Urwa was certainly included in the meaning of: God is well-pleased with them, and they are well-pleased with Him (98:8).

Muhammad ibn Muslim ibn Shihab al-Zuhri known as Ibn Shihab al-Zuhri, narrated one-fourth of the Prophetic Traditions coming from the Tabi'un. His father, Muslim, had struggled against the Umayyads, particularly Hajjaj. As a result, the Umayyad government usually kept him under surveillance—he did not, as alleged, support the Umayyads.

Like others honored by God as the most reliable narrators of the Prophetic Traditions, Ibn Shibab al-Zuhri had an extraordinarily keen memory. He memorized the Qur'an before he was 7 years old—it took him only 8 days. When he was 18 years old, he began to practice ijtihad (ruling on Islamic religious or legal matters based on the principles laid down in the Qur'an and the Sunna). He forgot nothing after he learned it: "I have betrayed nothing that God put in my heart as a trust." [14]

Ibn Shihab al-Zuhri received his first education from Sa'id ibn al-Musayyib, who taught him for 8 years. He was also taught by 'Ubaydullah ibn 'Abd Allah ibn 'Utba, one of the seven leading jurists of the time. His life was wholly dedicated to Hadith: "I shuttled between Hijaz and Damascus for 40 years for the sake of Hadith." [15]

Some accuse him of flattering the Umayyads. This lie is contradicted by historical facts. It is true that he tutored Caliph Hisham's sons. However, this is not a fault and does not mean that he supported the Umayyads. He should, in fact, be praised for trying to guide the future rulers of the Muslim community to truth.

In his first meeting with Ibn Shihab al-Zuhri, Caliph 'Abd al-Malik reminded him that his father had supported 'Abd Allah ibn Zubayr in his dispute with the Umayyads for many years. But Ibn Shihab al-Zuhri never feared to speak the truth to the Umayyad rulers. Some Umayyads alleged that 'Ali was referred to in: as for him among them who took upon himself the greater part of it, a mighty chastisement awaits him, coming after: Those who came with slander are a band of you; do not reckon it evil for you; rather it is good for you. Every man of them shall have the sin that he has earned charged to him (24:11). (This verse was revealed on the occasion of the slander against 'A'isha).

This was, of course, a great lie against 'Ali. Ibn Shihab al-Zuhri openly stated in the Umayyad court that this verse refers to 'Abd Allah ibn Ubayy ibn Salul, leader of Madina's Hypocrites. When the Caliph frowned, Ibn Shihab al-Zuhri retorted: "May you be left without a father! I swear by God that if a herald were to announce from heaven that God allows lying, I would not lie at all!" [16]

Although Ibn Shihab al-Zuhri defended 'Ali to the Umayyads, he was accused of fabricating pro-Umayyad Traditions by Ya'qubi, a Shi'ite historian. Abu Ja'far al-Iskafi, another Shi'ite historian, made the same claim against Abu Hurayra. According to Ya'qubi's false account, Caliph 'Abd al-Malik had Jerusalem's Masjid al-Aqsa' repaired to encourage the Muslims to circumambulate it instead of the Ka'ba. He asked Ibn Shihab al-Zuhri to fabricate a Tradition to that effect, which (it was claimed) he did: "It is not worth traveling [for prayer] except to the three mosques: Masjid al-Haram, Masjid al-Aqsa', and my Masjid here [in Madina]."

Earlier in this book, I argued in favor of this Tradition's authenticity. In fact, Ya'qubi laid himself open to ridicule through such an unreasonable account, for:

• No Jewish, Chrisitan, or Islamic history book has recorded that Masjid al-Aqsa' has been circumambulated as the Ka'ba is.

• The Qur'an extols Masjid al-Aqsa' and the Muslims therefore revere it; it does not need a fabricated Tradition to secure this reverence.

• Caliph 'Abd al-Malik, Caliph 'Umar, Nur al-Din al-Zangi, and Salah al-Din al-Ayyubi all had it repaired.

• Ibn Shihab al-Zuhri could not have met 'Abd al-Malik during his reign and fabricated a hadith for him at a time when his own father (along with 'Abd Allah ibn Zubayr) was fighting against the caliph.

• Ibn Shihab al-Zuhri was not a famous Traditionist at this time. He only began to compile the Traditions in a formal manner during the Caliphate of 'Umar ibn 'Abd al-'Aziz.

• 'Abd al-Malik was not the sort of man to attempt such an absurd fraud. Before his caliphate, he was very pious, an authority on Traditions, and well-acquainted with the scholars of his generation. Although he did not succeed, as caliph, in retaining his former reputation among scholars for piety, he could not have lowered himself so far to fabricate a hadith.

Despite its absurdity, Goldziher used Ya'qubi's account to defame Ibn Shihab al-Zuhri, the first formal compiler of the Traditions and a narrator of one-fourth of them. "Modern" researchers in the Muslim world, such as Ahmad Amin, 'Ali Hasan 'Abd al-Qadir, and Abu Rayya, who are spokesmen for the Orientalists, repeat the same claims.

The science of Hadith is founded on the most secure and sound pillars, and its original sources are there for anyone who wants to study them. Goldziher and his followers, on the other hand, base themselves on folkloric and poetical books, such as 'Iqd al-Farid and Al-Aghani (Songs), and on books dealing with animals, like Kitab al-Hayawan. These books, and all similar ones, have nothing to do with Hadith and have no scientific approach.

Ibn Shihab al-Zuhri is one of the greatest Hadith authorities. Leading Hadith experts, such as Ibn al-Madini, Ibn Hibban, Abu Khatim, Hafiz al-Dhahabi, and Ibn Hajar al-Asqalani, agree upon his indisputable authority. He received Traditions from many Companions, and numerous scholars among the first and second generations after the Companions narrated from him.

Among the Tabi'un are many others worthy of mention, like Aswad ibn Yazid al-Nakha'i, Nafi' (who taught Imam Malik, founder of the Maliki legal school), and Tawus ibn Qaysan, who did not sleep for 40 years between the night and dawn prayers. However, the scope of this book does not allow me to go into further detail.

[10] Ibn Sa'd, 6:86; Abu Nu'aym, 2:98.
[11] Ibn Sa'd, 6:90–1.
[12] Ibn Sa'd, 6:86; Abu Nu'aym, 2:100.
[13] Abu Nu'aym, 2:179.
[14] Abu Nu'aym, 3:364; Dhahabi, Tadhkirat al-Huffaz, 1:109.
[15] Ibn Kathir, 9:375.

Source

Proactive Women and the Prophet ﷺ

A group of women from the tribe of Ghifar approached the Prophet Muhammad ﷺ (peace be upon him) to seek his permission to tend to the wounded during the battle of Khaybar. The Prophet ﷺ welcomed their request, giving them permission, stating, “By the blessings of God.”

With this group of women was a young girl named Umayyah bint Qays radi allahu `anhu (may God be pleased with her). She shares with us her own part of the story.

“Then we set out with him. I was a young girl. He made me sit on his she-camel behind the luggage. I saw the bag had got traces of blood from me. It was the first time I had a period. Then I sat forward on the camel [to hide it] and I was embarrassed. When the Messenger of God ﷺ saw what happened to me and the traces of blood, he said, “Perhaps you have had menstrual bleeding?” I said, “Yes.” He said, “Attend to yourself. Then, take a container of water, then put salt in it, then wash the affected part of the bag, then come back.” I did so. When God conquered Khaybar for us, the Prophet ﷺ took this necklace that you see on my neck and gave it to me and put it on my neck with his own hand. By God it will never be parted from me.” She wore the necklace her entire life and stipulated that she should be buried with it.¹

Let us take a few lessons from this incredible narration. From it, we can take lessons on the perspectives and proactive attitudes of these female companions of the Prophet ﷺ. From it, we can also take incredible lessons in chivalry and beautiful interactions between the Prophet ﷺ and the women in his community.

Let us begin by considering the perspective of the women who came to offer their skills to the Prophet ﷺ. They didn’t say, “What’s up with Islam? Why aren’t women obligated to fight in this battle just like men?!”

These women understood the wisdom of Allah subhanahu wa ta`ala (exalted is He) in every ruling and situation. They knew they could participate and be rewarded if they did so (like Nusayba bint Kab who personally defended the Prophet ﷺ in the Battle of Uhud), but were not mandated to do so. They realized that there was mercy in the lifted obligation and they were of those who realized the wisdom in the fact that there were differences in obligations.

Nevertheless, simply because they were not mandated to participate in the battle did not stop them from doing their part, in whatever way they felt they could be most effective. They did not sit around complaining or waiting to be asked; they simply did. Perhaps we can take from their examples as Muslim women in our own communities.

How many of us complain about the men’s side of the prayer hall being vastly greater in size or in cleanliness? How many of us feel incredible frustration when we cannot hear the prayer because small children are screaming around us or because the microphone stops working? We have tangible issues to complain about, no doubt. However, what are we doing, as women, with the means that we already have? What are we doing in our current situation?

Are we talking throughout the khutbah (Friday sermon) when we know we are supposed to remain silent and listen attentively? When two of us cannot pray, are we speaking while everyone else is praying and potentially disturbing those struggling to concentrate in their prayers? Are we watching after our own children or helping other sisters watch after theirs? Are we bringing in food for ourselves or our children and leaving crumbs and spilled drinks on the once-clean prayer carpet, despite the specific signs which request that all food remain outside? Are we dumping our shoes in front of the shoe racks instead of on the shoe racks and creating potential blockages for the elderly and hazards in the case of emergencies? (I know of a masjid who had to call 911 because a child’s life was at risk and the firefighter could not access the child immediately because he tripped over a pile of women’s shoes!)

What are we doing with what we have, considering the situations that we are in? Look at these women. They proactively took a leadership position in offering to help in a battle and service the community. How can we also learn to follow their example in our own lives?

Additionally, let’s look at their approach and perspective. They didn’t say, “If we go out and offer to help in this battle, some men may be intimidated because we’re so aggressive.” They did not tie their responsibility to Allah (swt) and their community to the possibility of attracting or not attracting men. I am constantly approached by young women who are told by their parents or those in their communities that they should stop being involved with Islamic work because “men are scared by women who are assertive and passionate about activism.” In my personal role as the Muslim Student Association President, I was told more than once that men were intimidated by me because of my position in leadership. In some of our families and some of our communities, we sometimes focus on tying our sisters’ abilities to attracting or not attracting a potential spouse, instead of developing our sisters’ incredible skills and potentials for the sake of Allah (swt) and the benefit of the community.

On the other end, the women in this example also did not say, “We’re just going to sit around and once Prince Muslim comes along, then we’ll get involved and work on becoming better Muslimahs.” This might seem far-fetched, but how many of us have heard or said statements such as, “I want to get married because then my husband will wake me up for qiyam (late night prayer) and Fajr!” However, oftentimes, those of us who say things like this are not doing those actions on our own.

Getting married isn’t going to solve our inabilities to wake up for Fajr or get up for qiyam. We need to develop our own selves without expecting marriage to somehow magically change our lives. Marriage can be a great tool of self-improvement and can help us change for the best, with Allah’s will. Marriage is amongst the greatest blessings that Allah (swt) can bestow on a person; and the creation of a family, and taking care of that family, is amongst the greatest acts of worship. But if we are not personally working on ourselves now, how can we expect that it will be easier with the additional baggage of another individual who is also imperfect?

What we see in the example of these women is that they took action and sought to benefit the community through their work for the sake of Allah (swt). These women looked at their personal situations, considered their personal skill sets and realized that they could use the skills they had, in the time that they were needed, to benefit their society in a proactive manner. They did not dwell on how they could be perceived or make continuous excuses for why someone else should do it. How, too, can we follow their example?

Let us now look at the interaction of these women with the Prophet ﷺ and his conduct toward them. First, let’s address the incredible manhood of the Prophet Muhammad ﷺ. As “the walking Qur’an,” the Prophet ﷺ had such an incredible demeanor that the women knew they could easily approach him and offer their services to the community. The relationship he had built with women in his community was one of trust, empowerment, dignity and appreciation. This is evident, most specifically, in the way that he (peace and blessings of God be upon him) turned one of the most embarrassing moments Umayyah, the young girl, could have ever imagined into one of the fondest moments of her life.

When the Prophet ﷺ saw her blood, he did not embarrass her and shout, “Astaghfirillah! (I seek refuge in God!) Sister!Haraam! Now you are a fitna (trial)!” His first advice to her did not consist of ordering her to leave his presence now that she was an accountable young woman. Instead, he taught her purification in that moment. He showed her ease and naturalness in that moment. He gave her a necklace, which he personally placed on her with his blessed hands, and helped her feel honored and special in that moment.

How many young women do we know who are struggling with their self-esteem? What are we doing, as a community, to help build it up instead of tear it down? How many young women have we told, “Cover up,” because they are a temptation to men? Instead of linking hijab (modesty) to loving Allah, (swt), we have often linked it to protecting men from women within the Muslim community. How many men have made comments such as, “Fitna just walked in,” without realizing the painful consequences on a female’s psyche when the only frame of reference her Muslim brother has for her is that she’s temptation?

All of these experiences have happened to me personally within the Muslim community and also to many women that I know. The methodology in which women are made to feel that they are the ultimate fitna psychologically damages women’s understanding of Islam and their self-esteem. It cripples a natural, normative relationship in which men and women work together for the benefit of society and forces men and women to fear being around one another in unnatural ways. This is not from the Prophet ﷺ.

We take from the example of the Prophet ﷺ that he let people live comfortably around him so that even when something which could have turned into the most humiliating experience a woman could have ever imagined, that girl, in that moment, gained knowledge, nearness to Allah (swt), and love of being with the Prophet ﷺ in the Hereafter. In our communities too, we need to re-evaluate the ways through which men and women interact and the rhetoric we use to describe women.

Let us look at the rhetoric of the Prophet ﷺ when he was asked by the women if they could participate. In his interaction with them, he verbally encouraged them. He didn’t say, “No. The men might be distracted by you and be tempted to leave the battlefield.” Instead, he specifically gave them the blessings of God.

We need to begin truly exemplifying the incredible character of the Prophet ﷺ who didn’t imply that Umayyah (ra) and the women she was with would cause chaos in the battlefield if they were present. He knew his community; he had developed the men and women in his community. And the women in his community followed his example; they felt comfortable and confident approaching him (peace and blessings of God be upon him).

This is the type of respectful brotherhood and sisterhood we need to embody in our Islamic work, in our marriages, and in our lives.  Their example teaches that men and women both have something to contribute and we need to be supportive of one another’s contributions when used for societal benefit. Allah (swt) tells us in Surat al-Tawbah, “The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah[charity] and obey Allah and His Messenger. Those—Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.” (Qur’an 9:71)

The Prophet ﷺ taught us how to achieve natural, healthy, balanced and beneficial community relationships. He taught us how to teach people about Allah (swt) with mercy, humility and respect. How many more members of our communities are we going to lose before we follow his example?

The above narration is full of lessons for us as a community in the West especially. Transforming challenges into opportunities is the methodology of the Prophet ﷺ. The women in this example were empowered to take action because of the teacher who built them and taught them to do so. This is Islam; the liberating, societally-benefiting and revolutionary way of life which can transform even the most embarrassing experience into the fondest memory, cherished for life.

If this is Islam, if this is our religion, when will we put it into practice? When will we follow the example of these female companions of the Prophet ﷺ in our attitudes and our own lives? And even more urgently, is it not time that the beauty of the Prophet ﷺ began to touch those in our own communities through the virtue of our own actions?

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Abu Ayub Ansari, a prominent companion

HIS name shines on the horizon of Madinah. He was the first who offered full hospitality to Holy Prophet (peace and mercy of Allah be upon him) when he arrived in Madinah. Later he proved that he was not only an extraordinary host and a warrior, but also Katib-e-Wahi, a Hafiz Qur’an and a Faqih whose fatwas were trusted. Abu Ayub Ansari also served as imam of the Prophet’s Mosque during the Caliphate of Uthman bin Affan. He took part in all the famous battles including Badr, Ohud, Khandaq, Hunain, Khayber and Tabuk.

Abu Ayub Ansari belonged to Bani Najjar tribe. It was not a new relationship for the Holy Prophet (pbuh). His great-grandfather Hashem married a lady named Salma from Banu Najjar of Madinah, later he went to Shaam for trading and died at Ghazza and was buried there. Salma gave birth to a boy. Later when Thabet bin Manzar (father of Hassan bin Thabet) visited Makkah he informed Muttaleb about his brother Hashim’s marriage in Madinah and the birth of a boy. Muttaleb visited Madinah and brought his nephew. This boy was named Abdul Muttaleb, later to become the grandfather of the Prophet (peace be upon him).

When the Prophet (peace be upon him) migrated to Madinah the whole city erupted in jubilation with young boys and girls welcoming the Prophet (peace be upon him) with noble songs.

The residents stood on the way asking the Prophet to stay with them. The Prophet said, “I will stay at the place where my camel sits.” The camel moved for a while and sat at an open place. He asked whose house is nearby. Abu Ayub Ansari burst with joy and said: “This is my house, this is my house, I am here to serve you.” Asad bin Zararah took the camel to his house. The Prophet (peace be upon him) stayed at Abu Ayub’s house for about seven months until the Prophet’s Mosque was built on the open space where his camel had stopped. Thus Abu Ayub became the Prophet’s closest neighbor who always served him during his life. This house was later known as “Maktaba Aarif Hikmat Bey” about 10 meters from the present Bab Baqie of the Prophet’s Mosque.

It is reported that once Abu Bakr and Omar came out of their houses because of acute hunger. The Prophet (peace be upon him) also joined them and they went together to the house of Abu Ayub. He was filled with joy to see the honorable guests. He rushed to the garden and brought dates. He later slaughtered a goat and offered it to them. They ate it and thanked Almighty Allah for His great bounties. In the meantime Prophet (peace be upon him) took a piece of meat, placed it in a loaf and said, “Abu Ayub, take this to Fatimah, she has not tasted the like of this for days.”

Abu Ayub devoted his life and property for the sake of Islam and participated in most of the campaigns during and after the life of the Holy Prophet (peace be upon him). He was born in around 590 AD. He had three sons — Khalid, Ayub and Mohammed and a daughter named Umrah. Their descendants are found in Egypt, India, Pakistan and Turkey.

During the rule of Ameer Muawiya when a call was made for jihad against Constantinople, he raised his sword and participated in it. Though he was one of the favorites of the Holy Prophet, he preferred to leave Madinah and fight in distant lands for the sake of Islam. During this campaign he fell sick and instead of returning to Madinah he said before his death: “Convey my salaams to the Muslim army and tell them: ‘Abu Ayub urges you to penetrate deep into the enemy territory as far as you can so that you carry me (my dead body) with you and that you bury me under your feet at the walls of Constantinople.’”

Then he breathed his last. The Muslim army fulfilled the desire of the companion of the Messenger of God. They pushed back the enemy’s forces in attack after attack until they reached the walls of Constantinople. There they buried him.

Later, Ottoman Caliphs built nice tomb and a mosque. The locality is now called Ayub Sultan on the European part of Istanbul. Besides the grave of Abu Ayub Ansari there are 28 more companions buried in Turkey who laid their lives for the sake of Islam on this land. Ayub Sultan has become a sacred locality and many Ottoman caliphs were crowned at this place and later many nobles were buried near him.

This is a Hadith narrated by Abu Ayub Ansari (May Almighty Allah give him high ranks in Paradise), Allah’s Messenger said, “It is not lawful for a man to desert his Muslim brother for more than three nights. (It is unlawful for them that) when they meet, one of them turns his face away from the other, and the other turns his face from the former, and the better of the two will be the one who greets the other first.”

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