Chapter Nineteen

The Chapter Concerning the Reasons behind the Unseen Assistance that the Sahabah B i G W Received f \ This chapter discusses the reasons why Nabi @@ and the Sahabah @.GWj received unseen assistance, how they adhered to these and turned their gazes away from the material means and the temporary commodities of this world. \ Enduring Difficulties and Hardships The Narration of Hadhrat Abdur Rahmaan bin Auf 8Gmj about how the Sahabah W,G@&j' found Good in Difficulties and Hardships Hadhrat Abdur Rahmaan bin Auf ~ G W i says, "Islaam came with many hardships and difficulties, but we always found the best of the good in things that seem unpleasant. When we left Makkah with Rasulullaah @%!, we found status and victory. Then we marched to Badr. Allaah describes it in the words: # 6 &$$G $I 2 Zg3& 0 ;$& I I 2 ' . G j u>) ... while there was certainly a group of the Mu'mineen who were unhappy. They (some Sahabah @Gh@j) differed with you (0 Rasulullaah @@) regarding the truth (the necessity to fight) after it was made clear to them (that they had to face the enemy in battle), as if they were being driven towards death while they looked on (as if they were looking at their deaths approaching). e em ember the time) When Allaah promised you (Muslims) that one of the two groups (either the caravan or the Mushrikeen army) will certainly be yours and you wish& that the one without strength (the Quraysh caravan) be yours (rather than fighting a heavi/y armedarmy). {Surah Anfaal, verses 5-71 The party without strength refers to (the caravan of) the Quraysh.

Allaah then gave us status and victory in this. We therefore found the best of the good in THE LIVES OF THE SAHABAH @g@$3 (Vol-3) such things that seemed most unpleasant." ('1 The Letter Hadhrat Abu Bakr @Gm Wrote to Hacihrat Khaalid bin Waleed BSW in this Regard In his narration discussing the time when Hadhrat Khaalid bin Waleed BGWj was finished with the Battle of Yamaamah, Hadhrat Muhammad bin Is'haaq bin Yasaar continues to narrate that Hadhrat Khaalid bin Waleed ?%!Wj was still camped at Yamaamah when Hadhrat Abu Bakr ~~ wrote a letter to him saying: "From the servant of Allaah Abu Bakr To Khaalid bin Waleed, the Muhaajireen and Ansaar with him and all those who follow them with devotion Salaamun Alaykum Before you do I praise that Allaah besides Whom there is none worthy of worship All praise belongs to Allaah Who has fulfilled His promise, assisted his servant, honoured His friend, humiliated His enemy and defeated the opposing armies by Himself. That Allaah besides Whom there is none worthy of worship declares: 4 4 dJy\ ) * ) 2 )Ed , * , / &\ l G > & 0 l - l J & \$I ;A\ dl z;) g > > * , , > 0 G # W 4 > * # $3; 3 &j &JJ 4* j;jd\;bL*i*l = # , # , 0 .- # 0 l l , , ,,/ 9 , l , *,,I,, ~ J U ~ ~ ~ * ~ P S & J .J& 0 jg&~jj3* I "GI>$&';: l (ooei2j iJy) (@ ~jL.31~ Allaah has promised those of you who have Imaan and who do good actions that He will definitely make them successors (of the rulers) on earth just as He had made those before them successors. And He will certainly grant (great) strength to the Deen that He has chosen for them and will certainly replace their fear with peace (on condition that) they worship Me and do not ascribe any as partner to Myself. Those who are ungrateful after this are sinful indeed. {Surah Noor, verse 55) This is a promise from Allaah, which will never be broken and a statement in which there can be no doubt. Allaah has made Jihaad compulsory on the Mu'mineen.

He says: J 6 C 3 0 J 0 > 4 3 J > + 0 0 ( Y \ Y ~ : O & ijr) @s oFpJ J ~ I &LG 4) Jihaad (for the pleasure ofAllaah against the enemies of Islaam) has been made obligatory for you (when necessary) though you may dislike it (because of the hardship involved). (Surah Baqara, verse 2 16) You must therefore seek to have Allaah's promise to you fulfilled (by fulfilling the necessary requirements). Obey Him in all that He has ( I ) Bazzaar. Haythami (Vo1.7 Pg.27) has commented on the chain of narrators. THE LIVES OF THE S W A H @,%&> (Vol-3) made compulsory for you even though you my have to undergo difficulty, tolerate calamities, undertake arduous journeys or even suffer losses to your wealth and health. These are all insignificant in comparison to the tremendous rewards from Allaah.

May Allaah shower His mercy on you all! Fight in the path of Allaah whether you are enjoying prosperity or poverty and strive with your wealth and lives. (Hadhrat Abu Bakr BGWj then included relevant verses of the Qur'aan). I have given Khaalid bin Waleed ?&iiWj the command to march to Iraq and to remain there until he receives my next command. You should all march with him and not cling heavily to the ground because this is a path in which Allaah grants immense rewards for those whose intentions are good and who aspire for good. When you arrive in Iraq, remain there until further instructions from me.

May Allaah take care of all our and your concerns for this world and the Aakhirah. Was Salaamu Alaykum wa Rahmatullaahi wa Barakaatuh." ('1 Narrations concerning the difficulties and hardships that the Sahabah @Bw5 bore have already been quoted in the chapter discussing enduring difficulties and hardships, the chapter discussing Hijrah, the chapter discussing Nusrah, the chapter discussing Jihaad and several others, which provide much detail. Carrying out Orders even though they Appeared to Contradict what was Apparent Hadhrat Utba bin Abd Sulami 3BW3 reports thatwhenRasulullaah @& instructed the Sahabah @Em to stand up and fight in battle, they responded by saying, "Certainly, 0 Rasulullaah m! We will not tell you what the Bani Israa'eel told Hadhrat Moosa @,@when they said: So you and your Rabb both go ahead and fight. We shall remain sitting here. {Surah Maa'idah, verse 24) You and your Rabb go ahead, 0 Muhammad w, and we will be there to fight right beside you." (2) A similar statement of Hadhrat Miqdaad $&lGWj has passed in the chapter of Jihaad, as reported by Ibn Abi Haatim, Ibn Mardway and others. Also quoted earlierP) is the statement of Hadhrat Sa'd bin Ubaadah SUU.% who said, "I swear by the Being Who controls my life!

If you command us to ride our animals into the sea, we shall readily do so and if you command us to travel to (the distant city of) Barkul hi ma ad (in Yemen), we shall certainly do so." (1) Bayhaqi in his Sunan (Vo1.9 Pg. 179). (2) Ahmad, reporting from reliable sources as confirmed by Haythami (Vo1.6 Pg.75). (3) Under the heading "Rasulullaah @'@ Encourages Striving in the path of Allaah and Spending One's Wealth for this Cause" and the subheading "Rasulullaah @% leaves for the Battle of Badr after Consulting with the Sahabah t&%'&j". THE LIVES OF THE SAHABAH '$&%&% (V01-3) The statement of Hadhrat Sa'd bin Mu'aadh 9,Ghx has also passed, when he said to Rasulullaah w, "I swear by the Being Who has honoured you and revealed the Qur'aan to you that although I have never travelled the road and have no knowledge about it, we shall definitely travel with you even if you were to travel up to Barkul Ghimaad which lies in Yemen. We shall also not be like those people who said to Moosa @.%, 'YOU and your Rabb both go ahead and fight. We shall remain sitting here.' We shall rather say, 'You and your Rabb both go ahead and fight.

We shall be there right behind you.' You had possibly left for a purpose after which Allaah intended you to do something else. Look into the matter that Allaah intends you to do and then do it. You may join ties with whoever you please, severe ties with whoever you please, initiate hostilities towards whoever you please, enter into peace treaties with whoever you please and take as much of our wealth as you please." It was with reference to this statement of Hadhrat Sa'd ~ G w that Allaah revealed the following verse of the Qur'aan: (0-T: J ~ I i ~ ~ ) Just as your Rabb took you (0 Muhammad @&$) from your home (Madinah) with the truth (with good cause to fight the battle) while there was certainly a group of the Mu'mineen who were unhappy (to fipht the Kuffaar because they were not prepared for battle). {surah h Anfaal, verse 5) Another narration states that Hadhrat Sa'd ~ , = also said to Rasulullaah @@, "Take as much of our wealth as you please and leave as much as you please but what you take from us is more beloved to us than what you leave. Our wills are subservient to the commands you give us." Trusting in Allaah and Disbelieving what the People of Falsehood Propagate The Incident of Arneerul Mu'mineen Hadhrat Ali %i%W and a Fortune Teller in this Regard Hadhrat Abdullaah bin Auf bin Ahmar reports that when Hadhrat Ali 9GW4 was leaving Ambaar to go to Nahrwaan, Musaafir bin Auf bin Ahmar said to him, "0 Ameerul Mu'mineen! Do not leave right now, but leave after three portions of the day have passed." "Why is that?" Hadhrat Ali 3,GWj enquired. Musaafir replied, "If you leave right now, you and your companions will come to harm.

However, if you leave in the time I have suggested to you, you will be successful, victorious, earn plenty of booty and achieve your objectives." Hadhrat Ali !3GW remarked, "Neither did Muhammad @'@ have a fortune teller, nor do we need any after him. Do you know what is in the belly of this horse of mine?" "I will be able to know by my calculations," came the reply. Hadhrat Ali 31%w then asserted, "Whoever believes you disbelieves in the Qur'aan because THE LIVES OF THE SAHABAH '@,Gh$i' (vo1-3) 66 7 Allaah says: 9 , .I , ' 9 u.9, triwi:uw i ~ ~ , &;{\ j G &I JW &&I > bi. L A\ ;I) I ' I I Verily the knowledge of the Hour is only with Allaah. He sends the rains and knows (the details ofl whatisinthewombs. {Surah Luqmaan, verse 34) Muhammad @& never claimed to know what you claim to know. Do you claim to possess the knowledge of what good or harm will come to someone who travels in any given hour?" "Yes, I do," he replied.

Hadhrat Ali 3Gwj then said, "Whoever believes you seems to have no need for Allaah to avert harm from his way. Furthermore, the one who does not travel because of your instruction has handed over his affairs to you rather than to his Rabb. This is because you claim that you are able to show him that hour in which no harm will come to the person who travels in it. I fear that the person who believes in your word is just like the one who ascribes a counterpart and partner to Allaah. 0 Allaah! There is no evil foreboding except that which You decree, there is no good except that which You ordain and there is none worthy of worship but You. (0 Musaafir!) We do not believe in what you say.

In fact, we shall oppose you and travel in the very hour that you are stopping us from." Hadhrat Ali 3 G W then addressed the people saying, "0 people! Be warned against studying the stars unless it be for the purpose of navigating in the darkness of land and sea. The astrologer(') is like a Kaafir and the Kaafir shall end up in Jahannam. (He then addressed Musaafir saying,) By Allaah! If the news ever reaches me that you are still practising and implementing your findings in astrology, I shall have you imprisoned for as long I live and a s long a s you live. I shall also deprive you of all state allowances for as long as I am in authority." *,, 3"".

';' 415 L*J then marched in the very hour that Musaafir was stopping him from and then marched to Nahrwaan, where he defeated the enemy. Thereafter, he said, "Had we set out during the time that he advised us to and attained victory, people would have said, 'Ameerul Mu'mineen left at the time that the fortune teller advised (because of which he was victorious).' Neither did Muhammad %'& have a fortune teller, nor do we need any after him. Despite this, Allaah has given us victory over the emperors of Rome and Persia and various other lands. 0 people! Trust in Allaah and rely only on Him because with Him you will need no other." (2) Seeking Honour Where Allaah has Placed Honour Incidents of Ameerul Mu'mineen Hadhrat Umar bin Khattaab g, G@@$ in this Regard Hadhrat Taariq bin Ziyaad reports that when Hadhrat Umar %@@% was travelling ( I ) Note that there IS a marked difference between astrology and astronomy, thus the like difference between an astrologer and an astronomer. (2) Haarith and Khateeb in his Kitaabun Nujoom, as quoted in Ka~lzul Urnmaal(Vo1.5 Pg.235). THE L I E S OF THE SAHABAH @,%!@&j' (Vol-3) to Shaam, Hadhrat Abu Ubaydah bin Jarraah ?3Ew was accompanying him.

When they arrived at a point where they had to wade across, Hadhrat Umar B,Ew alighted from his camel, removed his leather socks and threw them over his shoulders. He then took hold of the reins of the camel and waded through. " 0 Ameerul Mu'mineen!" Hadhrat Abu Ubaydah ~,BCu,i said, "Are you doing that?! Do you also remove your leather socks, throw them over your shoulders, take hold of the reins of the camel and then wade through?! I would not like the people of that city (where we are headed) to see you like this." "0, Oh!" Hadhrat Umar W$@j' exclaimed, "Had anyone other than Abu Ubaydah made such a statement, I would have made him a lesson for the Ummah of Muhammad m. We were once amongst the lowest of people, but Allaah gave us honour because of Islaam.

As soon as we start to seek honour in avenues other than that in which Allaah has granted us honour, Allaah will then humiliate us." Another narration states that when ~ a d h r a t Umar 3,ECu,= arrived in Shaam and was to be received by the army, he was wearing his loincloth, leather socks and a turban. He was holding the head of his camel and wading across some water. Someone then said, " 0 Ameerul Mu'mineen! The army and the general of Shaam's army are here to meet you and you are in this condition?" Hadhrat Umar B13w remarked, 'We are a nation whom Allaah has given honour through Islaam, so we shall not seek honour in other avenues." (2) Yet another narration states that Hadhrat Abu Ubaydah bin Jarraah B,EM said to Hadhrat Umar 3,Ew, " 0 Ameerul Mu'mineen! You have done something that the people of these parts regard as a something degrading. You have removed your socks, led your camel while on foot and waded through water on foot." Hadhrat Umar Ww struck Hadhrat Abu Ubaydah bin Jarraah 3BWj on the chest and said, " 0 dear!

I f only someone other than you had made that statement, 0 Abu Ubaydah! You people (Arabs) were the smallest in number and the most degraded of people before Allaah gave you honour through Islaam. When you start to seek honour in anything else other than Islaam, Allaah will certainly degrade you." (3) Hadhrat Qais narrates that when ~ a d h r a t Umar !&Uw arrived in Shaam and was received bythepeople,hewasridingacamel. " 0 Arneerul Mu'mineen!" someone said, "If only you would ride a Turkish horse because the leaders and prominent people of the city would be meeting you." To this, Hadhrat Umar B,Ew remarked, "I do not see your honour lying here (in the things of this world), but (pointing to the sky) everything comes from there. Let my camel go." (4) Hadhrat Abul Aaliya Shaami reports that Hadhrat Umar arrived in Jaabiya from the Aleppo road, riding a brown camel. The bald part of his head (1) Haakim (Vol.1 Pg.61). reporting from reliable sources as confirmed by Dhahabi.

(2) Haakim (Vol. 1 Pg.62). (3) Haakim (Vo1.3 Pg.82). Abu Nu'aym in his Hilya (Vol.1 Pg.47) has reported a similar narration, as have Ibn Mubaarak, Hannaad and Bayhaqi, as quoted in Muntakhab Kanzul Ummaal (Vo1.4 Pg.400). (4) Abu Nu'aym in his Hilya (Vol. 1 Pg.47). THE LIVES OF THE SAh!,MAH '@,g(&&3 (Vol-3) shone in the sun because he wore neither a hat nor a turban. Since there were no stirrups, his legs dangled loosely on either side of the camage.

His saddle blanket when he rode was a woollen blanket made in Ambijaan, which doubled as a bedding when he camped. His satchel was striped cloth filled with the bark of a date palm, which doubled as his pillow when he was not riding. He wore a thick white cotton Qamees which was patched and torn on the side. "Send the leader of these people to me," Hadhrat Umar ~ G W j ' commanded.. When the people sent for the head priest, Hadhrat Umar ~BCu,= said to him, "Please wash my Qamees, mend it and borrow me a Qamees or some clothing. A Qamees made from Kattaan (a very fine and expensive cloth) was then brought to Hadhrat Umar S , G W , "What is this?" Hadhrat Umar 3 , D W enquired.

When the people told him that it was Kattaan, he asked, "And what is Kattaan?" After they explained to him what it was, he removed his Qamees and it was washed and patched. When it was returned to him, he took off the Kattaan one and wore his own. The head priest then said to him, "Because you are the king of the Arabs, it is not befitting that you ride a camel in these parts. If you ride a Turkish horse and wear some other clothing, it would command more respect in the eyes of the Romans. Hadhrat Umar 3Bm however said, "We are people who have been given respect because of Islaam and therefore do not wish any substitute." A Turkish horse was then brought and rather than a saddle or carriage, a mere saddle blanket was thrown over it. Hadhrat Umar 3,Gw rode it but (when it started to strut) he called out, "Stop it!

Stop it! I have never seen people riding a Shaytaan before this (because riding it brings pride in the rider)." Hadhrat Umar 3,GWts camel was then brought and he rode it. Giving Consideration to the Dhimmi Community when in a position of Honour Hadhrat Abu Nuhayk and Hadhrat Abdullaah bin Handhala report, "We were with Hadhrat Salmaan WEw in an army when someone recited Surah Maryam. Another man (probably a Jew) then started to vilify Hadhrat Maryam Wa and her son (Hadhrat Isa a&$). We then assaulted the man and hit him until he was bleeding. Since every person who was wronged in any way complained to Hadhrat Salmaan !&Gw, this man also complained to him even though he had never done so before.

Hadhrat Salmaan %W&% therefore approached us and asked why we had assaulted the man. 'We were reciting Surah Maryam,' we explained, 'when he started to vilify Hadhrat Maryam GBBW and her son (Hadhrat Isa @&$).I Hadhrat Salmaan ?EiG@$3 rebuked us saying, 'Then why did you make him listen to it? Did you not hear what Allaah $,gj$c says? (Allaah says:) (1) Ibn Abi Dunya, as quoted in A/ Bidaayah wan Nihaayah (Vo1.7 Pg.60). 6 70 THE LIVES OF THE SAHABAH BG@&5 (lfol-3) Donot insult (abuse, swear) those whom they (the non-Muslims) worship instead of Allaah, for then they shall insult (speak ill ofl Allaah out of enmity and without knowledge (without realising the consequences of their actions). {Surah An'aam, verse 108) 0 assembly of Arabs! Did you not have the worst of religions, the most inhospitable of lands and the worst lives? Did Allaah not then grant you honour and give you in abundance?

Do you now wish to pick on people because Allaah had given you honour? By Allaah! You must stop this, otherwise Allaah shall take away everything in your hands and give it to someone else.' Hadhrat Salmaan ?3Gw then started to teach us. He said, "Perform (Nafl) salaah between the Maghrib and lsha salaahs because (by reciting extra Qur'aan during these Rakaahs) this will lighten the fixed daily recitations (of the Qur'aan) that he recites, It will also safeguard against wasting time during the beginning of the night because this time-wasting destroys one's Aakhirah." ('I Taking a Lesson from those who have Forsaken Allaah's Commands Hadhrat Jubayr bin Nufayr 3,Gwj says, "When Cyprus was conquered, its inhabitants were separated from each other, because of which they cried for each other. I then saw Hadhrat Abu Dardaa 3,Gwj sitting alone and weeping. '0 Abu Dardaa 3,GWij,' I said, 'What makes you weep on a day in which Allaah has granted honour to Islaam and its adherents?' 'Shame on you, 0 Jubayr,' he said, 'How disgraced is that nation in the sight of Allaah who forsake His commands!

These people were once a powerful and victorious nation w h o possessed sovereignty. However, once they forsook Allaah's commands, they were degraded to the state you can now see." (2) Another narration states that Hadhrat Abu Dardaa 3,Gmj added, "They were then degraded to the state you can now see. They became obsessed with taking others as their slaves and as soon as a nation takes to this obsession, Allaah has no need for them." (3) Making the Intention Solely for Allaah and Making the Aakhirah the Objective What Hadhrat Mu'aadh B , G W told Hadhrat Umar Hadhrat Ibn Abu Maryam reports that when Hadhrat Umar 3,GQG once passed by Hadhrat Mu'aadh bin Jabal 5.G%, he asked, "What are the factors that will hold' the foundations of this Ummah steady?" Hadhrat Mu'aadh 5 , G h G replied, "There are three factors and they will ensure salvation. (The first is) Sincerity, which is the nature upon which Allaah has created people, (the second is) salaah, ( I ) Abu Nu'aym in his Hilya (Vol. l Pg.201). (2) Abu Nu'aym in his Hilya (Vol.1 Pg.216). (3) IbnJareer (Vo1.3 Pg 318).

THE LlVES OF THE SAh!ABAH @,@&= (Vol-3) which is a fundamental pillar of Deen and (the third is) obedience (to the Muslim leader), in which lies one's protection." "What you say is true," Hadhrat Umar 9,Ehii; acknowledged. When Hadhrat Umar !3,GM had passed by, Hadhrat Mu'aadh 9,EWj turned to those sitting with him and said, "(0 Umar!) Your time is better than those afterwards because great disputes shall arise after you. (Then addressing those with him, he said) He (Hadhrat Umar 9,CI;w3) will be living on for only a short while." ('1 The Incident of Hadhrat Aamir bin Abd Qais in this Regard Hadhrat Abu Abdah Ambari reports that when the Muslims arrived (as conquerors) in Madaa'in and were gathering the booty tdgether, a man arrived with a dish (full of precious gems) and handed it over to the person in charge of the distribution of the booty. Those with him exclaimed, "We have never seen anything like this! Let alone equalling the value of everything else we have gathered, all of it does not even come close to the value of this!" They then asked the man, "Have you taken anything from this?" "Listen well!" he said to them, "By Allaah! Had it not been for the fear of Allaah, I would not have brought this to you in the first place." When they realised that this was a very special person, they asked who he was.

"By Allaah!" he responded, "I shall not inform you for you to baise me, nor shall I inform anyone else for them to praise me falsely, I prefer to rather praise Allaah and be content with His rewards." One of the people however followed the man to his companions and asked them who he was. He turned out to be none other than Aamir bin Abd e Qays. (2) Hadhrat Sa'd S,Ci;w&ji and Hadhrat Jaabir g,@&&j Attest to the Integrity of the Army at Qaadisiyyah Hadhrat Muhammad, Hadhrat Talha, Hadhrat Muhallab and several others reports that Hadhrat Sa'd bin Abi Waqqaas 9 G w said (on the occasion of the Battle of Qaadisiyyah), "By Allaah! This army is a truly trustworthy one. Had it not. been for the excellence that the veterans of Badr have already been noted for, I would swear by Allaah that the men in this army also have the same excellence. After closely examining many groups of people, I found that they were deficient in distributing booty. 1 have however neither seen nor heard of such deficiencies in this army." (3) Hadhrat Jaabir bin Abdullaah sGw> said, "I swear in the name of Allaah besides Whom there is none worthy of worship that we found no one amongst the army fighting at Qaadisiyyah who desired the world together with the Aakhirah.

We did however have doubts about three of them (from amongst the many thousands), (1) Ibn Jareer. as quoted in Kallz~~l Ummaal(Vo1.8 Pg.226). (2) Ibn Jareer (Vol 3 Pg. 128). (3) Ibn Jareer (Vo1.3 Pg. 128). 6 72 THE LIVES OF THE SAHABAH m,@@&> (Vol-3) but they also turned out to be most trustworthy and abstinent. They are Tulayha bin Khuwaylid %Urn, Amr bin Ma'dikarib @,Gw and Qais bin Makshooh s, E=.'!(l) Hadhrat Umar %,GW1s 'Statement about those who Brought to him the Jewels and Sword of the Persian Emperor Hadhrat Qais Ijli narrates that when the Persian Emperor's sword, belt and jewels were brought to Hadhrat Umar B,Gw, he remarked, "Those who have brought this must truly be trustworthy people." To this, Hadhrat Ali $5.R%Cws pointed out, "It is because you are trustworthy that your subjects are also trustworthy." (2) Seeking Allaah's Assistance through the Glorious Qur'aan and Adhkaar The Letter Hadhrat Umar Wrote to Hadhrat Amr bin Al Aas %,Gb3> Concerning Seeking Assistance from Allaah Hadhrat Zaid bin Aslam mm reports that when Hadhrat Umar $&%&&j' felt that Egypt was taking too long to conquer, he wrote the following letter to Hadhrat Amr bin Al Aas ~~~j (who led tpe military operations in Egypt): "It surprises me to see how long it is taking you to conquer Egypt. You are already fighting there for several years now. The only reason for this is because you people have started to do things differently and have developed love for this world just as your enemy has.

Allaah assists people only when their intentions are sincere. I am sending four persons to you and am informing you that as far as I know, each of them is worth a thousand others, unless they are also affected by that which affects others. When this letter reaches you, I want you to address the people, to encourage them to fight the enemy, to be steadfast and to correct their intentions. Keep these four ahead of all the others and command the army to attack the enemy all at once like a single person. The attack should take place just after midday on Friday because this is the time when Allaah's mercy descends and du'aas are accepted. Everyone should cry before Allaah and beg His assistance against theenemy." When the letter reached Hadhrat Arnr @,Ewj, he gathered the army, read the letter out to them and then sent for the four men.

He placed them in front of the others, commanded everyone to make wudu, to perform two Rakaahs salaah, to turn to Allaah and to beg Him for assistance. When this was done, Allaah granted them victory. (1) ibn Jareer (Vo1.3 Pg.128). (2) ibn Jareer (Vo1.3 Pg.128). THE LIVES OF THE SAIMBAH @%&% (Vol-3) 6 73 Another narration states that when Hadhrat Amr bin A1 Aas $gW felt that it was taking too long for him to conquer Egypt, he wrote to Hadhrat Umar - to ask for reinforcements. Hadhrat Umar ?%$Sw sent four thousand troops, with a commander appointed over every thousand troops.

Hadhrat Umar %L%% also wrote to Hadhrat Amr bin A1 Aas ?3Gw saying: "I have sent you four thousand troops as reinforcements and appointed a commander for every thousand troops. The commander of every thousand troops is a man who is himself equivalent to a thousand troops; (they are) Zubayr bin Awaam %,Gw, Miqdaad bin Aswad bin Amr %@&%, Ubaadah bin Saamit and Maslamah bin Mukhallad %%Wj. Remember that you have twelve thousand troops with you and an army of twelve thousand can never be defeated for want of numbers." (I) The Letter Hadhrat Umar @,GW Wrote to the Commanders in Shaam in this Regard Hadhrat Iyaadh Ash'ari reports that he was present during the Battle of Yarmook where there were five commanders over the Muslim army (because the five armies had merged there to fight together); (the five were) Hadhrat Abu Ubaydah w%, Hadhrat Yazeed bin Abu Sufyaan BBW, Hadhrat Shurahbeel bin Hasanah %,G@&j, Hadhrat Khaalid bin Waleed %,G3G and Hadhrat lyaadh 4 ! & j (who is not the one reporting this narration). Hadhrat Umar 3BWj's instruction was that Hadhrat Abu Ubaydah a, Ghi&j should be the commander-in-chief if a battle took place. The army then wrote a letter to Hadhrat Umar $.w, informing him that death was storming towards them (because the enemy outnumbered them) and he should reinforce them with more troops. Hadhrat Umar BGreplied to their letter by writing: "Your letter requesting me for reinforcements has reached me.

I shall therefore refer you to one who is a more powerful helper and who has a ready army. He is Allaah 3,%3G. Ask Him for assistance because Muhammad k!$%$ was assisted at Badr when his forces were less than yours." (2) Another narration states that Hadhrat Umar 9,GWj added, "When this letter reaches you, I want you to fight them without writing back to me." The narrator says, "We then fought them and defeated all of them within a distance of four Farsakh (approximately twelve miles). We also earned a large amount of booty. when we discuss the matter, Hadhrat lyaadh ?3GU$ proposed that we exchange ten of the enemy prisoners for each one of ours. Hadhrat Abu Ubaydah 9,Gwj then asked for someone to race him. A youngster (volunteered saying, 'I would like to, if you don't mind.' The youngster managed to Geat Hadhrat Abu Ubaydah 9 , G i j and I watched him trail behind on his bare-backed horse with his two locks of hair flying furiously behind him." (3) (1) Ibn Abdul Hakam, as quoted in Kanzul Ummaal(Vol.3 Pg.151).

(2) Kanzul Ummaal(Vo1.3 Pg. 145). (3) Ahrnad, reporting from reliable sources as confirmed by Haythami (Vo1.6 Pg.213) and Ibn Katheer in his Takeer (Vol. 1 Pg.400). 6 74 THE LIVES OF THE SAHABAH @@&&j (1/01-3) The Muslims Seek Allaah's Assistance using the Qur'aan during the Battle of Qaadisiyyah Hadhrat Muhammad, Hadhrat Talha and Hadhrat Ziyaad ali report that after leading the Zuhr salaah, Hadhrat Sa'd ~,G4ix instructed a youngster to recite the Surah of Jihaad (Surah Anfaal). The youngster was from amongst the Qurra (learned scholars of the Qur'aan) and Hadhrat Umar !2W= had appointed him to be with Hadhrat Sa'd S,G@ all the time. All the Muslims there had learnt the Surah of Jihaad and when the youngster recited it to the soldiers beside him, soon it was recited in the entire regiment. This lighted up the hearts and eyes of the Muslims and they all derived tranquillity from reciting it. Another narration states that because the Muslims had learnt the Surah of Jihaad, Hadhrat Sa'd SGm commanded them to recite it to each other.

('1 Rasulullaah @@ Teaches the Sahabah +?E.GW to Seek Allaah's Assistance Through the Verses of the Qur'aan Hadhrat Ibraheem bin Haarith Tameemi !3Ew reports that Rasulullaah @$% once sent them on an expedition and instructed them to recite the following verse every morning and evening: Did you think that We had created you in vain (for no purpose). {Surah Mu'minoon, verse 1 15) When they recited the verse, they earned plenty of booty and remained safe. (2) Hadhrat Sa'd %,@%5 Commands the Muslims to Seek Allaah's Assistance by Reciting "Allaahu Akbar" and "Laa Howla wa Laa Quwwata Illa Billaah" during the Battle of Badr Hadhrat Muhammad, Hadhrat Talha and Hadhrat Ziyaad all report that Hadhrat Sa'd %&W!Gj commanded the Muslims saying, "Remain in your positions and do not move until after you have performed the Zuhr salaah. When I call out (pfi) ('Allaahu Akbar'), you should all also say (9 hh('~llaahu Akbar') and then start preparation for the battle. Remember that the words (3 fi)('~llaahu Akbar') was not granted to any nation before you and it was granted to you to give you ,,>. ,?. . strength. When you then hear me call out (A1 dl)('Allaahu Akbar') for the second time, you should again call out the same and complete your preparations. ,,,. ,' . Thereafter when 1 call out (&I dl)('Allaahu Akbar') for the third time, you should again call out the same and those on horseback should proceed to the battlefield and launch the offensive to give courage to the infantry.

When I then call out (1) Ibn Jareer (Vo1.3 Pg.47). (2) Abu Nu'ayrn in his Ma'rifah and Ibn Mandah, as quoted in Kanzrll Ummaal (Vol 2 Pg.327) and lsaabah (Vol.1 Pg.15). .' THE LIVES O F THE SAHABAH B,Eb&j ("01-3) ('Allaahu Akbar') for the fourth time, you must all assault the enemy and engage them in c!ose"combat. You should also then recite: ' 5 .G, . Y!~$Y;& 9) ('Laa Howla wa Laa Quwwata llla Billaah')." Another narkition states that when the Qurraa had completed (reciting the verses of Jihaad), Hadhrat Sa'd ~ , k w called out ~ ) ( ' ~ l l a a h u Akbar'). Those closest to him then also called out the Takbeer ($i z) and in this manner, the rest of them called out the Takbeerby hearing it from the others. The soldiers were then mobilised (and started preparing).

When the second Takbeerwas called out, the ,,rr ,l5 r preparations were rounded up and when cgl dJl)('Allaahu Akbar') was called out for the third time, the most courageous ones confronted the enemy and started the battle.. . The narration still continues further. (2) Seeking Allaah's Assistance through the Agency of 5' 9,- Y Rasulullaah k&&'s Hair Hadhrat Ja'far bin Abdullaah bin Hakam reports that when Hadhrat Khaalid bin Waleed S,Gm lost his hat during the Battle of Yarmook, he gave the order for it to be found. Whenthepeople failed to find it, he again gave the command for them to search for it. This time, they managed to find it. Ithappened to be an old hat, s o Hadhrat Khaalid 3 , G W explained.

He said, "When Rasulullaah 9% performed Umrah and had his hair shaved off, people raced around him (to get some of it). I managed to beat them to the forelocks and kept it in this hat. Whenever I participate in battle with these hairs on me, I am always granted victory." (3) Another narration states that Hadhrat Khaalid bin Waleed 9Wj had a hat in which were the hairs of Rasulullaah @&. Hadhrat Khaalid %G@j used to say, "Whenever I confront an enemy with this hat on my head, I am always granted victory." (4) Competing with Each other in Doing Good Deeds Hadhrat Shaqeeq says, "We started off the Battle of Qaadisiyyah at the beginning of the day and the time for Zuhr had arrived by the time we returned (from the battlefield). Since the Mu'adhin was injured, all the others wanted the opportunity (to call out the Adhaan). They were all so keen that they were close to coming to blows with their swords.

Hadhrat Sa'd 9Gw then drew lots and the opportunity fell to the lot of someone, who then called out the Adhaan." (5) Thinking Nothing of the Glamour and Glitter of this World The Incident of Hadhrat Mughiera bin Shu'ba %,Q&!2j and the Persian Ruler Dhul Haajibayn Hadhrat Ma'qal bin Yasaar 3G& reports a lengthy narration concerning the ( I ) IbnJareer (Vo1.3 Pg.47). (2) Ibn Jareer (Vo1.3 Pg.47). (3) Tabraani and Abu Ya'la, reporting from reliable sources as confirmed by Haythami (Vo1.9 Pg.349). Haakim (Vo1.3 Pg.299) has reported a similar narration, as has Abu Nu'aym in his Dalaa'il (Pg.159). (4) Abu Nu'aym, as quoted in Kanzu/U1nmaa/(Vol.7 Pg.31). (5) Ibn Iareer (Vo1.3 Pg.70). 6 76 THE LIVES OF THE SAHABAH @,%h&j' (Vol-3) conquest of Isfahaan which took place under the command of Hadhrat Nu'maan bin Muqarrin ?3lW&!.G.

Part of the narration states that when Hadhrat Nu'maan ?3lGW+ (and his army) arrived (at Isfahan), there was a river separating him from the city. Hadhrat Nu'maan ?3G%!2; sent Hadhrat Mughiera bin Shu'ba 3EW9 as an envoy. The Persian ruler of the area was Dhul Haajibayn. He consulted with his courtiers saying, "Do you think that 1 should sit before him in battledress or with the pomp and splendour of a king?" When they advised him to rather sit with the pomp and ceremony of a king, he did so. He sat on his throne, placed his crown upon his head and was surrounded by two rows of his courtiers dressed in velvet and wearing earrings and bangles. When Hadhrat Mughiera Ww arrived, he walked briskly with his head lowered.

He carried a spear and shield with him and started poking holes in the carpet upon which the courtiers stood in their rows. In this way, he tore the carpet so that the people may take it as an ill omen (a foreboding that their kingdom will also be tom apart). Addressing Hadhrat ~ u ~ j n i e r a ?31,Gw, Dhul Haajibayn said, 'You Arabs have been afflicted with starvation and hardships, because of which you have left your land (and come here). If you please, we shall supply you with grains and you may return to your land." Hadhrat Mughiera =W+ then started to talk. After duly praising Allaah, he said, "We, the Arab people, used to consume carrion and although others wielded power over us, we never wielded power over anyone. Allaah then raised a Nabi from amongst us, who was amongst our most noble people, of the highest lineage and the most truthful.

He promised us that these lands will fall to us and we have always found his promises to be true. Now that I have seen the exquisite garments you have here and the fine luxuries, I do not think that any of the people with me will want to leave without them ..." The narration still continues further. ('I The Incidents of Hadhrat Rib'ee %FCu,&j, Hadhrat Hudhayfah aEI;w&$i and Hadhrat Mughiera ?&5Cu,@&$i with Rustam at Qaadisiyyah Hadhrat Muhammad s@, Hadhrat Talha, Hadhrat Arnr and Hadhrat Ziyaad all reports that Hadhrat Sa'd bin Abi Waqqaas !%&% sent for Hadhrat Mughiera 4!&2 and few others and said to them, "I intend sending you to those people (the Persians). What have you to say about it?" They all said in one voice, "We shall do as you command and do no more. If a situation arises concerning which there are no directives from you, we shall look for what is best and most beneficial for the people and discuss that with them." Hadhrat Sa'd - then said to them, "Such is the behaviour of intelligent and (1) Haakim (Vo1.3 Pg.293). Tabraani has reported a similar narration from reliable sources as confirmed by Haythami (Vo1.6 ~9.217).

THE LIVES OF THE SAHABAH @Gw (vo1-3) experienced people. Go and get ready." Hadhrat Rib'ee bin Aamir W @ ! & j then said, 'The non-Arabs have their own peculiar ideas and etiquette and if we all go to them, they will feel .that we are placing them on a pedestal. Do not send more than one person." When the other agreed with this, Hadhrat Rib'ee ?38L51% volunteered to go first. Hadhrat Sa'd #,W&!.G then sent him and Hadhrat Rib'ee $%i3X&j left to meet Rustam in his cantonment. However, the sentries at the bridge stopped Hadhrat Rib'ee !3Gw and sent a message to Rustam, informing him of the arrival. Rustam consulted with some leaders of Persia, asking, "What are your opinions?

Should we boast only about our military superiority or should we make them feel worthless (by displaying our wealth and riches)?" They were all unanimous about making the Muslims seem worthless, so they made a display of their opulent commodities, they laid out exquisite carpets and cushions and spared nothing in their effort. A golden throne was made for Rustam and he dressed most lavishly. Expensive rugs and cushions woven with gold thread were also laid out. Hadhrat Rib'ee B,Gw arrived on his short, long-haired horse, carrying a shining sword. His scabbard was a pouch made of old cloth and his spear was tied with a leather strap. He also carried a shield made of cow's hide, the face of which had round patches of red leather that resembled rotis(').

He also carried his bow and arrows with him. When he came to the court and reached the first of the rugs, he was told to alight from his horse. He however rode the horse on the rug and alighted only when it stood properly on the rug. He then tore up two cushions, pierced the horse's reins through them and tied the horse up. All this while, the people there were unable to stop him. Hadhrat Rib'ee knew well that they were displaying everything to him to make him feel inferior, so he wished to get the upper hand over them (because of which he did what he did to show them that their wealth held no attraction for him).

The armour Hadhrat Rib'ee WGWj was wearing flowed over him like a dam and he wore the hide of a camel over it like a cloak. He had made a hole in the hide, drew it over his head and tied it about his waist with a cord made from plant fibres. Hadhrat Rib'ee W,Gw was amongst the hairiest of all Arabs and his hair was tied with the leather reins of a camel. His hair was separated into four lock; that stoodlike the horns of a mountain goat. The people told him to put down his weapons, to which he replied, "I have not come here by my own accord, so you cannot instruct me to drop my weapons. It is you who have sent for me, so if you do not want me to come as I please, I might as well go back." When this was reported to Rustam, he said, "Allow him in.

He is but one person." Hadhrat Rib'ee w, Wj arrived, leaning on\ his spear that had a sharp head. He took short steps and tore the rugs and cushions (with the spear) as he walked. There was no cushion or rug that he did not. ruin, leaving them all torn and tattered after him. When he came up to Rustam, the sentries surrounded him. Hadhrat Rib'ee ( I ) Round unleavened bread commonly eaten in Eastern countries. 6 78 THE LIVES OF THE SAHABAH @,!%% (Vol-3) @.Wi&j then sat on the ground and stuck his spear into the rug. "What made you do that?" they asked, Hadhrat Rib'ee $B&!G replied, "We do not like to sit on those decorated places of yours." Rustam then addressed Hadhrat Rib'ee ~ , L i w saying, 'Whatbringsyou here?" "Allaah has sent us," Hadhrat Rib'ee 9 , G W replied, "Allaah has sent us to remove whoever He wills from servitude to man and to lead him to the servitude of Allaah.

Allaah has sent us to remove them from the narrowness of this world towards its vastness and from the oppression of other religions towards the justice of Islaam ..." The narration then continues, as has been quoted in the chapter discussing the dawah that the Sahabah @,G&!&j gave during the Khilaafah of Hadhrat Umar %,Gw+5. The narration proceeds to state that Rustam said to the courtiers (when they criticised Hadhrat Rib'ee $93Wj's appearance), "Shame on you! Do not look at clothing but rather look at the prudence, the speech and the personality. The Arabs care little for clothing and food but are covetous about their lineage. They do not dress like you and have different tastes." The Persians then approached Hadhrat Rib'ee !3Bw to have a look at his weapons, regarding them to be inferior. He said to them, "Do you wish to show me your military prowess and I shall show you mine?" He then drew his sword from his cloth pouch and it flashed like a flame of fire.

"Sheath it!" they called out (in terror). He then sheathed his sword. They then fired arrows at his shield while he fired arrows at theirs. Their shield was shattered while his shield remained intact. He then addressed them saying, "0 Persians! While you have given great importance to food and drink, we treat it with little ceremony." He then went back after giving them time (three days) to consider their position.

The following day, the Persians sent a message saying that they wanted the same person sent back to them. Hadhrat Sa'd 4?&%&2j however sent Hadhrat Hudhayfah bin Mihsin !3WG. He also arrived in simple attire as Hadhrat Rib'ee %GWj wore. When he also came to the first rug, he was told to alight from his animal. He however said, "That I would have done if 1 had come to you for my own needs. Ask your king whether I have come for his need or for mine.

If he says that it is for my own need, he is lying and I shall return and leave you alone. However, if he says that it is for his own need, then I shall come as I please.". Rustam instructed the sentries to allow Hadhrat Hudhayfah sG&@j in and he rode up to Rustam who was seated on his throne. "You may get off your animal," Rustam said. "I shall not," Hadhrat Hudhayfah BGw replied. When he saw that Hadhrat Hudhayfah %,Ew would not get off the animal, Rustam asked, "What is the matter that you have come and not your companion who came yesterday?" Hadhrat Hudhayfah !li%GWj replied, "Our leader wishes to treat us equally in favourable and adverse conditions.

It is my turn today." "What brings you people here?" Rustam asked. Hadhrat Hudhayfah %Gw replied, "Allaah $,B$jG has favoured us with His religion and shown us His signs until we realised that it was the truth even though we had been opposed to it. He then commanded us to invite people to one of three options. We shall accept any of THE LIVES OF THE S A I W A H '@,Gi!% (Vol-3) 6 79 the three options they choose. Either you accept Islaam and we shall leave you alone. Otherwise, you may choose to pay the Jizya and we shall stand in your defence whenever the need arises.

The next option is battle." "Do we have a few days to enter into an agreement?" Rustam asked. Hadhrat Hudhayfah %Gh= replied, "You have three days which started yesterday." When Rustam received from Hadhrat Hudhayfah 9,GWj nothing more than he got from Hadhrat Rib'ee 9 C W , he sent him away and addressed his companions saying, "Shame on you people! Do you not see what I see? The first man came to us yesterday and defeated us on our premises. He degraded what we were enamoured with, stood his horse on our opulence and even tied his horse to it. He took a good omen from what he did and returned to his people, taking some of our soil with him.

That was apart from his superior intelligence. Today this other man arrived and stood over us, also taking a good omen from it by taking our land after expelling us from it." Rustam however infuriated the others and they also infuriated him (by refusing to listen to him). The following day, the Persians again asked for someone to be sent to them and this time, Hadhrat Mughiera bin Shu'ba ~,GW; was sent. Another narration continues the narrative, staying that when Hadhrat Mughiera WW5 reached the bridge to cross over into Persian territory, he was halted by the sentries who first sought permission from Rustam to allow him in. The Persians, however, did not leave out any of the pomp and ceremony in their effort to make the Arabs feel inferior. Therefore, when Hadhrat Mughiera !2lGbi&j arrived, the Persians still boasted their opulence.

They wore crowns, garments woven from gold threads and carpets were laid out the distance that an arrow travelled. The only way to reach the king was over this length of carpet. Hadhrat Mughiera 3.13% who also wore four locks of hair walked up to Rustam and sat with him on his throne and cushion. The courtiers sprang up, grabbed at him and brought him down, even hitting him mildly. Hadhrat Mughiera %$3WG addressed them saying, "We have always heard that you people were intelligent, but I do not think that there is any nation more foolish than you. We Arabs treat each other as equals and do not make slaves of each other unless circumstances of war demand.

I had always thought that you people also practice equality amongst yourselves just as we do. Rather than doing what you just did, it would have been better if you just told me that some of you prevail as masters over others. If sitting beside Rustam was not palatable to you, we will then not do so again. 1 would have not come to you had you not sent for me, but today I can see that your sovereignty is soon to vanish and that you will be vanquished because no power can survive with such a way of life and with such a mentality." (Hearing this) The common people shouted, "The Arab is right!" To this, the leaders remarked, "By Allaah! He has made a statement towards which our slaves will always be referring us! May Allaah destroy our elders! How foolish were they to regard these people (the Arabs) as insignificant (they should have realised the ( I ) lbn Jareer (Vo1.3 Pg 33).

THE LIVES OF THE SAHABAH @,g@&> (Vol-3) threat and wiped them out a long time ago) ..." The narration then continues to mention the questions Rustam asked and the replies Hadhrat Mughiera ?3Ew gave him. ('1 Paying no Heed to the Numbers of the Enemy and their Resources What Hadhrat Thaabit bin Aqram %,GW said to Hadhrat Abu Hurayrah !&GM about this on the Occasion of the Battle of Mu'ta I Hadhrat Abu Hurayrah Zrireports, "I participated in the Battle of Mu'ta. When the Mushrikeen arrived, we saw what none'of us could ever hope to match. Their numbers were overwhelming, as were their weapons, their horses, their velvet, silk and gold. The sight actually made my eyes squint. It was then that Thaabit bin Aqram %Gw said, '0 Abu Hurayrah!

It appears that you are seeing an overwhelming adversary?' 'I certainly am,' I replied. He then said, 'You were not with us at Badr. It is not with large numbers that we are assisted (but by the power of Allaah) ."I(~) The Letter Hadhrat Abu Bakr %,Gwj Wrote to Hadhrat Arnr bin A1 Aas ~ C W in this regard Hadhrat Abdullaah bin Amr bin A1 Aas QW@!2j reports that Hadhrat Abu Bakr W,- wrote the following letter to Hadhrat Arnr bin A1 Aas @,GW: "Salaamun Alayk Your letter detailing the enormous force that the Romans have gathered has reached me. When we were with Nabi %?&, Allaah never assisted us with large numbers and a large concentration of troops. There were times when we fought with Rasulullaah with only two horses and our condition was so poor that we had to share camels. When we were with Rasulullaah $$!@ in the Battle of Uhud, we had only one horse, which Rasulullaah @@ rode.

Despite this, Allaah granted us victory and assistance against our enemies, 0 Amr! Remember that the one who is most obedient to Allaah is the one who most detests sin. Obey Allaah and command your companions to obey Allaah as well." (3) The Statement of Hadhrat Khaalid bin Waleed BC5Wj about this on the Occasion of the Battle of Yarmook Hadhrat Ubaadah ~ , G W j and Hadhrat Khaalid WG#&j' both report that a man (1) Ibn Jareer (Vo1.3 Pg.36). (2) Bayhaqi, as quoted in Al Bidaayah wan Nihaayah (Vo1.4 Pg.244). Waaqidi has reported a similar narration in brief, as quoted in Jsaabah (Vol.1 Pg. 190). (3) Tayaalisi, a s quoted in Kanzul Ummaal(Vol.3 Pg. 135).

Tabraani has reported a similar narration in his Awsat but Haythami (Vo1.6 Pg. 11 7) has commented on the chain of narrators. THE LIVES OF THE S W A H @,g@&% (Vol-3) 68 1 once said to Hadhrat Khaalid W=, "The Romans are so many and the Muslims so few!" To this, Hadhrat Khaalid $%i??j remarked, "The Muslims are so many and the Romans so few! An army is large only when they receive Allaah's assistance and they are few when Allaah does not assist them. Numbers do not matter. By Allaah! I wish that my (horse) Ashqar recovers from his injury (incurred because of the long and speedy journey from Iraq to Shaam) and that the Romans were double in number." (') What the Enemy had to Say about the Sahabah ' ~ , ~ @ % Gaining Victory over them The Statement of one of the Apostates Concerning the Valour of the Sahabah '@3BW Hadhrat Zuhri reports that after Hadhrat Abu Bakr B,Gw assumed the office of Khilaafah, some Arabs left the fold of Islaam.

Hadhrat Abu Bakr 8Gw then personally marched against them, but when he reached a watering place near Baqee, he sensed that the safety of Madinah would be jeopardised. He therefore returned to Madinah and placed Allaah's Sword Hadhrat Khaalid bin Waleed bin Mughiera ~ , G U G in command of an army. Others were recruited to join him and Hadhrat Abu Bakr !9Gw's instruction to him was to march to the locality of the Mudhar tribe, where he was to wage war against all those who forsook Islaam. He was then to march to Yamaamah to fight Musaylama Kadhaab (false prophet). Hadhrat Khaalid 3FWj left and it so happened that he first fought Tulayha Kadhaab Asadi (another false prophet), who was joined by Uyaynah bin Hisn bin Hudhayfah Fazaari. Allaah gave the Muslims victory.' When Tulayha saw how badly defeated his troops were, he exclaimed, "Shame on you!

Why are you being defeated so?" One of his men replied saying, "I shall inform you of the reason for our defeat. There is not a single man amongst us who does not want his companion to be killed before him. On the other hand, we are fighting people who would love to be killed before their companions." Tulayha was a furious fighter and martyred both Hadhrat Ukaasha bin Mihsin Ww and Hadhrat Ibn Aqram 4-j on that day. However, when the truth dawned on Tulayha, he left the battlefield on foot and went on to accept Islaam and enter into the Ihraam for Umrah.. . The narration still goes on. The Statement the King of Alexandria made to Hadhrat Amr bin Al Aas %SZwj in this regard Hadhrat Amr bin A1 Aas 3,w says, "I was the commander of the Muslim army that marched to Alexandria.

The king of the city made a request saying, 'Send out one of your men to me so that I can speak to him and he can speak to me.' 'None but I shall go to him,' I said and I left. Both he and I had a translator and two (1) Ibn Jareer (Vol.2 Pg.594). (2) Bayhaqi (Vo1.8 Pg.175). THE LIVES OF THE S A H A B H @,@%%> (Vol-3) stages were set up for us. 'Who are you people?' he asked. My reply was: 'We are Arabs.

We are people accustomed to thorns and acacia trees (not lush gardens). We are also the custodians of Allaah's House. We had the most inhospitable of lands, led the harshest of lives, ate carrion and looted each other. We led the worst of lives anyone could ever lead until a man emerged from amongst us. He was not the most prominent of us, neither was he the wealthiest. He told us that he was Allaah's Nabi and commanded us to do things that we did not know about.

He also forbade us from doing what we had been doing and what our forefathers had been doing. We therefore opposed him, falsified him and refused to accept his words. Eventually people from outside came out and said to him, 'We believe in you, we believe what you say, are prepared to follow you and to fight whoever fights you. He therefore went to them. We then went after him and fought him, but he prevailed over us and defeated us. He then turned to the other Arabs around him and defeated them as well.

If those behind me know what luxurious lives you people lead, every one of them would come here to you and join you in it.' The king laughed and said, 'Your prophet told you the truth. Our prophets also came to us with the same message your prophet brought and we remained steadfast on their teachings until kings started to preside over us. Their behaviour with us conformed with their whims rather than with the teachings of the prophets. If you people adhere to the teachings of your prophet, you will prevail over everyone you engage in battle and you will defeat anyone who tries to attack you. However, as soon ayyou do what we did by forsaking the teachings of the prophets and by acting on your desires, you will become just like us. You will then neither be more than us in number nor any stronger."' Hadhrat Amr bin A1 Aas ?3GWj says, "1 have not spoken to anyone afterwards who gave me any better advice than he." (I) A Roman Leader's Statement to Heraclius concerning the Reasons for Triumphs of the Sahabah '@,@&&j' Hadhrat Abu Is'haaq reports that no enemy could stand his ground before any of the Sahabah @EW for even the time it took between two succkssive squeezes of a camel's teats when it is milked.

Heraclius was in Antioch at the time when his Roman army returned defeated from a battle (against the Muslims). "Shame on you!" Heraclius said to them, "Tell me about those people you were fighting against. Are they not humans like you?" "They certainly are," the men replied. "Then were you more in number or were their numbers more?" "On every occasion we were several times more in number than they," came the reply. "Then what is the matter," Heraclius asked, "Why were you still defeated?" An elderly leader explained. He said, "It is because they stand in salaah all (1) Tabraani.

Haythami (Voi.6 Pg.218) has commented on the chain of narrators. Abu Ya'la has reported a similar narration, but Haytham~ (Vo1.8 Pg.238) has commented on the chain of narrators. THE LIVES OF THE SAHABAH @@&& (Vol-3) night, they fast all day, they fulfil their promises, they enjoin good, they forbid from evil and are just towards each other. It is also because we drink wine; we fornicate, we do what is prohibited, we break our promises, we rob, we oppress, we enjoin what is forbidden, prohibit people from acts that please Allaah and we spread anarchy on earth." Heraclius said, "You are telling me the truth." (') A Christian Arab Describes the Sahabah @Gi@@ to the Commander of Damascus Hadhrat Yahya bin Yahya Ghassaani reports that two men from his tribe reported, "When the Muslims set up camp outside Jordan, we talked amongst ourselves that Damascus would soon be under siege. We therefore went to do our business in Damascus before that happened. We were still there when the commander of Damascus sent for us, When we came before him, he asked, 'Are you two Arabs?' When we replied in the affirmative, he asked further, 'Are you Christians?' 'Yes,' we replied.

He then said, 'One of you will have to spy on them to learn about their intentions. The other will stay behind to look after his companion's belongings.' One of us then went and stayed with the Muslims for some time before returning. He said, 'I have come to you from people who are thin and who ride fine horses. They are monks by night, brave horsemen by day and can even attach feathers to their arrows, carve them out by themselves and straighten their spears to perfection. If you were to speak to someone sitting beside you, he would be unable to hear you because they were always reciting the Qur'aan and engaging in Dhikr in loud voices." The commander then turned to his companions and said, "Such people have come to you against whom you can offer no resistance." (2) A Christian Arab Describes the Sahabah @,GW to Qubuqalaar Hadhrat Urwa 9,Wj reports that when the two armies confronted each other (during the Battle of Yarmook), Qubuqalaar (the Roman general) sent for an Arab man whom the narrator believes was a man from the Yazeed bin Haydaan family -Fi tribe. His was known as Ibn Huzaarif.

Qubuqalaar's instruction to the man was, "Infiltrate the ranks of these people, stay with them for a day and a night and then report their condition to me." Because he was Arab, he blended into the Muslim army undetected and stayed with them for a day and a night. When he then returned, Qubuqalaar asked him what he had found out. He replied, "They are monks by night and valiant horsemen by day. Even if their king's son had to steal, they would amputate (1) Ahmad bin Marwaan Maaliki in his Mujaalasa, as quoted in A1 Bidaayah wan Nihaayah (Vo1.7 Pg.15). Ibn Asaakir (Vol.1 Pg.143) has reported a similar narration. (2) A1 Bidaayah wan Nihaayah (Vo1.7 Pg.15).

Ibn Asaakir (Vol. I Pg. 143) has reported a similar narration. THE LIVES OF THE SAHABAH @gwj' (Vol-3) his hand and should he commit adultery, he will be stoned s o that the law is enforced." To this, Qubuqalaar remarked, "If what you say is true, then being underground is better than clashing with them above the ground. 1 wish that Allaah would leave me alone with them, without assisting either me against them or them against me (in which case our larger numbers would win the day)." ('1 A Persian Spy Describes the Sahabah '@&Gu,m Hadhrat Ibn Rufayl narrates that when Rustam camped at Najaf, he sent a spy from there to the Muslim army. The spy infiltrated their ranks s o well at Qaadisiyyah that he appeared to be one of them. He saw them brushing with the Miswaak before every salaah, performing salaah and then dispersing to their respective tents. He then returned and informed Rustam about their condition and about the lives they led.

Rustam interrogated him thoroughly, even asking what it was that the Sahabah @Gm ate. To this the spy replied, "By Allaah! Although I stayed with them an entire night, I did not see them eat anything. All I saw them do was to suck on some sticks in the evening, when they went to sleep and just before dawn. Rustam then proceeded and when he camped somewhere between Hisn and Ateeq, he happened to cross paths with the Muslim army. Hadhrat Sa'd -'s Mu'addhin had just called out the Adhaan for the Fajr salaah and Rustam saw them a11 preparing.

He then instructed the Persians to mount their animals. When they asked him the reason, he said, "Did you not see that when the announcement was made amongst your enemy, they all started to prepare to fight you." The spy corrected him saying, "They are only preparing for salaah." Rustam then said the following words in Persian, the translation of which is: "A voice came to me in the morning. It was the voice of Umar, talking to those dogs (the Arabs) and teaching them some wisdom." After they had crossed the river, they again happened to cross paths as Hadhrat Sa'd -3s Muaddhin called out the Adhaan for salaah. Hadhrat Sa'd - then led them in salaah. This time, Rustam remarked, "Umar has now eaten my liver." (2) A Roman Describes the Sahabah M!SW to Heraclius Hadhrat Abu Zahraa Qushayri reports from a man of the Qushayr tribe that as Heraclius was leaving for ~cmstantino~le, he met with a Roman who had been held captive by the Muslims and who had subsequently escaped. "Tell me about these people," Heraclius asked the man.

The man said, "I shall describe them to you as if you are actually looking at them. They are valiant horsemen by day, monks by night and they never take anything from their non-Muslim subjects without paying its full price. They never see anyone without first greeting with (1) Ibn Jareer (Vo1.2 Pg.610) (2) Ibn Jareer (Vo1.3 Pg.45) THE LIVES OF THE SAHABAH #3G&3i (VOZ-3) Salaam and they remain glued to anyone they meet in combat until the matter is settled." To this, Heraclius remarked, "If what you say is true, they will certainly be the inheritors of this land beneath my feet." (') The Statement that the Emperor of China made about the Sahabah M,Gfsu= (The Emperor of Persia) Yazdgird once wrote to the Emperor of China to seek reinforcements. Addressing the Persian envoy, the Chinese Emperor said, "I know well that it is the duty of any Emperor to assist another against those who are overpowering him. However, I want you to describe to me these people who are driving you out of your lands because I gather from what you said that they are fewer in number than you. From what you have described to me, people as few as them cannot overpower an adversary as many as you unless there is tremendous good in them and rot within you." "You may ask me whatever you please about them," the envoy said.

The Emperor then asked, "Do they fulfil their promises?" "Yes," the envoy replied. The next question was, "What do they tell you before they engage you in combat?" "They invite us to accept one of three options. We either accept their religion, in which case they treat us as they treat each other. Otherwise, we may accept to pay the Jizya and thus receive their protection. The final option is to face them in battle." \ \ The Emperor then asked, "How obedient are they towards their leaders." "They are the most obedient of all people towards their leaders," came the reply. The Emperor further asked, "What do they regard as lawful and what do they regard as unlawful?" When the envoy gave him a detailed reply, the Emperor asked, "And do they forbid what has been made lawful for them or make lawful what has been forbidden for them?" 'This they do not do," the envoy replied.

The Emperor then said, "Such a nation will never be destroyed as long as they regard what is lawful as lawful and what is unlawful as unlawful." The next question the Emperor asked was about the clothing the Sahabah @,G& wore. When the envoy described it to him, he then asked about the modes of transport the Sahabah @[email protected] used. The envoy described the Arab horses that the Sahabah iW5&$ used in detail, after which the Emperor remarked, "Those make excellent fortresses." The envoy then went on to describe the camels that they used and even explained how they sit and then get up with their loads. The Emperor (who had probably never seen a camel before) notes, "That is common with all animals that have long necks." The Chinese Emperor then wrote back to Yazdgird saying, "It is not ignorance of my duty that prevents me from sending to your aid an army so large that while the first of it is in (the Persian city of) Marw, the last is still here in China. However, the description of these people whom your envoy has described to me tells me that if they had to come up against a mountain, they would certainly ( I ) ibn Jareer (Vo1.3 Pg.99) 686' THE LIVES OF THE SAHABAH @,@&%> (Vol-3) shatter it. If they are left to advance and retain their qualities, they will soon remove me from my kingship.

Enter into a treaty with them and be content to abide by the clauses of the treaty. You should however never attack them as long as they do not attack you." ( I ) This is the last narration that I wish to include in this book. All praise is for Allaah, Who has guided us to this because we would never have been rightly guided had Allaah not guided us. pJ 3 ljilji ~ J I p& LJa?G 2' "0 A//aah! Had it not been for you, we wou/d never have been guided neither wou/d we have given charity or performed salaah So shower Yourpeace upon us Whenever they (the Kuflaar) intend any acts of anarchy, we will oppose them" With these words this book Hayaatus Sahabah B,- ("The Lives of the Sahabah @.WSj) is completed by the hand of the weak servant Muhammad Yusuf (May Allaah safeguard him against lamentation and grief) on this Wednesday of Allaah's month of Muharram, 1379 years after the Hijrah of Rasulullaah %$% (may Allaah shower a million mercies and greeting upon him). Compiled on 10th Muharram 12 midnight 1426. 18 February 2005 A.H.Elias(Mufti) lsmail Ebrahim (Moulana) (I) Ibn Jareer (Vo1.3 Pg.249) THE LIVES OF THE SAHABAH @%&% (Vol-3) 68 7 Glossary of Terms NOTE: This glossary has been made brief so that readers may have an easy understanding of the context in which the various terms appear. Refer to the Ulema for details of the various terms.

A.H.: "After Hijrah" When preceded by a number, this abbreviation denotes a specific year of the lslaamic calendar. For example, 5 A.H. means five years after the Hijrah took place. See Hijrah Aakhirah: The Hereafter, referring to the period after people have been brought back to life on the Day of Qiyaamah. This existence will be both physical as well as spiritual. Aaliha: see Ilaah Aalim (plural - Ulema): Literally means "a learned man". This title is used for a person who has studied the various branches of Islaamic knowledge.

Aameen: An expression said at the end of a dua, meaning, "0 Allaah! Accept this dua." Similar to the expression "Amen", which affirms the content of a said prayer. Aayah (plural - Aayaat): This word literally means "a signt' but has the following three meanings:(l) the verses of the Qur'aan (2) the natural signs in the universe that inform one about the existence and Oneness of Allaah (3) miracles of the prophets. In many verses, all three meanings can be assumed at the same time. Aayatul Kursi: Literally translated as 'Verse of the Throne', this is the name of verse 255 of Surah Baqarah. Abdul Muttalib: The paternal grandfather of Rasulullaah @&. *u Bakr ::',"".

'., k4bWj: Hadhrat Abu Bakr ~G%$ (bin Abu Quhaafah 5Ww) was the most eminent of the Sahabah &3Gw, the father-in-law of Rasulullaah '8% and the first Khalifah of Islaam. Abu-: A prefix meaning "father of'. Therefore, Abu Muhammad would mean "The father of Muhammad". Adhaan: The public call made before every Fardh salaah to inform Muslims that salaah is soon to take place. Ahaadeeth: see Hadith Ahlul Kitaab: The term literally means "People of the Book and refers to the Jews and the Christians because they received books from Allaah, namely the Torah and the Injeel respectively. Ahzaab: see Battle of Ahzaab Ali W % i $ (Hadhrat Ali bin Abi Taalib ~C532): He was one of the most eminent Sahabah @GW, the son-in-law and cousin of Rasulullaah @@ and the fourth Khalifah of Islaam.

Al-Ameen: A title given to Rasulullaah i%'@ even before he announced his Nabuwwaat. It means "the Trustworthy". THE LIVES OF THE SAHABAH @g&& (Vol-3) Allaah: Commonly spelt "Allah", He is the One and Only being worthy of worship Who has no partners or children and is unlike anything we know. He is the Creator and Sustainer of all creation and controls everything in the universe. Only He knows, sees and hears everything and will only be seen by the people of Jannah. Non-Muslims refer to Him as "the God of the Muslims".

Allaahu Akbar: An Arabic expression translated as "Allaah is the Greatest". This expression is referred to as the "Takbeer". Ambiyaa: see Nabi Amaanah: Literally translated as "trust" and refers to something given as a trust for another to keep until the owner wants it back. Ameer: The word means "leader" and may refer to any Muslim leader or commander appointed to lead others. See also Ameerul Mu'mineen Ameerul Mu'mineen: The term means "Leader of the Mu'mineen" and is a title reserved for someone who leads the Muslims. It was first used for Hadhrat Umar %,%%>.

Ansaar: Literally means "helpers". This term refers to those Muslims during the time of Rasulullaah @?@ who were native inhabitants of Madinah and who helped the Muhaajireen who migrated to Madinah. A single person from amongst the Ansaar is referred to as an Ansaari. Ansaari: see Ansaar Asr: One of the five Fardh salaahs. It is performed between late afternoon and sunset. Aws: One of the two prominent tribes of the Ansaar.

The other was the Khazraj tribe. Awqiya: The equivalent of 40 Dirhams, with one Dirham equal to approximately 3.1 g of silver. B Badr: A place approximately 160 km south of Madinah where the Muslim army led by Rasulullaah @& fought the Mushrikeen army in the first battle that the Muslims ever fought. Although only 313 in number and extremely short of arms and transport, the Muslims convincingly defeated the Mushrikeen, who numbered more than a thousand and were armed to the teeth. This battle took place two years after Rasulullaah migrated to Madinah and is known as the Battle of Badr. Bani Israa'eel: Literally translated as "The children of Israa'eel".

Israa'eel was the title of Hadhrat Ya'qoob @&, who was the son of Hadhrat Is'haaq @W and the grandson of Hadhrat Ibraheem @!%. The Bani Israa'eel are therefore the descendants of Hadhrat Ya'qoob @W. They are more commonly known as the Jews Baqi: Also known as Jannatul Baqi or Baqi'ul Gharqad. This is the graveyard of Madinah. Barzakh: The stage of existence between the time when a person passes away THE LIVES OF THE SAhXBAH @,g@%2 (Vol-3) until the time when he is resurrected on the Day of Qiyaamah. It is commonly referred to as a person's "existence in the grave".

Battle of Ahzaab: Also called the Battle of the Trench or the Battle of Khandaq, which was fought in 5 A.H. When the combined armies of the Jews and various Mushrikeen tribes decided to attack Madinah, the Sahabah @,Urn3 dug a trench around the city to keep them at bay. The word "Ahzaab" refers to many groups or armies, while the word "Khandaq" means "trench" - hence the names of the battle. Battle of Badr: see Badr Battle of Tabook: see Tabook Battle of Uhud: see Uhud Bay'ah: A pledge of allegiance, referring to the pledge people take at the hand of their leader, vowing to remain loyal to him. Baytul Maal: The public treasury of a Muslim country. Baytul Maqdas or Baytul Muqaddas (A1 Quds/Jerusalem): This ancient city is famous in the Muslim world because the Masjidul Aqsa is located in it.

Bid'ah: An act or a belief that is not part of Deen, but understood as such. -bin-: This word appearing between two names means "the son of'. Therefore, Muhammad bin Abdullaah would mean "Muhammad the son of Abdullaah." -bint-: This word appearing between two names means "the daughter of'. Therefore, Aa'isha bint Abu Bakr would mean "Aa'isha the daughter to Abu Bakr". Bismillaah: The act of reciting 'Bismillaah" or 'Bismillaahir Rahmaanir Raheem" (In the name ofAIlaah, The Beneficiant, The Merciful). Book of Allaah: see Qur'aan Bridge of Siraat: This is an extremely precarious bridge spanning Jahannam, which every person will have to cross on the Day of Qiyaamah. Those who fall off will remain either permanently or temporarily in Jahannam, while those destined for Jannah will cross over speedily and enter Jannah. al-Bukhari: The most authoritative compilation of Ahadeeth.

Conquest of Makkah: This refers to the time when the Muslims under Rasulullaah @$% marched into Makkah and captured the city without a war. This occurred in the 8th year after the Hijrah. D Dajjaal: Literally translated as "great deceiver". He is referred to in the present Bible as "man of sin" or "the lawless one" (2 Thessalonians 2:8-11). Rasulullaah mentioned that he will appear before the Day of Qiyaamah and lead the Kuffaar armies against the Muslim armies. Isa @&% will eventually kill him. dawah: Although the word literally refers to an invitation, it is specifically used to describe the act of inviting people towards Islaam.

Day of Qiyaamah: Also known as the Last Day It is on this day that the world THE LIVES OF THE SAHAEJAH @,gb%k (Vol-3) will come to an end and everything besides Allaah will die. It is described in many verses of the Qur'aan. Deen: Although this term refers to the religion of Islaam as we know it today, it is also used to refer to any true religion of the past, which Allaah taught man through His Ambiyaa. It should be borne in mind that the religions of the previous prophets are also referred to as Islaam because they all taught people to surrender themselves to Allaah. Deeni: Related to the Deen, e.g. Deeni matters would refer to matters related to the Deen.

Dhikr: This word refers to the remembrance of Allaah. However, it is often used for the formal repetition of words by which Allaah is remembered, such as repeating the words ( ~ l $ a!3) "Laa Ilaaha Illalaah" ("There is none worthy of worship but Allaah") or "Allaahu Akbar" ("Allaah is the Greatest"), etc. Dhimmi: A non-Muslim citizen of a Muslim country. Dhul Hijjah: The 12th and last month of the Islaamic calendar. Dhul Qa'dah: The 1 I th month of the Islaamic calendar. Dinaar: A coin made of pure gold that was used as a form of currency.

It was equal to approximately 4.258 of gold. Dirham: A coin made of pure silver that was used as a form of currency, It is equal to approximately 3, lg of silver. dua: A supplication or prayer to Allaah. Dunya: Arabic term for this world and also commonly used everything worldly. The term is also used to refer to the life of this world, in which case its antonym will be Aakhirah (the life of the Hereafter). Durood: Also referred to as a salaah on Rasulullaah @%. This term refers to sending salutations to Rasulullaah @@$ by reciting certain formulations, which all invoke Allaah to shower his choicest mercies on Rasulullaah @&.

F Fajr: One of the five Fardh salaahs. It is performed between dawn and sunrise. Fardh (plural - Faraa'idh): Those acts that are obligatory for a Muslim to carry out and are clearly mentioned in the Qur'aan. Farsakh: A unit of measurement with one Farsakh being equivalent to approximately three miles. Fataawaa: see Fatwa Fatwa (plural - Fataawaa): A ruling or verdict passed by a Mufti stating the legal status of an act. Fay: The booty received from conquered lands when the enemy surrenders without a fight.

Fiqh: Islaamic jurisprudence. Fir'oun: Normally translated as "Pharaoh". In Qur'aanic terms, it refers to the king of Egypt during the time of Moosa a. He claimed to be Allaah (May Allaah save us from such utterances). THE LIVES OF THE S M A H B,%@&j' (Vol-3) Fitnah: The term is used very broadly to refer to temptation, trial, chaos and dissension. Fuqahaa (plural of Faqih): A term used for the recognised jurists of Islaam, who were experts in the science and philosophy of Islaamic law.

The term generally refers to the four famous Imaams of the four schools of jurisprudence. Ghilaaf of the Kabah: This is the black drape that covers the Kabah Haafidh (plural - Huffaadh): A person who has memorised the entire Qur'aan. Haaji: A person performing or who has already performed Hajj. Hadhrat: A term of respect used before the name of a person. Hadith (plural - Ahaadeeth): The words or actions of Rasulullaah @&, which are narrated by his companions @G=. Hajar Aswad: Literally translated as "the black Stone".

It is a stone mounted on the corner of the Kabah closest to the door. It is highly revered and it is from this point that people begin their Tawaaf. Hajj: The pilgrimage of Muslims that occurs during the month of Dhul Hijjah. During the Hajj, pilgrims are required to abide by certain restrictions and visit specific sites in and around Makkah, carrying out specific acts. It is obligatory only for those Muslims who have the means to perform it. The pilgrimage to the Kabah that the Mushrikeen used to perform before the coming of Rasulullaah @& was also called Hajj.

The 'Qur'aan makes many references to this "Hajj" of theirs. Halaal: Something that is lawful in the Shariah. Haraam: Something that the Shariah clearly declares unlawful. The prohibition of anything Haraam is mentioned in the Qur'aan. Hateem: A short semi-circular wall around one side of the Kabah. Hidaayah: The Arabic term for guidance, especially the guidance Allaah gives people to do good.

Hijaaz, province, western Saudi Arabia, bordering the Red Sea. Makkah and Madinah, are located here. Other population centres in this region include Taa'if and the Red Sea port of Jiddah. Hijrah: To migrate from one place to another for the pleasure of Allaah. Hijrah is compulsory when it is'difficult or impossible for a Muslim to practise Islaam in the place where he lives. The term Hijrah (also spelt Hegira) also refers specifically to the migration of Rasulullaah $%@ from Makkah to Madinah.

It is from this important event that the Islaamic calendar begins, which corresponds to the year 622 AD of the Gregorian calendar. When something had occurred five years after this Hijrah (migration) of Rasulullaah m, it is said that it occurred in 5 A.H. Huffaadh: see Haafidh THE LIVES OF THE SAHABAH @,Gh%j' (Vol-3) ~udaybiyyah: A place cloBe to Makkah where the Treaty of Hudaybiyyah was signed by Rasulullaah @@ with the Mushrikeen of Makkah. This occurred six years after the Hijrah when the Mushrikeen refused the Muslims entry into Makkah to perform Umrah. Although the clauses of the treaty favoured the Mushrikeen, it was the Muslims who abided by them. Barely a year and a half passed when the Mushrikeen violated the treaty.

This violation led to the Conquest of Makkah in the year 8 A.H. Hayyaakallaah: An expression translated literally as "May Allaah keep you alive". Hypocrite (known as Munaafiq): A person who is a Kaafir but pretends to be a Muslim. Where Ahadeeth refer to specific hypocrites, these will be those hypocrites who lived in Madinah during the time of Rasulullaah @@. Ibaadah: An act of worship e.g. salaah, Hajj, charity, etc. Iblees: see Shaytaan Ijtihaad: Fihaad briefly refers to applying one's mind to the source references of the Shariah to deduce laws that are not explicitly stated.

This is, of course, the work of a person whose proficiency in Islaamic jurisprudence in unquestionable. Ilaah (plural - Aaliha): The Being whom one worships and whom one regards as the being most deserving of worship. Therefore, the Ilaah of Muslims is Allaah and the Ilaah of others are the gods they worship. Imaan: Although this word is normally translated as "belief' or "faith", its meaning is broader. In summary, Imaan means believing in Towheed and the Risaalah of Rasulullaah @%% together with everything else that Rasulullaah &%%! taught. In addition to believing in all of this, Imaan will be complete only when a person verbally admits this belief.

The Imaan of nations that lived before the coming of Rasulullaah @8% required belief in Towheed together with the Risdalah of the Nabi (prophet) of their time and whatever he taught them. Innaa Lillaahi wa Innaa Ilayhi Raaji'oon: Translated as "To Allaah we belong and to Him shall we return". Although this expression is usually used when a person passes away, it is also used to indicate surprise and when some unfortunate event occurs. Insha Allaah: An Arabic expression meaning, "If Allaah wills". It is commonly used by Muslims when they intend doing something in future. The English equivalent would be "God willing".

Iqaamah: A call similar to the Adhaan but given immediately before the salaah begins. Isha: One of the five Fardh salaahs. It is performed at night between the time when all light has vanished from the horizon and the time of dawn. Islaam: (commonly spelt "Islam") The literal meaning of the word "Islaam" is "to surrender" or "to submit" because Islaam teaches one to surrender himself to Allaah's commands. Although the religion taught by Muhammad @% is called Islaam, the religions taught by all the Arnbiyaa (prophets) are also referred to as THE LIVES OF THE S ~ A H $&g!@&> (Vol-3) Islaam because the basic teachings of all prophets were the same. It was the followers of the past religions who changed the teachings of their religions and their names.

Ismul A'zam: Literally translated as "The Most Majestic Name", this is that name of Allaah, taking which any dua a person makes will definitely be accepted. The precise name is known only to the very chosen servants of Allaah and has always remained a secret to the masses. Istighfaar: The act of begging forgiveness from Allaah. Istinjaa: The act of cleaning one's private areas after relieving oneself. . I'tikaaf: Refers to a person's stay in the Masjid for a period of time without coming out at all during this time. There are many specific laws concerning I'tikaaf.

Jamara: One of three pillars in Mina representing the Shaytaan which people performing Hajj pelt as one of the requisites of Hajj. Jahannam: Commonly translated as "hell" or "hellfire". This is a physical place where people will be punished after the Day of Qiyaamah. Jannah (plural - Jannaat): Commonly translated as "paradise". It is a physical place of happiness where people with Imaan will live forever after the Day of Qiyaamah. Jannaat: see Jannah.

Jibra'eel @,&: The archangel Gabriel. He is the leader of all the angels and was responsible for bringing revelation to Allaah's Ambiyaa (prophets.) Jihaad: Although usually translated as a "holy war", the word "Jihaad' literally means "to make an effort" or "to exert oneself'. Therefore, although a physical battle between the Muslims and the Kaafiroon is called Jihaad, any other effort that a Muslim makes for the promotion of the Deen is called Jihaad. Jinn: A creation of Allaah very much like human beings, except that their origin is from fire. They can assume any form, have amazing powers and are invisible to the human eye. Jizya: A sum of money that the non-Muslim citizens of a Muslim country pay to the government in exchange for security and other privileges.

Jummua: Friday congregational prayer. Kaafir (plural - Kaafiroon or Kuffaar): Commonly translated "disbeliever" or "rejecter of faith". This term refers to any person who does not have Imaan. Therefore, Jews and Christians may be referred to as Kaafiroon. Although all Mushrikeen may be called Kaafiroon, all Kaafiroon cannot be called Mushrikeen. See also Kufr and Mushrikeen Kabah: Also referred to as "Baytullaah" ("Allaah's house"), the Kabah is a cube-shaped building situated in the Masjidul Haraam in the city of Makkah.

It is THE LIVES OF THE SMABM @@b&> (Vol-3) towards the Kabah that Muslims face when performing salaah. Kaffaara: A penalty that one has to pay for committing acts of sin such as breaking oaths, etc. The Kaffaara for various sins vary according to the sin involved. Kalimah: The testimony of belief that Muslims recite to confirm their Imaan. The words of the Kalimah are "Laa Ilaaha Illal Laahu Muhammadur Rasulullaah" ("There is none worthy of worship but Allaah and Muhammad e is the Rasul (messenger) of Allaah") . Khadeeja @Gw: The first wife of Rasulullaah @@ who assisted Islaam tremendously and passed away in Makkah before Rasulullaah @@ migrated to Madinah.

Khalifah (plural - Khulafaa): A title used for the leader of the Muslims. The title was first used for Hadhrat Abu Bakr ~ ~ j , who succeeded Rasulullaah @?% as the leader of the Muslims. The word 'Caliph' is commonly used. Khandaq: see Battle of Ahzaab Kharaaj: The Zakaah due on crops. Khaybar: A place where the Jews of Madinah took residence after being expelled from Madinah for betraying the Muslims. It is located approximately one hundred miles north of Madinah.

Khazraj: One of the two prominent tribes of the Ansaar. The other was the Aws tribe. Khilaafah: Term of serving as Khalifahlposition of being the Khalifah. Khulafaa: see Khalifah Khulafaa Raashideen: The term is translated as 'the rightly guided Khulafaa' (see Khalifah above). According to consensus of the Ummah, the "Khulafaa Raashideen" refers to Hadhrat Abu Bakr m j , Hadhrat Umar ?3Sw, Hadhrat Uthmaan and Hadhrat Ali amj. Kisra: A title used for the emperors of the Persian Empire.

Kuffaar: see Kaafir Kufr: Commonly translated as "disbelief'. Kufr is the opposite of Imaan so when it is stated that a person commits Kufr, it means that he either disbelieves in Allaah, in the Nabi (prophet) of the time (Rasulullaah @%'@ in our times) or anything that is clearly mentioned in the Qur'aan. Laa Ilaaha Illallaah: The first part of the Kalimah, translated as "There is none worthy of worship but Allaah", see Kalimah and Imaan Laat: One of the idols that the Arab Mushrikeen worshipped during the Period of Ignorance. Laylatul Qadr ("The night of Qadr"): This is an unspecified night during the Ramadhaan of each year in which a person carrying out an act of Ibaadah will receive the reward of doing the act for a thousand months. The virtues of this night are mentioned in Surah Qadr(Surah 97). THE LIVES OF THE SA3fABA.H m@&!&3 (Vol-3) Lowhul Mahfoodh: Translated as the "Protected Tablet".

It is a book in the heavens where Allaah has recorded every event that has taken place and that is to take place Everything written there will definitely take place and none can alter it. M Madinah: A city in Arabia. Rasulullaah @%!$ migrated to Madinah after he was compelled to leave Makkah and he lived there until his demise. He is buried in Madinah. Maghrib: One of the five Fardh salaahs. It is performed between sunset and the period when all light vanishes from the horizon.

Mahr: The dowry that is paid to the bride upon marriage. Mahram (plural - Mahaarim): Someone whom one is not allowed to marry, such as one's father, mother, brother, sister, etc. A list of Mahaarim is mentioned in verses 22, 23 and 24 of Surah Nisaa (Surah 4). Someone whom one is allowed to marry is referred to as a non-Mahram. Makkah: A city in Arabia where Rasulullaah was born. It is also referred to as Bakkah.

The Kabah is situated in this city. Malaa'ikah: The Arabic term for the angels. It is the plural of 'Malak'. Maqaam of Ibraheem @k&: The word "Maqaam" refers to a place where one stands and is therefore commonly translated a s "station". The Maqaam of Ibraheem @k& is the rock which Allaah provided for Ibraheem to stand on while he was building the Kabah. The rock would rise into the air whenever Ibraheem @k& needed to go higher as he built the walls.

Mama: see Safa. Masjid (plural - Masaajid): Normally referred to as a mosque, a Masjid is a place where Muslims perform their salaah in congregation. Masjidul Haraam: The Masjid surrounding the Kabah. Masjidun Nabawi: Translated as the "Masjid of Rasulullaah m", it is the Masjid in Madinah that was built during the time of Rasulullaah @$% and where his grave is today. Mayta: Commonly translated as "carrion", the Arabic word "Mayta" refers to the meat of animals that die without being slaughtered in the name of Allaah as well as the meat of a limb that is removed from a living animal. The only lawful things that can be eaten without slaughtering are fish and locusts.

Men of Suffa: see Suffa Mina: A place situated approximately 4 km outside Makkah. People performing Hajj spend most of their time here. Mithqaal (plural: Mathaaqeel): One Mithqaal equals approximately 4.4g of silver Mu'adhin: The person who calls out the Adhaan. see Adhaan Mubaahala: When two conflicting parties collectively make dua to Allaah that He should destroy the party that is wrong. Mudd: One Mudd is equal to approximately 800g. THE LlVES OF THE SAHABAH '~,G$&@% (Vol-3) Muhaajir (plural - Muhaajireen): This term refers to a person who makes Hijrah i.e, who migrates for the pleasure of Allaah. The term Muhaajireen is generally used to refer to the first Muslims who migrated from Makkah to Madinah.

Muhaajireen: see Muhaajir Muhammad &%%: The last Nabi (prophet) whom Allaah sent to mankind. He was born in Makkah in 570 AD and passed away in Madinah in 632 AD. All Muslims follow his teachings. Muharram: The 1st month of the Islaamic calendar. Mujaahid (plural - Mujaahidoonhlujaahideen): Although the word is general used to refer to a person fighting in Jihaad, it also refers to a Muslim who is engaged in any effort to propagate Islaam. This is because it essentially refers to any person engaged in any of various forms of Jihaad. see Jihaad Mujaahideen: see Mujaahid Mu'min (plural - Mu'minoon or Mu'mineen): A person who has Imaan.

Mu'minaat: feminine of Mu'mineen and Mu'minoon. Mu'mineen: see Mu'min Mu'minoon: see Mu'min Munaafiq (plural - Munaafiqeen): see hypocrite Murtad (plural - Murtaddeen): Commonly translated as an apostate or renegade. A Murtad is a Muslim who forsakes Islaam either by adopting another religion, by rejecting a fuddamental of Islaam or by doing or saying anything that removes himlher from the fold of Islaam. Murtaddeen: see Murtad Musaafir: Although commonly translated as "a traveller", the word technically refers to a person who has travelled a specific distance. Depending on other factors such as the duration of the'person's stay in another place, the Musaafir will perform only two Rakaahs Fardh salaah instead of four Rakaahs. The detail of this are plenty and should be sourced from reliable Ulema.

Mushrik (plural - Mushrikeen): A person who commits shirk. See Shirk ~ush>ikeen: see Mushrik Muslim (meaning Muslim (plural - Muslims): The word literally means "one who has surrendered his will to Allaah". However, it commonly refers to a person who follows the Deen (religion) of Islaam. Muslim cmeaning 2): One of the most authoritative books of Ahadeeth, usually regarded as second only to al-Bukhari. Mutashaabih (plural - Mutashaabihaat): These are those verses of the Qur'aan that are not as clear as the "Muhkamaat" in their interpretation. Their meanings are best known to Allaah.

Allaah says about these verses, "None knows their interpretation but Allaah" [Surah 3, verse 71. It is necessary to interpret these verses only in a manner that does not contradict what the Muhkam verses mention. When a suitable interpretation cannot be found, one should not delve too deeply into their meanings because the injunctions of Islaam are clearly mentioned in the Muhkamaat verses and failure to perfectly interpret the THE LIVES OF THE SAHABAH @&$& (Vol-3) 69 7 Mutashaabihaat will not affect a person's life. Nabi (plural - Arnbiyaa): A prophet whom Allaah sends to guide people. The term Nabi is generally regarded'to be synonymous with the term Rasool. The Arnbiyaa were sinless and fulfilled their duties.

See Rasool Nabi m: Refers to Rasulullaah m. Nafl (plural - Nawaafil): An act of worship that is optional and not enforced by the Shariah. Doing it will earn reward while it will not be sinful to omit it. Nafs: Literally translated as the 'soul'; the term more specifically refers to the evil dimension of the soul. It is also translated as 'carnal passions'. Nawaafil: see Nafl Non-Mahram: see Mahram Nubuwwah: synonym of Risaalah, see Risaalah Period of Ignorance: This refers to the period in Arabia before Rasulullaah brought the message of Islaam.

Qaari (plural - Qurraa): While the term is generally used to describe person who is proficient in reciting the Qur'aan, during the early days of Islaam, it was used only for people who together with being able to recite the Qur'aan proficiently, also had a deep understanding of the exegesis and interpretation of the Qur'aan. Qafeez: A unit of weight with one Qafeez equal to approximately 19.2kg. Qamees: A long, loose tailored upper garment. qiblah: The direction a person of any religion faces when praying. However, in common usage it refers to the direction Muslims face while performing salaah, which is towards the Kabah in Makkah. When Rasulullaah @% arrived in Madinah, the qiblah of the Muslims was Baytul Maqdas for a short while. Thereafter, the direction of the qiblah was permanently changed to the Kabah.

Qiraa'ah: While the term generally refers to the recitation of the Qur'aan, it also refers to the various modes of Qur'aanic recitation. Qisaas: Literally translated as retaliation, Qisaas refers to the punishment meted out to persons who inflict such wounds to others that can be inflicted to them in exactly the same manner. The execution of a murderer is also referred to as Qisaas because it entails taking the murderer's life as retaliation for the life he took. Qiyaamah: see Day of Qiyaamah Qiyaamul Layl: Literally translated as "standing during the night". The term refers to standing in salaah and also engaging in other acts of worship during the night, especially performing the Tahajjud salaah. Qur'aan: The final divine scripture which Allaah revealed to Rasulullaah @@ in THE LIVES OF THE SAHABAH @,-3 (Vol-3) the Arabic language.

It is also commonly referred to as Kitaabullaah ("The Book of Allaah"). Quraysh: The Arab tribe that dominated Makkah during the time of Rasulullaah m. Other Arab tribes held them in high regard. Rasulullaah belonged to this tribe. Qurraa: see Qaari R Rabb: Although normally translated as "Lord':, this translation falls far short of explaining the meaning of the word Rabb. The word Rabb refers to the Being Who creates, nurtures, sustains, controls and owns the entire creation.

There is therefore no English word that can adequately translate it. Rajab: The 7th month of the Islaamic calendar. Rakaah: A unit of salaah. The salaah of a Muslim usually comprises of a few Rakaahs. Ramadhaan: The ninth month of the lslaamic calendar during which Muslims have to fast. Rasool (plural - Rusul): Literally translated as messenger, the term almost always refers to a Nabi (prophet) of Allaah.

The term can also refer to others who are sent by another to fulfil a particular task e.g, the angels of death are also referred to as Rusul because they are sent-to take the souls of people. While the term Rasool is generally used synonymously with the term Nabi, Ulema generally regard a Rasool to be a Nabi who receives his own Shariah. See Nabi Rasulullaah $%@: The term literally means "The messenger of Allaah" and is popularly used throughout the Muslim world to refer to Allaah's final Rasul (prophet) Muhammad m. Risaalah: This term refers to a person's position as Allaah's prophet and is usually translated as Risalaat "prophethood. or a person's Imaan to be valid, s h e has to believe in the Risaalah of Rasulullaah @& i.e. sfhe has to believe that Rasulullaah @%% is Allaah's final messenger. For the people before Rasulullaah @?@, it was necessary for them to believe in the Risaalah of the Nabi (prophet) @W whom Allaah sent during their time. Ruku: The bowing posture in salaah which precedes the prostration.

Rusul: see Rasool Saa: One Saa is equal to approximately 3.2kg. Sacred Months: These are the months of Dhul Qa'dah, Dhul Hijjah, Muharram and Rajab. The Arabs always regarded these four months as months in which no warfare should take place. However, this does not apply any longer and fighting a war during these months is not prohibited in Islaam. Sadaqah: Charity given for the pleasure of Allaah other than zakaah. Sa'ee: One of the rituals of Hajj and Umrah in which a person has to proceed THE LIVES OF THE SAHRBAH @,%@% (Vol-3) back and forth seven times between the hills of Safa and Marva.

Safa and Marwa: Two hills in Makkah, close to the Kabah. Muslims performing Hajj and Umrah are required to walk between these hills seven times. Safar: The 2nd month of the Islaamic calendar. Sahabah MEw: The companions of Rasulullaah @%. The term refers to any person who saw Rasulullaah @@ and who lived and died as a Muslim. Sahabi: Singular of Sahabah. see Sahabah Sajdah: Technically, Sajdah refers to prostrating before Allaah in salaah and is a form of worship.

The act denotes placing the forehead on the ground as a sign of total submission and humility in front of Allaah. However, the term is sometimes used to mean submission and bowing down. Sehri: A meal that a person intending to fast for the day eats just before dawn. Shaam: Although this word is commonly translated as Syria, it refers to a large area of the Middle East including parts of modern-day Syria, Palestine, Israel, Jordan and Lebanon. Shahaadah: A testimony of belief similar to the Kalimah but stated with different words. The words of the Shahaadah are: "Ash Hadu Allaa Ilaaha Illallaahu wa Ash Hadu Anna Muhammadan Abduhu wa Rasooluh" ("I testify that there is none worthy of worship but Allaah and I testify that Muhammad @%! is His servant and Rasul (messenger)"), see Kalimah Shaytaan (plural - Shayaateen): This term refers specifically to the devil Satan, who is a Jinn.

However, it is also used generally for all other individuals from Jinn and mankind who create mischief among people. He is also referred to as Iblees. Shariah: The code of law that governs the lives of Muslims. The term may also be used for the code of religious laws that governed the lives of nations of the past who followed other prophets. Shirk: Usually translated as "polytheism", "Shirk" is the opposite of Towheed. "Shirk refers to worshipping several deities, whether Allaah is included among these or not.

"Shirk" also includes attributing such qualities to others, which belong to Allaah alone. For example, it will be said that a person is committing "Shirk" if s/he believes that a being besides Allaah can see and hear everything. A person who commits "Shirk" is called a Mushrik. Siddeeq (plural - Siddeeqeen): Literally translated as "one who is extremely truthful". This title is reserved for people who are extremely true in their beliefs. It is therefore used for people who were closest to the Ambiyaa and who accepted the message of the Ambiyaa without hesitation.

This title is sometimes also used for the Ambiyaa themselves. Siddeeqeen: see Siddeeq Siraat: see Bridge of Siraat Subhaanallaah: A common Arabic term translated as "Glory be to Allaah" which is said to express that Allaah is totally without any partners. The expression is generally referred to as "Tasbeeh" and may also be used to express astonishment. THE LIVES OF THE SAHABAH mgw (Vol-3) Suffa: A raised platform in the Masjid of Rasulullaah where the "men of Suffa" lived. These were poor Muslims who had neither family nor homes nor occupations in Madinah. Their number varied as many more joined and others became independent and left.

Sunan: see Sunnah Sunnah (plural - Sunan): The word literally means "a practice" and refers to a practice of Rasulullaah @&. The term "Sunnah" may also be used as a collective noun to refer to all the practices and teachings of Rasulullaah @%. The term may also be used for the practices of other people such as the Sahabah @ .

W S .

However, in such cases it will not be used by itself e.g. it will be said "the Sunnah of the Sahabah iBWM" or "the Sunnah of our predecessors". Surah: A chapter of the Qur'aan. There are 114 Surahs in the Qur'aan. (Although the proper plural of the word Surah is "Suwar", we have used the word Surahs to indicate the plural to make understanding easy since the proper plural is not commonly used among English speakers.) T Taabi'een: Muslims who saw the Sahabah i45lW. Tableegh: This term refers to propagating Islaam. Tabook: A place approximately 700km from Madinah where the Muslims camped to meet a large Roman army.

However, the Roman army failed to appear and the Muslims consolidated their control over the region. Although no battle took place, the expedition is known as the Battle of Tabook. This took place in the 9th year after the Hijrah. It was the final expedition which Rasulullaah @% t personally led and the journey proved to be very tedious and trying for the Muslims because of the extremely long journey and scorching heat. Tahajjud: A non-obligatory salaah performed between the lsha and Fajr salaahs, preferably just before dawn. The merits of this salaah are tremendous.

Takbeer: see "Allaahu Akbar" Talbiya: A short Arabic sentence that people continuously recite while performing Hajj and Umrah. Taqdeer: The term refers to predestination. It is one of the core beliefs of a Muslim that everything good and bad has been predestined by Allaah. While Allaah has given man a choice to do good or bad, the outcome is determined by Allaah. Taqwa: Although commonly translated as "fear for Allaah" or "piety", the word Taqwa refers to such consciousness of Allaah or such piety that drives a person to carry out all Allaah's commands and to stay away from everything that Allaah has prohibited. Tasbeeh (plural - Tasbeehaat): The term refers to glorifying Allaah using words like "Subhaan Allaah" ("Glory be to Allaah"), "Subhaana Rabbiyal A'laa" ("Glory be to my Rabb, the Most High") and other similar words.

Tasbeehaat: see Tasbeeh THE LIVES OF THE SAHABAH @,@&&k (Vol-3) 70 1 Tashahhud: A specific dua recited while sitting after every two Rakaahs of salaah. Taubah: Repentance. Tawaaf: The act of walking around the Kabah seven times in an anti-clockwise direction. Tawakkul: The term refers to placing one's trust in Allaah and to rely only on Allaah under all circumstances. Tayammum: A form of ablution that takes the place of wudu and Ghusl. One may perform Tayammum only when water for wudu or Ghusl is completely unavailable, inaccessible or when its use will cause one severe harm.

Tayammum simply comprises of striking one's hands on sand and passing the hands over the entire face and arms. There are many laws attached to its performance and reasons for performance. These laws are mentioned in the detailed books of Islaamic jurisprudence. Thareed: A dish prepared when bread is broken into curried meat. Towheed: Usually translated as "Oneness of Allaah" or "Islaamic monotheism". Towheed refers to worshipping Allaah Only and firmly believing that the qualities of a deity belong only to Him.

Treaty of Hudaybiyyah: see Hudaybiyyah U Uhud: The name of a mountain on the outskirts of Madinah which was the site for the Battle of Uhud. This battle took place three years after Rasulullaah migrated to Madinah. During this battle, the Muslims numbered about a thousand while the Kuffaar numbered over three thousand. Rasulullaah suffered some injuries during this battle. Ulema: see Aalim Umar wW (Hadhrat Umar bin Khattaab 3.W): He was one of the most eminent Sahabah @!SWj, the father-in-law of Rasulullaah I%@ and the second Khalifah of Islaam. Ummah: The word literally means "nation".

The Ummah of Rasulullaah %@ refers to the followers of Rasulullaah w. Ummahaatul Mu'mineen: see Ummul Mu'mineen Ummu-: A prefix meaning "mother of". Therefore, Ummu Abdillaah would mean "The mother of Abdullaah". , + Ummul Mu'mineen (plural: Ummahaatul Mu'mineen): A title used for the wives of Rasulullaah I%@. It is translated as "Mother of the Mu'mineen". Uthmaan BGw (Hadhrat Uthmaan bin Affaan 3GW): He was one of the most eminent Sahabah @GM, the son-in-law of Rasulullaah k%@ and the third Khalifah of Islaam. Uzza: An idol that the Arab Mushrikeen worshipped during the Period of Ignorance.

THE LIVES OF THE SAHMAH @,@@$> (Vol-3) w Wahi: This refers to the revelation that Allaah sent to His Ambiyaa (prophets.) Waleemah: A meal hosted by the groom to celebrate his marriage. Wasaq: A unit of weight with one Wasaq being equal to approximately 192kg. wudu: Generally translated as ablution. It is a form of purifying oneself before performing salaah and before doing certain other acts of worship. There are many details pertaining to wudu, which are mentioned in the detailed books of lslaamic jurisprudence. Ya'jooj and Ma'jooj: Commonly translated as Gog and Magog. Authentic Ahadeeth make it clear that the Ya'jooj and Ma'jooj are powerful human tribes whose numbers are so large that they cannot be counted.

They are trapped behind a wall that the king Dhul Qarnayn erected [see verses 92-99 of Surah 181 and they will appear only before Qiyaamah. Yathrib: The old name of Madinah which was used before Rasulullaah @@ arrived there. Zakaah: Normally referred to as a "poor due". Although the word is sometimes used for charity in general, it refers specifically to the charity which Muslims annually give to the poor. Muslims who possess a specific minimum amount of wealth for an entire year need to pay zakaah, which is calculated at 2.5% of their surplus wealth. Zuhr: One of the five Fardh salaahs.

It is performed between midday and late afternoon. THE LIVES OF THE SAlfABAH @,E@!%3 (Vol-3) Glossary of Symbols @&%: Read as "Alayhis Salaam", this Arabic term means "Peace be upon him" and is used as a term of respect and a prayer after the names of Allaah's Ambiyaa (prophets) and angels. ,.* ,'" r.%!,1&: Read as "Alayhimus Salaam", this Arabic term means "Peace be upon them" and is used as a term of respect and a prayer after the names of Allaah's Ambiyaa (prophets) and angels. ?&lWj: Read as "Radhi Yallaahu Ta'aalaa Anhu", this Arabic term means "May Allaah be pleased with him". It is used as a term of respect and as a prayer after the name of any one of the male Sahabah @Gw. @UW: Read as "Radhi Yallaahu Ta'aalaa Anhaa", this Arabic term means "May Allaah be pleased with her". It is used as a term of respect and as a prayer after the name of any one of the female Sahabah @Gm. &GW: Read as "Radhi Yallaahu Ta'aalaa Anhumaa", this Arabic term means "May Allaah be pleased d t h the two of them". It is used as a term of respect and as a prayer after the name of any two male or female Sahabah WGw. WGW: Read as "Radhi Yallaahu Anhum", this Arabic term means "May Allaah be pleased with them".

It is used as a term of respect and as a prayer after the word "Sahabah" or after the names of a few Sahabah. @#: read as "Sallallaahu Alayhi wa Sallam" and is used after the name and titles of Rasulullaah $%%. The term means "May Allaah shower mercy and peace on him" i.e, on Rasulullaah w. BWhIM: Read as "Rahima Hullaah Ta'aalaa", this Arabic term means "May Allaah have mercy on him". It is used as a term of respect and as a prayer after the name of any pious person. $,@$F: Read a s "Tabarak wa Ta'aalaa", this Arabic term means "The most honoured and mighty". It is used only after the name of Allaah.