Part 58

Finally, the body of this very great man was buried in the heart of Constantinople — Istanbul nowadays. Even before Islam enveloped this part of the world with its light, the Romans of

Constantinople looked up to Abu Aiyuub as a saint. Strangely enough, all the historians who registered the events that sustain the previous claim say, “The Romans looked after his grave, visited it, and asked Allah to send down rain for his sake during times of drought."

Notwithstanding the quick and regular tempo of the battles that Abu Aiyuub's life was full of, leaving him no time to sheathe his sword and take his breath, his life was tranquil and pure as the early morning breeze.

He heard the Prophet (PBUH) relate a hadith and he always cherished it. The Prophet said, "First, if you perform a prayer, perform it neatly as if it was your last prayer. Second, do not utter a word for which you will have to apologize later on. Third, rid yourself of the hope of having whatever is enjoyed by other people."

Thus, he never spread slander or mischief, he never desired anything, and he spent his life absorbed in spiritual longing as a sincere worshiper and with the aloofness of someone on his death bed. When it was time for him to die, he desired nothing of this world but for this single wish that represented his heroism and greatness: "Carry my body far inside the Roman lands, then bury me there." He believed in victory. He had enough insight to forsee that those distant parts of the world would soon be one of the oases of Islam and would be illumined by its light.

Hence, he wanted to be interred there at the capital of the country where the final decisive battle would take place and where he could, from his blessed grave, follow up the proceedings of the war: the sweeping Muslim armies, the fluttering flags, the neighing of the horses, their galloping, and the clash of swords. Today, he is lying over there, although he cannot hear the clash of swords and the neighing of horses any more, for the decree of Allah has been fulfilled upon him. Instead, he hears the magnificent sound of the Aadhaan five times a day emanating from the high minarets across the horizon:

Allahu akbar. Allah is the Greatest. Allahu akbar. Allah is the Greatest.

His overjoyed spirit in its eternal and glorious home answers saying, "This is what Allah and His Messenger had promised us and Allah and His Messenger spoke the truth."

(34) AL --ABBAAS IBN “ABD Al-MUTTALIB The Provider of Water of the Two Harams : The Masjid Al-Haram in Makkah and the Masjid An-Nabawi in Al-Madiinah

In the Year of Drought, the Commander of the Faithful ‘Umar, along with a great number of Muslims, went out into a vast open area to perform the prayer for rain and supplicate Allah the Most Merciful to send down rain. “Umar (May Allah be pleased with him) held Al- “Abbaas's right hand in his right hand and raised it towards the sky and supplicated, "O Almighty Allah, we used to ask You for rain for the Prophet's sake while he was alive. O Almighty Allah, today, we ask you for rain for the sake of the Prophet's uncle. So please send down rain on us." The Muslim congregation did not leave until rain poured announcing glad tidings, irrigation, and fertility.

The Companions rushed to embrace Al--Abbaas and express their affection for his blessed status saying, "Rejoice! You are now the provider of water of the two Harams."

What was the man who was called the provider of water of the two Harams really like ?. Who was this man for whose sake ‘Umar beseeched Allah to send down rain, notwithstanding “Umar's piety, precedence, and high station well-known to Allah, His Prophet and the believers? He was Al--Abbaas, the Prophet's (PBUH) uncle. The Prophet (PBUH) held him in great esteem. His reverence and love for him were inseparable. He always praised his good nature saying, "He is the only one left of my family."

Al-Abbaas Ibn ‘Abd Al-Muttalib was the most generous man of the Quraish. Moreover, he was good to his relatives and maintained the bond of kinship.

Al *Abbaas, just like Hamzah (May Allah be pleased with them both), was nearly the same age as the Prophet, being only two or three years older. Thus, Muhammad and his uncle Al- ‘Abbaas were of the same age and generation as children and as young men. Being relatives was not the only bond that made them close friends. They were tied by the bonds of age and lifetime friendship.

In addition, Al--Abbaas's good nature and excellent manners complemented the Prophet's standards of judgment, for Al-- Abbaas was excessively generous, as if he was the sponsor of good and noble deeds towards humanity. He treasured kinship bonds and cherished his family and relatives. He put himself, his influence, and his money at their disposal.

Moreover, he was an extremely intelligent man. His intelligence was tinged with craftiness. This, along with his high station among the Quraish, enabled him to avert mischief and abuse against the Prophet (PBUH) when he began to invite people openly to embrace Islam.

As we have mentioned before, Hamzah treated the Quraish’s oppression and injustice and Abu Jahl's arrogance and hostility with his devastating sword. As for Al--Abbaas, he treated them with a kind of intelligence and craftiness that benefited Islam in the same way that swords did to protect and defend its existence and victory.

A group of historians mentioned Al--Abbaas among those who

were last in embracing Islam, for his Islam was not announced openly until the year of the Conquest of Makkah. However, others narrated that he was foremost in submitting himself to Islam but that he hid his faith.

Abu Raafi*a, the Prophet's (PBUH) servant, said, "I was Al- “Abbaas_ Ibn ‘Abd Al-Muttalib's slave when Islam dawned on the

family of the house. Thus, Al-Abbaas, Umm Al-Fadl and | submitted ourselves to Islam, but Al-Abaas hid his Islam." This is Abu Raafi*a's statement in which he witnessed Al--Abbaas's Islam before the Battle of Badr.

Consequently, Al--Abbaas was a foremost Muslim. His staying in Makkah despite the Prophet's (PBUH) Hijrah was a premeditated plan which bore fruit. The Quraish neither hid their suspicions of Al- “Abbaas's real intentions, nor could they find a reason to show hostility to him, especially when he showed nothing but adherence to

their way of life and religion.

When the Battle of Badr took place, the Quraish found their golden opportunity to unveil Al--Abbaas's real allegiance. Al- “Abbaas was a shrewd man who detected, at once, the evil plots which the Quraish resorted to to alleviate their anguish and loss.

If Al--Abbaas was able to inform the Prophet (PBUH) in AlMadiinah of the Quraish's plans and preparation, they would still succeed in leading him into a battle which he did not believe in and did not want. However, it would be a temporary success which would soon turn into a devastating upheaval.

The two armies met in combat in the Battle of Badr. The Prophet (PBUH) called his Companions saying, "There are men of Bani Haashim and of other clans of the tribe who were forced to march forth. They do not really want to fight us. Therefore, if any of you meet one of them during the battle, I order you to spare his life. Do not kill Abu Al-Bakhtariy Ibn Hishaam Ibn Al-Haarith Ibn Assad. Do not kill Al--Abbaas Ibn “Abd Al-Muttalib, for he was forced to go forth in this battle."

Now, the Prophet (PBUH) was not favoring his uncle Al- *Abbaas with a privilege, for it was neither the occasion nor the time

for privileges. Muhammad (PBUH) would not intercede on his uncle's behalf — while the battle reached the apex of atrocity and while he saw his companions struck down in the battle of truth — if he knew that his uncle was one of the disbelievers. Indeed, if the Prophet had been ordered not to even ask for Allah's forgiveness for his uncle Abi Taalib, despite his endless support, help, and sacrifice for Islam, then how could he order the Muslims who were killing their own disbelieving fathers and brothers in the Battle of Badr to make an exception for his uncle and spare his life? It certainly does not seem logical or feasible. The only logical explanation is that the Prophet knew his uncle's secret and hidden allegiance and his secret services for Islam. He also knew that he was forced to go forth to the battle. Therefore, it was his duty to save him as far as he was able to.

If Abu Al-Bakhtariy Ibn Al-Haarith won the Prophet's intercession although he did not hide his Islam nor support it as AlAbbaas did, it was because he refused to take part in the Quraish's abuse and oppression against the Muslims. Second, he went forth to battle out of embarrassment and compulsion. Was not a Muslim who hid his Islam and supported it openly and secretly in many notable situations more worthy of this intercession? Indeed, Al-Abbaas was that Muslim and that helper. Let us go back in time to prove this statement.

When 73 men and two women from a delegation of the Ansaar came to Makkah during the Hajj season to take the oath of allegiance to the Prophet in the Second Pledge of Al-Aqabah and to make preparations with the Prophet for the imminent emigration of the Muslims to Al-Madiinah, the Prophet (PBUH) informed his uncle Al- *Abbaas concerning all that went on between him and the delegation and about the pledge, for he trusted his uncle and treasured his opinion.

When it was time for the secret meeting, the Prophet (PBUH) and his uncle Al--Abbaas went to where the Ansgaar were waiting for them. Al-Abbaas wanted to test their loyalty and ability to help and protect the Prophet.

Now, let us hear one of the delegation, Ka‘b Ibn Maalik (May Allah be pleased with him) narrate the proceedings of this meeting: We sat in the ravine waiting for the Prophet (PBUH) until he arrived accompanied by his uncle. Al--Abbaas Ibn “Abd AlMuttalib said, "O people of Khazraj, you are well aware of Muhammad's lineage. We have prevented our people from abusing him. He lives here protected and supported by his people and in his own country, yet he prefers to accompany you and emigrate to Al-Madiinah. So, on the one hand, if you are certain that you will be capable of giving him sufficient help, protection, and safety, then fulfil your pledge to the fullest. On the other hand, if you intend to forsake and thwart him after he has emigrated to you, then you had better show him your true colors now before it is too late.”