Chapter Five

Images From the Life

Period of the Companions (May Allah be Pleased With Them)

1- Abu Bakr As-Siddiq (may Allah be pleased with him)

2- `Umar ibn Al-Khattab (may Allah be pleased with him)

3- Talhah ibn `Ubaydillah (may Allah be pleased with him)

4- Az-Zubayr ibn al-`Awwam (may Allah be pleased with him)

Abu Bakr As -Siddiq (May Allah be pleased with him)

(51 B. H. - 13 A.H.) (573 - 633 A.C.)

Be h aviora l proce du ral obje ctive s:

1- Learners should mention the characteristics and virtues of our master Abu Bakr as-Siddiq.

2- Learners should mention the story of embracing Islam to our master Abu Bakr as-Siddiq.

3- Learners should recognize some of the most remarkable virtues of our master Abu Bakr as-

Siddiq.

4- Learners should extract examples and lessons from the study of the story of our master Abu

Bakr as-Siddiq.

5- Learners should recognize to what extent did he benefited from the story of our master Abu Bakr

as-Siddiq.

His h is tory in lin e s:

He is Abu Bakr as-Siddiq and his name is `Abdullah, the son of Abu Quhafah, the son of `Amir Al-

Qurashi At-Tamimi; the successor of the Messenger of Allah (PBUH). He was born two years and six

months after the year of al-Feel.1 He was a companion of the Prophet (PBUH) even before the mission

(Prophethood). He preceded to the belief in him (i.e. Muhammad, peace and blessings of Allah be upon

him). Abu Bakr continued staying with the Prophet (PBUH) the whole period he stayed in Makkah. He

was the friend of the Prophet (PBUH) in his migration (to Al-Madinah) and in the cave as well as in all

scenes until his death.

The Rayah (flag) was with him on the Day of Tabuk. During the lifetime of the Prophet (PBUH),

Abu Bakr leaded people in pilgrimage in the ninth year after the Hijrah (i.e. the immigration of the

Prophet to Al-Madinah).

He was the (first) successor of the Prophet (PBUH), and the Muslims entitled him the successor of

the Messenger of Allah .

In his book As-Sira Al-Kubra, Ibn Ishaq mentioned that Abu Bakr was a beloved man to his people

and he was easy and foremost genealogist of Quraysh and he was most knowledgeable of their good

or evil. He was a trader of good manner and favor. People got along with him because of his knowledge,

experiments and his good setting. He started to call to Islam whom who trusted him. Thereupon, some

people embraced Islam at his hand and they are Uthman ibn Affan, Talhah ibn Ubaydillah, Az-Zubayr

ibn Al-`Awam, Sa`d ibn Abi Waqqas, `Abdur -Rahman ibn `Awf.

In his Tarikh, Ya`qub ibn Sufyan said: Abu Bakr accepted Islam and he had forty thousands which

he spent them all in the Cause of Allah, and he bought to release seven of the companions of the Prophet

(PBUH) whom were under torture; they are Bilal, `Amir ibn Fuhayrah, Zunayrah, An-Nahdiyah, her

daughter , a slave-gir l of Bani Al-Mu`ammil and Umm `Ubays.

In addition, Usama ibn Zayd Aslam from his father said: Abu Bakr was known as trader, and the

Prophet (PBUH) was sent, and he (Abu Bakr) had forty thousands thereby he used to release the slaves

1 I.e. the year of al-Feel or Elephant is a name of the year in which Abrahah the Ethiopian invaded Makkah to destroy the

Ka'bah with an army consisted of number of elephants, and he failed to achieve his goal. (The translator).

and spend on the Muslims until he migrated to Al-Madinah with only five thousands and he also used

them for the same purpose.

In the Sahih2, `Amr ibn Al-`Aas narrated: "I asked him (PBUH): "Who is most beloved to you?"

He said: "`A'isha." I said: "What about among men?" He said: "Her father." I said: And then who? He

sa id: "T hen `Um ar ibn al-Khattab." And then he listed some other men .

`Abdullah ibn Ja`far said: Abu Bakr ruled us and he was the good and merciful successor whom

we chose as a ca liph .

Ibrahim An-Nakh`i said: He was called Al-Awwah (the one who is softhearted) for his kindness.

His death was on Monday of J umada Al-`Ula 13 A.H. He lived 63 years.

His qu alitie s an d ran ks:

In the Pre-Islamic period, he was the foremost genealogist of Quraysh and was knowledgeable of

what in it from good or evil. He was a merchant of good and noble manners and he was a man of favor.

He was beloved by his people and he never drunk wine nor worshipped idols. There is nothing inherited

about h im affects h is honor or derogates h is magnanimity.

He was a man with fair skin, thin, emaciated, sunken eyes, protruding forehead, thick hair and was

a sligh t ly hunched frame.

Moreover, people knew Abu Bakr in the Jahiliyyah (Pre-Islamic period of ignorance) and called

him As-Siddiq because of his most truthfulness, and because he was appointed to undertake the matter

of blood moneys, and he was acting as a representative to Quraysh. In addition, Quraysh used to accept

what he undertook in the issue of blood moneys. However, if the assumer is someone other than Abu

Bakr , Quraysh used to hesita te in accept ing h is judgment and implement ing it .

His profe ss ion of Is lam :

Abu Bakr was a friend of the Messenger of Allah (PBUH) even before his receiving to his Message.

When Allah favored His Prophet (PBUH) with the Message and Prophethood, the first one to be called

by the Prophet (PBUH) was Abu Bakr. Thereupon, Abu Bakr responded to his friend’s call

immediately and without any hesitation. In this regard, the Prophet of Allah (PBUH) said, "I called

people to Islam, everybody thought over it, at least for a while, but this was not the case with

Abu Bakr, the moment I put Islam before him, he accepted it without any hesitation ." (Sirat Ibn

Hisham)

Abu Bakr remained to cooperate with the Prophet (PBUH) through the different stages of the Call; as

the most advising believer to his Lord, his messenger and his religion. He bore the harm so that he was his

friend in the immigration and the companion in the cave. Abu Bakr spent in the cause of Islam from his

money what made the Prophet (PBUH) said, "I did not benefit from any wealth as I did from Abu Bakr’s."

(Reported by Ahmad, Abu Hatim, Ibn Majah and at-Tirmidhi said: Hasan Gharib (good strange).

Moreover, he continued in his support and defense to the Messenger of Allah (PBUH) until his death.

Until the death of the Prophet, Abu Bakr was the closer companion to the Messenger of Allah and the

most worthy to be his successor. It is enough to mention this testimony of the Prophet (PBUH) about his

companion: "There is no one among the people who has been more generous to me with his life and

his property than Abu Bakr and if I was to take a bosom friend, I would take Abu Bakr as my bosom

friend. But, the friendship of Islam is better.” (Reported by al-Bukhar i, Muslim and a t -Tirmidh i).

2 This refers to Al-Bukhari collection of the Prophetic traditions. (The translator)

Am on g th e m e rits o f Abu Bakr:

Among the merits of Abu Bakr as-Siddiq is what was narrated by Abu Sa`id Al-Khudri: Allah's

Messenger (PBUH) addressed the people saying, "Allah has given option to a slave to choose this

world or what is with Him (the Hereafter). The slave has chosen what is with Allah." Abu Bakr wept,

and we were astonished at his weeping caused by what the Prophet (PBUH) mentioned as to a Slave

(of Allah) who had been offered a choice, (we learned later on) that Allah's Messenger himself was the

person who was given the choice, and that Abu Bakr knew best of all of us. Allah's Messenger (PBUH)

added, "The person who has favored me most of all both with his company and wealth, is Abu Bakr. If

I were to take a Khalil other than my Lord, I would have taken Abu Bakr as such, but (what relates us)

is the Islamic brotherhood and friendliness. All the gates of the Mosque should be closed except the

gate of Abu Bakr."

In another narration, the Prophet (PBUH) said, "If I was to take a bosom friend, I would take Abu

Bakr as my bosom friend. But, he is my brother and friend, and Allah has taken your friend as Khalil."

(Repor ted by a l-Bukhar i, Muslim and a t -Tirmidh i).

Be lie f in Allah an d h is Me sse n ge r:

It is a belief that urges the most truthful man (Abu Bakr) to be the first one to accept Islam, and to

believe all that he was told by the Messenger of Allah (PBUH) without any doubt or hesitation. Look at

this wonderful and great stand of Abu Bakr in what relates to the incident of Al-Isra' and Al-Mi raj [Night

Journey (from Makkah to Palestine to the Heaven and back to Makkah)]. When the Prophet narrated the

story to the pagans of Quraysh and his companions, some of people of weak faith apostatized, and mock

at the Messenger of Allah. Abu Jahl came Abu Bakr to recognize his stand from this miraculous incident.

Look at the stance of Abu Bakr! He aske the head of misguidance in Qurayah with the calmness of the

faithful believer to his Prophet: Has he said that? Yes, Abu Jahl answered. Then the Siddiq said: If he

said it, then he told the truth. Abu Jahl and those who were with him asked: Do you believe that he went

tonight to the Baytul Maqdis (in Jerusalem) and came back before morning? He replied, 'If he said it,

then I believe him and I do believe him regarding what is further than that. I believe the news of heaven

that he brings, whether in a morning or in that evening journey. Then he went to the Prophet to listen to

him the story of the Isra' and he believe him and said: I testify that you are the Messenger of Allah.

It was a belief, which reached the peak, and thereupon there is no wonder that the owner of such

belief reached the peak of grea tness between the grea t people in Islam.

His sacrifice w ith h is sou l an d prope rty in th e cau se o f th e Is lam ic Call:

This is a necessary result for the belief of Abu Bakr. For the Iman when enters the heart of the

believer the first thing to do is that it urges it to sacrifice. Just imagine how much the belief of Abu

Bakr is. He sacrificed the Prophet (PBUH) by him self when he confronted Quraysh to defend the

Messenger of Allah in the Ka`bah when the Quraysh men attempted to suffocate him. The result was

that Quraysh turned to Abu Bakr and started to slap and hit him until he was carried while unconscious to

his house. In this case, his nose was not distinguished from his cheer or eye. When he recovered

consciousness, the first quest ion was: what happened to the Messenger of Allah?3

In addition, he sacrificed with his self when he migrated with him and Quraysh was serious in the

search for him to kill him. Look how wonderful the stand of Abu Bakr is. The Quraysh reached the

cave and then Abu Bakr whispered to the Prophet (PBUH), 'O Messenger of Allah, if one of them were

to look under his feet, he would see us." But, the Prophet (PBUH) knew how to comfort his companion

3 Az-Zayni Dahyan , As-S iyrah An -N abawiyah , Vol. 1, P . 107.

so he said to him this immortal word, 'Abu Bakr, what do you think of two who have with them

Allah as their th ird ?'

Furthermore, he sacrificed with all his money in the cause of the Islamic Call. The lady `A'isha

(may Allah be pleased with her) said: Abu Bakr spent forty thousand Dirhams on the Messenger of

Allah when the Prophet (PBUH) requested the companion to prepare the army on Tabuk. The

companions came forward with whatever they could spare by way of money and goods. Uthman came

with a abundant money and `Umar brought the half of his money. But, Abu Bakr brought everything

that he possessed. When the holy Prophet (PBUH) asked him, “What did you leave for your family?”

Abu Bakr said, “I have left for them Allah and His Messenger .” (Repor ted by at -Tirmidh i).

His in te llige n t m in d an d h is firm n e ss a t dis tre sse s :

It is enough to mention that he refused to prostrate him self to any idol in the Pre-Islamic period of

ignorance when his people of his community flocked to worship them. He also refused to drink wine

and his people were proud of drinking it and pouring it out. Abu Bakr realized by his big intellect that

worship of idols is foolishness, stupidity and deviation from the right path. He believed that drinking

wine is an evil and immorality.

As for his firmness, it is enough to mention his stand when the Messenger of Allah (PBUH) died,

and his stand on the days of war against the apostates. The companions worried of the news of the

Prophet's death. The news was sever to the extent that some of the companions became mute and some

others paralyzed. The companion `Umar ibn al-Khattab said in a loud voice: The Messenger of Allah

did not die and he will come back. However, Abu Bakr declared it to the whole people that the

Messenger of Allah (PBUH) passed away as every one is going to die. He also rendered `Umar from

his saying. In addition, he comforted the companions and rendered to them the comfort and calmness.

In addit ion , he reminded the believers by Allah 's Sta tem ent :

وما محمد إل رسحول قد خلت من ق بله الرسحلح أفإن مات أو قحتل ئا قلب على عقب يه ف لن يضحر الل شي تحم على أعقابكحم ومن ي ن ان قلب

(144 :آل عمران)وسيجزي اللح الشاكرين

Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away

before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who

turns back on his heels, not the least harm will he do to Allâh, and Allâh will give reward to those who

are grate fu l. (Al `Imran : 144)

As for his stance in the wars against the people of apostasy, it is the greatest stance than can be

quoted from men of determined firmness and decisive will in confronting the situations of hardships.

And had it not been that Allah fixed the heart of As-Siddiq on the truth, and gave him the firmness of

the Prophets and messengers, this affliction would destroy the strong edifice of Islam and its country.

From this, we can deduce that Abu Bakr was the second founder to the state of Islam after the

Messenger of Allah (PBUH).

His h u m ble n e ss an d m ode sty:

The great one like Abu Bakr is far away from being pride because of the kingdom. In addition, it is

impossible that the presidency would take him away from the ethics and morals of Islam. His state after

the caliphate is the same one before it. He was easy, lenient, flexible and merciful to the Muslims. He

was zealous on them. Furthermore, the following story of Abu Bakr informs you how great Abu Bakr

was in h is modesty dur ing h is per iod of ca liphate:

Abu Bakr used to milk sheep for women of old ages and for the young girls every morning. When

he undertook the caliphate of the Muslim Ummah, the girls of the community said: Abu Bakr would

not come after today to milk our sheep. Abu Bakr informed this. Thereupon, he said, nay! I swear by

Allah I will com to milk to you the same as I used to do before my caliphate. And I seek Allah's Favor

on me not to change me from a manner which I have accustomed myself to do before the ca liphate.

It is a situation to which the great persons of the world should incline their heads to as a sign of

respect and reverence. It is a stand of greatness that overpasses the whims, lusts and needs of the soul.

Such situation reminds the Ummah with its rights and requests and maintains its rights and properties.

Th e asce tic ism of Abu Bakr:

Among the best narrations about the Zuhd (i.e. the asceticism) of Abu Bakr what the Imam Ahmad

recorded in his Musnad in the section pertaining to asceticism. Narrated `Ai'shah: Abu Bakr died and

left no dinar or dirham, and he took h is money before tha t and pu t it in the t reasury house.

On the authority of Urwah, Imam Ahmad also reported that when Abu Bakr undertook the caliphate,

he put every dirham and dinar in the treasury house of the Muslims and said: I was trading in it and

seeking money but after I undertook the caliphate, they occupied me from the trade and the seeking.

Ibn Sa`d from `Ata` ibn As-Sa'ib said: After Abu Bakr was appointed as a Caliph, he went to the

market with some sheets on his arm. Seeing this, `Umar asked him: Where are you going? To the

market, Abu Bakr answered. He (`Umar) said: What shall you do, since you have been taken charge

of Muslims. He (Abu Bakr) said how I could feed my dependents. `Umar said: “Let us go to Abu

`Ubaydah. He will arrange a wage for you. He (Abu `Ubaydah) said: I provide you you a sum which

suffices for a middle class Muhaajir (i.e. immigrant), not the best nor the lower, and a garment for

summer and another for winter. If you wore out anything, you can return it and take another instead.

He assumed for him every day a half of sheep (its milk) and what would provide him in mind and

belly.

Fore m ost in h is good de e ds:

One incident that occurred during the lifetime of Abu Bakr as-Siddiq perhaps will establish his true

nobility. Abu Hurayrah reported that Allah’s Messenger (peace and blessings of Allah be upon him)

asked, “Who amongst you is fasting today?” Abu Bakr replied; “It is I”. He again asked, “Who amongst

you has followed the bier today?” Abu Bakr said, “It is I”. The holy Prophet (PBUH) again asked,

“Who amongst you has served food to the needy?” Abu Bakr said, “It is I”, Thereupon Allah’s

Messenger (PBUH) said; “He who combines in himself all these (noble qualities and virtues) must

en ter Paradise.” (Repor ted by Muslim)

The Prophet (peace and blessings of Allah be upon him) also said: “Jibrael came to me, took me by

the hand, and showed me the gate through which my Ummah (nation) shall enter Paradise.” Abu Bakr

said: “Would that I were with you to see it!” The Prophet (PBUH) said: “Did you not know? You will be

the first of all m y Um m ah to enter it .” (Repor ted by Abu Dawud)

Th e re a l pie ty:

Abu Bakr had a slave who used to give him a portion of his daily income as the master's share.

Once he brought him some food, and Abu Bakr took a morsel out of it. Then the slave remarked, "You

a lways inqu ire about the source of what I br ing to you , bu t today you have not done so."

He replied, "I was feeling so hungry that I failed to do that. Tell me now, how did you come by this

food?"

The slave said, "Before I embraced Islam, I practiced soothsaying (fortune telling). During those

days, I came across some people for whom I practiced some of my charms. They promised to pay me

for that later on. I happened to pass by those people today, while they were engaged in a marriage

ceremony, and they gave me th is food."

Abu Bakr exclaimed, "Ah! You would have surely killed me!" Then he tried to vomit the morsel he

had swallowed, but could not do so, as his stomach had been quite empty. Somebody suggested to him to

take water to his fill and then try to vomit. He sent for a goblet of water and kept on taking water and forcing

it out, till the morsel was vomited out. Somebody remarked, "May Allah have mercy on you! You put

yourself to such trouble for one single morsel."

To this he made reply, "I would have thrust it out even if I had to lose my life. I have heard the

Prophet (peace and blessings of Allah be upon him) saying. 'Any flesh nourished by haram food, is

destined for the fire of Hell.' (Reported by al-Bayhaqi). I, therefore, made haste to vomit this morsel,

lest any por t ion of my body should receive nour ishment from it ."4

Abu Bakr pre fe rre d th e n e igh borh oo d of His Lord:

Al-Bukhari reported from Abu Bakr from `A'ishah (may Allah be pleased with her) that she said:

"I never remembered my parents believing in any religion other than the true religion (i.e. Islam), and

(I don't remember) a single day passing without our being visited by Allah's Messenger in the morning

and in the even ing."

When the Muslims were put to test (i.e. troubled by the pagans), Abu Bakr set out migrating to the

land of Ethiopia, and when he reached Bark-al-Ghimad, Ibn Ad-Daghina, the chief of the tribe of Qara,

met him and said, "O Abu Bakr! Where are you going?" Abu Bakr replied, "My people have turned

me out (of my country), so I want to wander on the earth and worship my Lord." Ibn Ad-Daghina said,

"O Abu Bakr! A man like you should not leave his home-land, nor should he be driven out, because

you help the destitute, earn their livings, and you keep good relations with your Kith and kin, help the

weak and poor, entertain guests generously, and help the calamity-stricken persons. Therefore I am

your protector. Go back and worship your Lord in your town." So Abu Bakr returned and Ibn Ad-

Daghina accompanied him. In the evening Ibn Ad-Daghina visited the nobles of Quraysh and said to

them. "A man like Abu Bakr should not leave his homeland, nor should he be driven out. Do you (i.e.

Quraysh) drive out a man who helps the destitute, earns their living, keeps good relations with his Kith

and kin, helps the weak and poor, entertains guests generously and helps the calamity-stricken

persons?" So the people of Quraysh could not refuse Ibn Ad-Daghina's protection, and they said to Ibn

Ad-Daghina, "Let Abu Bakr worship his Lord in his house. He can pray and recite there whatever he

likes, but he should not hurt us with it, and should not do it publicly, because we are afraid that he may

affect our women and children." Ibn Ad-Daghina told Abu Bakr of all that. Abu Bakr stayed in that

state, worshipping his Lord in his house. He did not pray publicly, nor did he recite Qur'an outside his

house. Then a thought occurred to Abu Bakr to build a mosque in front of his house, and there he used

to pray and recite the Qur'an. The women and children of the pagans began to gather around him in

great number. They used to wonder at him and look at him. Abu Bakr was a man who used to weep

too much, and he could not help weeping on reciting the Qur'an. That situation scared the nobles of the

pagans of Quraysh, so they sent for Ibn Ad-Daghina. When he came to them, they said, "We accepted

4 Al-Hilyah , Vol. 2, P . 31.

your protection of Abu Bakr on condition that he should worship his Lord in his house, but he has

violated the conditions and he has built a mosque in front of his house where he prays and recites the

Qur'an publicly. We are now afraid that he may affect our women and children unfavorably. So,

prevent him from that. If he likes to confine the worship of his Lord to his house, he may do so, but if

he insists on doing that openly, ask him to release you from your obligation to protect him, for we

dislike to break our pact with you, but we deny Abu Bakr the right to announce his act publicly." Ibn

Ad-Daghina went to Abu- Bakr and said, ("O Abu Bakr!) You know well what contract I have made

on your behalf; now, you are either to abide by it, or else release me from my obligation of protecting

you, because I do not want the Arabs hear that my people have dishonored a contract I have made on

behalf of another man." Abu Bakr replied, "I release you from your pact to protect me, and I am pleased

with the protect ion from Almighty Allah ."

Such courageous stands were only suitable to Abu Bakr and no one other than him would adorn

himself therewith. His certitude in Almighty Allah was bigger, greater, and most venerable than to be

attained by thought or collected in a written book. Although the canine of the polytheists and claws of

disbelief surrounded him from every side, and overlooked him from every aspect, and waited to

prejudice and cause harm to him, he believed that Almighty Allah is bigger than any creature, and He

Alone is the trusted, and He is the best hoped for and the most generous if asked. And If Allah helps

you , non can overcome you .

In th e pe riod of h is Caliph ate :

When Abu Bakr was given the allegiance as Caliph, the stand of the Muslims became serious and

restless because of the Prophet's death, the apostasy of some of the Arab tribes and the prevention of

some of them to subject to any one after the Messenger of Allah. The Romans were also preparing

themselves to invade the hijaz. In addition, the army under the leadership of Usamah, which was

prepared by the Prophet (PBUH) before his death to defend the attack of the Romans, was ready on

the entrance of the Madinah waiting the permission to move. Abu Bakr assumed the burdens of the

ca liphate in the best manner tha t man can assume in h istory.

Moreover, Abu Bakr had a decisive stand against the people who declared there apostasy and those

who declared their outlaw. Despite all companions of the Prophet were of the opinion that those people

should not be warred, Abu Bakr remained firm that they must be fought. In addition, Allah comforted

their heart by agreement to this stand of Abu Bakr. Thereupon, they continued with him in fixing the

religion again in the districts of the Arabian Peninsula. The victory of Allah to them was great. The

per fect wiping ou t to the Fitna (a fflict ion and t r ia l) in it s cradle has been ach ieved.

In addition, the army of Usamah moved as the Prophet (PBUH) wanted before his death. Thereupon,

the auspicious conquers took place and this was a beginning for the spread of Islam and the release of

peoples. His constitution in his governing was what he referred to in his address following his taking

over the caliphate: "Now then…, I was entrusted to lead you and I am not the best among you… So if

I do good help me and if I do wrong straighten me out. Truth is trustworthiness, and lie is treachery,

the weak among you is strong in my sight until I restore to him his right with Allah’s will; and the

strong is weak in my sight until I take from him what is not his (right) with Allah’s will. Obey me as

long as I obey Allah and His Messenger, and if I disobey Allah and His Messenger, so I deserve no

obedience from your par t ."5

5 Al-Muhibb At-Tabari said: th is hadith is in Al-Bukhari, but it is in truppted and it s meaning is fu lfilled.

Furthermore, Abu Bakr was of a sound opinion, far-sighted, discerning, and sharp-witted. He

would look to matters with a sight of a person of intelligence and smartness. When he spoke, he was

confiden t , cer ta in and convinced.

Despite his period as a caliph was short, it was full of the greatest achievements and the noblest

developments.

The sapience of Abu Bakr was evident in numerous situations, especially in the catastrophes and

cr ises. For , the grea t situa t ions witness to the grea t man .

Among the significant things in his caliphate: the combination of the Gracious Qu r'an :

At the time of the slaughter of the people of Al-Yamamah, Abu Bakr sent for me, and `Umar ibn

al-Khattab was with him. Abu Bakr said: "Verily `Umar has come to me and has said, ‘Truly the

slaughter on the day of Al-Yamamah was severe among the Reciters of the Qur'an and indeed I fear

that there has been severe slaughter in the battlefields among the Reciters, therefore much of the Book

is going away (being lost), and I consider that you should give orders for the collecting of the Qur'an.’

(Abu Bakr continued) "I said to `Umar, ‘How will you do a thing which the Messenger of Allah

did not do?’

"Then Umar said, ‘By Allah this is good’, and Umar did not stop from repeatedly urging me, until

Allah expanded my breast to the idea and I have formed the same opin ion as `Uma r has."

Zayd said: (Then) Abu Bakr said (to me), "Verily you are an intelligent young man. We do not

distrust you, and you used to write out the revelation for the Messenger of Allah. Therefore search out

the [var ious chapters and verses of] the Qur 'an an d gather it together ."

He said: by Allah, if he had enjoined upon me the removal of one of the mountains, it would not

have been heavier upon me than what he commanded me regarding the collecting of the Qur'an. I said,

"How will you do a th ing which the Messenger of Allah did not do?"

He said, "By Allah, it is good." Accordingly, Abu Bakr did not desist from repeatedly urging me,

until Allah expanded my breast to that which Abu Bakr's breast and that of `Umar had explained to

h im.

Accordingly, I sought out the Qur'an. I gathered it together from leafless palm branches, and thin

white stones, and men's breasts, until I found the end of Sura of At-Tawbah with Abu Khuzaimah ibn

Thabit Al-Ansar i:

لقد جاءكحم رسحول من أن فحسكحم عزيز عليه ما عنتم حريص عليكحم ( فإن ت ولوا ف قحل حسب اللح ل إله إل هحو 128بلمحؤمنني رءحوف رحيم)

(129-128: التوبة) (129عليه ت وكلتح وهحو رب العرش العظيم )

Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves (i.e. whom

you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad) is

anxious over you (to be rightly guided, to repent to Allâh, and beg Him to pardon and forgive your sins,

in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the

believers (he is) full of pity, kind, and merciful. But if they turn away, say (O Muhammad): “Allâh is

sufficient for me. Lâ ilâha illa Huwa (none has the right to be worshipped but He), in Him I put my

trust and He is the Lord of the Mighty Throne . (At-Tawbah: 128-129) (Hadith hasan sahih)

From h is im m orta l w ords:

1- "O people! If the number of your enemy increased and your number decreased, the Satan would

dominate you the same. By Allah, this religion will prevail over all other religions, however much the

unbelievers may resen t it . Tru th is His Sta tement and rea lity is His Promise.

بلق على الباطل ف يدمغحهح فإذا هحو زاهق ولكحمح الويلح ما بل ن قذفح (18: األنبياء) تصفحون

)Nay, We fling (send down) the truth (this Qur'ân) against the falsehood (disbelief), so it destroys

it, and behold, it (falsehood) is vanished. And woe to you for that (lie) which you ascribe (to Us) (against

Allah by uttering that Allah has a w ife and a son).( (Al-Anbiya ': 18)

2- "O people! I advise you to fear Allah, the Most Great, in every matter and at every case, and to

abide to the truth in what you love and hate. For any speech other than the truth has no good. Anyone

who lies, he will act immorally. And anyone who acts immorally will be destroyed. Beware of pride,

what is the pride of the one who was created from dust and to the dust he will return (will be buried

therein it )."

3- Indeed every thing has the assets that if grasped, they will be enough. Anyone who acts for the

Sake of Allah, Allah will sustain him. You should adhere to seriousness and moderation, as the

moderation is most effective. No religion for anyone who has no faith and no reward for the one who has

no intention. Indeed there is in the book of Allah from the reward for the Jihad (i.e. fighting for the cause

of Allah) that which the Muslim should love to be favored therewith. It is the trade to which Allah

indicated and He rescued thereby from disgrace, and followed to it the dignity in the world and Hereafter.

A se rm on of a ca liph :

"I commend to you piety to God. Praise Him as befits Him. Mingle desire with fear, for God praised

Zachariah and the people of h is house and sa id, When Abu Bakr became a ca liph , he sa id,

إنحم كانحوا يحسارعحون ف اليات ويدعحون نا رغبا ورهبا وكانحوا لنا (90: األنبياء) خاشعني

Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear,

an d u se d to h u m ble th e m se lve s be fore Us . (Al-Anbiya ': 90)

Therefore, know, O servants of God, that the Lord holds your lives as a pledge for what is due to

Him, and has taken your compacts regarding it, and has purchased of you a little that is perishable, in

exchange for eternal abundance, and this Book of God is among you, whose light cannot be

extinguished, nor its wonders end. Therefore, seek you illumination from its light, and accept counsel

from His Book and seek light from it in the day of darkness. Verily He has created you for His worship

and has appointed for you guardian angels honorable in the sight of God writing down actions, who

know that which you do. And know O servants of God that you proceed and draw nigh to an appointed

time, the knowledge of which, verily, is hidden from you. Vie you with one another in fulfilling the

obligations of your appointed times before your appointed periods are completed, lest they cast you

upon the evilest of your works, and verily there are some who have made over the obligations of their

appointed times on others, and have taken no heed of themselves. Therefore, I forbid you to be like

them. Then haste, flee, flee for beh ind you is a n imble pursuer , swift of deed (i.e. dea th).6

No goodn e ss bu t w ith obe die n ce :

Between Allah and any of His creatures there is no mediatory influence that can bestow good upon

him or avert from him evil save in His worship and obedience to His commands. For verily there is

no good after which comes hell fir e, and no evil a fter which comes heaven ."7

Com m an dm e n t from a ca liph to a ca liph :

When he was on his deathbed, Abu Bakr (may Allah be pleased with him) summoned for `Umar

(may Allah be pleased with h im) to come to h im. When the la t ter a r r ived, Abu Bakr sa id:

"Fear Allah O `Umar, and know that some deeds must be performed to Almighty Allah in the day

and they are never accepted (by Allah) if done in the night; and some other must be done in the night and

they are never accepted if done in the day. Be aware that no supererogatory deed is accepted if the

obligatory one is not performed. Be aware that those whose scales are heavy in the Hereafter are heavy

only because they followed the truth in the world, for doing so was heavy upon them (i.e. it required

striving and effort, like an upward climb?) And it is befitting for a scale to be heavy when only truth is

placed on it. Be aware that those whose scales (i.e. scales of good deeds) are light in the Hereafter are

light only because they followed falsehood in the world; and doing so was light for them (i.e. easy,

without strain, like descending a downward slope). And it is only befitting for a scale to be light when

only falsehood is placed on it .

Be aware that Almighty Allah revealed verses that inspire hope after verses that inspire terror, and

verses that inspire terror after verses that inspire hope. This is so that a slave remains both hopeful (of

reward) and fearful (of punishment), without taking his own life, and without hoping for anything other

than the t ru th from Almighty Allah .

If you remember and preserve (i.e. apply) this advice of mine, then let no matter of the unseen

world be more beloved too you than death, which, at any rate, is inevitable. And if you do not heed

this advice of mine, then let no matter from the unseen world be more hatefu l to you than death ."8

Th e va in glory du e to th e ble ss in g:

One day, the Mother of the believers A'ishah (may Allah be pleased with her) put on a new garment

and as she looked at it in delight, her father Abu Bakr said: “What are you looking at”? At this reminder,

`A'isha asked her father why he rebuked her. “Why do not you know that when God’s servants become

conceited over some worldly adornment, he brings down upon himself the displeasure of the Lord? He

should then cast off that adornment if he has to regain the Lord’s good pleasure,” explained Abu Bakr.

`A'isha reports that she took off the garment and gave it away in charity. “Perchance this charity will

count as your penance,” sa id Abu Bakr .9

This should not make you confused about proclaiming the Grace of Allah on you - as mentioned

in the verse and the hadith - and between deceit of the blessing. This is because proclaiming it is a sort

6 Al-Hilyah , Vol. 1, P . 35.

7 Al-Hilyah , Vol. 1, P . 36.

8 Al-Hilyah , Vol. 1, P . 36.

9 Al-Hilyah , Vol. 1, P . 37.

of confessing the grace and favor of Allah. The deceit of it is an arrogance that leads one to the arrogance

to the truth , ungratefulness to the blessing and haught iness to the people.

Abu Bakr died and left no personal properties or moneys. He did not take from the treasury house of

the state but only what the Muslims permitted him to take. His wife once desired a piece of sweet and

did not find its cost. Therefore, the wife said, I will economize from our daily expenditure until I collect

the money of the sweet. She economized from here house expenditure thereby she managed to buy the

desired piece of sweet. Abu Bakr was informed this. Thereupon, he said: it seems that we received from

the treasury house what is more than our necessary needs. Thus, he decreased from his salary the amount

his wife managed to economize before.

Abu Bakr died on Monday, Jumada Al-Akherah 22nd, 13 Hijrah cor responding to 634 A.D.

I ask Allah to have mercy on Abu Bakr and to make us follow him and his offspring in the house

of abode with the chosen servants among His creations and the chosen Prophet (PBUH), our master

Muhammad (PBUH), and may the peace and blessings of Allah be upon him, his family and his

companions.

Assign m e n t:

1- Ment ion the character ist ics and vir tues of our master Abu Bakr as -Siddiq.

2- Ment ion the story of embracing Islam to our master Abu Bakr as -Siddiq?

3- Mention some of the most remarkable virtues, which affected you of Abu Bakr as-Siddiq.

4- Mention the most drawn lessons from studying these images of the life of our mastr Abu Bakr

as-Siddiq.

5- To what extent did you benefited from studying the personality of our master Abu Bakr as-

Siddiq.

6- Mention the most famous sayings of our master Abu Bakr as-Siddiq that affected you in your

pract ica l life.

`Um ar Ibn Al-Kh attab (May Allah be pleased with him)

Be h aviora l proce du ral obje ctive s:

1- Learners should recognize the summary h istory of our master `Umar ibn Al-Khat tab.

2- Learners shou ld recognize h is name, t it le and character ist ic.

3- Learners shou ld recognize the most remarkable deeds of `Umar ibn Al-Khat tab.

4- Learners should extract examples and lessons from the study of the story of `Umar ibn Al-

Khat tab.

5- Learners should recognize the most remarkable characteristics and virtues, which affected him

th rough the study of the story of `Umar ibn Al-Khat tab.

6- Learners should recognize the most significant sayings of `Umar ibn al-Khattab which affected

h im.

Th e biograph y of `Um ar ibn a l-Kh attab in lin e s:

1- He was born th ir ty years pre the Prophethood of the Prophet .

2- The number of Muslims when he embraced Islam was th ir ty-n ine.

3- He was the son-in-law of the Messenger of Allah (PBUH) and the father of the lady Hafsah, the

Mother of the believers.

4- His age on the day he took over the ca liphate of the Muslims was fifty-five years.

5- The period he remained as a caliph for the Muslims is ten years, six months and four days.

6- During his period of caliphate, Islam entered the Levant, Iraq, Persia, Egypt, tarabuls, Barqa,

Azerbaijan , Nehawand…

7- The Basra and Kufa were established dur ing h is per iod in the ca liphate.

8- The fir st one to chron ic with the Hijr i da te, and to record the register s.

9- He was buried beside the Messenger of Allah (PBUH) and his companion Abu Bakr inside the

room of `A'ishah .

10- He got married to Qariyba umm Kulthum, the daughter of Jarul in the Pre-Islamic period. In

Islam, he got married to Zaynab, the daughter of Maz`wn, Umm Kalthum, the daughter of `Ali (May

Allah be pleased with him), Jamilah, the daughter of Thabit, Umm Hakim the daughter of Al-Harith,

`Atikah, the daughter of Zayd, and he passed away and some of them were under his hand (married to

h im).

11- He had twelve descendants; six of them were males and they are, `Abdullah, `Abdurrahman,

Zayd, `Ubaydillah, `Asim and `Iyad. And he had six daughters; Hafsah, Ruqayya, Fatima, Safiyah,

Zaynab, Umm Al-Walid.

His n am e , n ickn am e an d qu ality :

He is `Umar ibn A-Khattab, the son of Nufayl, the son of `Abd Al-`Uzza, his lineage comes with

the Prophet in Ka`b ibn Lu'ay, so he is a Qurashi from Banu `Ady. His nickname was Abu Hafs; the

lion cub. The Prophet named him this name on the Day of Badr. He was called `Umar Al-Farūq (i.e.

`Umar the Distinguisher [between Truth and Falsehood]) the day when he embraced Islam. Allah

consolidated his religion by him, and dist ingu ished by h im between the t ru th and fa lsehood.

He grew up in the religious capital of the Arab in a house known with severity and power. and he had

the role of ambassador in the Jahiliyyah; Quraysh, whenever war broke out among them or

between them and others, would send him as an ambassador, i.e. a messenger, and when someone called

them to judgment often over a matter of standing or lineage then they sent him as a response to that .

He was very tall and whenever he would be with any group, it would seem that he was riding his

mount whilst everybody around him was walking. He was fair-skinned with some redness, handsome,

bald-headed. His limbs were large. He was stout, large build, strong physique and his voice was

orotund. In addition, As-Shifa' bint `Abdullah described him as when he would speak you could

definitely hear him, and when he would walk he would walk fast, and when he struck he would strike

with st rength , and he was a t rue worsh ipper .

He was very intelligent and shrewd youth of Quraysh. He shared the youth of Quraysh in

amusement, worshipping idols, drinking alcohol. He severely harmed Muslims in the early days of

Islamic ca ll. He was aware of reading and wr it ing.

Ibn Abi Ad-Dunyah reported in a good transmission that `Umar was a man tall, stout, very bald,

very ruddy with scanty hair on the cheeks, his moustaches la rge, and the ends thereof reddish .

In his Tarikh, Ya`qub ibn Sufyan with a good transmission reported from Zarr ibn Hubaysh that

that he said: I saw `Umar left-handed, bald and it would seem that he was riding his mount whilst

everybody around him was walking. I mentioned this story to some of the children of `Umar and

thereupon he said: we heard our old people mentioned that `Umar before Al-Ramadah year (the year

of drought) was white, but during this drought he deprived himself of meat and ate nothing but bread

and oil. Therefore, h is skin grew darker .

His con fe ss ion to Is lam :

When the Prophet was sent as a Messenger, `Umar was thirty years old or in the end of the

twentieth, this is according to the different narrations. He embraced Islam in the six year of the

Prophethood. To his Islam, there is a famous story recorded in the books of the Prophetic biography.

Since he entered Islam, the severity of him against Muslims reversed to severity against the polytheists.

And he was harmed and beat. He was preceded by thirty-nine Muslims who embraced Islam before

him, so he completed the number forty. Allah responded his Prophet's prayer as he said, "O Allah,

strengthen Islam with whoever is more beloved to You of these two men: Abu Jahl ibn Hisham or

`Um ar ibn al-Khattab." (Repor ted by a t -Tirmidh i).

His Islam was a sign of Allah 's Loving for h im and h is sta tus on the Sigh t of Allah .

In another narration, Umm Umar, the daughter of Hassan ath-Thaqafiyyah from her husband Sa`id

ibn Yahya ibn Qays from his father from `Umar and he mentioned the story which includes that the

Prophet of Allah (PBUH) used to say, "O Allah, strengthen Islam by 'Umar ibn Al-Khattab. O Allah,

strengthen Islam by 'Umar ibn Al-Khattab. O Allah, strengthen Islam by 'Um ar ibn Al-Khattab."

Ahmad from the n ar ra t ion of Safwan ibn `Amr from Shurayh ibn `Ubayd who sa id:

"`Umar said: I went out to confront the Messenger of Allah (May the peace and blessings of Allah

be upon him) and found that he had preceded me to the mosque (of Makkah). I stood behind him and

he began by reciting Sura of Al-Haqqah. I was astonished by the composition of the Qur'an, so I said, 'By

Allah, this is a poet as Quraysh say.' Then he recited, 'It is truly the saying of a noble messenger, and

it is not the saying of a poet, how little you believe...' (Qur'an 69: 40) to the end of the Sura, and Islam

came about in my hear t ."

In his Tarikh, Muhammad ibn Uthman ibn Abi Shaybah in a narration includes Ishaq ibn Abi Farwah

from Ibn `Abbas that he asked `Umar about his Islam and `Umar mentioned a prolonged story includes

that he went out and the Prophet was between Hamzah and his companions whom hided in the house of

Al-Arqam and Quraysh informed that he converted and no distress afflicted them similar to it, and on

that day the Messenger of Allah called me Al-Faruq.

His com pan ion sh ip to th e P roph e t:

In his companionship to the Prophet, `Umar was an example to the believer who trusts his Lord,

obey his Prophet, who is strong against the enemy of Islam, the strong is the truth and who adheres to

what Allah sent down from rulings. He witnessed all battles with the messenger of Allah. The Prophet

eulogized him and this indicates his great status and his big role in Islam. In him, the Prophet said,

"Allah has put the truth upon `Umar's tongue and (in) his heart. Allah separates the truth from

falsehood with h im ." (Repor ted by a t -Tirmidh i)

He was of a sound opinion and a wise mind. He had the unique distinction of having his views

confirmed by the revelation in the Holy Qur’an. He said three things, which were confirmed by

subsequent revela t ions:

He viewed the prohibition of intoxicants, and thereupon the following statement of Allah was

revealed:

ا المرح مح رجس من والميسرح والنصابح والزل ي أي ها الذين آمنحوا إن (90: املائدة)ححون عمل الشيطان فاجتنبحوهح لعلكحم ت حفل

O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansâb, and Al-

Azlâm (arrows for seeking luck or decision) are an abomination of Shaytân’s (Satan) handiwork. So

avoid (strictly all) that (abomination) in order that you m ay be su cce ssfu l. (Al-Ma'idah : 90)

He was of the opinion that not to ransom the prisoners of Badr, and Allah has upheld the view that

he had taken. In addition, he suggested to the Prophet that his wives, the mothers of the believers should

be veiled. The revela t ion a lso came in agreement with h is opin ion in th is mat ter .

Moreover, when the Messenger of Allah died, `Umar was aggrieved to the extent that he claimed

that the Messenger of Allah did not die, and that he went to meet his Lord and he will come back. He

declared tha t he would pun ish anyone who would cla im tha t the Prophet died.

In addition, anyone who would abuse the Prophet by say or deed, `Umar would say to the Prophet

(PBUH): "O Messenger of Allah! Let me cu t the head of th is hypocr ite."

After the Prophet's death, the severity of Umar against the hypocrites and polytheists was the same

in the Prophet 's life.

Moreover, the Messenger of Allah (PBUH) promised him with Paradise and he was one of the ten

whom Allah 's Messenger promised with Paradise.10

It suffices him in honor and status that the Messenger of Allah (PBUH) passed away and was

pleased upon h im.

10

J am i` Al-Usul, Vol.8, P . 558.

Un de r th e Caliph ate o f Abu Bakr:

Under the caliphate of Abu Bakr, `Umar was sincere minister and good helper. By `Umar, Allah

gathered the hearts to swear allegiance to Abu Bakr as a caliph when the companions disagreed at a

place, called "Saqifat Bani-Sa`idah". He was guided by inspiration to swear allegiance to Abu Bakr,

and thereupon , the Ansar and the Muhajirun to swear a llegiance as well.

Abu Bakr was the best among companions to fill such great place after the Messenger of Allah

(PBUH). However, they all knew that the Prophet's permission to Abu Bakr to lead them in the prayer

was an indication to his competence to the public caliphate. In addition, the favor is due to `Umar as

he ended the disagreement, which would lead to the death of the unity of the Muslims, and would

dest roy the growing Muslim sta te.

The severity of Umar in the lifetime of the Prophet was the same under the Caliphate of Abu Bakr.

Because Abu Bakr was patient and merciful, and the characteristics of gravity and forgiveness were

prevalent, it was necessary that a man of strong curb like `Umar on order to combine the forbearance

of Abu Bakr with the strength of the state. Umar was assumed to this task. Therefore, Abu Bakr used

to take his opinion and carry it. Once Abu Bakr ordered something and asked people to go to Umar to

fulfill the command but he refused. Thereupon, they said to Abu Bakr: "By Allah, we do not know

who the ca liph is, you or `Umar!" Abu Bakr sa id: "It is he if he wishes!"

By Allah, this is a gift of the Islamic greatness that Allah willed to be good tidings to the Muslims

and to the world after the death of the Prophet (PBUH): on the day of As-Saqifah, `Umar said to Abu

Bakr, "You are better than me." Abu Bakr said to Umar "You are stronger than me", but Umar

answered, "But you are bet ter than me, and my st rength will be for your sake."

By this, the two greatnesses (i.e. Abu Bakr and `Umar) cooperated in building the immortal castle

of the Islamic state. The favor, forbearing, intelligence and prudence of Abu Bakr with the strength,

migh t , bravery and prest ige of `Umar .

`Um ar's Re ign as a ca liph :

`Umar assumed the caliphate in a very crucial time and in a very urgent need to man like him. The

Muslims were involved in deadly wars with the Persians and Romans. The conquered Muslim

countries lacked rulers who would be pious and intelligent; who would practice and deal with the

citizens in the manner of `Umar in his modesty and genius in matters of legislation and administration.

In addition, the Arab conquerors became prosperous and there was a sever danger that they could be

inclined to the worldly pleasures, lusts and adornments, and thereupon they would become weary of

the figh t ing and st ruggling

`Um ar's ach ie ve m e n ts du rin g h is pe r iod of ca liph ate :

- Completed what Abu Bakr started from the wars against Persians and Romans. The wars ended

with Islam en tered Egypt , Levan t , Iraq and the kingdom of Persia .

- Organized the system of the state, adopted a census system and collected the outcome of the land

of the conquered countries with the fairest way and the straightest policy. He faced the needs of the

Muslim state in matters related to systems and legislations with the greatest kind of genius the history

of Islam knew after the death of t he Prophet (PBUH).

- Ruled the conquered countries by hand that combines between power and prestige; leniency and

severance; justice and tolerance. The reign of `Umar was an example in all nations' histories, and the

humanity scarcely find in the h istory a man like `Umar in h is just ice and mercy.

Th e m ost s ign ifican t aspe cts o f h is gre atn e ss:

1- De fe n din g th e cre e d:

Before his acceptance to Islam, Umar was violent against Muslims. He believed that their religion

was invalid and they were apostate from his creed and the creed of the Arab at that time. He left no

means thereby he could defend the pagan creed and harm the new Muslims. After he accepted Islam,

his enthusiasm to the new creed was strongest than his defend to his inherited (false) creed. In addition,

he stood between the people of Quraysh in the Ka'bah and declared with his loud voice that he

renounced his old creed and converted the religion of Islam. The Muslims were concealing their Islam

- so the people went and hit him and he hit them. Then his uncle Abu Jahl protected him and then the

people dispersed from around me. However, Umr did not want to see any of the Muslims being struck

and striking without seeing himself, so he came to his uncle and returned to him his help. The people

retu rned to h it h im and he h it them un t il Allah st rengthened Islam.

2- His s tre n gth in th e tru th :

He was not lenient in the way of truth and he did not compliment a friend or relative in the cause

of it. He viewed that the heads of the prisoners of Badr should be cut, and they were the nobles and

leaders of Quraysh. For he saw that a sign of terrifying the polytheists and a punishment to the enemy

of Allah and His Messenger .

On the Day of Hudaybiyah, He was not pleased with the conditions, which the Messenger of Allah

agreed therewith, for he saw it as offensive to the Muslims. At that time, `Umar came to the Prophet

and said, "Are not we on the right (path) and they (pagans) in the wrong? Won’t our killed persons go

to Paradise and theirs in the Fire?” The Prophet replied, “Yes.” `Umar further said, “Then why should

we let our religion be degraded and return before Allah has settled the matter between us?” said: “I am

the true Messenger of Allah, and He shall help me." Then `Umar went to Abu Bakr and asked him as

he did with the Prophet . Abu Bakr replied the same answer of the Prophet (PBUH).

3- His su bje ctin g to th e le ade rsh ip:

Although he was very strong in what he believed as truth, he was very subject to the leadership

when it would decide any matter, even if it came opposite to the view of `Umar. Despite his strong

stand and his anger on the Day of Hudaybiyah, `Umar subjected to his leader, the Messenger of Allah

when he said to him: O Ibn al-Khattab! “I am the true Messenger of Allah, and He shall help me," and

accepted what the Messenger of Allah agreed.

Another situation relates to Abu Bakr's opinion in fighting those who committed apostasy. `Umar

argued and viewed that the should not be fight by the Muslims. Abu Bakr viewed the necessary of fighting

them. When `Umar saw the Abu Bakr determining to fight, he knew that Allah put the truth upon Abu

Bakr 's tongue and he was the first one to obey and comply with his leaders decisions.

4- His me rcy to h is pe ople :

Despite his severity in the truth, `Umar was merciful to his community members whether poor or

rich, and was kind to the citizens in a way that scarcely can we find similar to it in the history. When

the Muslims feared h is sever ity in h is per iod of reign , he addressed them and sa id,

So be aware, then, that the severity (he used to have at the time of the Prophet (PBUH) and Abu

Bakr) has been weakened, but it will be used only against those who are oppressive and aggressive to

Muslims. Yet, to those who seek Islam, safety and goodwill, I shall be more lenient than each of them

is to others. I will never allow anybody to oppress or be aggressive to another; for, then, I would put

his cheek to the ground and set my foot on the other cheek until he yields to the truth. After such

severity, though, I will put my cheek to the grounds for those who are vir tuous and con ten t .

Such was the mercy of Umar; the mercy of one who is strong, firm and just; was mercy to whoever

deserves the mercy; The mercy of the sincere ruler to his citizens and religion. He used to scurry the

night when people were sleep to check the affairs of the destitute, poor and needy. Perhaps you all

know his story with the woman who was striking pebbles to her hungry kids pretending that she was

cooking until they would settle down and sleep. `Umar came and saw that and thereupon he went and

picked up flour and fa t .

He cooked the food with h is hand and fina lly fed the kids un t il they were sa t isfied.

The most remarkable stands of `Umar's mercy to his people appeared in his stand on the years of

Al-Ramadah (i.e. year of drought). It was on the 18 year after the immigration. People were grievously

stricken by drought, which case lasted for over nine months to the extent that the wild animals resorted

to people. The people dug the tunnels of jerboa to take to eat insects thereform. Umar called the rulers

of countries to provide him with provisions and food, and they responded him. At that year, `Umar

was concerned, aggrieved and afflicted so that his general health worsened and his color turned black.

The people said, "Oh Allah! Weaken the severity of drought. We fear Umar would die worrying about

difficu lt ies of Muslims."

The loads of flour, fat and meat would come to `Umar from the territories and he would divide

them between Muslims and eat nothing therefrom. His food was only oil and black bread. He would

say, I took an oa th not to ea t any fa t or meat un less a ll Muslims be sa t isfied .

5- His v ig i lan ce in admin is tration of th e s ta te :

`Umar was very alert to his employees; was accurate in selecting the rulers of the territories. The

competence was the basis upon which he would select someone to a particulare job without considering

anything else such as worship or asceticism. He would say: I seek a man if present among people and

is not their leader; he would be as if he is their leader, and if he is their leader, he would be as if he is

a man among them. He used men for example, `Amr ibn al-`Aas, Mu`awiyah ibn Abu Sufyan, Al-

Mughirah ibn Shu`bah and left people who were better than them such as `Uthman, `Ali, Talhahh and

Az-Zubayr. He did so because those mentioned first were more capable to achieve the tasks and mostly

feared `Umar than the others. Whenever he appointed someone to a job, he would write a contract to

him and would testify a number of Al-Muhajirun (i.e. the immigrants) and Al-Ansar (i.e. the

suppor ter s)

Whenever he sent his employees to the territories, he would say to them: I do not you to be tyrant,

but I send you to be leaders. So, do not strike Muslims to humiliate them and do not prolong the period

of their staying in the war away from their family and wives, so you would tempt them, and do not

depr ive them, so tha t you would oppress them."

He would say: "I abstain from applying someone when there is another one who is more adequate

than h im."

He used to hold a conference every year to his employees to question them about the matters and

affa ir s of their countr ies, and a lso about the admin ist ra t ion therein .

His knowledge to the news of those who were far from him among his employees and subjects was

similar to his knowledge of those who were close to him. This was to the extent that his employees,

rulers and judges in the depth of hearts believed that the eyes of `Umar would not leave them, and that

he would know a ll their news whether small or big.

He had inspectors who went to the different territories without the knowledge of rulers of them.

They scrutinized the matters of the rulers from the mouths of the people, and saw them by their own

eyes. As a result, the affair of the Islamic state in under the caliphate of `Umar has straightened up. For

`Umar wished to establish just ice, fa irness and happiness to the whole people.

6- His ge n iu s in le g is la tin g ru le s :

`Umar (may Allah be pleased with him) was most knowledgeable in Allah's religion. He was

characterized by his depth understanding to the secrets of legislation, and he was sharp-sighted in

deriving the meanings and rules from the revelation (i.e. the Qur'an). Therefore, he dropped the share

of zakah of the new con ver ted to Islam and said:

"The Messenger of Allah (PBUH) gave you when Islam was weak but, nowadays, Islam is strong,

and whosoever wills, let h im believe and whosoever wills, let h im disbelieve."

He dropped the punishment for theft in the year of drought on the pretext of starvation. He used to

set free the slaves when they compla ined to h im the oppression and tor tu re of their master s.

Thus, he was a head of school among the companion and the followers and the Imams of Ijtihad after

them. Such school was called the school of Ahl Ar-Ra'i or "Reasoning People", which had a great

influence in the Islamic Fiqh and in facilita t ing it to people.

May Allah have mercy and pleasure on `Umar for what he exerted and advised, and for his

establishment to the truth, justice and civilization from the sound grounds and deep-rooted rules.

From His im m orta l w ords:

When `Umar became the caliph of the Muslims, he has been reported to have given th is speech :

"Right, I have been tested by you and you have been tested by me, and I have succeeded to the

caliphate, amongst you, after my two companions. Whoever is here present, we will manage their

affairs in person, and whoever is not here with us, we will appoint over him strong and trustworthy

people. Whoever acts excellently well, we will increase him in excellent treatment, and whoever acts

wrongly we will pun ish ."

"I promise you not to throw you in destruction and I will not keep the soldiers away from their

families for extended periods of time and when I send you out in Jihad I will be the father of your

ch ildren un t il you come back."

And after the dismissal of Khalid from commanding the Islamic armies, Umar wrote a letter to the

ter r itor ies:

"I have not dismissed Khalid because of my anger or because of any dishonesty on his part, but

because people glorified him and were misled. I feared that people would rely on him. I want them to

know tha t it is Allah who does a ll th ings; and there should be no misch ief in the land."

When `Umar appoin ted Sa`d to Iraq, he wrote to h im:

"O Sa`d! Let not any statement that you are the uncle of the Messenger of Allah or that you are the

companion of the Messenger of Allah distract you from God. Allah Almighty does not obliterate evil

with evil but he wipes out evil with good. "O Sa`d! There is no connection between God and anyone

except obeying Him. In the sight of Allah all people whether nobleman or commoner are the same.

Allah is their Lord and they are His worshipers seeking elevation through taqwa (fear of God) and

seeking to obta in what is with God th rough obedience."

His firs t spe e ch :

"Read the Qur'an and work according to it you will be among the people of it. Weigh yourselves

before you are weighed, and be prepared for the biggest gathering before Allah on a Day when no a

secret of you will be hidden. No owner of right can attain by his right to be obeyed in return to

disobeying Allah. I have placed myself in respect to Allah's property in the same relation as the

guardian of the orphan to his (the orphan's) wealth. If I am in good circumstances, I will refrain from

it, and if I am in need I will eat of it in moderation, and if (again later) I am in good circumstances, I

will r epay."11

From h is spe e ch :

"O people, some greed is poverty and some despair is richness. You amass that which you do not

consume and you hope for that which you can never have. You have been given a respite in this world.

At the time of the Messenger of Allah, the Exalted, you were checked by the means of the revelation

and whoever hid something was brought to account and whoever did something openly was brought

to account. Show us the best of your behavior, and Allah, the Exalted, knows what is in your hearts. If

someone shows us one thing but claims that he is good in his heart, we will not believe him. If he

shows us that he is outwardly good, we will think well of him. Remember that stinginess is one of the

branches of hypocr isy, so spend, it is bet ter for you .

(16: التغابن)محفلححون ومن يحوق شحح ن فسه فأحولئك هحمح ال )

…And whosoever is saved from his own covetousness, such are they who will be

su cce ssfu l. (At-Taghabun: 16)

O people, pay attention to the Hereafter and set your affairs st ra igh t ; fear Allah your Lord."12

Th e in w ard an d th e ou tw ard:

He commanded Sa`d when he sen t h im to a war :

I advise you to customize your self and those with you to keep to good and to begin with it. You

should know that for every habit, there is equipment, and the equipment of the good is the patience.

Keep to patience, keep to patience in what afflicts you, and thereby you will attain the fear of Allah.

You should know that the fear of Allah happens by fulfilling two things: by obeying Him and avoiding

disobeying Him. Those who obey Him, succeed in this because they hate the world and love the

Hereafter. Those who disobey Him does so because they love the world and hate the Hereafter. There

are realities in the hearts established by Allah. Some of them are inward and others are outward. As

for the outward, it is that the one who praises and the one who dispraises are equal on your eyes. The

inward can be recognized by the wisdom of heart that appears on the tongue and by the love of people.

Do not give up people's love, for the prophets asked their love. When Allah loves a servant, He makes

people love him, and when He hates a servant, He makes people hate him. Consider your position at

Allah by your posit ion a t people who deal you in any mat ter .

Sin s are m ost te rrible to arm y th an e n e m y:

`Umar (may Allah be pleased with him) sent to Sa`d and the soldiers who were with him the

following message:

11

Hayat As-S ahabah . 12

Hayat As-S ahabah , Vol. 3, P.450 qouted from the Tarikh by At-Tabari, Vol. 3, P.282.

"I command you and the soldiers who are with you to be more cautious and afraid of your own

crimes and sins (and do not commit them) than your enemy, as the crimes and sins of the soldiers are

more dangeoros to them than their enemy.

The Muslims are victorious only because their enemies are disobedient to Allah, and had it not

been so, we have no power over them, because neither our number is equal to their number, nor are

our weapons like their s.

If we commit crimes and sins as they do, then they (our enemies) will have superiority over us in

power and we will not ga in victory over them.

We do not overpower them with our strength. And you should also know that in this marching of

yours (for Allah's cause) there are guards (Angels) upon you from Allah (to watch you) and they all

know what you do. So be shy from them and do not commit Allah's disobedience (crimes and sins)

while you are going in Allah's cause and do not say: 'Our enemy is worse than us, so they will not

overpower us.'

Perhaps some people who are worse than the others may overpower the others as the (disbelievers)

Magians overpowered the Children of Israel when they (the latter) involved themselves with Allah's

disobedience (cr imes and sins).

ير وكان وعدا مفعحول ) (5: سراءاإل) فجاسحوا خلل الد

)So they (disbelievers, Magians) entered the very innermost parts of their homes and it was a

prom ise (com ple te ly) fu lfi lle d.( (Al-Isra ': 5)

And ask Allah the assistance's over your own selves, (to save you from the crimes and sins) just as

you ask Allah for the victory over your enemies, I ask Allah for tha t , both for you and us.''

(I say) Every caller to Allah should memorize this letter, and every leader should perceive it. I

whish those who assemble nowadays in the Arab League seeking weapon thereby they can defend their

countries; I wish that they read this letter and work in accordance with it. By this, they will be certain

that the spiritual and moral weapon of the nation and army should have priority to the material one. I

feel as if `Umar by this letter calls from the world of eternity those people who want to compete with

Israel on the weapons in order to be more strong than it in the equipments. He calls upon them not to

forget the weapon therewith we defeated Chosroes and Caesar who were more mighty than Moshe

Sharett, Ben-Gurion and Ariel Sharon, and conquered thereby it the Levant and Iraq, and on that day

they were more st rong than Israel today.

Do not forget the weapon of obedience and piety.

Do not forget to overcome your selves, lusts, hostilities and oppression before attempting to

overcome the Israeli gangs.

Assign m e n t:

1- Ment ion the the summary h istory of our master `Umar ibn a l-Khat tab?

2- Ment ion the name, t it le, and character ist ic of our master `Umar ibn a l-Khat tab?

3- Ment ion the most remarkable vir tues and deeds of `Umar ibn a l-Khat tab.

4- Extract examples and lessons you benefited from the study of the personality of `Umar ibn al-

Khat tab.

5- Demonstrate the most remarkable characteristics and virtues, which affected you through the

study of the personality of `Umar ibn a l-Khat tab.

6- Mention the most effective situations you impressed by the study of the story personality of

`Umar ibn a l-Khat tab and what is the impact of these situa t ions on your pract ica l life?

Talh ah Ibn `Ubaydillah (May Allah be pleased with him)

(28 B.H. – 36 A.H.) (596-656)

Be h aviora l proce du ral obje ctive s:

1- Learners shou ld recognize the character ist ics of our master Talhah ibn `Ubaydillah .

2- Learners should recognize the situa t ion of Talhah ibn `Ubaydillah in the Day of Uhud.

3- Learners should recognize what happened at the end of the life of Talhah ibn `Ubaydillah .

4- Learners should recognize the drawn lessons from the study of the story of Talhah ibn

`Ubaydillah .

His h is tory in lin e s:

Talhah, the son of `Ubaydillah, the son of ‘Uthmaan, the son of `Amr, the son of Ka`b, the son of

Sa`d, the son of Tamim, the son of Murrah. His linage coincides with the Prophet (PBUH) in Murrah,

the son of Ka`b, and coincides with Abu Bakr in Ka`b, the son of Sa`d. His mother As-Sa`bah bint al-

Hadrami.

Ad-Dahhak reported that Talhah ibn `Ubaydillah said: The Messenger of Allah called me Talhah

Al-Khayr 'Talhah the Good' on the Day of Uhud, 'Talhah Al-Fayyad' on the Day of Al-`Asheerah and

'Talhah the generous' on the Day of Hunayn .

Talhah ibn `Ubaydillah was generous, magnanimous and munificent. He spoke about his story of

Islam and said: "I was present one day at the market of Busra, where I heard a monk who lived in a

cell say: 'Enquire of the people of this fair if there is anyone among them of the people of the Sanctuary

(i.e. Makkah).' I replied: Yes, I am.' He asked: 'Has Ahmad come forth yet?' Who is Ahmad?' I asked.

He replied: 'The son of `Abdullah ibn `Abdul Muttalib. This is the month in which he should come

forth. He is the last of the prophets. The place of his appearance is the Sanctuary, and that of his

migration is a place of date-palms and black stones (i.e. Al-Madinah). Beware lest anyone accept him

before you do.'" Talhah continued: "I kept what he said in my heart, and hastened to Makkah. I enquired

if anything unusual had happened, and was told that, 'Muhammad ibn `Abdullah Al-Amin (i.e. the

trustworthy) has declared himself a prophet. Ibn Abi Quhafah (that is, Abu Bakr) has followed h im.'

Talhah said to himself: "Muhammad and Abu Bakr?" By Allah, both of them would never agree

upon falsehood. He attained the age of forty and we have never heard Muhammad speak one single

lie. Is it possible that he would speak lie against Allah, the Exalted. Then, Talhah said: I thus went to

Abu Bakr and said: 'Have you really become a follower of this man?' 'Yes', he answered. 'You too go to

him and follow him, for he invites men to the truth.'" Talhah then told Abu Bakr what the monk had

said. Abu Bakr took Talhah to the Messenger of Allah, whereupon Talhah became a Muslim. He told

the Messenger of Allah what the monk had sa id."

When both Abu Bakr and Talhah had accepted Islam, a man called Nawfal ibn Khuwaylid took

them and tied them together with one rope. The people of Taym (the tribe to which Abu Bakr belonged)

did not protect them. By this, they shared experience no doubt drew Talhah and Abu Bakr closer

together! By this, Talhah preceded to Islam. He was wide trades and he was very wealthy. However,

he was foremost to do good and favor .

Th e Falcon of 'Uh u d (a m artyr w alkin g on e arth ):

On the Day of Uhud, the Quraysh, with all their might and tyranny, came to take revenge from

Muhammad and his followers for their defeat on the great Day of Badr and what befall them from

afflict ion , ru in and devasta t ion .

The Quraysh insisted to get victory on the Day of Uhud, as it wreaked its wrath in this battle at

once on the courageous Muslims who never surrendered to despair despite what they faced from ruins

and hardship. On the Day of Uhud, the polytheists were on the circle, as several numbers among them

were killed. Thereupon, they withdrew in a state of terror fearing the valorous Muslims men. Sawing

that withdraw and ignominy of the polytheists, the Muslims hastened to laid down their weapons, for

they were totally exhausted due to engagement in the battlefield, and the archers descended from their

posts and began to collect their share of booty.

As it is said in the past, the war is a trick, unexpectedly; the army of the unbelievers turned back

to hold the field and t ip the ba lance of the ba t t le in their favor .

During this battle, tens of killed and wounded were fallen from the two sides. The shock of the

surpr ise and the fast sudden st r ikes of the enemy made the Muslims aston ished.

However, in that critical situation, Talhah looked to the messenger of Allah while fell in a ditch

and the ferocious swords flowed on him, and the devious wild dogs (i.e. pagans) jumped over him, and

the neighing raised from every side. The sinful hands moved to attack and harm the prophet; but a big

strong army penetrated the destructive groups and passed through their lines by his bravery and

chivalry and he picked up the prophet from this hardship and rescued him from the claws of his envious

enemies. It was a clamorous army represented in only one man from the greatest and most courageous

men a t a ll; it is Talhah ibn `Ubaydillah .

Talhah carried the prophet with his left hand and embraced him, and hold the handle of his sword

with his right hand the heads of the pagans fell down left and right whenever he moved his incisive

sword, and the heads fell like the fallen leaves of trees in autumn. Let Abu Bakr as-Siddiq describe for

us the whole scene of battle. 'A'ishah once said: "Whenever Abu Bakr recalled the Day of Uhud he

used to say, It was the Talhah's day. I was the first who approached the Prophet (PBUH). He said to

me and to Abu 'Ubaydah ibn Al-Jarraah, "Watch out, for your brother." We looked at him, and we

could see more than seventy stabbing, striking or shooting with arrows. His finger was cut off. We

tried to remedy his condition." After this Day, the Prophet used to say in Talhah's right, "Anyone who

wants to please himself by looking at a man walking on the earth who has fulfilled his pledge of

mar tyrdom should look a t Talhah ibn `Ubaydillah ."

Thereupon , Almighty Allah says on people such as Talhah :

عليه فمن هحم من قضى نبهح من المحؤمنني رجال صدقحوا ما عاهدحوا اللتظرح وما بدلحوا ت بديل (23 :األحزاب) ومن هحم من ي ن

Among the believers are men who have been true to their covenant with Allâh [i.e. they have

gone out for Jihâd (holy fighting), and showed not their backs to the disbelievers], of them some have

fulfilled their obligations (i.e. have been martyred), and some of them are still waiting, but they have

never changed [i.e. they never proved treacherous to their covenant which they concluded with Allâh]

in the least. (Al-Ahzab: 23)

The generosity of Talhah ibn `Ubaydillah did not stop to the martial side, however, although his

spending to abundant money and wealth, he also was generous by himself. He was in the front lines of

figh ter s to defend the Messenger of Allah and h is creed. The poet sa id,

He sacrifices himself when that is im possible and that is also the u tm ost of all sacrifices

Talhah belonged to the highly connected people as `Abdurrhman ibn `Awf and `Uthman ibn `Affan,

and they were the wealthy people in the Jahiliyyah (i.e. pre Islamic period), and they were of great

prestige. Furthermore, the people of authority usually fear any call or matter that can affect his wealth

or distinction. They entered Islam not sticking to the world nor to its ornament except to what paves

the way to the Hereafter. As a result, they spend for the call without limit and no wonder that Allah

will give them in the Hereafter withou t limit .

It suffices them from good gratitude that they were given the glade tidings of Paradise in the life

of th is wor ld.

Talh ah th e ge n e rou s :

The generosity of Talhah reaches its utmost degree. The best to tell about him is his wife (Su`dah,

the daughter of `Awf): "Once I approached Talhah. I saw him worried and asked him, "What is the

matter?" He replied, "The wealth I possess now is so abundant that it worries me and makes me feel

distressed." I told him, "Never mind, I will (help you) distribute it." He called people and divided it

among them t ill there was not a single dirham left .)

Jabir ibn Abdullah described the generosity of Talhah so he said, "I never saw anybody who gave

more abundantly without being asked than Talhah ibn `Ubaydillah. He was one of the kindest toward

his relatives and kin. He supported them all, though they were numerous. It was once said about him,

"He never left anyone of Banu Tamim without supporting him and his dependents. He provided for the

marriage of the unmarried ones, he provided service for the disabled ones, and paid the debts of the

indebted ones."

It is related that a man came up to Talhah requesting help and mentioned some common family

connect ion between them.

Talhah said, "This family connection no one has mentioned to me before, and I had just sold a piece

of land to `Uthman ibn `Affan for several thousand dirhams. You could have the money or the land,

which could be re-purchased from `Uthman. The man opted for the money and Talhah gave it all to

h im.

Th e e n d of Talh ah :

The deceive confrontation between Ali and Talhah, and Ali and Az-Zubayr was anxious. No one

among them disputed what `Ali reminded them therewith in order to save the situation, for `Ali was

inclined to peace and was sorry to the blood of a Muwahhid (i.e. a muslim who confesses the Oneness

of Allah) would be shed by another Muwahhid .

Talhah was impressed by the statement of Ali ibn Abu Talib in which he said: (Have not you heard

the Messenger of Allah when said: "O Allah, support whoever supports him, and alienate whoever

alienates him," and you are the first who pledged allegiance to me and violated it and Allah has said,

Then whosoever breaks his pledge, breaks only to his own harm. Hearing that, Talhah said: I

seek Allah's forgiveness. Then, Talhah returned and was seen by Marwan ibn Al-Hakam who killed

h im by an ar row.

The lady `A'ishah (may Allah be pleased with her) narrated: "I was in my house and the Messenger

of Allah (PBUH) was in the yard, and the curtain was between me and him. Then Talhah ibn Ubaydillah

came. Thereafter, the Messenger of Allah said: "Whoever is pleased to see a man still walking on earth

who had com pleted his span (of life), let h im look at Talhah."

Assign m e n t:

1- Mention the characteristics of our master Talhah ibn `Ubaydillah and the names which the

Prophet (PBUH) ca lled h im by?

2- Demonstrate the situation of Talha ibnh Ubaydillah in the Day of Uhud, and what did you learn

from such situa t ion?

3- Mention what happened at the end of the life of Talha ibn `Ubaydillah, and what did you learn

from such situa t ion?

4- Demonstrate the lessons you benefited from the study of the story of Talha ibn `Ubaydillah?

5- Mention the most effective situations you impressed by the study of the story of Talha ibn

`Ubaydillah and what is the impact of these situa t ions on your pract ica l life?

Az-Zu bayr Ibn Al-`Aw w am (may Allah be pleased with him)

(28 B.H. - 36 A.H.) (596-656 A.C.)

Be h aviora l proce du ral obje ctive s:

1- Learners shou ld recognize the sta tus and favor of Az-Zubayr ibn a l-`Awwam.

2- Learners shou ld recognize the most remarkable deeds of Az-Zubayr ibn a l-`Awwam.

3- Learners shou ld remember the killing of Az-Zubayr ibn a l-`Awwam.

4- Learners should recognize the drawn examples and lessons from this study of the life of Az-

Zubayr ibn a l-`Awwam.

A m an w h om th e an ge ls w e re se n t on h is h e ave n s:

Az-Zubayr ibn al-`Awwam accepted Islam when he was eight years and migrated when he was

eighteen years old. His uncle used to wrap him in a burning straw mat until the smoke came out of it.

He said to him to return bake to the disbelief (Kufr). Az-Zubayr would say: By Allah no? I would never

retu rn to disbelief. (Repor ted by Abu Nu`aym in Al-Hilyah from Abu Al-Aswad).

His accepting to Islam was early; he was a child and Allah opened his breast to Islam so he was

one of the first seven people who accepted Islam. It was mentioned about him that his sword was the

fir st one ra ised (used) in Islam.

This is Az-Zubayr ibn al-`Awwam the Hawary (disciple) of the Messenger of Allah (PBUH). The

Prophet (PBUH) said, "Talha and Az-Zubayr are my neighbors in the Paradise." By this, the Prophet

(PBUH) made a brotherhood between both two companions.

He is Az-Zubayr ibn Al-`Awwam, the son of Khuwaylid, the son of Asad, the son of `Abd Al-

`Uzza, the son of Qusay, the son of Kilab. His linage coincides with the Prophet (PBUH) in Qusay.

His mother is Safiyyah, the daughter of `Abd al-Muttalib, the Prophet's (PBUH) paternal aunt. His

name is Az-Zubayr both before and after Islam, and he was ca lled `Abdullah .

The two companions, Az-Zubayr ibn al-`Awwam and Talha ibn Ubaydellah were born in one year

and were killed as martyrs in one year as well. The mention of Talha is always combined with the

ment ion of Az-Zubayr and vice versa .

Talha coincided with Az-Zubayr in many aspects of life; wealth, richness, generosity, social status,

the strong certitude in Allah, the great bravery, and they were both given the glad tidings of entering

Paradise by the Prophet (PBUH) when a live.

Am on g th e m ost re m arkable de e ds o f Az -Zu bayr:

Among the most remarkable deeds of Az-Zubayr ibn al-`Awwam (may Allah be pleased with him)

is that he never prostrate him self to an idol; he did not commit any of the disgraceful deeds of the

J ahiliyyah (Pre-Islamic per iod of ignorance).

Az-Zubayr had immigrated in the two immigrations, to Ethiopia, then to Al-Madinah; and he

prayed to the two direct ions of the Qiblah ; to J erusa lem and to the Ka`bah .

On day, Muslims were secretly in assembly at Dar al-Arqam, and there had been a rumor that the

non-believers had captured the Prophet Muhammad (PBUH). Hearing the news, Az-Zubayr quickly

took his sword and went out assaulting like the roaring earthquake, revolting volcano and stormy

thunder .

When he went away to check the validity of the news, he met the Prophet in a highest place in

Makkah. Then, the Prophet asked him what is the matter? Therefore, he told him the news, and the

Prophet (PBUH) made supplica t ions for h im and to h is sword to be victor ious.

Of course, he is worthy of every esteem and appreciation and of every honor and veneration. In

addition, he deserves what the Prophet (PBUH) mentioned about him, as he said, "For every Prophet

there is a Hawary (d isciple) and m y Hawary is Az-Zubayr ibn al-`Awwam ."

Moreover, Narrated Al-Fada'ili from Sa`id ibn Al-Mussayib: while Az-Zubayr was in Makkah, he

heard a tone (rumor) that Holy Prophet Muhammad (PBUH) was taken (killed). Hearing that, he rushed

out of his house with a naked sword in hand. He then met the Prophet who asked him: "O Zubayr, what

is the matter with you?" "I heard that you have been murdered." Replied Az-Zubayr. The Prophet said,

"Well, suppose if the rumors would have been true then what would you do?" "By Allah I would have

alone declared war against the whole of Makkah." Hearing this statement of Az-Zubair, the Holy

Prophet smiled and take off his garment and dressed it him. Jibril ascended to the Prophet (PBUH) and

said: "Allah sends you his greetings and tells you to send his greetings to Az-Zubayr and to give him

glad tidings that Allah would give him the reward for every one who raises his for the cause of Allah

until the day of Hour without decrease of their rewards, for he is the first one raised a sword for the

cause of Allah , Glor ified and Exalted be He.”

In his Tabaqat, Ibn Sa`d narrated that during the battle of Badr Az-Zubayr tied around his head a

yellow nomadic head cover, and that the angels came down from heaven looking like him.

Accordingly, the Prophet (PBUH) said, "The angels came down from heaven looking like Az-Zubayr."

Yunus from Abu Ishaq mentioned that Abu Talha al-`Abdari, the bearer of the flag on the Day of

Uhud, called (to fight with) Az-Zubayr who agreed and jumped until he rode on his camel the he

dropped him to the ground and pushed him. Then he slaughtered him with his sword. The prophet

praised Az-Zubayr and said, "For every Prophet there is a Hawary (disciple) and my Hawary is Az-

Zubayr." Then, Az-Zubayr added, if he refused to combat me, I would combat him, for what I saw

from people's r efra in ing from h im. Al-Bidayah , volume 4, p. 20.

Also on the Day of Uhud, after the army of Quraysh has returned to Makkah, the Prophet (PBUH)

chose Az-Zubayr and Abu Bakr to pursuit and chase the army of Quraysh to show them that they are

still strong and thereupon they would not think to return to Al-Madinah and continue fighting.

Although they followed a victorious army, the military tactics that were adopted by Abu Bakr and Az-

Zubayr helped Quraysh to believe that they were failure in their estimations about the loss of the

Muslim Army. Such tactics made the disbelievers to think that this is only the beginning of the army

of the Messenger tha t is following them, so they hur r ied in their steps to reach Makkah .

In the Battle of Yarmuk, Az-Zubayr saw that the most of the fighters of the Islamic army were

withdrawing in front of the crawling Roman forces. For his part, Az-Zubayr said in a loud voice Allah-

u-Akbar (Allah is Great) and took his horse and ran towards the enemies car rying h is sword.

Az-Zu bayr is a pillar o f th e pillars o f Is lam :

`Urwah ibn Az-Zubayr said, "The Companions of the Messenger of Allah (PBUH) said to Az-Zubayr

on the Day of Yarmuk, 'Will you go and attack the disbelievers, and we will go with you?" He said, "If I

attacked, you would be lying." They said, "No, we will do (as we promised)." So he launched an attack

(against the Romans), penetrating their ranks and passing straight through, but no one was with him.

Then he turned around and came back, and the Romans seized the reins of his horse and wounded him

twice in the shoulder. Between these two new wounds was a scar from a wound he had received on the

Day of Badr. Urwah said, "When I was little, I used to play by putting my fingers in those scars." Urwah

said, "`Abdullah ibn Az-Zubayr was with him on that day. He was ten years old. He (Az-Zubayr) put

h im on a horse and entrusted him to the care of another man." (Repor ted by al-Bukhar i).

Moreover, `Umar ibn al-Khattab (may Allah be pleased with him) was quoted to have said, "Az-

Zubayr is a pilla r of the pilla r s of Islam."

Furthermore, Az-Zubayr ibn al-`Awwam remained faithful to his religion till he met his Lord

martyr in the Cause of Allah, and kept his promise to Allah's Prophet (PBUH). In this regards, the poet

of the Messenger (PBUH), Hassan ibn Thabit sa id,

He remained in the prophet's allegiance and guidance, his disciple and the saying with deed

straigh ten

He remained in following his approach and way supporting the advocators of truth, and the truth

is equ itable

He is the fam ous horse and hero who attacks when in a with -footed day

He has a relative relation to the Messenger of Allah, and deep-rooted honor for supporting Islam

Much is h is defend ing the chosen by h is sword , and Allah gives generously

Moreover, the Prophet (peace and blessings of Allah be upon him) gave Az-Zubayr the glade

tidings of Paradise, as he sa id, "T alhah and Az-Zubayr are m y neighbors in the Paradise."

What a great honor to be the neighbor of the Prophet (peace and blessings of Allah be upon him)

in the gardens of the bliss. In addition, when `Abdullah ibn `Abbas was asked about Talha and Az-

Zubayr, he said, "May Allah shower his Mercy on them both. They were, by Allah, Muslims, believers,

r ighteous, pious, vir tuous and pure."

Give bad tidin gs o f fire to th e kille r o f th e son of Safiy yah :

Az-Zubayr ibn al-`Awwam was among those who opposed `Ali ibn Abu Talib in the battle of the

camel. When `Ali called him: "O Az-Zubayr what made you to oppose me? Do you forget the day

when you met the Messenger of Allah (PBUH) in Bani Quraydhah and he laughed to me and I laughed

to him, and you were with him and said: are you sleeping o messenger of Allah; Ali does not leave his

pride. Then the Prophet (PBUH) said: he (`Ali) has no pride. O Az-Zubayr, do you love him? Then I

replied, by Allah I love him. He then said to you: Indeed, by Allah, you will fight him and you will be

unjust to him." Az-Zubayr said: "I seek Allah's Forgiveness. By Allah if I remembered this, I would

not go out." `Ali then said to him: "Return o Az-Zubayr." Then he said: "How come that I return now

and the two circles of the belly has met (i.e. the war broke out)? By Allah, this is the unwashable

disgrace." Then Imam `Ali said: "Return while bearing disgrace before you return bearing both

disgrace and fire." Then Az-Zubayr retu rn ed and recited the following poet ry:

I chose a d isgrace to an in flam ing fire, un less a creation can rise from clay

`Ali called on m e with an unknown m atter, it is d isgrace on you in world and religion

I said it is enough o Abu Hasan , for som e of which you have said is reproach ing to m e

Then he went out until arrived Wadi as-Siba`. Amr ibn Jarmuz saw him and followed Az-Zuybayr

and killed h im when he was per forming prayer .

When Ali was informed, he said: give bad tidings of fire to the killer of the son of Safiyyah, and

he held the sword of Az-Zubayr and said: "Many a time hath this sword driven care and sorrow from

the Prophet 's face."

Ibn Jurmuz asked permission from `Ali to enter, but `Ali refused to meet or see him. To this, Ibn

J armuz sa id:

I cam e to `Ali with Az-Zubay head , and hoped to reach by it the closeness

He gave tid ings of fire before seeing, and what an evil is the tid ing he gave.

Assign m e n t:

1- Demonst ra te the sta tus and favor of Az-Zubayr ibn a l-`Awwam.

2- Demonst ra te the most remarkable deeds of Az-Zubayr ibn a l-`Awwam.

3- Ment ion what happened concern ing the killing of Az-Zubayr ibn a l-`Awwam.

4- Demonstrate the lessons you benefited from the study of the story Az-Zubayr ibn al-`Awwam.

5- Show how you can you apply these lessons from the personality of our master Az-Zubayr ibn

a l-`Awwam in your personal life.