Part 36

The Prophet (PBUH) loved this trustworthy one of his nation so much that he gave him preference over everyone else. For instance, when the Najraan delegation arrived from Yemen after they had embraced Islam, they asked the Prophet to send someone to them to teach them the Qur'aan, the Sunnah, and Islam. The Prophet told them, "I will send you a trustworthy man, a very trustworthy man." When the Companions heard this praise, every one of them prayed that the Prophet meant him with this praise and sincere recommendation.

‘Umar Ibn Al-Khattaab (May Allah be pleased with him) narrated thus: I have never craved command in my life except on that day, in hope that I would be the man whom the Prophet held in such high esteem. Therefore, I went in intense heat to perform my Dhuhr prayer. When the Prophet finished leading the prayer, he looked to his right, then to his left. I stood on my toes to draw his attention to me, yet he kept on looking round until he saw Abu *Ubaidah Ibn Al-Jarraah and ordered him, "Go with them and judge in fruth between them in the matters in which they dispute." Afterwards, Abu “Ubaidah traveled with them.

This incident does not mean that Abu ‘Ubaidah was the only one whom the Prophet trusted or appreciated. He was one of the Companions who equally shared the Prophet's invaluable trust and generous appreciation. But he was the only one or one of few who was qualified to be absent from Al-Madiinah for this mission of calling people to accept Islamic monotheism, for he was the perfect man for this assignment. He maintained his trustworthiness as a Companion of the Prophet, and even after his death, he upheld his responsibilities with admirable integrity.

He adhered to the standard of Islam wherever he went, as a soldier in command with valor and esteem, and as a soldier under command with modesty and faithfulness.

When Khaalid Ibn Al-Waliid was the commander of the Muslim armies in one of the great decisive battles, the first action of ‘Umar

Ibn Al-Khattaab, the new caliph at the time, was to dismiss Khaalid and assign Abu “Ubaidah in his place. When Abu “Ubaidah received the message from ~Umar he decided to conceal its purport. He pleaded with the messenger to keep it a secret with great admirable asceticism, intelligence, and fidelity. When Khaalid achieved his great victory, and only then, did Abu ‘Ubaidah relay to him the message with extraordinary politeness. On reading the message Khaalid asked him, "May Allah bestow His mercy on you, Abu “Ubaidah. What made you keep that message from me?" The Trustworthy of the Nation answered, "I was afraid lest it should cause any confusion that might affect the army's morale. We do not crave life or its splendor. We are brothers before Allah.”

Thus, Abu “Ubaidah was assigned as the commander-in-chief in Syria. His army was the mightiest and best equipped among the Muslim armies. You could hardly distinguish him from the rank and file of the army. He was always unassuming. When he heard that the people of Syria were infatuated by him and by his new rank, he asked them to assemble, then addressed them saying, "Fellow men, I'm a Muslim from the Quraish tribe. I will follow any of you like his shadow regardless of the color of his skin, if he is more pious and righteous than me."

May Allah greet you, Aba “Ubaidah. May Allah bless the religion that refined you and the Prophet who instructed you. He said that he was a Muslim from the Quraish. His religion was Islam and his tribe was Quraish. For him, this sufficed as an identification. His being the commander -in-chief, the leader of the greatest Muslim army in number, equipment, and victory and the obeyed and respected ruler of Syria were not privileges in themselves. He was not ensnared by the web of conceit or haughtiness. As a matter of fact, all these titles and high positions were the means to a sublime ultimate end.

One day, the Commander of the Faithful visited Syria and asked those who were at his reception, "Where is my brother?” They asked, "Who do you mean?” He answered, "Abu “Ubaidah Ibn AlJarraah." Soon Abu “Ubaidah arrived and hugged “Umar, then he invited him over to his house, where he had no furniture. In fact, he had nothing but a sword, a shield, and a saddlebag. “Umar asked him, smiling, "Why don't you furnish your house as people do?” Abu ~Ubaidah readily answered, "O Commander of the Faithful, as you see, I have a room to sleep in and that is enough for me."

One day as the Commander of the Faithful “Umar "Al-Faruugq" was conducting the affairs of the vast Muslim world, he received the sad news of Abu ‘Ubaidah's death. He tried to control himself, but his sadness got the better of him and his tears flowed. He asked Allah to bestow His mercy on his brother. He recalled his memories with Abu “Ubaidah (May Allah be pleased with him) with patience and tenderness. He exclaimed, "If I were to make a wish, I would have wished a house full of men just like Abu ~Ubaidah."

The Trustworthy of This Nation died in the land which he had purified from the paganism of the Persians and the oppression of the Romans. Today in Jordan lie his noble remains which once were full of life, goodness, and satisfaction. It does not matter if you know where he is buried or not, for if you want to find his grave, you will need no guide; the fragrance of his remains will lead you to it.

(18) ‘UTHMAAN IBN MADH*UUN A "Monk" Whose Hermitage was Life

If you attempt to arrange the Prophet's Companions in the order of their embracing Islam, ‘Uthmaan Ibn Madh‘uun will be number fourteen. Not only was he the first Muhaajir to die in AlMadiinah, but also the first Muslim to be buried in Al-Baqii‘a. This glorious Companion whose life story you are about to hear was a great "monk". By "monk" here I mean a worshiper throughout life, not a monk sequestered in his hermitage, for life with all its commotion, turmoil, burdens, and virtues was his “hermitage”. Life to him meant perseverance in the way of in the way of truth and unremitting self-denial good and righteousness.

When we go back in time, when the fresh early rays of Islam were emanating from the Prophet's heart (PBUH) and from his words said in secret and seclusion, ‘Uthmaan Ibn Madh*uun was there. He was one of the few who rushed to the way of Allah and supported the Prophet. When the Prophet (PBUH) ordered the few oppressed believers to emigrate to Abyssinia, he wanted to save them from the Quraish's oppression, while he chose to be left behind to face it alone. “Uthmaan, who was at the head of the first group of fugitives, was accompanied by his son, As-Saa'ib. They set their faces towards a far-away land fleeing the plots of Abu Jahl, Allah's enemy, and the Quraish's atrocities.

The emigration of ‘Uthmaan Ibn Madh‘uun — and likewise for the rest of the emigrants to Abyssinia in the first and second emigrations — only made him hold more firmly to his Islam. Definitely, the two emigrations to Abyssinia represented a unique

and glorious phenomenon in the cause of Islam, for those who believed in Muhammad (PBUH) and followed the light that had been sent down to him had had enough of paganism, error, and ignorance. Their common sense shunned the idolatry of statues made of rocks and clay. When these fugitives emigrated to Abyssinia, they found an already prevalent and highly disciplined religion with an established clerical hierarchy of bishops and priests. Notwithstanding their attitude towards this religion, it was definitely remote from both the familiar paganism practiced back home and the usual idolatrous rites they had left behind. Undoubtedly, the clergy in Abyssinia exerted much effort to lure those emigrants to apostatize and embrace Christianity.

In spite of all this, those emigrants stood steadfast in their profound loyalty to Islam and to the Prophet Muhammad (PBUH). They anxiously yearned for the day when they would return to their beloved country so as to worship Allah and support the great Prophet (PBUH) in the mosque in peacetime and in the battlefield when the power of disbelief forced them to take up arms. Thus, those emigrants who lived in Abyssinia felt secure and peaceful. ‘Uthmaan Ibn Madh*uun was one of them, yet his expatriation did not make him forget his cousin Umaiyah Ibn Khalaf's plots and the abuse he dealt him and other Muslims. Hence, he used to amuse himself by rehearsing threats to him, saying, "I hope that all the arrows you aim will miss their target and strike back at you. You fought against generous and noble people and tortured them to death. You will soon be punished, and the common people you used to despise will get back at you."

While the emigrants were, despite their exile, wrapped up in their worship of Allah and the study of the Qur'aan, news spread that the Quraish had submitted themselves to Islam and prostrated themselves to Allah, the One, the Irresistable.

Hurriedly, driven by their nostalgic feelings, the emigrants packed up their belongings and hastened to Makkah. However, no sooner had they reached Makkah's outskirts than they realized that the news about the Quraish's submission to Islam was only the bait to lure them to return. Suddenly, they realized that their excessive credulity had led them right into this trap, yet there was nothing they could do, for Makkah was in sight and there was no escape whatsoever. Makkah's unbelievers were overjoyed to hear that their long-awaited prey was caught in the trap they had laid.

At that time, the right of protection — to be under the assistance, support, refuge, and protection of his patron — was a sacred and honored Arab tradition. Consequently, if a weak man had a claim on a man of high standing, he would instantly enjoy the privileges of the right of protection and would be under an invincible protection and safety. Naturally, not all of those who returned to Makkah had claims on a high-ranking man. Therefore, few enjoyed the protection and safety guaranteed by this right. Among those who did was “Uthmaan Ibn Madh*uun, who had a claim on Al Waliid Ibn Al-Mughiirah. Hence, he entered Makkah safely and peacefully and attended its councils without being humiliated or harmed.

Yet, every time Ibn Madh*uun — the man who had been refined by the Qur'aan and whom the Prophet (PBUH) had taught and disciplined — looked around, he saw his weak, poor Muslim brothers who had no claim on the right of protection being atrociously abused and unjustly haunted, while he sat safe and sound in his sanctuary away from the least provocation. His free spirit rebelled and his noble compassion got the better of him. Hence, he decided to throw aside Al-Waliid's patronage and take off his shoulders this burdensome sanctuary that deprived him of the bliss of enduring abuse in the way of Allah and of following his Muslim brothers who were the believing vanguard and the glad tidings of the world that would afterwards overflow with faith, monotheism, and light. Let us now call an eyewitness to narrate what occurred.