Islamic Biographies

Biography – 167 [Part - 4]

الحمد لله ربّ العالمين

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

Al-Muthanna ibn Hārithah al-Shaybāni رحمه الله


"Allah bless the eyes of Rafi, how did he succeed
In finding the way from Qaraqir to Nawa?
Five days it had marched, when the army wept;
No human ever made such a journey before!"
[A soldier who took part in the march - Ibn Kathir, Al-Bidayah wan-Nihayah, Vol. 7 P. 10.]


At Hirah, in late May 634, Khalid رضي الله عنه opened the Caliph Abu Bakr's رضي الله عنه letter and read:

In the name of Allah, the Beneficent, the Merciful. From the slave of Allah, Atiq, son of Abu Quhāfah, [Although the Caliph is known to history as Abu Bakr رضي الله عنه, his actual name was Abdullah, and he had also been given the name of Atiq by the Prophet ﷺ.] to Khalid, son of Al Waleed. Peace be upon you.
I render praise unto Allah save whom there is no Allah, and invoke blessings on His Prophet, Muhammad, on whom be the blessings of Allah and peace.
March until you reach the gathering of the Muslims in Syria, who are in a state of great anxiety ...

Khalid رضي الله عنه read:
I appoint you commander over the armies of the Muslims and direct you to fight the Romans. You shall be commander over Abu Ubaidah and those with him.

Go with speed and high purpose, O Father of Sulaiman, and complete your task with the help of Allah, exalted be He. Be among those who strive for Allah.

Divide your army into two and leave half with Muthanna who shall be commander in Iraq. Let not more go with you than stay with him. After victory you shall return to Iraq and resume command.

Let not pride enter your mind, for it will deceive and mislead you. And let there be no delay. Lo, to Allah belongs all bounty and He is the dispenser of rewards. [Tabari Vol. 2, pp. 600, 605; Waqidi: Futuh, p. 14 (All references to Waqidi in the remainder of this book are from his Futuh-ush-Sham)]

Thus was Khalid رضي الله عنه appointed Commander-in-Chief of the Muslim forces in Syria. [Other versions of how Khalid assumed command in Syria suggest that he himself prevailed upon the other generals to let him command the army, or that the generals themselves appointed him commander on account of his military stature. These versions are not correct. Khalid رضي الله عنه was expressly appointed Commander-in-Chief in Syria by Caliph Abu Bakr رضي الله عنه]

Khalid رضي الله عنه now set about the preparations for his march. He explained the instructions of the Caliph to Muthanna رضي الله عنه, divided his army into two and handed over one half of it to Muthanna رضي الله عنه. But in the division of the army, Khalid رضي الله عنه tried to keep all the Companions of the Prophet ﷺ -the Emigrants and the Ansars, men held in special esteem by the soldiers. To this Muthanna objected vehemently. “I insist on a total execution of Abu Bakr's orders", he said. "I shall have half the Companions also, for it is by their presence that I hope to win victories." [Tabari: Vol. 2, p. 605]

Khalid رضي الله عنه saw the justice of Muthanna's رضي الله عنه claim. He revised the division to leave Muthanna رضي الله عنه a satisfactory share of the Companions, particularly as these included many of the finest officers of the army. This done, Khalid رضي الله عنه was ready for the march to Syria.

It was Abu Bakr's رضي الله عنه way to give his generals their mission, the geographical area in which that mission would be carried out, and the resources that, could be made available for that purpose. He would then leave it to his generals to accomplish their mission in whatever manner they chose. This is how he had launched Khalid رضي الله عنه into Iraq, and this is how he was now launching Khalid رضي الله عنه into Syria.


The Muslim forces had already conquered Hira and established control over the surrounding Arab-populated regions of Mesopotamia along the Euphrates River. The fall of Hira alarmed the Persian Empire, prompting the young Yazdegerd III to take the Muslim threat more seriously.

He dispatched forces to the Muslim borderlands and appeared to be gaining the upper hand, forcing Al-Muthanna رحمه الله to request reinforcements from Madinah.

The newly appointed Caliph, Umar رضي الله عنه, sent Abū 'Ubayd ibn Mas'ūd al-Thaqāfi to Mesopotamia to assume command from Al-Muthanna رحمه الله.
The Battle of Namaraq (634 CE) was a conflict between the Muslim and Sasanian forces near Kufa, Iraq. After the Muslim conquest of Al-Hirah, the Persians, led by Rostam Farrokhzad, sought to reclaim the lost territory. Despite facing a formidable Sasanian army, the Muslim forces, under Al-Muthanna ibn Haritha and later reinforced by Abū 'Ubayd, emerged victorious.

Abū 'Ubayd confronted the main Persian force under Bahman Jādhūyah (Iranian general) near the present-day site of Kufa. The two armies faced each other across the Euphrates River, leading to the battle becoming known as the Battle of al-Jisr/ Battle of the Bridge.

Bahman invited Abū 'Ubayd to decide which side should cross the river. Abū 'Ubayd, taking the initiative, aggressively crossed the river, a decision that proved fatal for his forces. The sight of the Persian army's elephants terrified the Arab horses. One white elephant, in particular, is said to have pulled Abū 'Ubayd from his horse with its trunk and trampled him. The loss of their commander and the inability to repel the well-organized Persian line near the bridge caused panic among the Muslim troops, leading to a retreat.

After Abū 'Ubayd's death, command was transferred to al-Hakam and Jabr, his brother and son, respectively. Eventually, Al-Muthanna رحمه الله assumed command. Al-Muthanna رحمه الله remained behind to fight, allowing the Muslims to repair the bridge and retreat, suffering a loss of approximately 4,000 men. However, precise casualty figures for this and other battles of the era are uncertain. It is estimated that around 3,000 Muslims were swept away by the river.

Battle of Buwaib: The Battle of Buwaib took place shortly after the decisive Persian victory at the Battle of the Bridge/Battle of al-Jisr.

The Iranian triumph at the Battle of the Bridge emboldened them to launch a major offensive to expel the invading Muslim forces from Mesopotamia. A massive Persian army advanced towards Kufa on the Euphrates River.

In response, Caliph Umar رضي الله عنه dispatched reinforcements to the region, primarily composed of individuals who had previously fought against the Muslims during the Ridda Wars.

Al-Muthanna ibn Hārithah رحمه الله, forced the Sassanian army to cross the river to a location where his forces, organized into brigades, could effectively encircle the numerically superior enemy.

The battle resulted in a resounding victory for the Muslims, aided by the support of local Christian Arab tribes who sided with the Muslim army. According to Tabari, the Sassanian leader Mihran bin Badhan was killed by a slave named Jabir bin Abdullah, who belonged to the Taghlab tribe. A dispute later arose between Jabir's masters, Jarir and Ibn Hober, over the division of Mehran's possessions, which had to be resolved by Al-Muthanna ibn Hārithah رحمه الله.

This victory marked a turning point, allowing the Muslims to gain momentum and further expand their campaign against the Sassanian Empire and its allies.

Following Khalid's رضي الله عنه departure from Iraq to Syria, the fertile Suwad region between the Euphrates and Tigris rivers remained volatile. It was a constant battleground, alternating between Persian and Muslim control. This back-and-forth struggle persisted until Yazdegerd III consolidated his power and formed an alliance with Heraclius in 635. To solidify this pact, Heraclius married his granddaughter, Manyanh, to Yazdegerd III, adhering to Roman tradition. Heraclius then mobilized for a major offensive in the Levant, while Yazdegerd amassed vast armies to reclaim Iraq. Their joint goal was a coordinated attack to eliminate their shared enemy, Caliph Umar رضي الله عنه.

When Heraclius initiated his offensive in May 636, Yazdegerd was unable to coordinate his forces in time, causing the joint plan to falter. Meanwhile, Umar رضي الله عنه, allegedly aware of the alliance, devised a counterstrategy. Prioritizing the Byzantine threat, he dispatched 6,000 reinforcements to the Muslim army at Yarmouk, engaged in a standoff with the Byzantine forces. Concurrently, Umar رضي الله عنه initiated peace negotiations with Yazdegerd III, offering him the opportunity to convert to Islam. Heraclius, anticipating this scenario, instructed his general Vahan to avoid battle and await further orders. However, witnessing the continuous influx of Muslim reinforcements from Madinah, Vahan felt compelled to attack. The ensuing Battle of Yarmouk in August 636 resulted in the devastating defeat of the Byzantine army, effectively ending Heraclius's western offensive.

Undeterred, Yazdegerd persisted with his plan and amassed a formidable army under the command of veteran general Rostam near Ctesiphon. In response to intelligence about this impending counterattack, Umar رضي الله عنه ordered Al-Muthanna ibn Hārithah رحمه الله to abandon Iraq and retreat to the Arabian Desert, postponing the Iraqi campaign to a later time.

Facing a manpower shortage, Umar رضي الله عنه lifted the ban on ex-apostate Arabian tribes, allowing them to participate in state affairs. The resulting army, composed of volunteer recruits from across Arabia, lacked professionalism but was eager to fight. After the decisive victory at Yarmouk, Umar رضي الله عنه dispatched a contingent of 5,000 veteran soldiers to Qadisiyyah, arriving on the second day of the battle. This timely reinforcement significantly boosted the Muslim army's morale and proved to be a major turning point.

After the Battle of Buwaib, the wound suffered by Al-Muthanna ibn Hārithah رحمه الله at Battle of al-Jisr started to fester and deepen and he succumbed to it. Finally, he went on to meet his Creator, Allah Almighty. May He make the grave of Al-Muthanna ibn Hārithah رحمه الله one of the gardens of Paradise!

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ
ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً
فَادْخُلِي فِي عِبَادِي
وَادْخُلِي جَنَّتِي

[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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They have sided with wrong against right. But Allah is All-Powerful, All-Praised.”

‘What else do you propound, O brother from Quraysh?’ he asked.

The Messenger of Allah (ﷺ) then recited to him:

“Say (O Muhammad ﷺ), “Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents-good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach Al-Fawāhish [Illegal sexual intercourse and shameful sins] – what is apparent of them and what is concealed. And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason.”

And do not approach the orphan’s property except in a way that is best until he reaches maturity. And give full measure and weight in justice. We do not charge any soul except [with that within] its capacity. And when you testify, be just, even if [it concerns] a near relative. And the covenant of Allah fulfill. This He has commanded you that you may remember.

And, [moreover], this (the Orders of Allah) is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous.” [Quran Surah Al-An’am 6:151-153]

Mafruq asked, ‘And what else do you propound, O Qurayshi brother? I swear these are not words of any earthly mortal; if they were, we would know them to be.’

Then the Messenger of Allah (ﷺ) recited to them:

‘Allah enjoins justice, compassion and charity to your relatives. He forbids adultery, immorality and oppression. He exhorts you so that you will take heed’ [Quran, Surah An-Nahl 16: 90].

Mafruq commented, ‘I swear, Qurayshi brother, you are certainly advocating ethical conduct and good behavior; and yet your people have denied, rejected and opposed you.’

Apparently Mafruq wanted to involve Hani’ bin Qubaysa in the discussion and said, ‘This is Hani’ bin Qubaysa, our Shaikh and religious leader.’

Hani’ said, ‘I heard what you said, O Qurayshi brother, and believed what you said. I consider that our abandoning our religion and following you in yours because of one meeting we are having with you which had neither introduction nor follow up, and without our giving it full consideration nor examining what the consequences would be of what you suggest that would be a lapse in judgement, rashness and inadequate consideration for consequences. Lapse of judgement only comes with haste. We have behind us a people for whom we should be reluctant to make any pact. You should retire, as we should too; you should think it over, as we should.”

Apparently Mafruq wanted also to involve Al-Muthanna bin Hārithah in the discussion, for he then said, ‘This is Al-Muthanna, our Shaikh and military leader.”

Al-Muthanna then spoke,

‘I heard and liked what you said, O Qurayshi brother. I was impressed by your words. But our answer should be that of Hani’ bin Qubaysa; for us to leave our religion and follow you after one sitting with us would be like us taking residence between two pools of stagnant water, one Al-Yamama and the other As-Samawa.’

The Messenger of Allah (ﷺ) asked, ‘And what might those pools of stagnant water be then?’

Al-Muthanna replied, ‘One of these is where land extends to the Arab world, and the other is that of Persia and the rivers of Chosroe. We would be reneging on a pact that Chosroe has placed upon us to the effect that we would not cause an incident and not give sanctuary to a troublemaker. This policy you suggest for us is such a one that kings would dislike. As for those areas bordering Arab lands, the blame of those so acting would be forgiven and excuses for them be accepted, but for those areas next to Persia, those so acting would not be forgiven, and no such excuses would be accepted. If you want us to help and protect you from whatever relates to Arab territories alone, we should do so.’

The Messenger of Allah ﷺ replied, Your reply is in no way bad ‘ for You have spoken eloquently and truthfully. (But) Allah’s religion can only be engaged in by those who encompass [Accept and protect it from all ends] it from all sides.”

He then asked, ‘Supposing it were only shortly after now that Allah were to award you their lands and properties and furnished you their young women, would you then praise Allah and revere Him?’

Al-Nu’man bin Shurayk replied, ‘Would- by Allah- you accomplish that, Quraysh brother!’

The Messenger of Allah (ﷺ) then recited to them:

‘We have sent you as a witness, to bring good news and to warn, and to invite unto Allah, with His permission, and as a light-giving lantern.’ [Quran, Surah Al-Fath 48:8 and Surah Al-Ahzab 33:45]

The Messenger of Allah (ﷺ) then arose, holding on to the hand of Abu Bakr.

‘Ali went on, “The Messenger of Allah (ﷺ) then turned to us and said, “Ali, what fine character the Arabs used to have, in the Jahiliyyah a time that was; they sought refuge from the life of this world [From the qualities of ignominy and boorishness].”

‘Ali went on, “We proceeded on to a meeting being held by the Aws and the Khazraj. We remained with them until they pledged allegiance to the Prophet (ﷺ).”

‘Ali continued, “And they were true, steadfast friends. And the Messenger of Allah (ﷺ) was delighted at the knowledge of Abu Bakr, Allah bless him, about their genealogies. [*Fathul-Bari 15/71]

[**The remaining portion of this Hadith was taken from As-Sirah An Nabawiyyah of Imam Ibn Katheer. This portion explains what preceded in the Hadith. Imam Ibn Katheer said about this entire narration, when he mentioned it in Al-Bidaya Wan-Nihaya 3/139, that this narration is ‘Extremely strange and it was related by other routes as well’.] Soon thereafter the Messenger of Allah (ﷺ) went forth to address his companions, telling them, ‘Give much praise to Allah. For today the sons of Rabi’ah have triumphed over the people of Persia. They have killed their leaders, and captured their troops and it was by me that they were given victory.” “

‘Ali went on, “And the battle occurred at Quraqir, by the side of Dhu Qar. And about this victory al-A’sha spoke the verses,

‘My camel be a ransom for the Banu Dhuhl bin Shayban and its rider at the clash, for it bore its burden well.

They struck blows at the Hinw, the bends of Quraqir, against the vanguard of Al-Hamurz, until they fled.

Glory be to the eyes that beheld those knights, like Dhuhl bin Shayban, when they were in command.

They rose up, and we did so too, with friendship between us, though we were overcome by the hardships of battle, clearly evident.” [As-Sirah An Nabawiyyah]
[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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Then, the youth continued, ‘You must be related to ‘Abdul-Mutib, that venerable man of much praise, controller of the Makkah caravan, and feeder of the birds of the skies and the wild beasts, of the lions in the desert, he whose face shines forth like a moon on a dark night?’

‘No,’ said Abu Bakr.

Then you must be of those who have the privilege of the Ifada? (The signalling to the pilgrims to move from Arafat to Mina.) ‘No,’ said Abu Bakr.

‘Perhaps of those who have the privilege of the Hijaba? (The guardianship of the holy places.) ‘No,’ said Abu Bakr.

Then those with the privilege of the Nadwa?’ (Making an address to the pilgrims.) ‘No,’ said Abu Bakr.

Then you must be of those who have the privilege of the Siqaya? (The provision of drink for the pilgrims.) ‘No,’ said Abu Bakr.

‘Are you then of those with the privilege of providing the Rifada?’ (The provisioning of the pilgrims.)

‘No,’ replied Abu Bakr.

‘Are you then of those who give bounteous aid?’ ‘No,’ said Abu Bakr and he pulled his bridle out of the hands of the youth, who then quoted the line, ‘Sometimes it happens that distinction is moved on down, at other times up.’

Then he commented, ‘Well, I swear, O Brother of Quraysh, if you had continued to hold out, I would have proven you to belong to the lowest class of Quraysh, not to its elite!’ “

The Messenger of Allah (ﷺ) now came over to us, smiling,” ‘Ali went on, “and I commented to Abu Bakr, ‘Well, this Bedouin has turned out to be a disaster for you!’ ‘Yes indeed, Abu Al-Hasan, [Abul-Hasan is the Kunyah of Ali bin Abi Talib.] Abu Bakr replied,

‘And, there’s never a catastrophe without another that follows, and calamity is compounded by words.’

‘Ali continued his account, “We then went on to a meeting underway marked by calm and dignity. There were Shaikhs [Elderly men] of high rank and fine appearance there.

Abu Bakr went forward and made greeting.” “And,” ‘Ali commented, “Abu Bakr was always in the vanguard of good. Abu Bakr asked them, ‘From whom are you?’ They replied, ‘We are of the Banu Shaybān bin Tha’laba.”

Abu Bakr turned to the Messenger of Allah (ﷺ), and commented, ‘I swear, no one has more ‘Izz (power) in their people than these do.”

[In other accounts the words ‘Udhr (responsibility) and Ghurar (experience), are substituted for the word ‘Izz, power, in the preceding sentence.]

‘Ali’s account goes on,

“Among this group were Mafruq bin ‘Amr, Hani’ bin Qabisa, Al-Muthanna bin Hārithah and Al Nu’man bin Shurayk. The man most comparable to Abu Bakr was Mafruq bin ‘Amr; he was of their most eloquent. He wore his hair in two braids that came down to his chest. He sat closest to Abu Bakr.

Abu Bakr asked him, ‘How many are you in number?’ Mafruq replied, ‘We are more than 1,000 strong; and “a few men can’t beat 1000, as they say.” (Abu Bakr said) ‘And how would protection be with you?’ Mafruq replied ‘We go to the limit; and ‘every people has a forefather’ (i.e. ‘we are proud and noble’).’

“Abu Bakr asked, ‘And how is it when you make war with your enemies?’ Mafruq answered, ‘When we meet in battle, we are the angriest of men. We take greater pride in our steeds than our sons, care more for our swords than our sperm; victory rests with Allah. Sometimes He grants us victory, sometimes others (are granted) victory over us. You seem to be a member of Quraysh?’ Abu Bakr answered, ‘If you have heard of him who is the Messenger of Allah, this is he-here! We have heard,’ Mafruq answered, ‘that he says he is.’

He then turned to the Messenger of Allah (ﷺ), and asked, ‘What do you propound, O Brother from Quraysh?’

The Messenger of Allah (ﷺ) then came forward and sat down, while Abu Bakr arose and stood shading him with his cloak. The Messenger of Allah (ﷺ) then spoke,

‘I call upon you to bear witness that there is none worthy of worship but Allah alone who has no associate, and that I am the Messenger of Allah. I ask you to shelter and protect me until I can carry out what Allah has ordered me to do. Quraysh have come out against Allah’s commands and have denied His Messenger.

Biography – 167 [Part - 1]

الحمد لله ربّ العالمين

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

Al-Muthanna ibn Hārithah al-Shaybāni

Qais bin 'Asim Tamimi said:
"Muthanna bin Hārithah was not a commoner, he was, in fact, a young chieftain of the Banu Sheebân tribe and a famous warrior of Arabia."

‘Abdullah ibn ‘Abbās (رضي الله عنهما) quoted ‘Ali ibn Abi Tālib (رضي الله عنه) as having said,

“When Allah ordered His Messenger (ﷺ) to present himself to the tribes of the Arabs, he left, along with myself and Abu Bakr, for Mina. There we were present at a Majlis (a reception or a gathering), given by the Arabs.

Abu Bakr, Allah bless him, went forward and made his greetings. He was in the very vanguard of goodness, and an expert in genealogy [The study and tracing of lines of descent].

He asked, ‘From whom do you people come (i.e. descend)?’ ‘From Rabi’a,’ came their reply. ‘From which Rabi’a are you, from its mainstream or from a branch?’

‘From its greatest mainstream.’

Abu Bakr asked them, ‘Is ‘Awf of you, of whom it was said, “There is no Harr, no heat, in the ‘Awf valley?’, ‘No,’ they told him.

‘Do Bistam bin Qays Abu Al Liwa’ and Muntaha Al Ahya’ belong to your tribe?’ ‘No,” they replied.

Is Al-Hawfazan bin Shurayk, the killer of kings and robber of their souls, a kinsman of yours?’, ‘No,’ they replied.

‘Is Jassas bin Murra bin Dhuhl, the protector of honour and defender of the neighbour, from you?’, ‘No,’ they said.

‘Is Al-Muzdalif, he of the unique turban, from you?’, ‘No,’ they replied. ‘Are you related to the kings of Kinda?’ he asked. ‘No,’ they replied.

‘Are you related to the kings of Lakhm?’ he asked. ’No,’ they replied. “Abu Bakr, Allah bless him, then commented, ‘So you’re not from its mainstream, but from a branch.’

At that a youth named Daghfal bin Hanzala Ad-Dhuhli, his beard beginning to sprout, jumped up and grabbed the bridle of Abu Bakr’s camel, reciting, “Those who ask of us will be asked of; as for the burden (of proof) we neither know it nor bear it (as a responsibility).”

He also commented, ‘Hey, you, you asked, and we replied, hiding nothing from you. We want to ask you something; who are you?’ Abu Bakr replied, ‘A man of Quraysh.’

The youth commented, ‘Well said! You are a people of leadership and power, the vanguard and guide of the Arabs. What part of Quraysh?’.

He (Abu Bakr) replied, ‘I’m of the Banu Taym Bin Murra.’

The youth asked again, ‘So you shot the bowman right through his mouth! Is Qusayy Bin Kilab, he who killed at Makkah- those trying to conquer it, a kinsman of yours? That man, Qusayy, who drove the rest of them away (from Makkah) and brought in his own people from all over and settled them in Makkah, took over the temple and set Quraysh in the dwellings? The man who was therefore known as “the unifier”, and about whom a poet spoke the verse,

Was it not your father who was called ‘the unifier’, by whom Allah brought together the tribes of Fihr?

Abu Bakr replied, ‘No.’

(The youth said) ‘Were not ‘Abdu Manaf, the ultimate giver of advice, and Abu Al-Ghatarif, the great leader, of your stock?’

Abu Bakr replied, ‘No.’

‘And ‘Amr bin ‘Abd Manaf Hashim, who prepared bread and meat into the dish Ath-Thareed for his people and all of Makkah, was he not of you?

The one of whom the poet said,

‘Amr Al-‘Ula prepared the Al-Tharid for his people, while the men of Makkah were destitute and under famine,

To him they attribute both the journeys, that of the winter and that of the summer, Quraysh were as an egg which when split open came to have its best part, its yoke, as the ‘Abd Manaf. (They are) the wealthy, as is no other known, and they are those who say ‘come on in’ to the guests. They are those who strike down pure-white sheep, those who protect the innocent with their swords. How fine for you, if you stay at their abode; they will protect you from all ills and accusations.”

‘No,’ responded Abu Bakr .

Ziyad waited for reinforcements before attacking the rebels.

Al-Ash'ath at first managed to defeat the larger Muslim army, whose ranks included many Kindites from the large Sakun division, at the valley of Zurqan. Afterward, the arrival of further Muslim forces under Ikrimah ibn Abi Jahl رضي الله عنه prompted al-Ash'ath to lead his men and their families to barricade in the fortress of al-Nujayr, where they were besieged by the Muslim forces. Al-Ash'ath secured safe passage for a number of his relatives, but the rest of the besieged fighters were executed. He was spared but taken captive and sent to Caliph Abu Bakr رضي الله عنه, who agreed to release him after he repented. He thereafter took up residence in Medina, capital of the caliphate, where he was married to Abu Bakr's رضي الله عنه sister, Umm Farwa رضي الله عنها. This was a rare honor, and none of the other leaders of the Ridda wars were similarly treated. As al-Ash'ath's principal wife, Umm Farwa bore him five children, including his oldest son, Muhammad.

Reinforcements were on the way. al-Muhajir ibn Abi Umayya, the last of the corps commanders to be dispatched by Abu Bakr رضي الله عنه, defeated some rebel tribes in Najran, south-eastern Arabia, and was directed by Abu Bakr to march to Hadhramaut and join Ziyad against the Kinda. The Caliph also instructed Ikrimah رضي الله عنه, who was at Abyan, to join Ziyad and Muhajir's forces.

In late January 633, the forces of Muhajir and Ziyad combined at Zafar, capital of Hadhramaut, under the overall command of the former, and defeated al-Ash'ath, who retreated to the fortified town of Nujair.

Just after this battle, the corps of Ikrimah رضي الله عنه also arrived. The three Muslim corps, under the overall command of Muhajir, advanced on Nujair and laid siege to the fortified city.

Nujair was captured some time in mid-February 633. With the defeat of the Kinda at Nujair, the last of the great rebel movements collapsed. Arabia was re-established as predominantly Islamic.

The Campaign of the Apostasy was fought and completed during the 11th year of the Hijra. The year 12 Hijri dawned on March 16, 633, with Arabia united under the central authority of the Caliph Abu Bakr رضي الله عنه at Madinah.


Here's a brief overview of his involvement:

Early Campaigns: Ikrimah رضي الله عنه participated in early campaigns against various rebel tribes that had apostatized after the Prophet Muhammad's ﷺ death. He fought with distinction and contributed to the suppression of these rebellions.
The Battle of Yamama: One of the most crucial battles of the Ridda Wars was the Battle of Yamama against the false prophet Musailimah (Musailimah al-Kadhāb – the liar who claimed prophethood).

Ikrimah رضي الله عنه was initially sent to confront Musailimah but was defeated. However, this defeat did not diminish his valor or his commitment to the cause of Islam.


[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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Biography – 166 [Part - 3]

الحمد لله ربّ العالمين

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

'Ikrimah bin Abi Hishām رضي الله عنه

After the death of the Prophet ﷺ, Abu Bakr رضي الله عنه became caliph (leader of the Muslim community) and appointed Ikrimah رضي الله عنه to lead a campaign against rebel Arab tribes in the Ridda wars (apostasy wars), which saw him command expeditions around the entire Arabian Peninsula, with particular focus in Yemen.

Ikrimah رضي الله عنه played a significant role in the Ridda Wars, though his contributions were not as extensive as in later battles like Yarmouk. He was a skilled warrior and a loyal follower of the first Caliph, Abu Bakr رضي الله عنه.

Abu Bakr رضي الله عنه distributed the available manpower among 11 main corps, each under its own commander, and bearing its own standard. The available manpower was distributed among these corps, and while some commanders were given immediate missions, others were given missions to be launched later. Some of the commanders and their assigned objectives were:

Khalid Ibn Walid رضي الله عنه: Move against Tulaiha bin Khuwailad Al-Asdee (طُلیحة بن خویلد الاسدی) from the Asad Tribe (بنو اسد) at Buzaakhah (بزاخة), then Banu Sulaim.
Ikrimah ibn Abi-Jahl رضي الله عنه: Confront Musailimah at Yamamah but not to engage until more forces were built up.
Amr ibn al-As رضي الله عنه: The rebel tribes of Quza'a and Wadi'a in the area of Tabuk and Daumat-ul-Jandal.
Shurahbil ibn Hasana رضي الله عنه: Follow Ikrimah رضي الله عنه and await the Abu Bakr’s رضي الله عنه instructions.
Arfajah رضي الله عنه: The rebels in Mahra.
Hudhaifa bin Mihsan رضي الله عنه: The rebels in Oman.

As soon as the organization of the corps was complete, Khalid رضي الله عنه marched off, to be followed a little later by Ikrimah رضي الله عنه and 'Amr ibn al-'As رضي الله عنه. The other corps were held back by the caliph, Abu Bakr رضي الله عنه and dispatched weeks and even months later, according to the progress of Khalid's رضي الله عنه operations against the hard core of enemy opposition.

Before the various corps left Dhu Qissa, however, envoys were sent by Abu Bakr رضي الله عنه to all rebel tribes in a final attempt to induce them to submit.


Battle of al-Yamama

Ikrimah ibn Abi-Jahl رضي الله عنه, one of the corps commanders, was instructed to make contact with Musailimah (Musailimah al-Kadhāb – the liar who claimed prophethood) at Yamamah, but not to engage until Khalid joined him رضي الله عنه. Abu Bakr's رضي الله عنه intention in giving Ikrimah رضي الله عنه this mission was to tie Musailimah down at Yamamah, thereby freeing Khalid رضي الله عنه to deal with the rebel tribes of north-central Arabia without interference.

Meanwhile, Abu Bakr رضي الله عنه sent Shurhabil's رضي الله عنه corps to reinforce Ikrimah رضي الله عنه at Yamamah. Ikrimah رضي الله عنه, however, in early September 632, attacked Musaylima's forces before the reinforcements arrived, and was defeated. He reported his actions to Abu Bakr, who, ordered him to proceed with his force to Oman to assist Hudaifa رضي الله عنه; once Hudaifa رضي الله عنه had completed his task, he was to march to Mahra to help Arfaja رضي الله عنه, and thereafter go to Yemen to help Muhajir.

Meanwhile, Abu Bakr رضي الله عنه sent orders to Khalid to march against Musaylima. Shurhabil's corps, stationed at Yamamah, was to reinforce Khalid's corps. In addition to this, Abu Bakr assembled a fresh army of Ansar and Muhajireen in Medina that joined Khalid's corps at Butah before the combined force set out for Yamamah.

Though Abu Bakr رضي الله عنه had instructed Shurhabil not to engage Musaylima's forces until Khalid's arrival, Shurhabil engaged Musaylima's forces anyway and was defeated. Khalid linked up with the remnants of Shurhabil's corps early in December 632.

The combined force of Muslims, now 13,000 strong, finally defeated Musaylima's army in the Battle of Yamama, which was fought in the third week of December. The fortified city of Yamamah surrendered peacefully later that week.

Oman
[Battle of Dibbā]
In mid-September 632, Abu Bakr رضي الله عنه dispatched Hudaifa bin Mihsan's رضي الله عنه corps to tackle the rebellion in Oman, where the dominant tribe of Azd had revolted under their chief Laqeet bin Malik, known more commonly as "Dhu'l-Taj" ("the Crowned One"). According to some reports, he also claimed prophethood.

Hudaifa رضي الله عنه entered Oman, but not having sufficient strength to fight Dhu'l-Taj, he requested reinforcements from the Caliph, who sent Ikrimah رضي الله عنه from Yamamah to aid him in late September. The combined forces then defeated Dhu'l-Taj at a battle at Dibba, one of Dhu'l-Taj's strongholds, in November. Dhu'l-Taj himself was killed in the battle.

Hudaifa رضي الله عنه was appointed governor of Oman and set about the re-establishment of law and order. Ikrimah رضي الله عنه, having no local administrative responsibility, used his corps to subdue the area around Dibbā, and, in a number of small actions, succeeded in breaking the resistance of those Azd who had continued to defy the authority of Madinah.

Yemen
Yemen had been the first province to rebel against the authority of Islam when the tribe of Ans rose in arms under the leadership of its chief and rival prophet Al-Aswad Al-Ansi, the Black One (Abhala bin Ka'b al-Aswad al-Ansi – the self-proclaimed prophet). Yemen was controlled then by Al-Abna', a group descended from the Sasanian Persian garrison in Sanaa. When Badhan died, his son Shahr partially became governor of Yemen but was killed by Al-Aswad. Al-Aswad was later killed by Fayrūz al-Daylamī al-Himyarī رضي الله عنه, also an abna' member, who was sent by the Prophet ﷺ, and thereafter Fayrūz رضي الله عنه acted as governor of Yemen at San'a.


Second Rebellion of Yemen
In the later phase after the death of Aswad al-Ansi, two Yemenite chieftains, Amr ibn Ma'adi Yakrib and his nephew, Qays ibn Makshuh revolted against Fayrūz al-Daylamī al-Himyarī رضي الله عنه. At first, Amr and Qays supported the caliphate suppression of Aswad rebellion. However, both Amr and Qays later revolted against the caliphate as both did not agree with new administrator appointed by the caliph, thus they seceded from leadership of Farwah, who acted as their region's governor at the time. Amr and Qays ibn Maksuh then conspired to kill three caliphate deputies in Yemen.

A caliphate commander Al-Muhajir ibn Abi Umayya led the Al-Abna' opposing Qays. Ultimately, the forces of Qays and Amr were defeated by the force of Ikrimah ibn Abi Jahl رضي الله عنه. Amr and Qays were said to be captured by Fayruz al-Daylami رضي الله عنه. According to the record of Usd al-ghabah fi marifat al-Saḥabah, Amr came to Medina as a prisoner, guarded by a caliphate soldier named Al-Muhajir ibn Abi Umayya. Amr was then brought before Caliph Abu Bakr رضي الله عنه, who invited him to rejoin Islam, to which Amr agreed. Thus, Amr was pardoned by the caliph.

Mahra
From Oman, following the orders of Abu Bakr رضي الله عنه, Ikrimah رضي الله عنه marched to Mahra to join Arfaja bin Harthama رضي الله عنه. As Arfaja رضي الله عنه had not yet arrived, Ikrimah رضي الله عنه, instead of waiting for him, engaged the local rebels on his own.

At Jairut, Ikrimah رضي الله عنه met two rebel armies preparing for battle. Here he persuaded the weaker to embrace Islam and then joined up with them to defeat their opponents. Having re-established Islam in Mahra, Ikrimah رضي الله عنه moved his corps to Abyan, where he rested his men and awaited further developments.

Hadhramaut
The last of the great revolts against Islam was that of the powerful tribe of Kinda, who inhabited the region of Najran, Hadhramaut, and eastern Yemen. They did not revolt until January 633.

Ziyad bin Lubaid, Muslim governor of Hadhramaut, operated against them and raided Riyaz, after which the whole of the Kinda broke into rebellion under al-Ash'ath ibn Qays and prepared for war. However, the strength of the two forces, i.e. the rebel forces and Muslim forces, was so well balanced that neither side felt able to start serious hostilities.

"Certainly all these points are based on facts. I swear by Allah Almighty that even before you started preaching you were a standard bearer of Truth and taught honesty and integrity."

Saying this he put forward his palm and swore the oath of allegiance to Islam:

"I proclaim that none other is worthy of worship except Allah and you are the Messenger of Allah Almighty."

Then he said:

"Please tell me O Prophet of Allah what I should say."

The Prophet ﷺ answered that he should repeat after him the words he was about to utter:

"I bear witness that, None has the right to be worshipped but Allah and that Muhammad is his Messenger and Slave."

Then the Prophet ﷺ said that he should also take an oath calling upon all those present and Allah Almighty as witnesses, that from that day forward he was a Muslim Mujahid and Muhājir.

'Ikrimah took the oath sincerely with all due earnestness.

[To Be Continued…]

May Allāh سُبْحَانَهُ وَتَعَالَى Shower His Blessings on the Prophet Muhammad ﷺ and his Companions.
اَللّٰهُ أَعْلَم
(To be continued…)
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"My daughter," Abu Sufyan stated, "I hardly knew if you think the carpet is too good for me or that I am too good for the carpet." Umm Habiba رضي الله عنها responded, "It is the Messenger of Allah's carpet, and you are an unclean polytheist."


On the day that Makkah was conquered, the Quraish were overawed and did not dare to come face to face with the Muslims. They decided not to hinder them or put obstacles in their path on this day and allowed them to enter Makkah. The polytheists of the city gained the advantage that the Prophet ﷺ declared a general amnesty and made it clear that only those people would be opposed who dared to challenge the Muslims. 'Ikrimah got together some young men of the city and set out to oppose the troops of Muslims who were under the command of Khalid bin Waleed, but they were unsuccessful and had to flee. Among these was their leader, 'Ikrimah. He felt extremely embarrassed and ashamed that day; he felt he could not continue to live in Makkah; even though the Prophet ﷺ had declared a general amnesty. The Prophet ﷺ had, however commanded that some of the enemies of Islam should be sought out and slain even if they were hiding among the curtains of the Ka'bah. The name of 'Ikrimah was one of those on that list, so he slipped out quietly fearing for his life. Since he could not think of any safe haven of refuge in Makkah, he decided to head towards Jeddah and then go on to Yemen. Bidding goodbye to his hometown, he set out. This was the very same city where he had full authority just a short time before; he and his father, Abu Jhal, had dominated over the city and its people. None of them had dared to disobey or rebel. It now seemed as if the earth of Makkah had slipped from under their feet, and its citizens were alien to him. Even the familiar streets and marketplaces seemed to disown him, and he thought it best to flee stealthily to Yemen. Makkah had been conquered in a peaceful manner, and general pardon given to all. Taking advantage of this situation, the wife of 'Ikrimah, Umm Hakeem, Hindah bint 'Utbah and a few other ladies decided to enter the fold of Islam. They approached to the Prophet ﷺ to ask for forgiveness and swear allegiance to Islam in the presence of the Prophet ﷺ himself. When these ladies entered the presence of the Prophet ﷺ, his daughter, Fatimah رضي الله عنها and two of the Ummahat-ul-Mo'mineen were with him. Speaking from behind her veil in a very formal and eloquent style, Hindah bint 'Utbah said:

"O Prophet, thanks be to Allah Almighty, who gave victory to His beloved servant. You deserve congratulations on this victory. I appeal to you for mercy on the basis of our kinship and accept Islam with all sincerity."

The Prophet, a Mercy to Mankind welcomed her and said he was very happy to hear these cordial words of good wishes from her. It was also propitious that a soft corner had been created in her heart for Islam.

Hindah said:

"Before these auspicious moments I found intense feelings of hatred for you as well as for Islam. But all of a sudden love has taken the place of hatred. Now you and your mission are dearer to me than everything else in the world."

The Prophet said:

"May Allah increase and prosper these pure emotions, ideas and feelings in your heart."

Hindah bint 'Utbah then pledged that she would follow the path of allegiance to Islam. After her the wife of 'Ikrimah, Umm Hakeem came forward and greeted him with the greeting of Salam and swore allegiance to Islam. Then, requesting the Prophet ﷺ:

"'Ikrimah has fled to Yemen out of fear that your loyal followers may put him to the sword; please give us the opportunity to thank you and grant him a safe haven. You are the standard bearer of mankind, the greatest and best of Allah Almighty's creations. 'Ikrimah is a useful man and I will try my utmost to bring him to the straight path, as I am well acquainted with his habits."

On seeing her grievous state, the Prophet ﷺ said:

"From this day forward 'Ikrimah is granted safe conduct and can return. He will not be questioned or taken to task."

Having got the guarantee of safe conduct from the Prophet ﷺ, Umm Hakeem set out to search for 'Ikrimah with her Roman slave. On the way this man fell a prey to lust and was tempted to have a relationship with her and began to flirt with her. Since she was an extremely intelligent and smart woman, she played for time by seeming to give in to his advances till they reached the city of an Arab tribe. After introducing herself, she told the chieftain about the predicament in which she found herself. The chieftain was enraged at the temerity of the slave and had him bound in chains. Having gained freedom from this unexpected problem, she set out alone and finally met up with her husband on the shores of Tahamah. She told him:

""Ikrimah, believe me I have met the standard bearer of the creation of the world, the Messenger for all mankind, the perfect model of civility and the preacher of love and affection, the Prophet. He has displayed remarkable mercy and affection and agreed to give you a safe haven. Doubtless this is our good fortune, and we cannot thank Allah Almighty adequately for His Kindness."

Umm Hakeem told him not to endanger himself and to take advantage of his good luck and accompany her. Her husband asked her if she had spoken to the Prophet ﷺ herself. She answered that she had spoken herself as she sympathized with him and was his well- bred. She wished to make his future brighter and had risked her life and faced great dangers to follow him and finally find him.

Umm Hakeem tactfully convinced him and he agreed to return with her. On their journey back she related to him the experience she had had with the Roman slave and how she had duped him and had him caught. 'Ikrimah was furious and wanted to stop on the way to Makkah. When he saw this immoral rogue he lost his temper and killed the man, saying: "You are a traitor who dared to take advantage of my absence and raided my home. You unfortunate creature you are mass of filthy garbage and a burden on this earth. It is far better that you are buried under this earth rather than walk upon it. You go to Hell and lick your wounds there for all of eternity."

After dispatching this man he set out for Makkah. On the way he wished to enjoy his marital rights with his wife; she told him this would not be possible until he too accepted Islam and purified himself from the filth of paganism and polytheism. She refused to allow him to even touch her.

He was very surprised to hear this unexpected reply. He realized that a very wide gulf separating them had been created. When 'Ikrimah and Umm Hakeem neared Makkah, the Prophet ﷺ told his Companions who were seated around him:

"Very soon 'Ikrimah will arrive as a believer, do not abuse his father. If you curse a dead man, you will only cause grief and pain to his surviving family members and your curses will not reach the dead man."

And very soon 'Ikrimah and Umm Hakeem entered the presence of the Prophet ﷺ. When the Messenger of Allah ﷺ saw 'Ikrimah he expressed great happiness and stepped forward to welcome him. He then sat down, but 'Ikrimah remained standing respectfully, and with trembling lips said:

"Umm Hakeem tells me that you have forgiven me and given me a guarantee of safety."

The Prophet ﷺ replied:

"She is indeed speaking the truth when she says that we have guaranteed your safety. Be assured that none of our followers can cause you any harm or injury. You can lead a life free of worries and fear; this is a refuge for you, where you can live in ease and happiness."

A true Muslim; in words and deeds.

When 'Ikrimah bin Abi Hisham heard these affectionate words he breathed a sigh of relief and asked the Prophet in very gentle tones what he was inviting people to accept. The Prophet ﷺ replied:

"The crux of my teaching is that None has the right to be worshipped but Allah and that Muhammad is his Messenger and Slave. This is the core and central point of my invitation to Islam."

'Ikrimah replied:

Biography – 166 [Part - 2]

الحمد لله ربّ العالمين

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

'Ikrimah bin Abi Hishām رضي الله عنه

The conquest of Makkah (فَتْحُ مَكَّةَ) was a military campaign undertaken by the Prophet ﷺ and his companions on (10–20 Ramadan, 8 AH).

Al-Bara' b. `Azib said: On the day of al-Hudaybiyyah we were along with Allah’s Messenger ﷺ to the number of fourteen hundred. Now al Hudaybiyyah was a well which we drained leaving not a drop in it, and when the Prophet ﷺ heard of that he came to it and sat down beside it. He called for a vessel of water, and when he had performed ablution, rinsed his mouth and made supplication, he poured the water into it, and told them to leave it for a time. Then they drew sufficient water for themselves and their animals until they left. [Sahih al-Bukhari 3577]

In 6 A.H., the Quraysh tribe of Makkah and the Muslims in Madinah entered into a 10-year pact called the Treaty of Hudaybiyyah (صُلح الْحُدَيْبِيَة/Ṣulḥ al-Hudaybiyyah). However, in (8 A.H.), the Treaty of Hudaybiyyah was breached as a result of the aggression of the Banu Bakr, a confederate of the Quraysh, against the Banu Khuza'ah, who had recently entered into an alliance with the Muslims.

Pursuant to the Treaty of Hudaybiyyah, the Arab tribes were afforded the opportunity to align themselves with either the Muslims or the Quraysh. The agreement stipulated that in the event of any aggression against a tribe that had chosen a particular alliance, the party to which it was allied would possess the right to take retaliatory action. Consequently, the Banu Bakr aligned themselves with the Quraysh, while the Banu Khuza'ah aligned themselves with the Muslims. They had maintained peace for a period of time; however, underlying motives stemming from the pre-Islamic era, exacerbated by a persistent desire for revenge, ultimately led to renewed hostilities.

The Banu Bakr launched an attack against the Banu Khuza'ah at Al-Wateer in Sha'ban, 8 A.H., disregarding the terms of the treaty. A group of the Quraysh, headed by Safwan ibn Umayya, Ikrimah ibn Amr, and Suhayl ibn Amr, provided the Banu Bakr with men and weapons under the cover of darkness, without the awareness of Abu Sufyan ibn Harb. Faced with aggression from their opponents, the members of the Banu Khuza'ah sought refuge in the Holy Sanctuary - the Kaaba. However, they were not spared and Nawfal, the leader of the Banu Bakr, killed twenty of them in violation of established customs. In response, the Banu Khuza'ah immediately dispatched a delegation to Medina to inform the Prophet ﷺ of the breach of the truce and to request his assistance.

When the Banu Khuza'ah sought redress from their Muslim allies, the Prophet ﷺ, in his capacity as their leader, insisted on immediate reparations for the violation of the treaty and the deaths of individuals allied with him in the sacred area. Three demands were presented, the acceptance of any one of which was imperative:

Payment of blood money for the victims of the Banu Khuza'ah,
the termination of their alliance with the Banu Bakr, or
the nullification of the treaty.
This behavior by the Quraysh was a clear breach of the Treaty of Hudaybiyyah and a hostile act against the Muslim allies, the Banu Khuza'ah. Realizing the gravity of the situation and the potential consequences, the Quraysh immediately called for an emergency meeting and elected to send their leader, Abu Sufyan ibn Harb, to Medina for the renegotiation of the treaty.

Following the incident, Abu Sufyan ibn Harb journeyed to Medina with the intention of renegotiating the Truce but he failed. He made a direct visit to the residence of his daughter Umm Habiba, who was also the wife of Prophet ﷺ. Upon entering the house, Abu Sufyan attempted to take a seat on the carpet of the Prophet ﷺ. However, his daughter, Umm Habiba رضي الله عنها, promptly folded it.

Commentary On al-'Aqīdah al-Wāsiṭīyah – 01
شرح العقيدة الواسطية لابن تيمية ـ الشيخ العثيمين
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

A Brief Biography of Al-'Allamah Muhammad bin Şālih Al-'Uthaymīn (رحمه الله) 1347-1421H

His Name, Lineage and Birth

He is the virtuous Shaikh, the scholar, the Muhaqqiq, the Faqih, the Mufassir, the Wari', the Zahid, Muhammad bin Şālih bin Muhammad bin 'Abdur-Rahman Al 'Uthaymīn, from Al-Wahbah, from Banū At-Tamim.

He was born on the eve of the 27th of the blessed month of Ramadān, in the year 1347 H, in 'Unaizah - one of the cities of Al-Qasim - in the Kingdom of Saudi Arabia.

His Educational Upbringing

His father - may Allah have mercy upon him - enrolled him as a student to learn the Noble Qur'an, with his maternal grandfather, the teacher 'Abdur-Rahman bin Sulaiman Ad- Dämigh, may Allah have mercy upon him. Then, he learned writing and some arithmetic, and the texts of Adab (literatures), in the Madrasah (school) of Al-Ustadh 'Abdul- 'Aziz bin Şālih Ad-Damigh - may Allah preserve him - and that was before he enrolled in the Madrasah of the teacher 'Ali bin 'Abdullah bin Ash-Shahitän may Allah have mercy upon him where he memorized the Noble Qur'an by heart, while he had not yet passed the age of 14.

Also, under the guidance of his father may Allah have mercy upon him he was encouraged to seek Shari'ah knowledge, and at that time, the virtuous Shaikh, Al- 'Allamah Abdur-Rahman bin Nāşir As-Sa'di, may Allah have mercy upon him, was teaching 'Ulüm Ash-Shariah and Arabic, in Al-Jami Al-Kabir at 'Unaizah. Furthermore, he had appointed two of his senior students to teach the newer students. Thus, the Shaikh enrolled into the circle of Shaikh Muhammad bin 'Abdul-'Aziz Al-Mutawwa' - may Allah have mercy upon him. Until he obtained from the knowledge regarding Tawhid, Fiqh and grammar what he obtained.

اَللّٰهُ أَعْلَم
(To be continued…)
ان شاء الله ﺗﻌﺎﻟﯽٰ
الحمد لله ربّ العالمين
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with Allah's Prescribed Punishments?" Then he got up and delivered a sermon saying, "What destroyed the nations preceding you, was that if a noble amongst them stole, they would forgive him, and if a poor person amongst them stole, they would inflict Allah's Legal punishment on him. By Allah, if Fatima, the daughter of Muhammad stole, I would cut off her hand." [Sahih al-Bukhari 3475]

Even though the Prophet ﷺ loved Usamah رضي الله عنه deeply, it was the love of Allah Almighty which, took precedence and overcame all other considerations.

It was narrated from Usamah bin Zaid that the Messenger of Allah (ﷺ) said:
“I am not leaving behind me any tribulation that is more harmful to men than women.” [Sunan Ibn Majah 3998]

At the time the Prophet ﷺ passed away, Usāmah bin Zaid رضي الله عنه was barely eighteen or twenty years old. He did not have a chance to spend much time with the Prophet ﷺ after he gained maturity, yet people used to refer to him and ask him about the Prophet's opinions on certain matters. For example, Sa'd bin Abi Waqqas رضي الله عنه asked Usamah to narrate any instructions he remembered of the Prophet regarding plague. Usāmah رضي الله عنه told him that the Prophet ﷺ had said:

Narrated 'Amir bin Sad bin Abi Waqqas:
That he heard Usama bin Zaid speaking to Sad, saying, "Allah's Messenger (ﷺ) mentioned the plague and said, 'It is a means of punishment with which some nations were punished and some of it has remained, and it appears now and then. So, whoever hears that there is an outbreak of plague in some land, he should not go to that land, and if the plague breaks out in the land where one is already present, one should not run away from that land, escaping from the plague." [Sahih al-Bukhari 6974]

After the death of Prophet ﷺ, Usāmah رضي الله عنه settled in Wadi al-Qura, then later in Medina. He died in al-Jurf "at the end of the caliphate of Mu'awiyah (رضي الله عنه)", i.e., c.680. [Al-Tarikh al-Rusul wa'l-Muluk]

[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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Biography – 165 [Part - 2]

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


Fatima bint Qais reported that Abu 'Amr b. Hafs divorced her absolutely when he was away from home, and he sent his agent to her with some barley. She was displeased with him and when he said:

I swear by Allah that you have no claim on us. she went to Allah's Messenger (ﷺ) and mentioned that to him. He said: There is no maintenance due to you from him, and he commanded her to spend the 'Idda in the house of Umm Sharik, but then said: That is a woman whom my companions visit. So better spend this period in the house of Ibn Umm Maktum, for he is a blind man and yon can put off your garments. And when the 'Idda is over, inform me. She said: When my period of 'Idda was over, I mentioned to him that Mu'awiya b. Abu Sufyan and Jahm had sent proposal of marriage to me, whereupon Allah's Messenger (ﷺ) said: As for Abu Jahm, he does not put down his staff from his shoulder, and as for Mu'awiya, he is a poor man having no property; marry Usama b. Zaid. I objected to him, but he again said: Marry Usama; so I married him. Allah blessed there in and I was envied (by others). [Sahih Muslim 1480a]

Ibn Umar reported that Umar saw Utarid al-Tamimi standing in the market (and selling) the silk garments, and he was the person who went to (courts of) kings and got (high prices) for these garments from them. Umar said:

Allah's Messenger I saw 'Utarid standing in the market with a silk garment; would that you buy and wear it for (receiving) the delegations of Arabs when they visit you? I (the narrator) said: I think he ('Umar) also said: You may wear it on Friday (also). Thereupon, Allah's Messenger (may peace he upon him) said: He who wears silk in this world has no share in the Hereafter. Later on when these silk garments were presented to Allah's Massenger (ﷺ) he presented one silk garment to 'Umar and presented one also to Usama b. Zaid and gave one to 'Ali b. Abu 'Talib. saying: Tear them and make head coverings for your ladies. 'Umar came carrying his garment and said: Allah's Messenger, you have sent it to me, whereas you had said yesterday about the (silk) garment of Utarid what you had to say. He (the Holy Prophet) said: I have not sent it to you that you wear it, but I have sent It to you so that you may derive benefit out of it; and Usama (donned) the garment (presented to him) and appeared to be brisk, whereupon Allah's Apostle (ﷺ) looked at him with a look by which he perceived that the Messenger of Allah (ﷺ) did not like what he had done. He said: Allah's Messenger. why is it that you look at me like this. whereas you yourself presented it to me? He said: I never sent it to you to wear it, but I sent It to you so that you may tear it and make out head covering for your ladies. [Sahih Muslim 2068c]

Ibn Abbas (Allah be pleased with him) reported that Allah's Messenger (may peace be upon, him) came back from 'Arafa and Usama (Allah be pleased with him) was seated behind him. Usama said that he (the Holy Prophet) continued the journey in this very state until he came to Muzdalifa. [Sahih Muslim 1286a]

Usāmah bin Zaid رضي الله عنهما reported: Allah's Messenger (ﷺ) on his way back from 'Arafat got down in one of these creeks (to answer the call of nature), and after he had done that I poured water (over his hands) and said: Are you going to pray? Thereupon he said: The place of prayer is ahead of you. [Sahih Muslim 1280c]

Narrated Nafi: Ibn Umar said, "The Prophet (ﷺ) arrived at Mecca and sent for Uthman bin Talha. He opened the gate of the Kaba and the Prophet, Bilal, Usama bin Zaid and Uthman bin Talha entered the Kaba and then they closed its door (from inside). They stayed there for an hour, and then came out." Ibn `Umar added, "I quickly went to Bilal and asked him (whether the Prophet (ﷺ) had prayed).

Bilal replied, 'He prayed in it.' I asked, 'Where?' He replied, 'Between the two pillars.' "Ibn Umar added, "I forgot to ask how many rakat he (the Prophet) had prayed in the Ka`ba." [Sahih al-Bukhari 468]

When the Muslims faced defeat in the Battle of Hunayn, some of the Companions like Usāmah bin Zaid, Abbās, Abu Sufyan رضي الله عنهم and a few others remained steady and resolute in the battlefield. The Prophet ﷺ kept on repeating this message to the enemy.
أنا النبي لا كذب أنا ابن عبد المطلب
"I am the Prophet, and this is not a lie, I am the son of 'Abdul Muttalib."

During the Battle of Uhud Usāmah bin Zaid رضي الله عنه set out for Jihād with boys of his age. Some of them were accepted for Jihād, but some were rejected due to being underage. He was one of among the latter. When he returned he was literally weeping because he had not been given a chance to fight under the flag of the Prophet ﷺ.

In the Battle of Ahzāb, when he set out to volunteer for Jihād, he started walking on his toes so as to appear taller and thus older. He feared that on this occasion too he would be rejected because of his age. When the Prophet saw this he smiled and allowed him to participate. When he first went into the battlefield for Jihad he was only fifteen years old.

In the Battle of Mu'tah Usamah رضي الله عنه fought under the command of his father, Zaid bin Hārithah رضي الله عنه. He was less than eighteen years old at the time. He saw with his own eyes his father martyred in the battle, but did not lose courage; on the other hand he continued to fight under Ja'far bin Abu Talib until he too was slain. Then 'Abdullah bin Rawahah رضي الله عنه took over command, but soon he too was martyred. Then Khalid bin Waleed رضي الله عنه took over, and obeying his instructions, Usāmah bin Zaid remained stubbornly in the battlefield. Using brilliant military strategy, Khalid bin Waleed رضي الله عنه extricated the Muslim army from the jaws of the Roman forces, and succeeded in getting them out safe and sound. Usamah bin Zaid buried his martyred father in Syria and rode back to Al-Madinah on his horse.


ACCUSATION REGARDING THE ARMY OF USAMAH رضي الله عنه

Those who criticize the Sahabah رضي الله عنهم state that in Safar 11 A.H, the Messenger of Allah ﷺ prepared an army to face the Romans, appointing as their leader Usamah ibn Zaid رضي الله عنه. The Shia scholar Ibn Mutahhar al Hilli reports that the Messenger of Allah ﷺ said:

Send the army of Usamah. May the curse of Allah be upon the one who does not join the army of Usamah. The three (Abu Bakr, ‘Umar and ‘Uthman) were with him, then Abu Bakr prevented ‘Umar from going with the army.

The objection is that after the Messenger of Allah ﷺ passed away, Abu Bakr رضي الله عنه fell short in sending off this army; himself not joining and also preventing ‘Umar رضي الله عنه from joining them. This was clear opposition to the emphatic command of the Messenger of Allah ﷺ.

ANSWER TO THE ALLEGATION:

A number of points will be presented in reply to this objection, through which the objection will have no basis.

Scholars have commented on the words in this narration, “May the curse of Allah be upon the one who does not join the army of Usamah”, that these words are not correct and they have been added to the narration.

If this narration is taken to be correct, then there are a number of negative implications. For example, ‘Ali رضي الله عنه did not join the army of Usamah رضي الله عنه; how will the above mentioned words be correct for him?

Moreover, this point is worthy of note, that during his final moments, the Messenger of Allah ﷺ instructed Abu Bakr رضي الله عنه to lead the salah, which he did, in accordance with the command of the Messenger of Allah ﷺ. Thereafter, after the demise of the Messenger of Allah ﷺ, he was chosen by the Sahabah رضي الله عنهم for the position of khalifah. In these conditions, how could he رضي الله عنه join the army of Usamah رضي الله عنه?

In light of this, the scholars have explained that the words of cursing are not correct. Moreover, it is incorrect that Abu Bakr رضي الله عنه went against the command of the Messenger of Allah ﷺ in sending out the army of Usamah رضي الله عنه. This is because the reality is that after the demise of the Messenger of Allah ﷺ , Abu Bakr رضي الله عنه did indeed send the army of Usamah رضي الله عنه out, which is transmitted in a number of narrations. One of these narrations is presented below:

When Abu Bakr made a firm resolution to prepare the army of Usamah, then some of the Ansar said to ‘Umar: “Tell Abu Bakr that he should appoint someone besides Usamah as the leader over us,” and ‘Umar mentioned this to Abu Bakr. Abu Bakr said: “I shall not appoint a leader other than the leader who the Messenger of Allah ﷺ appointed.” Abu Bakr رضي الله عنه then personally went to Jurf and walked at the head of the army of Usamah, and commanded them to depart. He walked along with them whilst Usamah was mounted. ‘Abdul Rahman ibn ‘Awf was pulling the reins of the conveyance of Abu Bakr. Usamah said: “O Khalifah of the Messenger of Allah, either mount the conveyance or shall I dismount.” Abu Bakr said: “Neither will you dismount, nor will I mount.

After this, Abu Bakr asked Usamah for ‘Umar to be returned from the army, whereas ‘Umar was part of the army. So, Usamah permitted ‘Umar to return.

This is why whenever ‘Umar رضي الله عنه used to meet Usamah رضي الله عنه, he would say:
السلام عليك ايها الامير
“Peace be upon you, O Amir.” [Al Bidayah wa al Nihayah vol. 6 p. 305]


[Note: Khalifah ibn Khayyat has also mentioned this narration in his history work (vol. 1 p. 65) that Amir al Mu’minin Abu Bakr رضي الله عنه took permission from the leader of the army, Usamah ibn Zaid رضي الله عنه for ‘Umar رضي الله عنه to return.

It is clear from the above narration that Abu Bakr رضي الله عنه did not go against the command of the Messenger of Allah ﷺ , and despite the opinion of some to delay this expedition, he order them to march. He did not suspend the departure of the army of Usamah رضي الله عنه at all. Moreover, it is also clear that ‘Umar رضي الله عنه was not opposed to the army of Usamah رضي الله عنه, but Abu Bakr رضي الله عنه and ‘Umar رضي الله عنه took permission from Usamah رضي الله عنه for him to be left behind. Therefore, the objection that they have raised regarding the army of Usamah رضي الله عنه not being sent out is wrong and contrary to reality.]

Narrated Usama bin Zaid bin Haritha: Allah's Messenger (ﷺ) sent us (to fight) against Al-Huraqa (one of the sub-tribes) of Juhaina. We reached those people in the morning and defeated them. A man from the Ansar and I chased one of their men and when we attacked him, he said, لاَ إِلَهَ إِلاَّ اللَّهُ "None has the right to be worshipped but Allah." The Ansari refrained from killing him but I stabbed him with my spear till I killed him. When we reached (Medina), this news reached the Prophet. He said to me, "O Usama! You killed him after he had said, لاَ إِلَهَ إِلاَّ اللَّهُ 'None has the right to be worshipped but Allah?"' I said, "O Allah's Messenger (ﷺ)! He said so in order to save himself." The Prophet (ﷺ) said, "You killed him after he had said, لاَ إِلَهَ إِلاَّ اللَّهُ 'None has the right to be worshipped but Allah." The Prophet (ﷺ) kept on repeating that statement till I wished I had not been a Muslim before that day. [Sahih al-Bukhari 6872]

As time passed Muslims started appreciating and valuing Usamah bin Zaid رضي الله عنه more and more. And all this grandeur and glory he achieved was due to his loyalty to the Prophet ﷺ.

Mother of the believers 'Aishah رضي الله عنها narrated:
The people of Quraish worried about the lady from Bani Makhzum who had committed theft. They asked, "Who will intercede for her with Allah's Messenger (ﷺ)?" Some said, "No one dare to do so except Usama bin Zaid the beloved one to Allah's Messenger (ﷺ) ." When Usama spoke about that to Allah's Messenger, Allah's Messenger (ﷺ) said, (to him), "Do you try to intercede for somebody in a case connected

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.

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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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.

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]

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