Part 31

The Messenger (PBUH) used to go where he knew Yaasir's family were tortured. He did not have at that time any means of resistance or keeping harm from them. This was Allah's will, because the new faith — the faith of Ibraahiim Al-Haniifan (Abraham the true) — which was revealed to Muhammad was not a casual and passing reform movement. It was a way of life for the whole humanity of believers who had to inherit along with the religion all its history of heroism, sacrifices, and risks. These abundant noble sacrifices are the cement and the foundation that grant an everlasting firmness and immortality to the faith and the creed. It is the fragrance that fills the hearts of believers with loyalty, joy, and happiness. It is the lighthouse that guides the coming generations to the reality of religion, to its truth and greatness.

Therefore, Islam had to make its sacrifices and have its victims, the meaning of which is illustrated and illuminated in more than one verse of the Qur'aan for the Muslims. Allah says: <Do the people think that they will be left to say: "We believe”, and they shall not

<Do you think that you will enter Paradise before Allah tests those of you who fought (in His Cause) and (also) tests those who remained patient? > (3: 142).

<And we indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allah knows all that before putting them to test) >

<Do you think you shall be left alone while Allah has not yet tested those among you who have striven hard...> (9 : 16).

<Allah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good.> (3: 179).

<And what you suffered (of the disaster) on the day (of the Battle of Uhud when) the two armies met, was by the leave of Allah, in order that He might test the believers > (3 : 166).

That is true. This was the way the Qur'aan taught its bearers and descendants that sacrifice is the essence of faith and that resistance of unjust, oppressive challenges is through firmness,

patience, and persistence, which form the best and the most superb virtues of faith.

Therefore, this religion of Allah, when it was laying down its foundation, establishing its principles, and giving its models and

examples, had to support and purify itself with sacrifice. In carrying out this great mission, a number of its disciples, supporters, and righteous people were chosen to be lofty models and elevated examples for the coming believers.

Sumaiyah, Yaasir and ~Ammaar were of this great and blessed group, chosen by Islam's destiny to make of their sacrifices, firmness, and persistence a document of Islam's greatness and immortality.

We said that Allah's Messenger (PBUH) used to go out every day to Yaasir's family, commending their fortitude and heroism. His big heart was melting out of mercy and kindness to see them so severely tortured. One day while he was looking for them, ~Ammaar called to him, "O Messenger of Allah, we are suffering from extreme torment." The Messenger called to him saying, "Patience, Abu Yaqdhaan, patience O Yaasir's family. Verily, your meeting place will be in Paradise."

‘Ammaar's companions described the torture that was inflicted upon him in many of their reports. “Amr Ibn Al-Hakam, for instance, said, "“Ammaar used to be tortured so much that he would not be aware of what he was saying." “Amr Ibn Maimuun said, "The polytheists scorched “Ammaar Ibn Yaasir with fire, and Allah's Messenger (PBUH) used to pass by him, pass his hand over Yaasir's head and say, "O fire, be cool and peaceful on “Ammaar, as you were cool and peaceful on Ibraahiim."

Despite that overwhelming terror, it did not vanquish ‘Ammaar's spirit, though it overburdened his back and strained his

“Ammaar did not feel utterly ruined except on that day when his executioners employed all their devilry in crime and injustice. They burned his skin with fire, laid him on the heated sands of the desert under the burning stones, ducked him in water until he could

hardly breathe and until his wounds and gashes were skinned. On that day, when he fell unconscious under the effect of that horror, they said to him, "Say something good about our gods." They kept saying things which he repeated without being conscious of what he

When he became slightly conscious after he had fainted due to their torture, he remembered what he had said and was mad about it. This slip became so concrete to him that he saw it as an unforgivable sin which could not be atoned for. In a few moments his feeling of guilt made him suffer so much that the torture of the polytheists seemed to hima blessing and a balm.

If he had been left to such feelings for a few hours, they would have destroyed him. He was enduring the dreadful anguish of the body because his spirit was lofty, but now when he thought defeat had reached his spirit, he was overburdened with worries and fear of death and destruction. But Almighty Allah willed that the final, exciting scene would come to its dignified end. An angel stretched out its blessed right hand, shook the hand of ~Ammaar and called to him, "Get up, O hero! There is no blame or embarrassment for you."

When Allah's Messenger (PBUH) met him, he found him crying. He kept wiping his tears and telling ~Ammaar, "The polytheists took you, ducked your head in water, and you said such and such a thing?" ~Ammaar answered him, still crying, "Yes, O Messenger of Allah." Allah's Messenger (PBUH) said then while smiling, "If they repeat it, say the same thing.” Then he recited the glorious Qur'aanic verse: <... except him who is forced thereto and whose heart is at rest with Faith ...> (16: 106)

*Ammaar's tranquility was restored, he no longer felt pain when they punished him, and he no longer cared about it. His spirit conquered and his faith conquered. The Qur'aan had included this blessed transaction, so whatever happened, happened.

Ammaar remained steadfast until his tormenters were exhausted and they retreated, yielding to his determination.

The Muslims settled in Al-Madiinah after the Hijrah of their Messenger (PBUH). The Islamic community there began to take shape very fast and complete itself. Within that group of believers, *Ammaar was allocated a dignified position. Allah's Messenger loved him greatly and used to boast among his Companions about *Ammaar’s faith and guidance. He said about him, "Verily, “Ammaar is filled to the bones with faith."

When a slight misunderstanding happened between Khaalid Ibn Al-Waliid and ‘Ammaar, the Messenger (PBUH) said, "Whoever antagonizes ~Ammaar is antagonized by Allah, and whoever detests “Ammaar is detested by Allah." Thereupon, Khaalid Ibn Al-Waliid, Islam's hero, had to hasten to ~Ammaar, apologizing to him and hoping for his sincere forgiveness.

When the Messenger (PBUH) and his Companions were building the mosque in Al-Madiinah, after their arrival there, Imam *Aliy (May Allah glorify his face) composed a song and kept on repeating it with other Muslims, saying:

He who frequents the mosques, Remaining there standing and sitting, Is not equal to the one who keeps away from dust.

*Ammaar was working at the side of the mosque, so he kept repeating the song, raising his voice. One of his companions thought that ~“Ammaar was disparaging him. He therefore said some angry words, which angered the Messenger of Allah, and he said, "What is their business with ~Ammaar? He calls them to Heaven and they call him to Hell. To me, ~Ammaar is but a skin between my eyes and my nose."

When the Messenger of Allah loves a man that much, this man’s faith, his accomplishment, his loyalty, his grace, his conscience, and manner have reached the top and ended at the pinnacle of allowed perfection.

That was “Ammaar. Allah had granted him abundant blessings and guidance. In the level of guidance and certitude, he reached a great height which made the Messenger (PBUH) commend his faith and raise him among the Companions as a model and an example, saying, “Take the examples of the two succeeding me, Abu Bakr and ‘Umar, and follow the guidance of "Ammaar." The narraters described him, saying, "He was tall, with bluish-black eyes, broadshouldered, among the most silent of the people and the least talkative."

How did the life of that giant proceed, the silent, bluish-blackeyed, broad-shouldered man whose body bore the scars of the horrible torture and, at the same tim, the document of his amazing steadfastness and his extraordinary greatness? How did the life of that loyal disciple, the true believer, the overawing sacrificer proceed?

He witnessed with his tutor and messenger all the battles: Badr, Uhud, Al-Khandaq and Tabuuk and others. When the Messenger of Allah (PBUH) passed away, the outstanding Companion continued his march. At the meeting of Muslims with Persians, with Romans, and, before that, at their meeting with the army of apostates, *‘Ammaar was always there in the first line, an honest, brave soldier who did not miss an opportunity.

He was a pious believer. No desire would take him away from Allah. When the Commander of the Faithful ‘Umar Ibn Al-Khattaab chose governors for the Muslims meticulously and with reservation, his eyes usually fell on ~Ammaar Ibn Yaasir in complete trust. That was how he hastened to him and made him the governor of Kufa, and made Ibn Mas‘uud in charge with him of its treasury (Bait Al-Maal). He then wrote to the people of Kufa heralding the new governor and said, "I send you*Ammaar Ibn Yaasir as a governor, and Ibn

Mas*uud as a teacher and a minister. They are of the distinguished people of Muhammad's Companions, and of the people of Badr."

During his rule, ~Ammaar followed a way which was hard for worldly people to endure so that they turned against him, or were about to. His rule made him more modest, more pious, and more ascetic.

One of his contemporaries in Kufa, Ibn Abi Hudhail said about him, "I saw “Ammaar Ibn Yaasir when he was the governer of Kufa buying some vegetables. He tied them with a rope and carried them on his shoulders and went home."

One of the public said to him when he was the governor of Kufa, "O you whose ear is cut off." He was scorning him because of his ear which had been cut off by the swords of the apostates during the Yamaamah War. The governor, in whose hands was the power of rule, merely said to his insulter, "You insulted the best part of my ear. It was injured in the cause of Allah.”