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Rekindling The Flame Of Imaan

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October 2016

The Gaze: An Arrow from the Arrows of Shaytaan

Tha’laba Ibn Abdul Rahman رضي الله عنه‎‎

Tha’laba Ibn Abdul Rahman رضي الله عنه‎‎ was a young man from the Ansaar who ‎‎always ran errands for the prophet ﷺ. One day while walking through the city of Medina, he passed by a house with an open door. Out of curiosity he took a glance inside. In this glance, he saw the curtain being blown away from a bathroom entrance where a woman was bathing.

He immediately lowered his gaze. With an extreme feeling of guilt and hypocrisy he thought to himself, “How could I be of the companions, one that is close to the Prophet ﷺ, one who runs his errands and be so horrible as to disrespect peoples privacy?” He also feared that Allah would reveal to the prophet ﷺ, evidence of his hypocrisy. His guilt denied him to ever show his face to the prophet ﷺ so he ran away.

Days went by and the prophet kept asking the other companions if they had seen Thalaba رضي الله عنه‎‎. No one had seen him. The prophet ﷺ began to worry about Thalaba رضي الله عنه‎‎ so he sent a few of the companions رضي الله عنه to look for him everywhere, among them were Umar Ibn Al Khattab رضي الله عنه and Salman Al Farsi رضي الله عنه. They looked everywhere in Medina, and on the out skirts of Madina, until they came about a set of mountains between Mecca and Medina where some nomads where herding sheep.

The companions رضي الله عنه asked the nomads if they had seen a young man with Thalabaرضي الله عنه’s characteristics. They told the companions رضي الله عنه about a weeping boy who had been there for 40 days. He would come down from the mountains once a day weeping and drank the milk they would offer him. Then he went back up the mountains weeping, crying, always asking for Allah for forgiveness, and saying words of repentance. So the companions رضي الله عنه waited until he came down and watched him. He had lost weight. His countenance reflected sorrow as he drank the milk that was mixed with his tears.

The companions رضي الله عنه insisted that they take him back to the prophet ﷺ but he refused and asked them if Allah had revealed verses saying he was a hypocrite. They told him that they had no knowledge of any such verses. He was taken back to Medina where the Prophet ﷺ went to see him. He asked again if Allah had put him among the hypocrites or revealed that he was.

The Prophet ﷺ assured him that there were no such verses. He laid out Thalaba’s tired, weak body and placed Thalaba’s head on his lap. He said, “Oh Prophet of Allah remove the head of a sinner away from you.” The prophet ﷺ comforted him until he told the Prophet ﷺ, “I feel as though ants are walking between my flesh and bones.”

The prophet ﷺtold him it was death and his time had come. He witnessed while Thalaba رضي الله عنه’s head was on his lap, Thalaba رضي الله عنه proclaiming “There is no god worthy of worship other than Allah, and that Muhammed ﷺ is the messenger of Allah.” The prophet ﷺ washed Thalaba and carried him to the grave.

It is narrated that on their way to bury Thalaba, the prophet ﷺ walked on tip toes as though he were in a crowd and afraid to tramp some one. When Umar  رضي الله عنه asked about this, the Prophet ﷺ explained that there were so many angels accompanying his Janazah that he ﷺ was afraid that he might tramp the wing of an angel!

Protecting the gaze

Before the next sahabah post please read this blog. This blog post makes you realise how great this sin is even though many don’t realise it. This is one of the major differences between us and the sahabah. The Sahabah رضي الله عنه‎‎ realised how detrimental each and every sin could be and thus spent their lives going to great lengths trying to rectify and gain forgiveness for their sins. How many of us can say that we have control of our gaze? If we can identify a non mahram, if we can put a face to that person we obviously don’t! Leave alone just looking at a non-mahram, how many of us have even -Astaghfirullah- seen the satr of a non mahram? Immodest dressing has become so common that nobody even registers its wrong anymore. Take for example short pants, the thigh is the satr of even a male to a male and a female to a female, leave alone a non mahram of the opposite gender yet its sad that some of our muslims even dress like that not realising that their own mother is not even supposed to see that as it is satr yet they dress like that in public. Read this story and ask ourselves- how often do we sin and once we recognize the sins we’ve committed, whether they’re major or minor sins…how does recognizing our sins affect us? Do we stop upon recognition and feel remorse and turn to Allah seeking forgiveness, or are we too busy and heedless to even recognize the sin let alone repent to Allah. And some of us pay so little attention to sins, that we don’t even think they’re worth thinking about because we assume they’re so ‘insignificant’. May Allah give us all the ability to recognize our sins, turn to Him in sincere repentance and may He forgive us, Ameen!

The friend of the Quraan…

In the fourth year after the Hijrah, The Prophet received news that tribes from distant Najd were planning an attack. To have the upper hand over them, the Prophet gathered a force of over four hundred men and set out eastwards. Among this force was the young Madinan, Abbad ibn Bishr رضي الله عنه.

Arriving at Najd, the Prophet found the habitations of the hostile tribes strangely deserted of men. Only women were about. The men had taken to the hills. Some of them regrouped and prepared to fight. The time of Salat al-Asr came. The Prophet feared that the hostile tribesmen would attack them during prayer. He arranged the Muslims in ranks and divided them into two groups and performed Salat al Khawf

On beholding the disciplined ranks of the Muslims the hostile tribesmen became uneasy and afraid. The Prophet had made his presence felt and something of his mission was now known in the central highlands of Arabia when he departed peacefully.

On the way back, the Prophet pitched camp in a valley for a night. As soon as the Muslims had settled their camel mounts, the Prophet ﷺ, asked: “Who will be our guard tonight?” “We, Oh Messenger of Allah,” said Abbad ibn Bishr رضي الله عنه and Ammar ibn Yasir رضي الله عنه. Abbad and Ammar رضي الله عنه left for the mouth of the valley to take up duty. Abbad رضي الله عنه saw that Ammar was tired and asked him: “What part of the night do you wish to sleep, the first or the second?” “I shall sleep during the first part,” said Ammar رضي الله عنه who was soon fast asleep.

The night was clear, calm and peaceful.. Abbad رضي الله عنه felt serene. There was no movement, no threatening sign. Why not spend the time in ibadah (worship) and reciting the Quran? How delightful it would be to combine the performance of Salat with the measured recitation of the Quran which he so much enjoyed.

In fact Abbad رضي الله عنه was enthralled by the Quran from the moment he first heard it being recited by the beautiful voice of Musab ibn Umayr رضي الله عنه. That was before the Hijrah when Abbad was just about fifteen years old. The Quran had found a special place in his heart and day and night thereafter he would be heard repeating the glorious words of God so much so that he became known among the Prophet’s companions as the “friend of the Quran”.And so in the stillness of the night, at the mouth of the valley in Najd, Abbad رضي الله عنه stood up, faced the Qiblah, And began his salaah. Finishing Surah Fatihah of the Quran, he began reciting Surah al-Kahf in his sweet, captivating voice.

While he was thus absorbed in reciting and reflecting upon the Divine Words, eternal words of illumination and wisdom, a stranger stalked the outskirts of the valley in search of the Prophet Muhammad ﷺ and his followers. He was one of those who had planned to attack the Prophet ﷺ but who had fled into the mountains on the approach of the MusIims.

From a distance, the man saw the figure of Abbad رضي الله عنه silhouetted at the mouth of the valley and he knew that the Prophet and his followers must be inside the valley. Silently he drew his bow and let fly an arrow. Unerringly it embedded itself in Abbad’s flesh.

Calmly, Abbad رضي الله عنه pulled out the arrow from his body and went on with his recitation, still absorbed in his Salat. The attacker shot a second and a third arrow both of which also found their mark. Abbad pulled out one and then the other. He finished his recitation, made ruku and then sujud. Weak and in pain, he stretched out his right hand while still in prostration and shook his sleeping companion. Ammar رضي الله عنه awoke. Silently, Abbad continued the Salat to its end and then said: “Get up and stand guard in my place. I have been wounded.”

Ammar رضي الله عنه jumped up and began to yell. Seeing them both the attacker fled into the darkness. Ammar turned to Abbad رضي الله عنه as he lay on the ground, blood flowing from his wounds.

“Subhanallah! Why didn’t you wake me when you were hit by the first arrow?” “I was in the midst of reciting verses of the Quran which filled my soul with awe and I did not want to cut short the recitation. The Prophet had commanded me to commit this surah to memory. Death would have been dearer to me than that the recitation of this surah should be interrupted.”

Aishah, the wife of the Prophet ﷺ, once said: “There are three persons among the Ansar whom no one could excel in virtue: Sad ibn Muadh, Usayd ibn hudayr and Abbad ibn Bishr رضي الله عنه.”

True beauty lies within…

بسم الله الرحمن الرحيم

His name is not well known, his life and deeds not sung about nor recounted with reverance, he was not tall, nor handsome and neither was he known as a gallant warrior before the advent of Islaam. In short, he was utterly contrary to the normal heroes of the past.

Julaybib رضي الله عنه

His name was unknown. His nickname was unusual and incomplete. Julaybib means “small grown” being the diminutive form of the word “Jalbab “. The name is an indication that Julaybib was small and short, even of dwarf-like stature. More than that, he is described as being “damim” which means ugly, deformed, or of repulsive appearance.

Even more disturbing, for the society in which he lived, Julaybib’s lineage was unknown. There is no record of who his mother or his father was or to what tribe he belonged. Julaybib could not expect any compassion or help, any protection or support from a society that placed a great deal of importance on family and tribal connections. In this regard, all that was known of him was that he was an Arab and that, as far as the new community of Islam was concerned, he was one of the Ansar. Perhaps he belonged to one of the outlying tribes beyond Madinah and had drifted into the city or he could even have been from among the Ansar of the city itself.

The disabilities under which Julaybib lived would have been enough to have him ridiculed and shunned in any society and in fact he was prohibited by one person, a certain Abu Barzah of the Aslam tribe, from entering his home. He once told his wife: “Do not let Julaybib enter among you. If he does, I shall certainly do (something terrible to him).”

Was there any hope of Julaybib being treated with respect and consideration? Was there any hope of his finding emotional satisfaction as an individual and as a man? Was there any hope of his enjoying the relationships which others take for granted? And in the new society emerging under the guidance of the Prophet ﷺ , was he so insignificant as to be overlooked in the preoccupation with the great affairs of state and in the supreme issues of life and survival which constantly engaged the attention of the Prophet?

The Prophet ﷺ, however, considered Julaybib to be a dear friend, and was thus keen to help him. He set about trying to find him a wife, knowing that without his assistance, it was highly unlikely that his friend would be married. Just as he was aware of the great issues of life and destiny, the Prophet of Mercy ﷺ  was also aware of the needs and sensibilities of his most humble companions. With Julaybib in mind, the Prophet  ﷺ went to one of the Ansar and said: “I want to have your daughter married.” “How wonderful and blessed, O Messenger of God and what a delight to the eye (this would be),” replied the Ansari man with obvious joy and happiness. “I do not want her for myself,” added the Prophet. “Then for whom, O Messenger of God?” asked the man, obviously somewhat let down. “For Julaybib,” said the Prophet ﷺ.

The Ansari must have been too shocked to give his own reaction and he merely said: “I will consult with her mother.” And off he went to his wife. “The Messenger of God, ﷺ, wants to have your daughter married,” he said t o her. She too was thrilled. “What a wonderful idea and what a delight to the eye (this would be).” she said. “He doesn’t want to marry her himself but he wants to marry her to Julaybib,” he added. She was flabbergasted.

“To Julaybib! No, never to Julaybib! No, by the living God, we shall not marry (her) to him.” she protested.

As the Ansari was about to return to the Prophet ﷺ to inform him of what his wife had said, the daughter who had heard her mother’s protestations, asked: “Who has asked you to marry me?”

Her mother told her of the Prophet ﷺ’s request for her hand in marriage to Julaybib. When she heard that the request had come from the Prophet and that her mother was absolutely opposed to the idea, she was greatly perturbed and said:

“Do you refuse the request of the Messenger of Allah ﷺ? Send me to him for he shall certainly not bring ruin to me.” This was the reply of a truly great person who had a clear understanding of what was required of her as a Muslim. What greater satisfaction an d fulfillment can a Muslim find than in responding willingly to the requests and commands of the Messenger of God! No doubt, this companion of the Prophet, whose name we do not even know had heard the verse of the Quran: “Now whenever God and His Apostle have decided a matter, it is not for a believing man or believing woman to claim freedom of choice in so far as they themselves are concerned. And he who disobeys God and His Prophet has already, most obviously, gone astray.” (The Quran, Surah al-Ahzab, 33:36).

This verse was revealed in connection with the marriage of Zaynab bint Jahsh and Zayd ibn al-Harithah which was arranged by the Prophet ﷺ to show the spirit of equality in Islam. Zaynab at first was highly offended at the thought of marrying Zayd a former slave and refused to do so. The Prophet prevailed upon them both and they were married. The marriage however ended in divorce and Zaynab was eventually married to the Prophet himself. It is said that the Ansari girl read the verse to her parents and said :

“I am satisfied and submit myself to whatever the Messenger of God deems good for me.” The Prophet ﷺ heard of her reaction and prayed for her: “O Lord, bestow good on her in abundance and make not her life one of toil and trouble.”

Among the Ansar, it is said there was not a more eligible bride than she. She was married by the Prophet ﷺ to Julaybib and they lived together until he was killed.

And how was Julaybib killed? He went on an expedition with the Prophet ﷺ , soon after his marriage, leaving behind his life as a newly wed, and an encounter with some mushrikin ensued. When the battle was over, the Prophet ﷺ asked his companions: “Have you lost anyone?” They replied giving the names of their relatives of close friends who were killed. He put the same questions to other companions and they also named the ones they had lost in the battle. Another group answered that they had lost no close relative whereupon the Prophet ﷺ said:

“But I have lost Julaybib. Search for him in the battlefield.” They searched and found him beside seven mushrikin whom he had struck before meeting his end. The Prophet ﷺ stood up and went to the spot where Julaybib, his short and deformed companion, lay. He stood over him and said: “He killed seven and then was killed? He is of me and I am of him.”

He repeated this two or three times. The Prophet ﷺ then took him in his arms and it is said that he had no better bed besides the forearms of the messenger of God. The Prophet ﷺ then dug for him a grave and himself placed him in it. He did not wash him for martyrs are not washed before burial.

Julaybib and his wife are not usually among the companions of the Prophetﷺ whose deeds are sung and whose exploits are recounted with reverence and admiration as they should be. But in the meagre facts that are known about them and which have here been re counted we see how humble human beings were given hope and dignity by the Prophet ﷺ where once there was only despair and self-debasement.

The attitude of the unknown and unnamed Ansari girl who readily agreed to be the wife of a physically unattractive man was an attitude which reflected a profound understanding of Islam. It reflected on her part the effacement of personal desires and prefe rences even when she could have counted on the support of her parents. It reflected on her part a total disregard for social pressures. It reflected above all a ready and implicit confidence in the wisdom and authority of the Prophet ﷺ in submitting herse lf to whatever he deemed good. This is the attitude of the true believer.

In Julaybib, there is the example of a person who was almost regarded as a social outcast because of his appearance. Given help, confidence and encouragement by the noble Prophet ﷺ, he was able to perform acts of courage and make the supreme sacrifice and deserve the commendation of the Prophet ﷺ : “He is of me and I am of him.”

Request for Dua’s. Going for my driver’s license tomorrow. Z @ LOST!

Saved by the truth..

Dynamite comes in small packages…

 

بسم الله الرحمن الرحيم

Baraa’ رضي الله عنه‎‎

Baraa’  رضي الله عنه‎‎ was thin and wiry with so little flesh on his bones, yet in single handed combat. He defeated and killed many opponents, In the midst of battles he was an outstanding fighter against the non-believers. He was so courageous and daring that Umar رضي الله عنه‎‎ who was the Khalifah at that time, once wrote to his governors throughout the Islamic State that they should not appoint him to lead any army, fearing that he might have them all killed by his daring exploits.

When Baraa’ رضي الله عنه‎‎ used to fight he was not one of those who were looking for victory, even though victory was the ultimate achievement, Baraa’رضي الله عنه‎‎ s only wish was for Martyrdom, and to end his life in one of the battles against the enemies of Islam. His love for Martyrdom was the reason that he did not miss any of the battles with the Prophet ﷺ . One day when Baraa’رضي الله عنه‎‎  was visited by his friends he looked at them and said: “I see you might be worried that I might die on my bed, no by Allah, Allah will not deprive me of shahada (martyrdom)”.

In the battle of Yamamah, The army of Musaylimah took refuge in an orchard. The orchard was vast, with high walls and Musaylimah and his thousands of forces locked the entrance. They were able to take shelter behind the walls as if they were in a fortress, and rained their arrows down upon the Muslims. Baraa’ رضي الله عنه‎‎ came forth, and told his people: “Put me on a shield, raise it on your lances, and toss me over the wall near to the gate. I will open the gates to you, or die as a martyr.”

Within moments he was sitting on a shield, with his slight body which weighed little, and dozens of lances lifted him, and then tossed him into the Orchard of death. Like a thunderbolt from on high, he descended on the enemy, and killed ten of them before he was able to open the gate. The Muslims poured in through the gates and over the wall, felling with their sword the renegade forces by the thousands, until they reached Musaylimah and killed him.

As for Baraa’ رضي الله عنه‎‎ he was carried off the field with more than eighty sword and arrow wounds. Khaalid Ibnul-Waleedرضي الله عنه‎‎  stayed with him for a month, nursing him until Allah restored his health, just as He had granted the Muslims victory because of him.

Baraa’ رضي الله عنه‎‎  continued to long for death as a martyr, a fate, which had eluded him at the battle of Al-Yamamah. In his longing for his fate, and for reunion with his beloved Prophet ﷺ he committed himself to one battle after another.

At the battle of Tustar in Persia, the Muslims who had besieged the Persians became more desperate, they lowered over the wall chains with huge grappling hooks which had been heated until they were red hot. On them, they would impale the Muslims, and would raise the victims up. One of the hooks caught Anasرضي الله عنه‎‎, the brother of Baraa ‘. When Baraa’  رضي الله عنه‎‎     realized what was happening to his brother, he scaled the wall of the fortress until he was able to seize the chain and remove the hook form his brother’s body. His hand started to burn and give off smoke, but he did not give up until he had saved his brother. Then he fell to the ground, with nothing left of his hand but bare bones.

During this battle, Baraa’ رضي الله عنه‎‎ prayed to Allah to grant him death as a martyr. Allah granted him his request, and he finally fell, overjoyed that he was to meet his Lord.

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