Islamic Biographies

It does not end there, when the Messenger of Allāh ﷺ entered the most sacred structure on earth, the House of Allah سُبْحَانَهُ وَتَعَالَى‎, the Ka’bah, he took along Usamah رضي الله عنه. [Sahih al Bukhari, Hadith: 483; Sahih Muslim, Hadith: 3071] He is one of three to enjoy this privilege. These are few of the privileges this young man enjoyed which each one of us yearn and long for.

Abu Muhammad (it is said: Abu Zaid) Usamah’s رضي الله عنه life began in Islam. Nurtured by his parents, Zaid ibn Harithah رضي الله عنه—the adopted son of the Messenger of Allāh ﷺ and an individual promised Jannah by the Messenger of Allāh ﷺ—and Umm Ayman رضي الله عنها, who the Messenger of Allāh ﷺ would refer to as his mother;[Umdat al Qari, vol. 16 pg. 323] Usamah رضي الله عنه obtained an excellent upbringing in Islam by his parents. The Messenger of Allāh ﷺ promises that one of the seven categories to be accommodated under the shade of Allah’s سُبْحَانَهُ وَتَعَالَى‎ Throne on the Day of Qiyamah is the youth that was nurtured in the worship of Allah سُبْحَانَهُ وَتَعَالَى‎. [Sahih al Bukhari, Hadith: 504; Sahih Muslim, Hadith: 2248]

This extraordinary fortune actually commenced with a distressing event. During the period of Jahiliyyah, horsemen from the Banu Qayn attacked the dwellings of the Banu Ma’n and took his father, Zaid رضي الله عنه, who was just a child at the time. They took him to the market of ‘Ukaz and presented him for sale. Hakim ibn Hizam رضي الله عنه purchased him for 400 dirhams for his aunt, Khadijah رضي الله عنها, who gifted him to the Messenger of Allāh ﷺ after marriage. Before Islam, the Messenger of Allāh ﷺ adopted him and got him married to his freed slave girl, Umm Ayman رضي الله عنه. And this union bore this loveable fruit.

He spent his time in the company of the Messenger of Allāh ﷺ from a young age and became beloved to the Beloved of Allah سُبْحَانَهُ وَتَعَالَى‎. He was commonly referred to as the Messenger of Allah ﷺ beloved. [Sahih al Bukhari, Hadith: 6788; Sahih Muslim, Hadith: 1688] Beloved of the beloved of Allah, and beloved son of the beloved. Fortunate was he indeed.

[To Be Continued….]

May Allāh سُبْحَانَهُ وَتَعَالَى Shower His Blessings on the Prophet Muhammad ﷺ and his Companions.
اَللّٰهُ أَعْلَم
(To be continued…)
ان شاء الله ﺗﻌﺎﻟﯽٰ
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Abu Bakr رضي الله عنه walked with the army, advising them, and then instructed Usamah, “Do what the Messenger of Allāh ﷺ commanded you. Start with the land of Quda’ah, then go to Abil. Do not fall short in anything that the Messenger of Allāh ﷺ instructed you to do and do not be hasty in carrying out his commands.” Usamah رضي الله عنه set out with his army and did just as the Messenger of Allāh ﷺ directed him. He returned safely and victoriously after forty days, bringing booty with him. [Tarikh al Tabari, vol. 4 pg. 47]

News of the death of the Messenger of Allāh ﷺ and Usamah’s رضي الله عنه raid on some of his territory reached Heraclius at the same time. The Romans and the Christian Arabs were impressed and intimidated by this tactical move of the Muslims, their determination to fight despite the death of their Messenger. Thus, the Romans refrained from much of what they intended to do. [Tarikh al Islam, pg. 20; al Kamil fi al Tarikh, vol. 2 pg. 227]

This mission served as a launch pad for further conquests and invasions into the lands of the Romans. It all began with the efforts of a young African man. The first military expedition after the demise of the Messenger of Allāh ﷺ was led by this young African man. The appointment of Usamah رضي الله عنه as commander-in-chief, along with plenty other wisdoms, was to establish that this religion is not reserved for a particular nation or color, but rather, it is for the entire world, all colors and races included. The Messenger of Allah’s ﷺ idea was to promote Islam as a religion for all and sundry.

Allah سُبْحَانَهُ وَتَعَالَى‎ said:
وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَىٰ كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلًا

We have certainly honored the children of Adam and carried them on the land and sea and provided good things for them, and We favored them over much of what We created, with decisive preference. [Surat al-Isra’ 17:70]

And He Said:
يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ
O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honorable of you with Allah is that (believer) who has At-Taqwa [i.e. one of the Muttaqun (pious)]. Verily, Allah is All-Knowing, All-Aware. [Surat al-Hujurāt 49:13]

And He Said:
وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّلْعَالِمِينَ
And among His Signs is the creation of the heavens and the earth, and the difference of your languages and colors. Verily, in that are indeed signs for men of sound knowledge. [Surat al-Rum 30:22]

Abu Nadrah reported: The Messenger of Allah ﷺ said during the days after the pilgrimage, “O people, your Lord is one and your father Adam is one. There is no favor of an Arab over a foreigner, nor a foreigner over an Arab, and neither white skin over black skin, nor black skin over white skin, except by righteousness. Have I not delivered the message?” They said, “The Messenger of Allah has delivered the message.” [Musnad Aḥmad 23489; Sahih (authentic) according to Al-Arna’ut]

This was not the first time the Messenger of Allāh ﷺ displayed this affection to this young man and pronounced to the world the equality of all colors and races. Two and a half years before this, the Messenger of Allāh ﷺ had entered Makkah al Mukarramah, triumphantly, with no one sharing his riding animal besides the same young lad, Usamah ibn Zaid رضي الله عنهما. [Sahih al Bukhari, Hadith: 4289; Sirat al Mustafa, vol. 3 pg. 36] The son of a freed slave, not one of the children of Hashim or one of the nobles of the Quraysh. That action alone symbolized the justice and equality that were going to be integral parts of the new system of law in Makkah. [The Noble Life of the Prophet, vol. 3 pg. 1704]

Who did the Messenger of Allāh ﷺ select as commander-in-chief to head this formidable mission? “Go to the place where your father was slain and let your horses trample them, for I have appointed you in charge of this army,” he told Usamah ibn Zaid رضي الله عنهما, [Fath al Bari, vol. 8 pg. 152] An African lad around 20 years of age, the beloved, son of the beloved.

Narrated Usamah bin Zaid رضي الله عنهما: "I was sitting [with the Prophet (ﷺ)] when 'Ali and Al-'Abbas came seeking permission to enter. They said: 'O Usamah, seek permission for us from the Messenger of Allah (ﷺ).' So, I said: 'O Messenger of Allah, 'Ali and Al-'Abbas seek permission to enter.' He said: 'Do you know what has brought them?' I said: 'No [I do not know].' So the Prophet (ﷺ) said: 'But I know, grant them permission.' So, they entered and said: 'O Messenger of Allah, we have come to you, to ask you which of your family is most beloved to you.' He said: 'Fatimah bint Muhammad.' So they said: 'We did not come to ask you about (immediate) family.' He said: 'The most beloved of my family to me is the one whom Allah favored and I favored, Usamah bin Zaid.' They said: 'Then who?' He said: 'Then 'Ali bin Abi Talib.' Al-'Abbas said: 'O Messenger of Allah, you have made your uncle the last of them.' He said: 'Indeed, 'Ali has preceded you in emigration.'" [Jami` at-Tirmidhi 3819]

Some had reservations about the appointment of Usamah ibn Zaid رضي الله عنهما as the army general and the talk of this reached the ears of the Messenger of Allāh ﷺ. Notwithstanding his illness, the Messenger of Allāh ﷺ came out to clarify the matter. He announced, “If you criticize his command, then you also criticized the command of his father before him. Yes by Allah, he (Zaid) was qualified to lead, and he was one of the dearest of people to me, and this lad is one of the dearest of people to me after him.” [Sahih al Bukhari, Hadith: 552] That is why, he is referred to as, the beloved, son of the beloved.

Loving the Messenger of Allāh ﷺ is a cornerstone of our faith. Being loved by him is the aspiration of every lover. Expressing your love for him is intrinsic. He expressing his love for you is exceptional.

What salient qualities and envious characteristics this lad must have possessed for the Messenger of Allāh ﷺ to appoint him the leader of the last expedition he mobilized. What prayers and supplications of the Messenger of Allāh ﷺ he secured by accepting his mission.

The army began their preparations and stayed at Jurf (located 3 miles from Madinah in the direction of Syria). However, the Messenger of Allāh ﷺ passed on before the army could set out. To Allah do we belong and to Him is our return.

The situation changed with the passing of the Messenger of Allāh ﷺ. Some of the Companions felt that the army should be kept in Madinah for the city’s protection. Abu Bakr رضي الله عنه on the other hand was determined to dispatch this army and fulfil the decisive directive of the Messenger of Allāh ﷺ. “By the one in whose hand is the soul of Abu Bakr, even if I thought that wild animals would snatch me, I would still send the army of Usamah as instructed by the Messenger of Allāh ﷺ. Even if there were no one left in the city but me, I would still send him.” [Tarikh al Tabari, vol. 4 pg. 45]

The determination of Abu Bakr رضي الله عنه was spot on because it was the emphatic command of The Messenger of Allāh ﷺ, and the subsequent events proved him to be right. The second issue that arose was that the Ansar wanted a commander-in-chief who was older than Usamah so they sent ‘Umar رضي الله عنه to talk to Abu Bakr رضي الله عنه about this. Abu Bakr رضي الله عنه countered, “The Messenger of Allah appointed him and you are telling me to dismiss him!” So, the decision was definite. An African lad will lead the first campaign after the demise of the Messenger of Allāh ﷺ against the superpower of the time.

Biography – 165 [Part - 1]

الحمد لله ربّ العالمين

COMMANDERS OF THE MUSLIM ARMY AMONG THE COMPANIONS OF THE PROPHET ﷺ

Usāmah bin Zaid رضي الله عنهما
The beloved, son of the beloved

[The Prophet (ﷺ) sent an army under the command of Usama bin Zaid. When some people criticized his leadership, the Prophet (ﷺ) said, "If you are criticizing Usama's leadership, you used to criticize his father's leadership before. By Allah! He was worthy of leadership and was one of the dearest persons to me, and (now) this (i.e. Usama) is one of the dearest to me after him (i.e. Zaid). [Sahih al-Bukhari 3730]]

About seven years before migrating to Al-Madinah, the Prophet ﷺ and his Companion were the target of terrible cruelty and oppression at the hands of the Quraish. In his efforts to preach the new religion the Prophet constantly faced sorrows, troubles and hardships. During this tumultuous period, he had one occasion of pure joy which seemed to streak through his life. Someone informed him of the birth of a son to Umm Aiman رضي الله عنها. When he heard this news, his face lit up with joy. Can you guess who was the fortunate newborn who brought such happiness to the Prophet ﷺ?

None of the respected Companions were surprised at the fact that the Prophet ﷺ was so happy at this event. This was because they all knew the close connections he had with the parents of the newborn boy. Usamah's mother was an African lady named Barakah, who became famous as Umm Aiman. She had been a slave who had attended on his mother. When his mother had passed away in his childhood, it was she who looked after him and brought him up. The Prophet ﷺ often used to say that she was like his mother, and he counted her among the members of his family. These are the facts about the mother of newborn. His father was Zaid bin Hārithah رضي الله عنه, greatly loved by the Prophet ﷺ. He declared him as an adopted son. Throughout his life he had the honor of being the constant companion and close confidante of the Prophet ﷺ.

It was narrated that 'Aishah, رضي الله عنها said: "The Messenger of Allah ﷺ came to me one day looking happy and said: 'O 'Aishah! Did you not see that Mujazziz Al-Mudliji came to me when Usamah bin Zaid was with me. He saw Usamah bin Zaid and Zaid with a blanket over them; their heads were covered but their feet were exposed, and he said: These feet belong to one another.'" [Sunan an-Nasa'i 3494]

All the Companions too were overjoyed at the birth of Usamah bin Zaid رضي الله عنهما. They were happy for the simple reason that they believed what gave happiness to the Prophet ﷺ would prove auspicious for them as well.

Narrated Zaid bin Aslam: from his father, from 'Umar, that he ('Umar) granted a stipend of three-thousand and five-hundred to Usamah bin Zaid, and he granted three-thousand to 'Abdullah bin 'Umar. So 'Abdullah bin 'Umar said to his father: "Why have you given preference to Usamah over me? For by Allah, he has not preceded me to any battle." He said: "Because Zaid used to be more beloved to the Messenger of Allah (ﷺ) than your father, and Usamah was more beloved to the Messenger of Allah (ﷺ) than you. So, I gave preference to the beloved of the Messenger of Allah (ﷺ) over my beloved." [Jami` at-Tirmidhi 3813]

During the final days of the Messenger of Allāh ﷺ, on the 26th of Safar 11 A.H, the Messenger of Allāh ﷺ mobilized an army to head in the direction of Syria at Ubna, the place where the Battle of Mu’tah had taken place against the Christian Arabs and Byzantines. [Sirat al Mustafa, vol. 3 pg. 159]

The army was to confront the greatest superpower on earth at the time, the mighty Roman Empire. The Messenger of Allāh ﷺ gave clear orders to have the horses of the Muslims tread on the lands bordering al Balqa’ and al Darum of Palestine. His plan was clearly aimed at shaking the position of Byzantium in the minds of the Arabs, after which the Muslim troops could set out to conquer those lands as well as to implant confidence into the hearts of the Arabs who were settled at the borders of the Byzantines.

What is strange about ‘Amr رضي الله عنه getting angry for the sake of ‘Uthman رضي الله عنه? If anyone doubts this matter, then his doubt is based on fabricated reports, which depict ‘Amr رضي الله عنه as a man whose main concern was authority and power. [Al ‘Aqqad: ‘Amr ibn al ‘As, p.492]


CITY OF FUSTAT (OLD CAIRO), MOSQUE: In 640 A.D, The Muslim army led by general Amr Ibn Al Aas رضي الله عنه was able to capture Alexandria (The capital of Egypt during the Greco-Roman Period) and move to modern-day Cairo in order to attack the powerful fort of Babylon along the Nile. The mosque was built in the place of Amr Ibn Alas’s tent in the city of Fustat (Arabic word of the tent) which became the capital of Muslim Egypt. Amr Ibn Al-Aas Mosque was rebuilt so many times over the years, as in 827 A.D, the mosque was rebuilt, doubled in size, and arcades of columns were erected, in 1172 the city of Fustat was burned by the crusaders and restored by the Great Empire Saladin.
During the early years following the conquest, the mosque served as a place of gathering for Muslim community and ‘Amr’s troops, which at the time remained a minority in Egypt. Several of the Prophet’s ﷺ companions assisted in the building’s construction, including al-Zubayr ibn al-‘Awam and Ubada ibn al-Samit.
The structure underwent many architectural changes throughout its lifetime, such that very little of the original survives today. What currently stands in Old Cairo is the mosque’s twentieth century reconstruction. However, it remains true to the modesty of Islamic architecture in its earliest form, evolving from a shed with palm-tree columns to the elegant arcade halls that still house prayers to this day.

'Amr bin al-'Ās رضي الله عنه died of natural causes over the age of 90. Accounts vary regarding the date of his death, though the most credible versions place it in 43 AH (663–664 CE).

[The End]

May Allāh سُبْحَانَهُ وَتَعَالَى Shower His Blessings on the Prophet Muhammad ﷺ and his Companions.
اَللّٰهُ أَعْلَم
(To be continued…)
ان شاء الله ﺗﻌﺎﻟﯽٰ
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‘Umar رضي الله عنه testified to his leadership qualities by saying: Abu ‘Abdullah (‘Amr) should not walk on the earth except as a leader. [Siyar A’lam al Nubala’, 3/70]

At the time of ‘Uthman رضي الله عنه, he was one of those who were close to the khalifah and one of his consultants. When ‘Uthman رضي الله عنه was besieged, ‘Amr ibn al ‘As رضي الله عنه left Madinah and headed for Syria, saying:
O people of Madinah, anyone who stays there while this man is killed will be humiliated by Allah. Whoever cannot support him, let him flee.
He left, and his two sons ‘Abdullah and Muhammad left with him, after which Hassan ibn Thabit رضي الله عنه and many others followed suit. [Tarikh al Tabari, quoted in al Ghadban: ‘Amr ibn al ‘As, p. 464]

When news came of the murder of ‘Uthman رضي الله عنه and the people’s swearing allegiance to ‘Ali ibn Abi Talib رضي الله عنه, ‘Amr ibn al ‘As رضي الله عنه said: May Allah have mercy on ‘Uthman رضي الله عنه and forgive him.

Salamah ibn Zanba’ al Judhami said: O Arabs, there was between you and the fitnah a door, so find another door when that door is broken.

‘Amr رضي الله عنه said: That is what we want, but nothing can fix the door except a drill, a drill that can ensure justice between the people.

He left on foot, weeping and saying: O ‘Uthman, I weep for the death of modesty and religious commitment. Then he went to Damascus. [Tarikh al Tabari, quote in ‘Amr ibn al ‘As, p. 464]

This is a true picture of ‘Amr رضي الله عنه, which is in harmony with his character, his biography and his closeness to ‘Uthman رضي الله عنه.

As for the distorted image that shows him as a man of personal interests and ambitions who ran after worldly gains, this is based on the weak and rejected report of al Waqidi from Musa ibn Ya’qub. [al Ghadban: ‘Amr ibn al ‘As, p. 481]

NOTE: A number of writers and historians were influenced by these weak reports, so they depicted ‘Amr رضي الله عنه in the worst possible manner, as in the descriptions given by Mahmud Shit Khattab and ‘Abdul Khaliq Sayyid Abu Rabiyah.

‘Abbas Mahmud al ‘Aqqad stubbornly refused to examine the chains of narration; he insulted the intelligence of his readers by presenting an image of Muawiyah and ‘Amr رضي الله عنهما as opportunists who were pursuing personal interests. All historical critics agree that the reports to which he refers in his analysis are false, but that does not mean anything to al ‘Aqqad. After narrating weak and strange reports, on which no argument can be based, he said:

Let the historical critics say what they want about whether this conversation took place and whether these words are sound. Regardless of whatever is proven to be sound or otherwise with regard to the chain of narration or the text, what there can be no doubt about, even if all history books got together to prove the opposite, is that the deal between the two men was a deal to share authority and power, and the deal between them was based on the share of authority that each of them would have. Were it not for that, there would have been no deal.

The true character of ‘Amr ibn al ‘As رضي الله عنه is that of a man of principle. He left Madinah when he found himself unable to defend ‘Uthman رضي الله عنه, for whom he wept bitter tears when he was killed. He was part of the consultative committee at the time of ‘Uthman رضي الله عنه, even though he was not a governor. He went to join Muawiyah رضي الله عنه and cooperated with him to fight the killers of ‘Uthman رضي الله عنه and seek justice for the martyred khalifah. [Al ‘Aqqad: ‘Amr ibn al ‘As, p.489-490]

The murder of ‘Uthman رضي الله عنه was sufficient to make him very angry with all those criminals who shed blood. He thought it essential to choose a place other than Madinah as a base for seeking vengeance against those who had the audacity to transgress against the sanctuary of the Messenger of Allah ﷺ and slay the khalifah before the people’s eyes.

I am one of the arrows of Islam, and after Allah, you are the one to shoot it and collect (the arrows). So choose the strongest, most pious and best of them and use it. [ltmam al Wafa’ bi Sirat al Khulafa’, p. 55]

When he came to Madinah, Abu Bakr رضي الله عنه told him to stay outside Madinah and camp until he had urged the people to join him, then he sent him with an army to Syria. [Al Azdi: Futuh al Sham, p. 48-51]

During the Battle of Yarmuk, ‘Amr رضي الله عنه was in charge of the right flank and his participation had a great impact on the Muslim victory.

After the death of Abu Bakr رضي الله عنه, ‘Amr رضي الله عنه remained in Syria and played an effective role in the Islamic conquest of Syria. Along with Shurahbil ibn Hasanah رضي الله عنه, he conquered Bis, Tiberias and Ajnadin. [Tarikh al Tabari, 3/605; Ibn al Athir: al Kamil, 2/498]

He also conquered Gaza, al Ludd (Lad), Yubna, ‘Amwas (Emmaus), Bayt Jibrin, Yafa (Jaffa), Rafah and Jerusalem. Not only did ‘Amr رضي الله عنه conquer Syria; he also conquered famous cities in Egypt. ‘Umar ibn al Khattab رضي الله عنه issued instructions to ‘Amr ibn al ‘As رضي الله عنه, after he had finished conquering Syria, to march to Egypt with the troops who were with him. He set out until he reached al ‘Arish and conquered it, and he also conquered al Farma, al Fustat, the Fortress of Babylon, ‘Ayn Shams, al Fayyum, al Ashmunin, Akhmim, al Bashrud, Tanis, Dimyat (Damietta), Tuna, Daqhalah, Alexandria and other North African cities such as Barqah, Zuwaylah, and Tripoli. [Siyar A’lam al Nubala’, 3/70; Al Qiyad al ‘Askariyyah fi ‘Ahd al Rasul, p. 634-942]

The report is da‘eef (weak) and is not saheeh (sound):
Ibn Katheer (رحمه الله) said: It was narrated to us via Ibn Luhay‘ah from Qays ibn al-Hajjaj from someone who told him: When Egypt was conquered, its people came to ‘Amr ibn al-‘As (may Allah be pleased with him) and said to him: O Ameer, this Nile of ours is used to something and cannot flow unless it is done. He said: What is that? They said: On the twelfth night of this month, we take a young girl from her parents, and we placate her parents, then we dress her in jewellery and the finest garments there can be, then we throw her into this Nile.

‘Amr (رضي الله عنه) said to them: This is something that cannot happen in Islam; Islam erases that which came before it (of bad customs).

So they stayed for a while, during which the Nile did not flow at all, neither a little nor a lot, until they thought of leaving. Then ‘Amr (رضي الله عنه) wrote to ‘Umar ibn al-Khattab (رضي الله عنه), telling him about this. He wrote to him, saying: You did the right thing. I am sending you a piece of paper with my letter; throw it into the Nile.

When his letter came, ‘Amr (رضي الله عنه) took the piece of paper on which was written:

“From the slave of Allah ‘Umar, Ameer al-Mumineen, to the Nile of the people of Egypt.

To proceed: If you only flow on your own initiative, then do not flow, for we have no need of you. But if you only flow on the command of Allah, the One, the Subduer, and He is the One Who causes you to flow, then we ask Allah, may He be exalted, to make you flow.”

He threw the paper in the Nile and by Saturday morning, Allah had caused the Nile to flow (to a depth or width of) sixteen cubits in one night, and Allah put an end to this particular custom of the people of Egypt until today. [al-Bidayah wa’n-Nihayah, 7/114-115]

NOTE: Similar reports were also narrated by Ibn ‘Abd al-Hakam in Futooh Misr, p. 165; al-Lalkai in Sharh I‘tiqad Ahl as-Sunnah, 6/463; Ibn ‘Asakir in Tareekh Dimashq, 44/336; Abu’sh-Shaykh in al-‘Azamah, 4/1424, via Ibn Luhay‘ah.

This is a da‘eef isnad (weak chain of narration) that is not saheeh, and this report cannot be proven with such an isnad. Ibn Luhay‘ah – whose full name was ‘Abdullah ibn Luhay‘ah ibn ‘Uqbah – is da ‘eef as he used to get mixed up, and in addition to that he is mudallis (one who narrates from someone he met something he did not hear). See at-Tahdheeb, 5/327-33; Mizan al-I‘tidaal, 2/475-484