7. Khalid ibn al-Walid(R.A.)

Khalid ibn al-Walid (592–642) also known as SayfAllah al-Maslul (the Drawn Sword of Allah), was a Sahabi, a companion of the prophet Muhammad(pbuh), and one of the greatest military commanders of all time. He is noted for his military tactics and prowess, commanding the forces of Muhammad(pbuh) and those of his immediate successors of the Rashidun Caliphate; Abu Bakr and Umar. It was under his military leadership that Arabia, for the first time in history, was united under a single political entity, the Caliphate. He is one of three military generals in history to remain undefeated in battle. He has the distinction of being undefeated in over a hundred battles, against the numerically superior forces of the Byzantine-Roman Empire, Sassanid-Persian Empire, and their allies, in addition to other Arab tribes. His strategic achievements include the conquest of Arabia, Persian Mesopotamia and Roman Syria within several years from 632 to 636. He is also remembered for his decisive victories at Yamamah, Ullais, Firaz, and his tactical marvels, at the Walaja and Yarmouk. He is also one of the two military commanders, the other being Hannibal, who have successfully executed the pincer movement against a numerically superior opponent.

Khalid ibn al-Walid (Khalid son of al-Walid) was from the Meccan tribe of Quraysh, from a clan that initially opposed Muhammad(pbuh). He played a vital role in the Meccan victory at the Battle of Uhud. He converted to Islam, however, and joined Muhammad(pbuh) after the Treaty of Hudaybiyyah and participated in various expeditions for him, such as the Battle of Mutah. After Muhammad's(pbuh) death, he played a key role in commanding Medinan forces for Abu Bakr in the Ridda wars, conquering central Arabia and subduing Arab tribes. He captured the Sassanid Arab client Kingdom of Al-Hirah, and defeated the Sassanid Persian forces during his conquest of Iraq (Mesopotamia). He was later transferred to the western front to capture the Roman Syria and the Byzantine Arab client state of the Ghassanids. Even though Umar later relieved him of high command, he nevertheless remained the effective leader of the forces arrayed against the Byzantines during the early stages of the Byzantine–Arab Wars. Under his command, Damascus was captured in 634 and the key Arab victory against the Byzantine forces was achieved at the Battle of Yarmouk (636),which led to the conquest of the Bilad al-Sham (Levant). In 638, at the zenith of his career, he was dismissed from military services.

Conversion to Islam:

A peace agreement of ten years was concluded between the Muslims and Quraysh of Mecca at the Treaty of Hudaybiyyah in 628. It has been recorded that Muhammad(pbuh) told Khalid's brother, Walid bin Walid, that: "A man like Khalid, can't keep himself away from Islam for long". Walid wrote letters to Khalid persuading him to convert. Khalid, who was not unduly drawn towards the idols of the Kaaba, decided to convert to Islam and is said to have shared this matter with his childhood friend Ikrimah ibn Abi-Jahl who opposed him. Khalid was threatened by Abu Sufyan ibn Harb with dire consequences, but was restrained by Ikrimah who is reported to have said: "Steady, O Abu Sufyan! Your anger may well lead me also to join Muhammad(pbuh). Khalid is free to follow whatever religion he chooses". Some time in May 629, Khalid set out for Medina. On the way he met 'Amr ibn al-'As and Uthman ibn Talha, who were also going to Medina to convert to Islam. They arrived at Medina on 31 May 629 and went to the house of Muhammad. Khalid was received by his elder brother Walid bin Walid and was first among the three men to enter Islam. 

6. Bilaal(R.A.)

Sayyidina Hazrat Bilal was an Abyssinian slave belonging to a Jew called Umayya Bin Khalf, who was a bitter enemy of Islam. He embraced Islam in its early days, during times when the non-believers would continuously harass the Muslims and never allow them a moment of peace. Hazrat Bilal's love for Allah and the Holy Prophet(pbuh) will always remain a perfect example of devotion and total submission.

Ahad, Ahad – there is only one Allah

In the sweltering heat under the Arabian skies, Hazrat Bilal's love for Allah shone brighter than the sun itself. So strong was it that he could not conceal it despite the punishment and torture afflicted on him by his cruel master.

There were times when a large boulder would be placed upon his chest as he lay on the scorching sand, his ribs being crushed under the weight. Yet the words 'Ahad! Ahad! (There is only one Allah!)' were constantly repeated by Hazrat Bilal, so strong was his faith and love.
His Jewish master would insult him and threaten him to denounce Islam, beat him, whip him and humiliate him on the streets of Makkah, but nothing was able to shake Hazrat Bilal's heart.

He put his life and soul into the Hands of Allah, and there it would forever remain.

One day, it so happened that Hazrat Abu Bakr was passing that way and saw Sayyidina Hazrat Bilal crying out, "Ahad! Ahad!", despite the immense torture he was being subjected to. As he watched, Hazrat Abu Bakr Siddique's heart became agitated upon seeing Hazrat Bilal under such persecution, and tears filled his eyes. He then called Hazrat Bilal towards himself and advised him to utter Allah's name in solitude and not to utter it in the presence of his persecutor, or he would be subjected to further persecution and torture. Hazrat Bilal replied, "O Honoured One! You are the Siddique of Rasulallah , and therefore I accept your advice and will act accordingly."

The following day, Hazrat Abu Bakr happened to pass that way, and again he witnessed the same sight. Hazrat Bilal was once more uttering the cry of "Ahad! Ahad!" while the Jew was torturing him to such an extent that again his body became soaked in blood. Seeing this, Hazrat Abu Bakr Siddique's heart was filled with pain and he advised Hazrat Bilal, "Brother, why do you utter 'Ahad' in the presence of this persecutor? Utter it silently and secretly within yourself".
Hazrat Bilal replied, "I make tawba (repentance) and in future will not act contrary to your advice."

Hazrat Mawlana Rumi (R.A.) says:
"When Abu Bakr advised him towards silence and secrecy,
Bilal repented again,
But when love overwhelmed, he swallowed the repentance.
It is the message of the troubled heart.
Without You there can be neither peace nor comfort."

Hazrat Abu Bakr Siddique, on numerous occasions, gave Hazrat Bilal the same advice but on every occasion when he passed that way, he saw the same scene - the Jew persecuting Bilal who was all the time crying, "Ahad! Ahad!"

Hazrat Abu Bakr finally went to Rasulallah and related the story to him. When Rasulallah  heard the story, he was filled with sorrow and tears flowed from his blessed eyes. He asked, "O Siddique! What is the solution to this problem? How can we save Bilal from this calamity?"
Hazrat Abu Bakr replied: "Ya Rasulallah , I shall buy Bilal. Rasulallah agreed and said, "Let my share also be therein".

Subhanallah! How great the fortune of Sayidina Hazrat Bilal, that Rasulallah himself took part in purchasing him.

Hazrat Abu Bakr then approached the Jew while he was again torturing Hazrat Bilal. Hazrat Abu Bakr said to him, "Why are you beating this friend of Allah?" The Jew replied, "If you have so much sympathy for him, then bring the money and take him away as yours".
Hazrat Abu Bakr Siddique then paid the ransom and freed Hazrat Bilal.
After this, Rasulallah , out of love and joy, embraced Hazrat Bilal and held him to his heart.

Hazrat Mawlana Rumi (R.A.) says:
"Mustafa embraced Bilal and held him against his chest. The ecstasy Bilal felt! Who can ever imagine that?"

Conquest of Makkah:

When the Muslims finally conquered the city of Makkah, its people fled to their houses in fear and bolted the doors and windows. They feared that the Muslims would avenge themselves for the wrong done to them years ago.

The Muslims advanced towards the Holy Kabah and then Hazrat Bilal assured the people that they were safe. He announced out loud, "All those who lay down arms are safe. All those in the house of Abu Sufyan are safe. All those behind closed doors are safe."

Heartbreak and immense grief:

After the passing away of Rasulallah , Hazrat Bilal was overcome with immense grief. This death had completely shattered his heart and in this state, he decided that he could no longer stay in Madinah Sharif. He then gathered his belongings and left for Syria.

He had just left the border of Madinah Sharif, when sleep overcame him. He found a tree to sleep under and took some rest there. In his sleep, Rasulallah appeared in his dream and said, "Bilal, why did you leave me?" Hazrat Bilal immediately woke up and, without hesitation, made the journey back to Madinah Sharif.

When the people of Madinah saw Hazrat Bilal returning through the city gates, they were overwhelmed with joy. Word spread through the streets that Bilal, the Holy Prophet(pbuh)'s Muazzin had returned.

As Hazrat Bilal made his way to the Holy Prophet(pbuh)'s Masjid, requests for him to do the Azan were ringing in his ears. People followed him through the streets, pleading for him to deliver the call to prayer once more. The blessed city had been deprived of his beautiful Azan for too long, and the people craved to hear it one last time. However, since the death of Rasulallah , Hazrat Bilal's grief had been so immense that he resolved that he would never do the Azan again, and so he refused the pleas of the people.

As he advanced towards the blessed Masjid, he saw the two beloved grandsons of Rasulallah , Hazrat Hassan and Hussain. They too requested for him to do the Azan, and when he looked upon their blessed young faces, his love for them overwhelmed his heart. He knew he could never refuse them anything, and they were, after all, the grandsons of the one whose love had penetrated his heart through and through.

Hazrat Bilal then stood up on the Mimbar, assumed his position as the Muazzin and started to read the Azan. His voice, beautiful as it was, rang through the streets of Madinah Sharif, his pain and heartbreak evident in the painful tune. He read to his heart's content, and in such a manner that there was not a person in the blessed city whose eyes were not wet with tears.

When Hazrat Bilal reached "Ash-hadu anna Muhammadur Rasulallah", he broke down and could not continue. His pain and the pain of Madinah's people was unbearable.

Memories of the beautiful days when Rasulallah sat amongst them penetrated their hearts with hurt and agony.
The emptiness of their lives and their souls without Rasulallah had devastated them and left them broken inside. Even the strongest amongst them who were usually able to suppress the pain could not hold back any longer.

Passing away of the Prophet(pbuh)'s Muazzin:

The great devotee and Muazzin of Rasulallah , the courageous and beloved Abyssinian by the name of Hazrat Bilal Habshi passed away in the middle of reading Azan in Damascus, Syria between the years 638 and 642 (AD).

This was the second time after the death of Rasulallah that Hazrat Bilal recited the Azan. 

11. Abdullah Ibn Umar(R.A.)

At Shaykhan, halfway between Madinah and Uhud, the thousand strong Muslim army led by the Prophet stopped. The sun had begun to sink beneath the horizon. The Prophet dismounted from his horse Sakb. He was fully dressed for battle. A turban was wound about his helmet. He wore a breastplate beneath which was a coat of mail which was fastened with a leather sword belt. A shield was slung across his back and his sword hung from his side.

As the sun set, Bilal called the adhan and they prayed. The Prophet then reviewed his troops once more and it was then that he noticed in their midst the presence of eight boys who despite their age were hoping to take part in the battle. Among them were Zayd's son Usamah and Umar's son Abdullah, both only thirteen years old. The Prophet ordered them all to return home immediately. Two of the boys however demonstrated that they were able fighters and were allowed to accompany the army to the Battle of Uhu d while the others were sent back to their families.

From an early age, Abdullah ibn Umar thus demonstrated his keenness to be associated with the Prophet in all his undertakings. He had accepted Islam before he was ten years old and had made the Hijrah with his father and his sister, Hafsah, who was later to become a wife of the Prophet. Before Uhud he was also turned away from the Battle of Badr and it was not until the Battle of the Ditch the he and Usamah, both now fifteen years old and others of their age were allowed to join the ranks of the men not only for the digging of the trench but for the battle when it came.

From the time of his hijrah till the time of his death more than seventy years later, Abdullah ibn Umar distinguished himself in the service of Islam and was regarded among Muslims as "the Good One, son of the Good One", according to Abu Musa al-Ashari. H e was known for his knowledge, his humility, his generosity, his piety, his truthfulness, his incorruptibility and his constancy in acts of ibadah.

From his great and illustrious father, Umar, he learnt a great deal and both he and his father had the benefit of learning from the greatest teacher of all, Muhammad the Messenger of God. Abdullah would observe and scrutinize closely every saying and act ion of the Prophet in various situations and he would practise what he observed closely and with devotion. For example, if Abdullah saw the Prophet performing Salat in a particular place, he would later pray in the same place. If he saw the Prophet makin g a supplication while standing, he would also make a dua while standing. If he saw him making a dua while sitting, he would do the same. On a journey if he saw the Prophet descend from his camel at a particular place and pray two rakats, and he had occa sion to pass on the same route, he would stop at the same place and pray two rakats. In a particular place in Makkah, he once observed the Prophet's camel making two complete turns before he dismounted and prayed two rakats. It might be that the camel did that involuntarily but Abdullah ibn Umar when he happened to be in the same place at another time, made his camel complete two turns before making it kneel and dismounting. He then prayed two rakats in precisely the same manner as he had seen the Prophet do.

Aishah, may God be pleased with her, noticed this devotion of Abdullah to the Prophet and remarked: "There was no one who followed the footsteps of the Prophet, may God bless him and grant him peace, in the places where he alighted as did Ibn Umar." In spite of his close observance of the Prophet's actions, Abdullah was extremely cautious, even afraid, of reporting the sayings of the Prophet. He would only relate a hadith if he was completely sure that he remembered every word of it. One of his contemporaries said:

"Among the companions of the Prophet, no one was more cautious about adding to or subtracting from the hadith of the Prophet than Abdullah ibn Umar." Similarly he was extremely cautious and reluctant to make legal judgments (fatwas).' Once someone came to him asking for a judgment on a particular matter and Abdullah ibn Umar replied: "I have no knowledge of what you ask." The man went on his way and Ab dullah clapped his hands in glee and said to himself: "The son of Umar was asked about what he does not know and he said: I do not know."

Because of this attitude he was reluctant to be a qadi even though he was well qualified to be one. The position of qadi was one of the most important and esteemed offices in the Muslim society and state bringing with it honor, glory and even riches but h e declined this position when it was offered him by the Khalifah Uthman. His reason for so doing was not that he underestimated the importance of the position of qadi but because of his fear of committing errors of judgment in matters pertaining to Islam. Uthman made him agree not to disclose his decision lest it might influence the many other companions of the Prophet who actually performed the duties of judges and juris consults.

Abdullah ibn Umar was once described as the "brother of the night." He would stay up at night performing Salat, weeping and seeking God's forgiveness and reading Quran. To his sister, Hafsah, the Prophet once said: "What a blessed man is Abdullah. Should he perform Salat at night he would be blessed even more." From that day, Abdullah did not abandon aiyam alLayl whether at home or on journeys. In the stillness of the nights, he would remember God much, perform Salat and read the Quran and weep. Like his father, tears came readily to his eyes especially when he heard the warning verses of the Quran. Ubayd ibn Umayr has related that one day he read these verses to Abdullah ibn Umar:

"How then (will the sinners fare on Judgment Day) when We shall bring forward witnesses from within every community and bring you (O Prophet) as witness against them? Those who were bent on denying the truth and paid no heed to the Apostle will on that Da y wish that the earth would swallow them but they shall not (be able to) conceal from God anything that has happened." (Surah an-Nisa, 4:41-42).

Abdullah cried on listening to these verses until his beard was moist with tears. One day, he was sitting among some close friends and he read: "Woe unto those who give short measure, those who, when they are to receive their due from people, demand that it be given in full but when they have to measure or weigh whatever they owe to others, give less than what is due. Do they not know that they are bound to be raised from the dead (and called to account) on an awesome Day, the Day when all men shall stan d before the Sustainer of all the worlds?" (The Quran, Surah al Mutaffifin, 83: 1-6). At this point he kept on repeating "the Day when all men shall stand before the Sustainer of all the worlds" over and over again and weeping until he was faint.

Piety, simplicity and generosity combined in Abdullah to make him a person who was highly esteemed by the companions and those who came after them. He gave generously and did not mind parting with wealth even if he himself would fall in want as a result. He was a successful and trustworthy trader throughout his life. In addition to this he had a generous stipend from the Bayt al-Mal which he would often spend on the poor and those in need. Ayyub ibn Wail ar-Rasi recounted one incident of his generosity: One day Umar received four thousand dirhams and a velvet blanket. The following day Ayyub saw him in the suq buying fodder for his camel on credit. Ayyub then went to Abdullah's family and asked:

"Didn't Abu Abdur-Rahman (meaning Abdullah ibn Umar) get four thousand dirhams and a blanket yesterday?" "Yes, indeed," they replied. "But I saw him today in the suq buying fodder for his camel and he had no money to pay for it." "Before nightfall yesterday. he had parted with it all. Then he took the blanket and threw it over his shoulder and went out. When he returned it was not with him. We asked him about it and he said that he had given it to a poor person," they explained.

Abdullah ibn Umar encouraged the feeding and the helping of the poor and the needy. Often when he ate, there were orphans and poor people eating with him. He rebuked his children for treating the rich and ignoring the poor. He once said to them: "You invite the rich and forsake the poor."

For Abdullah, wealth was a servant not a master. It was a means towards attaining the necessities of life, not for acquiring luxuries. He was helped in this attitude by his asceticism and simple life-style. One of his friends who came from Khurasan once brought him a fine elegant piece of clothing: "I have brought this thawb for you from Khurasan," he said. "It would certainly bring coolness to your eyes. I suggest that you take off these coarse clothes you have and put on this beautiful thawb."

"Show it to me then," said Abdullah and on touching it he asked: "Is it silk?" "No, it is cotton," replied his friend. For a little while, Abdullah was pleased. Then with his right hand he pushed away the thawb and said: "No! I am afraid for myself. I fear that it shall make arrogant and boastful. And God does not love the arrogant boaster."

Maymun ibn Mahran relates the following: "I entered the house of Ibn Umar. I estimated everything in his house including his bed, his blanket, his carpet and everything else in it. What I found was not a hundred dirhams' worth." That was not because Abdullah ibn Umar was poor. Indeed he was rich. Neither was it because he was a miser for indeed he was generous and liberal. 

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Asmaa Bint Abu Bakr

Asmaa bint Abu Bakr belonged to a distinguished Muslim family. Her father, Abu Bakr, was a close friend of the Prophet and the first Khalifah after his death. Her half- sister, A'ishah, was a wife of the Prophet and one of the Ummahat al-Mu 'm ineen. Her husband, Zubayr ibn al- Awwam, was one of the special personal aides of the Prophet. Her son, Abdullah ibn az-Zubayr, became well- known for his incorruptibility and his unswerving devotion to Truth. Asmaa herself was one of the first persons to accept Islam. Only about seventeen persons including both men and women became Muslims before her. She was later given the nickname Dhat an-Nitaqayn (the One with the Two Waistbands) because of an incident connected with the departure of the Prophet and her father from Makkah on the historic hijrah to Madinah. Asmaa was one of the few persons who knew of the Prophet's plan to leave for Madinah. The utmost secrecy had to be maintained because of the Quraysh plans to murder the Prophet. On the night of their departure, Asmaa was the one who prepared a bag of food and a water container for their journey. She did not find anything though with which to tie the containers and decided to use her waistband or nitaq. Abu Bakr suggested that she tear it into two. This she did and the Prophet commended her action. From then on she became known as "the One with the Two Waistbands". When the final emigration from Makkah to Madinah took place soon after the departure of the Prophet, Asmaa was pregnant. She did not let her pregnancy or the prospect of a long and arduous journey deter her from leaving. As soon as she reached Quba on the outskirts of Madinah, she gave birth to a son, Abdullah. The Muslims shouted Allahu Akbar (God is the Greatest) and Laa ilaaha illa Allah (There is no God but Allah) in happiness and thanksgiving because this was the first child to be born to the muhajireen in Madinah.

Asmaa became known for her fine and noble qualities and for the keenness of her intelligence. She was an extremely generous person. Her son Abdullah once said of her, "I have not seen two women more generous than my aunt A'ishah and my mother Asmaa. But their generosity was expressed in different ways. My aunt would accumulate one thing after another until she had gathered what she felt was sufficient and then distributed it all to those in need. My mother, on the other hand, would not keep anything even for the morrow." Asmaa's presence of mind in difficult circumstances was remarkable. When her father left Makkah, he took all his wealth, amounting to some six thousand dirhams, with him and did not leave any for his family. When Abu Bakr's father, Abu Quhafah (he was still a mushrik) heard of his departure he went to his house and said to Asmaa: "I understand that he has left you bereft of money after he himself has abandoned you." "No, grandfather," replied Asmaa, "in fact he has left us much money." She took some pebbles and put them in a small recess in the wall where they used to put money. She threw a cloth over the heap and took the hand of her grandfather --he was blind--and said, "See how much money he has left us". Through this strategem, Asmaa wanted to allay the fears of the old man and to forestall him from giving them anything of his own wealth. This was because she disliked receiving any assistance from a mushrik even if it was her own grandfather.

She had a similar attitude to her mother and was not inclined to compromise her honour and her faith. Her mother, Qutaylah, once came to visit her in Madinah. She was not a Muslim and was divorced from her father in preIslamic times. Her mother brought her gifts of raisins, clarified butter and qaraz (pods of a species of sant tree). Asmaa at first refused to admit her into her house or accept the gifts. She sent someone to A'ishah to ask the Prophet, peace be upon him, about her attitude to her mother and he replied that she should certainly admit her to her house and accept the gifts. On this occasion, the following revelation came to the Prophet: "God forbids you not, with regard to those who do not fight you because of your faith nor drive you out of your homes, from dealing kindly and justly with them. God loves those who are just. God only forbids you with regard to those who fight you for your Faith, and drive you from your homes, and support others in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances) that do wrong." (Surah al-Mumtahanah 60: 8-9).

For Asmaa and indeed for many other Muslims, life in Madinah was rather difficult at first. Her husband was quite poor and his only major possession to begin with was a horse he had bought. Asmaa herself described these early days: "I used to provide fodder for the horse, give it water and groom it. I would grind grain and make dough but I could not bake well. The women of the Ansar used to bake for me. They were truly good women. I used to carry the grain on my head from az-Zubayr's plot which the Prophet had allocated to him to cultivate. It was about three farsakh (about eight kilometres) from the town's centre. One day I was on the road carrying the grain on my head when I met the Prophet and a group of Sahabah. He called out to me and stopped his camel so that I could ride behind him. I felt embarrassed to travel with the Prophet and also remembered az-Zubayr's jealousy--he was the most jealous of men. The Prophet realised that I was embarrassed and rode on." Later, Asmaa related to az-Zubayr exactly what had happened and he said, "By God, that you should have to carry grain is far more distressing to me than your riding with (the Prophet)". Asmaa obviously then was a person of great sensitivity and devotion. She and her husband worked extremely hard together until their situation of poverty gradually changed. At times, however, az-Zubayr treated her harshly. Once she went to her father and complained to him about this. His reply to her was: "My daughter, have sabr for if a woman has a righteous husband and he dies and she does not marry after him, they will be brought together again in Paradise." Az-Zubayr eventually became one of the richest men among the Sahabah but Asmaa did not allow this to corrupt her principles. Her son, al-Mundhir once sent her an elegant dress from Iraq made of fine and costly material. Asmaa by this time was blind. She felt the material and said, "It's awful. Take it back to him". Al-Mundhir was upset and said, "Mother, it was not transparent."

"It may not be transparent," she retorted, "but it is too tight-fitting and shows the contours of the body." Al-Mundhir bought another dress that met with her approval and she accepted it. If the above incidents and aspects of Asmaa's life may easily be forgotten, then her final meeting with her son, Abdullah, must remain one of the most unforgettable moments in early Muslim history. At that meeting she demonstrated the keenness of her intelligence, her resoluteness and the strength of her faith. Abdullah was in the running for the Caliphate after the death of Yazid ibn Mu'awiyah. The Hijaz, Egypt, Iraq, Khurasan and much of Syria were favourable to him and acknowledged him as the Caliph. The Ummayyads however continued to contest the Caliphate and to field a massive army under the command of Al-Hajjaj ibn Yusuf ath-Thaqafi. Relentless battles were fought between the two sides during which Abdullah ibn az-Zubayr displayed great acts of courage and heroism. Many of his supporters however could not withstand the continuous strain of battle and gradually began to desert him. Finally he sought refuge in the Sacred Mosque at Makkah. It was then that he went to his mother, now an old blind woman, and said: "Peace be on you, Mother, and the mercy and blessings of God." "Unto you be peace, Abdullah," she replied. "What is it that brings you here at this hour while boulders from Hajjaj's catapults are raining down on your soldiers in the Haram and shaking the houses of Makkah?" "I came to seek your advice," he said. "To seek my advice?" she asked in astonishment. "About what?"

"The people have deserted me out of fear of Hajjaj or being tempted by what he has to offer. Even my children and my family have left me. There is only a small group of men with me now and however strong and steadfast they are they can only resist for an hour or two more. Messengers of the Banu Umayyah (the Umayyads) are now negotiating with me, offering to give me whatever wordly possessions I want, should I lay down my arms and swear allegiance to Abdul Malik ibn Marwan. What do you think?" Raising her voice, she replied: "It's your affair, Abdullah, and you know yourself better. If however you think that you are right and that you are standing up for the Truth, then persevere and fight on as your companions who were killed under your flag had shown perseverance. If however you desire the world, what a miserable wretch you are. You would have destroyed yourself and you would have destroyed your men." "But I will be killed today, there is no doubt about it." "That is better for you than that you should surrender yourself to Hajjaj voluntarily and that some minions of Banu Umayyah should play with your head." "I do not fear death. I am only afraid that they will mutilate me." "There is nothing after death that man should be afraid of. Skinning does not cause any pain to the slaughtered sheep." Abdullah's face beamed as he said: "What a blessed mother! Blessed be your noble qualities! I have come to you at this hour to hear what I have heard. God knows that I have not weakened or despaired. He is witness over me that I have not stood up for what I have out of love for this world and its attractions but only out of anger for the sake of God. His limits have been transgressed. Here am I, going to what is pleasing to you. So if I am killed, do not grieve for me and commend me to God."

"I shall grieve for you," said the ageing but resolute Asmaa, "only if you are killed in a vain and unjust cause." "Be assured that your son has not supported an unjust cause, nor committed any detestable deed, nor done any injustice to a Muslim or a Dhimmi and that there is nothing better in his sight than the pleasure of God, the Mighty, the Great. I do not say this to exonerate myself. God knows that I have only said it to make your heart firm and steadfast. " "Praise be to God who has made you act according to what He likes and according fo what I like. Come close to me, my son, that I may smell and feel your body for this might be the last meeting with you." Abdullah knelt before her. She hugged him and smothered his head, his face and his neck with kisses. Her hands began to squeeze his body when suddenly she withdrew them and asked: "What is this you are wearing, Abdullah?" "This is my armour plate." "This, my son, ls not the dress of one who desires martyrdom. Take it off. That will make your movements lighter and quicker. Wear instead the sirwal (a long under garment) so that if you are killed your 'awrah will not be exposed.

Abdullah took off his armour plate and put on the sirwal. As he left for the Haram to join the fighting he said: "My mother, don't deprive me of your dada (prayer)." Raising her hands to heaven, she prayed: "O Lord, have mercy on his staying up for long hours and his loud crying in the darkness of the night while people slept . . . "O Lord, have mercy on his hunger and his thirst on his journeys from Madinah and Makkah while he fasted . . . "O Lord, bless his righteousness to his mother and his father . . . "O Lord, I commend him to Your cause and I am pleased with whatever You decree for him. And grant me for his sake the reward of those who are patient and who persevere." By sunset, Abdullah was dead. Just over ten days later, his mother joined him. She was a hundred years old. Age had not made her infirm nor blunted the keenness of her mind.

Ahmed Hassan Arwo

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26 ka June maalinta xorriyadda SOMALILAND

26-ka Juun Maalinta Xorriyadda Somaliland: Ahmed Arwo Waxaynu xorriyadda qaadanay 26 June 1960 kuna beegneed 1 da Muharim 1380, oo ah maalinta sanadka ugu horeysa taariikhda Islaamka oo ina tusaysa sida loogu beegay Maalin barakaysan Ayaan darro se lama fulin hadafkii laga lahaa. Waa xuskii 64naad ee maalintii xorriyadda, maalintii gumeysigu ka huleelay dalkeen ka dib qarni uu talo xumo iyo wax qabad la'aan inagu maamulay, inagu kala qaybiyey oo uu nidaam qabiilaysan oon ka bixi lanay inoo dhigay. Waa ayaan xus iyo qaiimeyn mudan, ayaan weyn oo taariikh dahab ah leh, ayaan faan faan iyo farxadi umadeyna mideysay yar iyo weyn rag iyo dumar Waxa inaga dhigay Soomaliland een Soomalida kala kaga duwannay waa maalintan inteena ku abtirsata Somaliland isukeyn keyntay, inoo yeeshay dhul xadidan, dawladnimo iyo dhaqan dhaqaale inoo gaar ah. Iyadaa inaga dhigtay ummad taariikh gooni ah iyo dabecado u gaar ah leh. Iyadaa inaga dhigaty inaynu ku dhaadano magaca Soomaliland. Iyadaa u sal ah oo dhashay halgamadii ina soo maray ee uu ugu dambeeyey kii SNM ee aynu dib u dhisnay jamhuuriyaddii labaad kolkaynu dib ula soo noqonay qaranimadii aynu ku luminay haybaddii 26ka Juun. 26kii Juun 1960, waa dharaartii aynu gobanimada helnay, waa ayaantii aynu noqonay dal xor ah oo ka mid ah dalalka adduun weynaha, waa maalintii ay ina aqoonsadeen dalal ka badan 30. Waa ayaantii abwaan iyo hoobal tooni aanu wax la hadhin. Waa dharaartii Alle ha u naxariistee Cabdillahi Suldaan Timacadde iyo Cabdi Iidaan tiriyeen gabayada taariikhiga ah een doogoobin. 26kii Juun 1960, waxay ahayd maalin in badan la saadaalinaayey. Waxay ahayd maalin rag iyo dumar, ciroole iyo caruur loo ciyaaray, loo soo jeeday, loo xaragooday. Waxay ahayd maalin intii dhalatay wiil iyo gabadhba loo bixiyey sitiin, dhalinyaro badanina ay ku beegeen arooskooda. Waxay ahayd maalin wiil iyo gabadhii dhalatay lagu tilmaamay cawo dhalad. Waxay ahayd maalin xisbiyada qaran, mucaarad iyo muxaafid ay gacmaha is qabsadeen. Maalin hadal macaan iyo weji furan leysku salaamay. Maalin miskiinka taakulintiisa la kala boobay. Maalin Soomaali madax kor u qaaday. Maalin kii shalay ku gumeysanaayey uu magan kuu noqday. Waxay ahayd maalintii u horeysay ee 5ta Soomaali dhammaan wada ciiday. Waa dharartii u horeysay ee dal xor ah oo Soomaaliyeed dhashay. Haddaba waxa dadka qaar isku qaldaan maalintan qaayaha leh ee la odhan karo waa tan ugu mudan ummadda Soomaaliyeed, iyo dhibaatadii, burburkii iyo dilkii ka dambeeyey ee dhaliyey inay burburto hilowgii iyo himiladii weyneed ee midnimada shanta Soomaaliyeed. Halgamayaashii ay horseedka u ahaayeen xisbiyadii NUF, USP iyo SNL, waxay ahaayeen qaar niyad wanaagii ay u hayeen midnimada Soomaaliyeed si shuruud la,aan ah oo weliba qayb xuma ah ula mataanooba Konfurta. Lagama helin dhankooda xaqsoor wacan iyo maamul rumeyn kara hadafkii weynaa ee israaca. Waxay noqdeen laba shuraakoobay oon si cadaalad ah dheefta ay wadajirka ku heleen u sinayn. Waa cadaalad darada lagala kulmay Koonfur tan ay ka dhalatay taariikhda madow ee israaca inaga soo gaadhay ee ma aha mid loo nisbayn karo 26ka Juun iyo maalinta gobannimada Somaliland. Bal u fiirso waxa la ciyimay in shanta Soomaaliyeed shan maalmood oo isku xigta loo diyaariyo. Waxa la gartay in Somaliland oo u horreysaa qaadato 26ka Juun, Xamarna 30ka Juun, Kowda Juulayna noqoto maalinta israaca oo marba cidda xorowdaa ay kuwa xorta ah ku soo biirto. Waxa loo daayey 27, 28, iyo 29ka Juun seddexdii aan weli xoroobin. Waxa soo raacday Jabuuti oo sidii loo qorsheeyey qaadatay 27kii Juun. Labada kalena loo jaangooyey Soomali Galbeed iyo NFD.Taas ayey ku dhisnayd hammigii iyo himmiladii is-raaco. Waxba kaga noqonmaayo dhibtii, dilkii, dulmigii inaga soo gaadhay is-raaca, waayo weynu ka bogsanay oo manta waxaynu nahay dal xor ah oo midaysan, nabad ah oo dimuquraadi ah. Waxa Soomali u dan ah in qolo walba halkeeda ay nabad iyo horumar ku gaadho. Waxaynu ognahay in Somalida Kenya iyo Itoobiyaba ay maanta gaadheen horumar iyo nabad. Taasi ayaa inoo xaqiijisay in nabadda iyo wadjirka inta isku dalka ihi fure u tahay horumarka. Waa inaynu ka horeysiina danta shacbiga nabadda u buka hadafka gaaban ee siyaasiga jaceylka madaxnimo dhaafsiisanaaya nolasha dadkiisa. Waa in taliska Soomaliya uu garwaaqsadaa rabitaanka Shacbiga Soomaliland sida uu u aqoonsaday doonista iyo masiirka Soomalida Itoobiya iyo kuwa Kenya, horeyna aynu u oggolaanay walaalaheen Jabuuti oo markaynu u baahannay inoo noqday garab aynu ku tiirsano iyo dhul aynu ku badbaadno. Aan ku laabto astaamaha maalintan.26ka Juun waa maalin rajo wanaag iyo saadaal suuban la kowsatay ee waa in la mariyaa maamuuska ay leedahay oon hoos loo dhigin. Waa inay noqotaa mid qalin dahab ah lagu qoro, lana soo ban dhigo qiimaha xoriyaddu leedahay. Tani wax xidhiidha lama laha dhibaatooyinkii ka dhashay is-raaca oy sababteedu ahayd arrin inagaga timid meel aan la filayn.Yaan leysku xidhin gumeysi erigii iyo khasaarihii lagala kulmay israaca. Waa in la xusaa ragii u soo halgamay xoriyadda abwaano, siyaasiin, odayaal iyo culumaba. Sidoo kale waa in la xusaa xisbiyadii jiray iyo giraanta taariikhda oo lagu xidhiidhiyo halgankii SNM, iyo dhammaan halgamadii ka horeeyey ee sida dastuurku sheegay ka bilaabmaayo kii Daraawiishta, iyadoo la maamuusaayo ciddii ku dhimmatay,ku-dhawacantay, kuwa ku agoonoobay iyo inta nool oo la qadariyo. Waa in ubadka loo qoraa taariikhda. Ogow cidda aan aqoon waxay shallayto ahayd ma garan karto waxay noqon berito. . 26ka Juun waxa dhaliyey muwaadiniin gacmaha is haysta, kala xisbi ah, kala beel ah, oo wadaninimo walaalaysay. Waa lama iloobaan geesinimadii Faarax Oomaar iyo Sheekh Bashiir, halgankii seddexda xisbi ee SNL, NUF iyo USP.Waxaan la iloobayn kaalinta ay ka qaateen abwaanada Timacadde, Cabdi Iidaan, Barkhad Cas, Cabdillahi Qarshe, Guduudo, Cali Sugule iyo dhammaan Walaalo Hargeysa. Sidoo kale siyaasiinta iyo odayada ay ka midka ahaayeen Suldan Cabdillahi, Suldaan Cabdirahmaan, Garad Ali , Goodaad, Cigaal, Axmed Xasan, Michael Mariono iyo dhammaan intii halganka dheer u soo martay xoriyadda dalkeena hooyo. Waa dharaartaan waxyeeladii dhaqdhaqnay, noqonay qaran xor ah oo ku biiray dunida xorta ah. Waa ayaanta aynu xididka u taagnay qarannimada Soomaliland. Waana iyada tan aynu u garnaqsanaa ee sharciyeynaysa qarannimadeena. 26 June 1960, rabitaanka shacbiga ayaa caydhiyey isticmaarkii Ingiris, isla rabitaanka dadweynaha ayaa sidoo kale soo celiyey kolkay fool habowday dhidib adagna u taagay qarannimada Soomaliland.. GUJI HOOS OO DHEGEYSO0 ABWAAN TIMOCADDE AHUN IYO GABAYGII CAANKA AH EE 28KA JUUN http://www.youtube.com/watch?v=Fo0bE5t2gdg Aan xusno oon siino qiimaha ay leedahay. Axmed Xasan Carwo

5TH TARAWEEH Tonight's taraweeh consists of the whole of Lâ Yuhibbu llâh and the first quarter of Wa ithâ sami'û. The Sûrahs covered are the last quarter of An Nisâ' (the Women) and the complete Mâ'ida (the Table). The last portion of Sûrah An Nisâ' deals with the wrongs of the Ahl Kitâb and also mentions those people who were honourable exceptions. The outcome of both these types of people is discussed. Sûrah Mâ'ida retells how the Jews and Christians had corrupted themselves and how Islam came to show man perfect guidance once more. It refers to the Christians with whom Allah (SWT) took a promise, "but they forgot a good part of the message that was sent to them", i.e. they rejected the order which Jesus gave to his disciples to welcome Prophet Muhammad "(SAW) when he would come. In contrast to the corruption of Christianity and Judaism, the rules of Islam relating to food, cleanliness and justice are recapitulated. The fourth verse contains the memorable declaration: "This day have I perfected for you your religion". This was the last verse of a legal import to be revealed. It was sent down in 10 A.H., during Muhammad ((SAW)'s last Hajj. The Sûrah begins by appealing to mankind that all obligations, whether they are human or Divine, are holy; therefore, they must be fulfilled. Rules relating to food are next laid down: "dead meat, blood and pork" are forbidden for health reasons. Any animal slaughtered in the name of a being other than Allah (SWT) is also forbidden to be eaten because Islam wants to do away with superstition and emphasise that every act of man if for the pleasure of Allah (SWT) alone." All things good and pure" are lawful. Laws are also laid down regarding our relations with the Ahl Kitâb, to show that a true Muslim should not have bias or hatred towards a man of another religion. Cleanliness of body, justice and uprightness of dealing are emphasized showing that these acts are nearest to Piety. The Qur'ân now discusses the Jews and Christians who broke their promises with Allah (SWT). As a result of this, Allah (SWT) caused them to remain without His favours. The Jews wandered in the wilderness. In spite of all this, Allah (SWT) has sent, for everyone's guidance, an Apostle who is "a bringer of glad tidings and a warner (from evils)." The murder of the pious Abel by his evil brother Cain shows the type of treatment which the just man suffers from the envious one. But Allah (SWT) will punish the wicked, that is why the just man should not grieve or worry. Muslims must be fair-minded always because true justice is in agreement with Allah (SWT)'s law. At the same time the Muslims must not take for friends and protectors those in whose hearts is a disease to whom religion is a joke. Piety, humility and any good points among the Christians must be appreciated. Muslims must enjoy all that is good and lawful, and be thankful to Allah (SWT) for His favours. Swearing, drinking, gambling, killing of game in the sacred territory (Haram Sharîf), superstitions of all kinds and giving false evidence are condemned. The miracles of 'Isâ (AS) are recounted, and how they were misused by the Christians. The fate of those who raised 'Isâ (AS)'s status to that of a god or a son of God is briefly described. Quran Almajed #Islam #Muslims #RamadanMubarak1445H

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