`ABD ALLAH IBN `UMAR (The Persistent and Repentant to Allah)

                 ABD ALLAH IBN `UMAR 

    (The Persistent and Repentant to Allah)

When he was at the peak of his long life he said, " I swore the oath of allegiance to the Prophet (PBUH). I never broke my oath, nor have I turned to something else to this day. I never swore allegiance to those in civil strife, nor did I awake a sleeping Muslim."

These words are a summary of the life of that virtuous man who lived past the age of 80. His relationship with Islam and the Prophet began when he was only 13 years old, when he accompanied his father to the battle of Badr, hoping to have a place among the Mujaahiduun, but he was sent back by the Prophet due to his young age. Since that day - and even before that when he accompanied his father on his Hijrah to Al-Madiinah - that young boy who possessed premature manly merits began his relation with the Prophet of Islam (PBUH).

From that day till the day he passed away at the age of 85, we will always find him persistent,repentant, never deviating from his path, not even by a hairbreadth, never breaking the oath of allegiance which he had sworn, nor breaking a pledge he had made. The merits of `Abd Allah Ibn `Umar, which dazzle people's vision, are abundant. Among these are his knowledge, modesty, the straightness of his conscience and path, his generosity, piety, persistence in worship, and his sincere adherence to the Prophet's model. By means of all these merits and qualities did Ibn `Umar shape his unique personality, his sincere and truthful life.

He learned a lot of good manners from his father, `Umar Ibn Al khattaab, and together with him, they learned from the Prophet (PBUH) all the good manners and all that can be described as noble virtues.

Like his father, his belief in Allah and His Prophet was perfect; therefore, the way he pursued the Prophet's steps was admirable. He was always looking at what the Prophet was doing in every matter and then humbly imitating his deeds to the finest detail. For example, wherever the Prophet prayed, there also would lbn `Umar pray, and on the same spot. If the Prophet invoked Allah while standing, then lbn 'Umar would invoke Allan while standing. If the Prophet invoked Allah while sitting, so also would lbn `Umar invoke Allah while sitting. On the same particular route where the Prophet once dismounted from his camel and prayed two rak'ahs, so would lbn `Umar do the same while traveling to the same place.

Moreover, he remembered that the Prophet's camel turned twice at a certain spot in Makkah before the Prophet dismounted and before his two rak'ahs of prayer. The camel may have done that spontaneously to prepare itself a suitable halting place, but lbn `Umar would reach that spot, turn his camel in a circle, then allow it to kneel down. After that he would pray two rak'ahs in exactly the same manner he had seen the Prophet (PBUH) do. Such exaggerated imitation once provoked the Mother of the Believers `Aa'ishah (may Allah be pleased with her) to say, "No one followed the Prophet's steps in his coming and going as lbn `Umar did."

He spent his long, blessed life and his firm loyalty adhering to the Prophet's Sunnah to the extent that a time came when the virtuous Muslims were asking Allan, "O Allah, save lbn `Umar as long as I live so that I can follow him. I don't know anyone still adhering to the early traditions except him."

Similar to that strong and firm adherence to each of the Prophet's steps and practice (Sunnah) was lbn `Umar's respect for the Prophetic traditions (Hadith). He never related a hadith unless he remembered it to the letter. His contemporaries said, "None of the Companions of the Prophet was more cautious not to add or subtract something from a hadith than `Abd Allah lbn `Umar."

In the same way he was very cautious when giving a fatwah (legal formal opinion in Islamic law).

One day somebody came to ask him a fatwah . When he put forward his question, lbn `Umar answered, "I have no knowledge concerning what you are asking about." The man went his way. He had hardly left the place when Ibn `Umar rubbed his hands happily saying to himself, "Ibn `Umar has been asked about what he doesn't know, so he said, ` I don't know!'" He was very much afraid to perform ijtihaad (independent judgment in a legal question) in his fatwah, although he was living according to the instructions of a great religion, a religion which grants a reward to the one who makes a mistake and two rewards to the one who comes out with a correct righteous fatwah. However, lbn `Umar's piety deprived him of the courage to make any fatwahs.

In the same way he refrained from the post of judge. The position of a judge was one of the highest positions of state and society, guaranteeing the one engaged in it wealth, prestige, and glory. But why should the pious Ibn `Umar need money, prestige, and glory? The Caliph `Uthmaan once sent for him and asked him to hold the postion of judge but he apologized. `Uthmaan asked him, "Do you disobey me?" Ibn `Umar answered, "No, but it came to my knowledge that judges are of three kinds one who judges ignorantly: he is in hell; one who judges according to his desire: he is in hell; one who involves himself in making ijtihaad and is unerring in his judgment. That one will turn empty-handed, no sin committed and no reward to be granted. I ask you by Allah to exempt me." `Uthmaan exempted him after he pledged him never to tell anyone about that, for `Uthmaan knew Ibn `Umar's place in people's hearts and he was afraid that if the pious and virtuous knew his refraining from holding the position of judge, they would follow him and do the same, and then the Caliph would not find a pious person to be judge.

It may seem as if Ibn `Umar's stance was a passive one. However, it was not so. Ibn `Umar did not abstain from accepting the post when there was no one more suitable to hold it than himself. In fact a lot of the Prophet's pious and virtuous Companions were actually occupied with fatwah and judgment.

His restraint and abstention would not paralyze the function of jurisdiction, nor would it cause it to be held by unqualified ones, so Ibn `Umar preferred to devote his time to purifying his soul with more worship and more obedience. Furthermore, in that stage of Islamic history, life became more comfortable and luxurious, money more abundant, positions and authoritative ranks more available. The temptation of money and authoritative ranks began to enter the hearts of the pious and faithful , which made some of the Prophet's Companions - Ibn `Umar among them - to lift the banner of resistance to that temptation by means of making themselves models and examples of worship, piety, and abstention, refraining from high ranks in order to defeat their temptation.

Ibn `Umar made himself a "friend of the night", praying at night, crying, and asking forgiveness during its latter hours before daybreak. He had once, during his youth, seen a dream. The Prophet interpreted it in a way which made the night prayer `Abd Allah's utmost hope and a means of his delight and joy.

Let us listen to him, while he narrates the story of his dream: During the Prophetic era, I saw a dream in which I was riding a piece of brocade which let me fly to any place in Paradise I wished. Then I saw two approaching me, intending to take me to hell, but an angel met them saying, "Don't be afraid," so they left me. My sister Hafsah narrated the dream to the Prophet (PBUH), who said, "What an excellent man `Abd Allah is. If he is praying at night, then let him pray more."

From that day until he met with Allah, he never stopped performing his night prayer, neither while staying in one place nor while traveling. He was frequently praying, reciting the Qur'aan, and praising Allah. Like his father, his tears rolled down abundantly whenever he heard a warning verse in the Qur'aan.

Ubaid lbn `Umar said: I was once reading to `Abd Allah lbn `Umar this verse: "How will it be for them when We bring from every nation a witness, and bring you to witness over them all? On that day those who disbelieved and disobeyed the Messenger will wish the earth to be split open and swallow them, but they will never conceal GOD any of their saying " (4:41-42) Ibn `Umar began to cry till his beard was wet from his tears. One day he was sitting among his brothers reading "Woe to those who give insufficient measure, who when others measure for them they make full measure, but when they measure out, or weigh out for others, they give less than due. Do such not think that they shall be raised up on a Mighty Day? The Day when all mankind shall stand before the Lord of the Worlds" (83:1-6). Then he repeated again and again "The Day when all mankind shall stand before the Lord of the Worlds" while his tears were rolling down like heavy rain falls from the sky until he fell down because of his tremendous sorrow and crying.

His generosity, asceticism and piety all worked together in complete harmony to shape the most magnificent merits of that great man. He gave out abundantly because he was generous. He granted the fine halaal things because he was pious, never caring if his generosity left him poor because he was ascetic.

lbn `Umar (May Allah be pleased with him) was one of those who had high incomes. He was a successful, honest merchant for a greater part of his life, and his income from the treasury (Bait Al-Maal) was abundant. However, he never saved that money for himself, but always spent it copiously on the poor, the needy, and beggars.

Ayub Ibn Waa'il Ar-Rassiby tells us about one of his generous acts: One day lbn `Umar was granted 4,000 dirhams and a piece of velvet. The next day Ayub Ibn Waa'il saw him in the market buying his camel some fodder on credit. lbn Waa'il went to his house asking his close relatives, "Wasn't Abu `Abd Ar-Rahman (i.e. `Abd Allah Ibn `Umar granted 4,000 dirhams and a piece of velvet yesterday?" They said, "Yes." He then told them that he had seen him in the market buying fodder for his camel and could not find money for it. They told him, "He didn't go to sleep before distributing all of it, then he carried the velvet on his back and went out. When he returned it wasn't with him. We asked him about it, and he said, `I gave it to a poor person.

lbn Waa'il went out shaking his head until he entered the market. There he climbed to a higher ground and shouted to the people, "O merchants, what do you do with your life? Here is Ibn `Umar who's been granted 4,000 dirhams, so he distributes them, then the next morning he buys fodder for his camel on credit?!"

The one to whom Muhammad (PBUH) was tutor and `Umar his father must be a great man,deserving all that is great. Ibn `Umar's generosity, asceticism, and piety, these three qualities demonstrate how sincere his imitation of the Prophetic model was and how sincere his worship. He imitated the Prophet (PBUH) to the extent that he stood with his camel, where the Prophet had once stood saying, "A camel foot may stand over a camel foot." His respect, good behavior, and admiration towards his father reached also to a far extent. `Umar's personality forced his foes, his relatives, and, above all, his sons to pay him respect. I say, the one who belongs to that Prophet and that kind of father should never be a slave of money. Large amounts of money came to him but soon passed, just crossing his house at that moment.

His generosity was never a means of arrogance. He always dedicated himself to the poor and needy, rarely eating his meal alone: orphans and poor people were always present. He often blamed some of his sons when they invited the rich, and not the poor ones, to their banquets, thereupon saying, "You leave the hungry behind and invite the sated ones." The poor knew his tenderness, felt his kindness and sympathy, so they sat down across his path for him to take them to his house. When he saw them he was like a sweet scented flower surrounded by a drove of bees to suck its nectar.

Money in his hands was a slave, not a master, a means for necessities and not luxury. Money was not his alone. The poor had a right to it, a mutually corresponding right, with no privilege kept to himself. His self-denial helped him to reach such great generosity that he never stored, endeavored, or had a vivid interest toward the worldly life. On the contrary, he never wished to possess more than a gown to cover his body and just enough food to keep him alive.

Once a friend coming from khurasan presented him with a fine, delicate, handsome, embellished and decorated gown, saying to him, "I've brought you this gown from khurasan. I would be pleased to see you take off this rough gown and wear this nice one." lbn `Umar said, "Show it to me then. " He touched it asking, "Is it silk?" His friend said, "No, it's cotton." `Abd Allah looked at it for a while then pushed it away with his right hand saying, "No, I'm afraid to tempt myself. I'm afraid it would turn me into an arrogant, proud man. Allah dislikes the arrogant, proud ones."

On another day, a friend presented him with a container filled with something. Ibn `Umar asked him, "What's that?" He said, "Excellent medicine, which I brought you from Iraq!" lbn `Umar said, `What does it cure?" He said, "It digests food." Ibn `Umar smiled and said to his friend, "Digests food? I haven't satisfied my appetite for 40 years."

He who has not satisfied his appetite for 40 years has not curbed his appetite due to need or poverty, but rather due to self- denial and piety, and a trial to imitate the Prophet and his father. He was afraid to hear on the Day of Judgment:"You have wasted all your good deeds for the

enjoyment in the life of this world" (46:20). He realized that he was in this life just as a visitor or a passer-by. He described himself saying, "I haven't put a stone upon another (i.e. I haven't built anything) nor planted a palm tree since the Prophet's death."

Maimuun Ibn Muhraan once said, "I entered Ibn `Umar's house and tried to evaluate all that was inside such as the bed, the blanket, the mat and so on. Indeed, everything. I didn't find it worth even 100 dirhams."

That was not due to selfishness; he was very generous. But it was due to his asceticism, his disdain of luxury, and his adherence to his attitude of sincerity and piety. Ibn `Umar lived long enough to witness the Umayyid period, when money became abundant, and land and estates spread, and a luxurious life was to be found in most dwellings, let alone most castles. Despite all that, he stayed like a firm-rooted mountain, persistent and great, not slipping away from his paths and not abandoning his piety and asceticism. If life with its pleasure and prosperity - which he always escaped from - was mentioned, he said, "I've agreed with my companions upon a matter. I'm afraid if I change my stance I won't meet them again." Then he let the others know that he did not turn his back to the worldly life owing to inability, so he lifted his hands to the sky saying, "O Allah, You know that if it weren't for fear of You, we would have emulated our clan in the Quraish in this life."

Indeed, if it were not for his God-fearing self, he would have rivaled people in this life, and he would have been triumphant. He did not have to rival people. Life was striving towards him and chasing him with its tempting pleasure.

Is there any position more tempting than the caliph's? It was offered to Ibn `Umar several times, but he refused. He was threatened with death if he refused, but he continued his refusal and his shunning. Al Hassan (May Allah be pleased with him) reported: When `Uthmaan Ibn `Affaan was killed it was said to `Abd Allah Ibn `Umar, "You are the people's master and the son of the people's master. Go out so that people swear to you the oath of allegiance." He said, "By Allah, if I could, I would never allow a drop of blood to be shed because of me." They said, You will either go out or we will kill you in your bed." He repeated his first statement. They tried to tempt him by frightening him, but all in vain! After that, when time passed and civil strife became rampant, Ibn `Umar was always the hope of the people who urged him to accept the caliph's position. They were ready to swear to him the oath of allegiance, but he always and constantly refused. His refusal may be seen as a reprehensible act. However, he had his logic and argument. After the

murder of `Uthmaan (May Allah be pleased with him) the situation got worse and aggravated in a dangerous and alarming way.

Although he was very humble towards the position of the caliph, he was ready to accept its responsibilities and face its dangers, but only on the condition that he be voluntarily and willingly chosen by all Muslims. However, to force one single Muslim to swear the oath of allegiance by sword was what he opposed, and so he refused the post of caliph.

At that time, however, this was impossible. Despite his merits and the public consensus of love and respect for him, the expansion into the different regions, the long distances between them, and the disputes which furiously set fire between the Muslims and divided them into sects fighting each other made it impossible to reach such a consensus set by Ibn `Umar as a condition for his acceptance of the caliphate.

A man once met him and said, "No one is more evil in the whole Muslim community than you!" lbn`Umar said, `Why? By Allah, I've never shed their blood, or divided their community, or sowed dissension." The man replied, "If you had wished it, every single one would have agreed upon you." Ibn `Umar said, "I don't like to see it (the caliphate) being offered to me while one man says no and another one says yes.

The people still loved him even after events changed and the caliphate went to Mu'aawiyah, then to his son Yaziid, then to Mu'aawiyah II, son of Yaziid, who stepped down renouncing its pleasure after a couple of days in office.

Even on that day, when lbn `Umar was an old man, he was still the people's hope and the hope of the caliphate. Thus Marwaan went to him saying, "Give me your hand to swear to you the oath of allegiance. You're the master of the Arabs, and the son of their master. " Ibn `Umar asked, `What are we going to do with the people of the east?" Marwaan said, "Beat them until they swear the oath." lbn `Umar replied, "I don't like to be 70 years old and a man gets killed because of me."

Marwaan went away singing: I can see civil strife boiling in its pots and the kingdom after Abi Laila (i.e. Mu'aawiyah Ibn Yaziid) will end in the hands of the victorious. This refusal to use force and the sword is what made lbn `Umar hold a position of neutrality and isolation during the armed civil strife between the parties of `Ally and Mu'aawiyah, reciting these solemn words:To the one who says, !Come to prayer," I will respond.And to the one who says, "Come to success," I will respond. But to the one who says, "Come to kill your Muslim brother" to take his money," I will say, "No."But while remaining neutral and isolated he never turned to hypocrisy. How often did he confront Mu'aawiyah - while the latter was at the summit of his authority - with challenges which confused and hurt him till he threatened to kill him! and he was the one who said, "if there is only a tiny hair between me and the people it won't be torn."

One day Al-Hajaaj stood preaching and said, "lbn Az-Zubair has distorted the Book of Allah!"

Hereupon Ibn Umar shouted in his face, "You are lying! You are lying! You are lying!" Al-Hajaaj was at a loss, struck by surprise.

Everything and everyone was terrified even by the mention of his name. He promised lbn `Umar the worst punishment, but Ibn `Umar waved his hand in A'-Hajaaj's face and replied, while people were dazzled, "If you do what you just promised, there is no wonder about it, for you are a foolish imposed ruler."

However, despite his strength and bravery, he remained cautious until his last days, never playing a role in the armed civil strife and refusing to lean towards either of the parties. Abu Al-'Aaliyah Al Barraa' related: I was once walking behind Ibn `Umar without his realizing it. I heard him saying to himself, "They are holding their swords, raising them high, killing each other, and saying, `O Ibn `Umar, give us a hand!'?"

He was filled with sorrow and pain seeing Muslims blood shed by their own hands. As mentioned at the very beginning, he never awoke a sleeping Muslim. If he could have stopped the fight and saved the blood he would have done that, but the events were too powerful; therefore he kept to his house.

His heart was with `Ally (may Allah be pleased with him), and not only his heart but it seems his firm belief, based on a narration of what he said in his last days: "I never felt sorry about something that I missed except that I didn't fight on the side of `Ally against the unjust party."

However, when he refused to fight with Imam Ally, on whose side truth was, it was not because he sought a safe position, but rather because he refused the whole matter of the dispute and civil strife and refrained from a fight not one in which Muslims fight disbelievers, but one between Muslims who cut each other into pieces.

He clarified this when Naafi' asked him, "O Abu `Abd Rahman, you are the son of `Umar and the Companion of the Prophet (PBUH) and you are who you are. What hinders you from that matter?" He meant fighting on Ally's side. He replied, "What hinders me is that Allah has forbidden us to shed the blood of a Muslim. Allah the Mighty and Powerful said: "and continue fighting them until there is no more persecutions and GOD's Religion prevails "(2:193) and we did that. We fought the disbelievers until Allah's religion prevailed, but now, what is it we are fighting for? I fought when the idols were all over the Sacred House, from the corner to the door, until Allah cleared the land of the Arabs from it (idolatry). Should I now fight those who say, There is no god but Allah?" That was his logic, argument, and conviction.

Thus he did not refrain from fighting, nor abstain from taking part in battle to escape fighting, nor did he passively refuse to determine the outcome of the civil war within the Ummah of the faithful rather he refused to hold a sword in the face of a Muslim brother.

`Abd Allah lbn `Umar lived long and witnessed the days in which life "opened its gates to the Muslims." Money became more abundant, high positions more available, while ambition and desires spread. But his magnificent psychological capacities changed the rules of his time. He changed the era of ambition, money, and civil strife into an era of asceticism, humility, piety, and peace. He turned persistently to Allah and lived according to his worship, firm belief, and humbleness. Nothing whatsoever could affect his virtuous nature shaped and modeled by Islam during his early years.

The nature of life changed within the beginning of the Umayyid period. This change was inevitable.

It was a period of expansion in every aspect of life, in the ambition of the state as well as the ambitions of individuals.

In the midst of the excitement of temptation and the agitation of an era lured by the idea of expansion with its pleasure and booty, stood Ibn `Umar with his merits, occupying himself with his excellent spiritual progress. He gained from his great excellent life all that he desired, so that his contemporaries described him by saying, "Ibn Umar died while being like Umar in his merit."

Moreover, dazzled by the glitter of his merits, his contemporaries liked to compare him with his father `Umar saying, "`Umar lived in a time when similar ones could be found, and Ibn `Umar lived in a

time when there was no one similar to him." It is an exaggeration which may be forgiveable because Ibn `Umar deserved it. But as for `Umar, no one can be compared to him. It is absolutely out of the question that a similar one is to be found in any period of time.

In the year A.H. 73, the sun sank and the ship of eternity hoisted its sail towards the next life carrying the body of the last representative of the first days of the Revelation in Makkah and Al Madiinah: `Abd Allan Ibn `Umar Ibn Al-Khattab.

BILAAL IBN RABAAH (Sneering at Horror!)

                  BILAAL IBN RABAAH 

                  (Sneering at Horror!)

Whenever Umar lbn Al khattaab mentioned Abu Bakr he would say, "Abu Bakr is our master and the emancipator of our master." That is to say, Bilaal.  Indeed, the man to whom `Umar would give the agnomen "Our Master" must be a great and fortunate man. However, this man - who was very dark in complexion, slender, very tall, thick- haired and with a sparse beard, as described by the narrators - would hardly hear words of praise and 

commendation directed at him and bestowed bountifully upon him without bending his head, lowering his eyelids and saying with tears flowing down his two cheeks, "Indeed, I am an Abyssinian. Yesterday, I was only a slave!" So who is this Abyssinian who was yesterday only a slave? He is Bilaal Ibn Rabaah the announcer of the time of Muslim prayer and the troublemaker to the idols. He was one of the miracles of faith and truthfulness, one of Islam's great miracles. For out of every ten Muslims, from the beginning of Islam until today and until Allah wills, we will meet seven, at least, who know Bilaal. That is, there are 

hundreds of millions of people throughout the centuries and generations who know Bilaal, remember his name, and know his role just as they know the two greatest Caliphs in Islam, Abu Bakr and `Umar! 

 Even if you ask a child who is still in his first years of primary school in Egypt, Pakistan, Malaysia, or China, in the two Americas, Europe, or Russia, in Iraq, Syria, Turkey, Iran, or Sudan, in Tunis, Algeria, or Morocco, in the depth of Africa and in the mountains of Asia, in every place on the earth where Muslims reside, you can ask any Muslim child, "Who is Bilaal, child?" He will answer you, "He was the muezzin of the Messenger (PBUH) and he was the slave whose master used to torture him with hot burning stones to make him apostatize. But instead he said, "One, One."  Whenever you consider this enduring fame that Islam bestowed upon Bilaal, you should know that before Islam this Bilaal was no more than a slave who tended herds of camels for his master for a handful of dates. Had it not been for Islam, it would have been his fate to remain a slave, wandering among the crowd until death brought an end to his life and caused him to perish in the profoundest depths of forgetfulness. 

 However, his faith proved to be true, and the magnificence of the religion which he believed in gave him, during his lifetime and in history, an elevated place among the great and holy men of Islam. Indeed, 

many human beings of distinction, prestige, or wealth have not obtained even one-tenth of the immortality which Bilaal the Abyssinian slave gained. Indeed, many historical figures were not conferred 

even a portion of the fame which has been bestowed upon Bilaal. 

 Indeed, the black color of his complexion, his modest lineage, and his contemptible position among people as a slave did not deprive him, when he chose to embrace Islam, of occupying the high place 

which his truthfulness, certainty, purity, and self-sacrifice qualified him for. For him, all this would not have been on the scale of estimation and honor except as an astonishing occurrence when greatness is found where it could not possibly be. 

 People thought that a slave like Bilaal - who descended from strange roots, who had neither kinfolk nor power, who did not possess any control over his life but was himself a possession of his master who 

had bought him with his money, who came and went amid the sheep, camels, and other livestock of his master - they thought that such a human creature would neither have power over anything, nor become 

anything. But he went beyond all expectations and possessed great faith that no one like him could possess! He was the first muezzin of the Messenger and of Islam, a position which was aspired to by all the masters and nobles of the Quraish who embraced Islam and followed the Messenger. Yes, Bilaal lbn 

Rabaah. 

Oh what valor and greatness are expressed by these three words Bilaal Ibn Rabaah! 

 He was an Abyssinian from the black race. His destiny made him a slave of some people of the tribe of Jumah in Makkah, where his mother was one of their slave girls. He led the life of a slave whose bleak days were alike and who had no right over his day and no hope for his tomorrow. 

 The news of Muhammad's (PBUH) call began and reached his ears when people in Makkah began to talk about it and when he began listening to the discussions of his master and his guests, especially 

Umayah lbn khalaf, one of the elders of the Bani Jumah, of which Bilaal was one of the slaves. How often did he hear Urnayah talking to his friends for some time and to some persons of his tribe. Many 

times they talked about the Messenger with words that were overflowing with anxiety, rage, and malice! 

 Bilaal, on the other hand, was receiving between those words of insane fury and rage the attributes of this new religion. He began to feel that they were new qualities for the environment which he lived in. 

He was also able to receive during their threatening, thunderous talks their acknowledgement of Muhammad's nobility, truthfulness, and loyalty. Yes indeed, he heard them wondering and amazed at what Muhammad came with. They said to one another, "Muhammad was never a liar, magician, or mad, 

but we have to describe him this way until we turn away from him those who rush to his religion." 

 He heard them talking about his honesty and loyalty, about his manliness and nobility, and about his purity and composure of his intelligence. He heard them whispering about the reasons which caused them to challenge and antagonize him: First, their allegiance to the religion of their fathers; Second, their fear over the glory of the Quraish which was bestowed upon them because of their religious status as a center of idol worship and resort in the whole of the Arabian Peninsula; Third, the envy of the tribe of 

Bani Haashim that anyone from them should claim to be a prophet or messenger. 

 One day Bilaal Ibn Rabaah recognized the light of Allah and heard His resonance in the depths of his good soul. So he went to the Messenger of Allah and converted to Islam. It did not take long before 

the news of his embracing Islam was spread. It was a shock to the chiefs of the Bani Jumah, who were very proud and conceited. The devils of the earth sat couched over the breast of Umayah Ibn khalaf, who considered the acceptance of Islam by one of their slaves a blow that overwhelmed them with shame and 

disgrace. 

 Their Abyssinian slave converted to Islam and followed Muhammad. Umayah said to himself, "It does not matter. Indeed the sun this day shall not set but with the Islam of this stray slave." However, the 

sun never did set with the Islam of Bilaal, but it set one day with all the idols of the Quraish and the patrons of paganism among them.  As for Bilaal, he adopted an attitude that would honor not only Islam, even though Islam was more 

worthy of it, but also all humanity. He resisted the harshest kind of torture like all pious great men. Allah made him an example of the fact that blackness of skin and bondage would not decry the greatness of the soul if it found its faith, adhered to its Creator, and clung to its right. 

 Bilaal gave a profound lesson to those of his age and every age, for those of his religion and every religion, a lesson which embraced the idea that freedom and supremacy of conscience could not be 

bartered either for gold or punishment, even if it filled the earth. He was stripped naked and laid on hot coals to make him renounce his religion, but he refused. 

 The Messenger (PBUH) and Islam made this weak Abyssinian slave a teacher to all humanity in the art of respecting conscience and defending its freedom and supremacy. They used to take him out in the midday heat when the desert turned to a fatal hell. Then they would throw him naked on its scorching rocks and bring a burning hot rock, which took several men to lift from its place, and throw it onto his body and chest. This savage torture was repeated every day until the hearts of some of his executioners took pity on him. Finally, they agreed to set him free on condition that he would speak well of their gods, even with only one word that would allow them to keep their pride so that the Quraish would not say they had been defeated and humiliated by the resistence of their persevering slave. 

 But even this one word, which he could eject from outside his heart and with it buy his life and soul without losing his faith or abandoning his conviction, Bilaal refused to say. Yes, he refused to say it and 

began to repeat his lasting chant Instead: "One... One!" His torturers shouted at him, imploring him, "Mention the name of Al-Laat and Al-'Uzzaa." But he answered, "One . . . One" They said to him, "Say 

as we say." But he answered them with remarkable mockery and caustic irony, "Indeed my tongue is not good at that." 

 So Bilaal remained in the melting heat and under the weight of the heavy rock, and by sunset they raised him up and put a rope around his neck. Then they ordered their boys to take him around the mountains and streets of Makkah. And Bilaal's tongue did not mention anything other than his holy chant, "One... One." 

 When the night overtook them, they began bargaining with him, "Tomorrow, speak well of our 

gods, say, `My lord is Al-Laat and Al `Uzzaa,' and we'll leave you alone. We are tired of torturing you as 

if we are the tortured ones." But he shook his head and said, "One... One." So, Umayah Ibn khalaf kicked him and exploded with exasperating fury, and shouted, "What bad luck has thrown you upon us, O slave of evil? By Al-Laat and Al-'Uzzaa, I'll make you an example for slaves and masters." But Bilaal answered with the holy greatness and certainty of a believer, "One... One." 

 And he who was assigned to play the role of a sympathizer returned to talking and bargaining. He said "Take it easy, Umayah. By Al-Laat, he will not be tortured again. Indeed Bilaal is one of us, his mother is our slave girl He will not be pleased to talk about and ridicule us because of his Islam." But Bilaal gazed at their lying cunning faces, and his mouth slackened like the light of dawn. He said with 

calmness that shook them violently, "One... One." 

 It was the next day and midday approached. Bilaal was taken to the sun-baked ground. He was patient, brave, firm, and expecting the reward in the Hereafter. 

 Abu Bakr As-siddiiq went to them while they were torturing him and shouted at them, "Are you killing a man because he says, `Allah is my Lord?"' Then he shouted at Umayah lbn khalaf, "Take more 

than his price and set him free." It was as if Umayah were drowning and had caught a lifeboat. It was to his liking and he was very much pleased when he heard Abu Bakr offering the price of his freedom, 

since they had despaired of subjugating Bilaal. And as they were merchants, they realized that selling him was more profitable to them than his death. 

 They sold him to Abu-Bakr, and then he emancipated him immediately, and Bilaal took his place among free men. When As- siddilq put his arm round Bilaal, rushing with him to freedom, Umayah said 

to him, "Take him, for by Al-Laat and Al-' Uzzaa if you had refused to buy him except for one ounce of gold, I would have sold him to you." Abu Bakr realized the bitterness of despair and disappointment 

hidden in these words. It was appropriate not to answer, but because they violated the dignity of this man who had become his brother and his equal, he answered Umayah saying, "By Allah, if you had refused to sell him except for a hundred ounces, I would have paid it." He departed with his companion to the Messenger of Allah, giving him news of his liberation, and there was a great celebration. 

 After the Hijrah of the Messenger (PBUH) and the Muslims to Al-Madiinah and their settling there, the Messenger instituted the Adhaan. So who would become the muezzin five times a day? Who would 

call across distant lands, "Allah is the Greatest" and "There is no god but Allah"? 

 It was Bilaal, who had shouted thirteen years before while the torture was destroying him, "Allah is One... One." He was chosen by the Messenger that day to be the first muezzin in Islam. With his 

melodious soul-stirring voice, he filled the hearts with faith and the ears with awe when he called: 

Allah is the Greatest, Allah is the Greatest 

Allah is the Greatest, Allah is the Greatest 

I bear witness that there is no god but Allah 

I bear witness that there is no god but Allah 

I bear witness that Muhammad is the Messenger of Allah 

I bear witness that Muhammad is the Messenger of Allah 

Come to Prayer 

Come to Prayer 

Come to Success 

Come to Success 

Allah is the Greatest, Allah is the Greatest 

There is no god but Allah 

 Fighting broke out between the Muslims and the army of the Quraish who came to invade Al-Madiinah. The war raged fiercely and terribly while Bilaal was there attacking and moving about in the 

first battle. Islam was plunged into the Battle of Badr, whose motto the Messenger (PBUH) ordered to 

be, "One... One." 

 In this battle, the Quraish sacrificed their youth and all their noblemen to their destruction. Umayah Ibn khalaf, who had been Bilaal's master and who used to torture him with deadly brutality, was about to retreat from fighting. But his friend Uqbah Ibn Abu Mu`iit went to him when he heard the news of his 

withdrawal, carrying a censer in his right hand. When he arrived he was sitting among his people. He threw the censer between his hands and said to him, "O Abu `Ally, use this. You are one of the women." 

But Umayah shouted at him saying, "May Allah make you and what you came with ugly!" And he did not find a way out, so he went out to fight. 

 What other secrets does destiny conceal and unfold? `Uqbah Ibn Abu Mu'iit had been the greatest supporter of Umayah in the torture of Bilaal and other weak Muslims. And on that day, he himself was 

the one who urged him to go to the Battle of Badr where he would die, just as it would be the place where Uqbah would die! Umayah had been one of the shirkers from war. Had it not been for what Uqbah 

did to him, he would not have gone out fighting. 

 But Allah executes His command. So let Umayah go out, because there was an old account between him and one of the slaves of Allah. It was time to settle it. The Judge never dies. As you owe, you shall 

be owed to. 

 Indeed destiny would be very much pleased to mock the tyrants. Uqbah, whose provocations Umayah used to listen to and follow his desire to torture the innocent believers, was the same person who would lead Umayah to his death. By the hand of whom? By the hand of Bilaal himself and Bilaal alone! 

The same hands that Umayah used to chain and whose owner he beat and tortured. Those very hands were on that day, in the Battle of Badr, on a rendezvous that destiny had set the best time for, with the torture of the Quraish who had humiliated the believers unjustly and aggressively. That is what really 

happened.

When the fighting began between the two sides, and the side of the Muslims shouted the motto, "One . . . One," the heart of Umayah was startled, and a warning came to him. The word which his slave 

used to repeat yesterday under torture and horror became today the motto of a whole religion and of a whole new nation. 

 "One . . . One" Is it so? With this quickness? And with this rapid growth? 

 The swords clashed in the battle and the fighting became severe. As the battle neared its end, Umayah lbn Khalaf noticed `Abd Ar Rahman Ibn `Awf, the Companion of the Messenger of Allah. He sought refuge with him and asked to be his captive, hoping to save his life. `Abd Ar-Rahman accepted his supplication and granted him refuge. Then he took him and walked with him amidst the battle to the 

place where captives were held. 

 On the way Bilaal noticed him and shouted, "The head of kuft (disbelief), Umayah lbn Khalaf! 

May I not be saved if he is saved!" he lifted up his sword to cut off the head which was all the time full of pride and arrogance. But `Abd Ar-Rahman Ibn `Awf shouted at him, "O Bilaal, he is my captive!" A captive while the war was still raging? A captive while his sword was still dripping blood because of what he had been doing just moments before to the bodies of the Muslims? No! In Bilaal's opinion, this was irony and abuse of the mind, and Umayah had scoffed and abused the mind enough. He scoffed until there was no irony remaining for such a day, such a dilemma, and such a fate!  Bilaal realized that he would not be able alone to storm the sanctuary of his brother in faith, `Abd Ar-rahman Ibn `Awf. So he shouted at the top of his voice to the Muslims, "O helpers of Allah! The head 

of Kufr, Umayah Ibn khalaf! May I not be saved if he is saved!" A band of Muslims approached with swords dripping blood. They surrounded Umayah and his son, who was fighting with the Quraish. `Abd 

Ar-Rabman Ibn `Awf could not do anything. He could not even protect his armor which the crowd removed. Bilaal gazed long at the body of Umayah, who fell beneath the smashing swords. Then he 

hastened away from him shouting, "One... One."  I do not think it is our right to examine the virtue of leniency in Bilaal on this occasion. If the meeting between Bilaal and Umayah had taken place in other circumstances, we would have been 

allowed to ask Bilaal for leniency, and a man like him in faith and piety would not have withheld it. But the meeting which took place between them was in a war, where each party came to destroy its enemy. 

 The swords were blazing, the killed were failing. Then Bilaal saw Umayah, who had not left even a small place on his body free of the traces of his torture. Where and how did he see him? He saw him in 

the arena of battle and fighting, mowing down with his sword all of the heads of Muslims he could. If he had reached the head of Bilaal then, he would have cut it off. In such circumstances as the two men met, it is not fair to ask Bilaal: Why did you not forgive him gently? 

 The days went by and Makkah was conquered. The Messenger (PBUH) entered it, thankful and saying, "Allah is the Greatest," at the head of 10,000 Muslims. He headed for the Ka`bah immediately, 

this holy place which the Quraish had crowded with idols amounting to the number of days of the year. 

"The truth has come and falsehood has vanished." 

 Ever since that day, there has been no Uzzaa, no Laat and no Hubal. Man will not bow to a rock or idol after today. People will worship no one with all his conscience but Allah, Who has no likeness, the One, 

Most Great, Most High. The Messenger entered the Ka`bah accompanied by Bilaal. He had hardly entered it when he faced a carved idol representing lbraahiim (Abraham) (PBUH) prophesying with 

sticks. 

 The Messenger (PBUH) was angry and said, "May Allah kill them. Our ancestor never did prophesy with sticks. lbraahiim was not a Jew or Christian, but he was a true Muslim and was never a polytheist." 

Then he ordered Bilaal to ascend to the top of the mosque and call to Prayer, and Bilaal called the Adhaan. How magnificent `was the time, place, and occasion!

Life came to a standstill in Makkah, and thousands of Muslims stood like motionless air, repeating in submissiveness and whispering the words of the Adhaan after Bilaal while the polytheists were in their 

homes hardly believing what was happening.  Is this Muhammad (PBUH) and his poor followers who were expelled yesterday from their homes? 

Is this really he, with 10,000 of his believers? Is this really he whom we chased away, fought and killed 

his most beloved kin and relations? Is this really he who was speaking to us a few minutes ago while our necks were at his mercy, saying, "Go, you are free!"? 

 But three nobles of the Quraish were sitting in the open space in front of the Kabah, as if they were touched by the scene of Bilaal treading their idols with his feet and sending above its heaped wreckage his voice with the Adhaan, spreading to all the horizons of Makah, like a passing spring. These three were Abu Sufyaan lbn Harb, who had embraced Islam only hours ago, and `Attaab Ibn Usaid and Al-haarith Ibn Hishaam, who had not yet embraced Islam. 

 `Attaab, with his eyes on Bilaal crying out the Adhaan, said, "Allah has honored Usaid in that he did not hear this, or else he would have heard what would infuriate him." Al-haarith said, "By Allah, if I 

were sure that Muhammad (PBUH) is telling the truth, I would follow him." Abu Sufyaan, the old fox, commented on their speech saying, "I am not saying a word, for if I do, these pebbles will inform about 

me." 

 When the Prophet left the Ka'bah he saw them, read their faces instantly, and said with his eyes shining with the light of Allah and the joy of victory, "I know what you've said," and he told them what they had said. 

 Al-Haarith and Attaab shouted, `We bear witness that you are the Messenger of Allah. By Allah, no one heard us, so we can't say somebody informed you!" 

 And they welcomed Bilaal with new hearts, which enclosed the echo of the words which they had heard in the Messenger's speech just after he entered Makkah. "O people of the Quraish, Allah has removed from you the arrogance of pre-Islamic paganism, and its boasting about forefathers. People are descended from Adam, and Adam was from dust." 

 Bilaal lived with the Messenger of Allah (PBUH), witnessing all the battles with him, calling to Prayer and observing the rites of this great religion that took him out of darkness to light and from servitude to freedom. The stature of Islam along with the stature of Muslims was elevated. Every day Bilaal was getting closer to the heart of the Messenger of Allah, who used to describe him as "one of the inhabitants of Paradise." 

 But Bilaal remained just as he was, noble and humble, always considering himself "the Abyssinian who only yesterday was a slave." One day he was proposing to two girls for himself and his brother, so 

be said to their father, " I am Bilaal and this is my brother, two slaves from Abyssinia. We were astray and Allah guided us. We were two slaves and Allah emancipated us. If you agree on us marrying your 

daughters, all praise is to Allah; if you refuse, then Allah is the Greatest." 

 The Messenger passed away to Allah, well pleased and well pleasing, and Abu Bakr As-siddiiq took the command of the Muslims after him. Bilaal went to the caliph (successor) of the Messenger of Allah and said to him, "O Caliph of the Messenger of Allah, I heard the Messenger of Allah (PBUH) say, "The best deed of a believer is jihaad in the cause of Allah." 

 Abu Bakr said to him, "So what do you want, Bilaal?" He said,"I want to defend in the cause of Allah until I die." Abu Bakr said, "And who will call the Adhaan for us?" Bilaal said, with his eyes overflowing with tears, "I will not call the Adhaan for anyone after the Messenger of Allah." Abu Bakr 

said, "Stay and call to Prayer for us, Bilaal." Bilaal said, "If you emancipated me to be for you, I will do what you want, but if you emancipated me for Allah, leave me to Whom I was emancipated for." Abu 

Bakr said, "I emancipated you for Allah, Bilaal."The narrators differ. Some of them believe that he traveled and remained fighting and defending. Some others narrate that he accepted Abu Bakr's request to stay with him in Madiinah. When Abu Bakr died and Umar succeeded him, Bilaal asked his permission and went to Syria.  Anyhow, Bilaal vowed the remaining part of his life to fight in the cause of Islam, determined to meet Allah and His Messenger having done the best deed they love. 

 His melodious, welcoming, awe-inspiring voice did not call the Adhaan any more, because whenever he uttered in his Adhaan, "I bear witness that Muhammad (PBUH) is the Messenger of Allah," 

memories would stir him, and his voice would vanish under his sadness while the tears cried out the words. 

 His last Adhaan was during the days Umar, the Commander of the Faithful, when he visited Syria. The Muslims entreated him to persuade Bilaal to call one Adhaan for them. The Commander of the Faithful called Bilaal when it was time for Prayer and pleaded with him to make the Adhaan. Bilaal ascended and did so. The Companions of the Messenger of Allah (PBUH) who were with the 

Commander of the Faithful while Bilaal was calling the Adhaan wept as they never did before, and Umar the most strongly. 

 Bilaal died in Syria, fighting in the cause of Allah just as he had wanted. Beneath the dust of Damascus, today therlies the body of one of the greatest men of humankind in standing up for the creed 

of Islam with conviction.

ABU DHAR AL-GHIFAARIY --(The Leader of Opposition and an Enemy of Wealth)

              ABU DHAR AL-GHIFAARIY 

          The Leader of Opposition and 

                  an Enemy of Wealth

Cheerfully and happily did he turn toward Makkah. Indeed, the difficulty of his journey and the hard, burning desert sand made him suffer pain. However, the goal he was striving to reach made him forget his pain and filled his soul with joy and delight.

He entered Makkah disguised as one of those who came to circumambulate the great idols of the Sacred House of the Ka'bah or as a passer-by who had lost his way or who had traveled far and sought provision and shelter. If the inhabitants of Makkah knew that he had come to search for Muhammad (PBUH) and to listen to him, they would cut him into pieces. He did not fear being cut up piece by piece, but not before meeting the person he had crossed the hot burning deserts to see and for whose sake afterwards he was willing to risk his life because he believed in him and was convinced of his honesty and the truth of his message.

He went about secretly gathering information and whenever he heard someone speaking about Muhammad (PBUH), he carefully approached him until he was finally able to compile all the scattered pieces of information which he had heard here and there. Finally, he was guided to the place where he was able to see Muhammad (PBUH).

One morning he went there and found the Prophet (PBUH) sitting alone. He approached him and said, "O my Arab brother, good morning." Thereupon the Prophet replied, "And may peace be upon you, my brother." Abu Dhar then said, "Sing to me some of what you are saying." The Prophet (PBUH) answered, "It isn't a poem to be sung, but a Holy Qur'aan." Abu Dhar said, "Then recite for me." The Prophet (PBUH) recited to him while he listened. It was not long until Abu Dhar shouted, "I

bear witness that there is no god but Allah and that Muhammad is His Prophet (PBUH) and Messenger." The Prophet (PBUH) asked him, "Where are you from, my Arab brother?" Abu Dhar answered, "From Ghifaar." A broad smile appeared on the Prophet's lips (PBUH) and his face was filled with wonder and astonishment.

However, Abu Dhar was also smiling, for he knew well that the reason behind the Prophet's astonishment was because the man who had just embraced Islam in front of him was from Ghifaar. Ghifaar was a tribe with a notorious reputation for highway robbery. Its people were famous for theft and were known as allies of darkness and night. Woe to him who fell into their hinds on a dark night! Was it possible that one of them would embrace Islam while it was still a new, secret religion? Narrating the story himself, Abu Dhar said: The Prophet (PBUH) lifted his eyes out of astonishment, due to Ghifaar's reputation. Then he said, "Allah guides whom He wills." Indeed, Allah guides whom He wills.

Abu Dhar (May Allah be pleased with him) was one of those whom Allah wanted to be rightly guided and for whom He wanted the best. His insight was always directed towards truth. It has been narrated that he worshiped Allah during the period of Jaahiliyah, which means that he revolted against the worship of idols and turned towards the belief in One Great Creator.

Therefore, he had hardly heard about the appearance of a prophet rejecting idols and their worship and calling to the worship of Allah, the One, the Sublime, the Vanquisher, when he immediately set out and quickened his steps to meet this new Messenger of Allah (PBUH). Immediately, without hesitation, he embraced Islam. His order among the converts was fifth or

sixth, which means that he converted during the first days, if not the first hours, of Islam. His conversion was indeed very early. When he embraced Islam the Prophet (PBUH) was till secretly whispering the call to Islam to

himself and to the five who believed in him. Abu Dhar could not do anything except carry his faith within his heart, secretly leaving Makkah and returning to his people. However, Abu Dhar - his real name was Jundub lbn Janaadah - had a restless and agitated temper. He had been created to revolt against falsehood wherever it existed. Now he saw falsehood with his own eyes as lifeless rocks piled upon each other. The birth of their worship was long before his existence: minds and foreheads bowed down in front of them and people calling to them saying, "At your service, at your service!" It is true that he saw the Prophet's preference to whisper in those days, but he wished that a loud

shout declaring Islam publicly be made by the venerable and honorable followers before his departure. Immediately after embracing Islam, he turned to the Prophet (PBUH) with the following question: "O Messenger of Allah, what is it that you order me?" The Prophet (PBUH) replied, "Go back to your kin until my order reaches you." Abu Dhar said, "In the name of the One Who owns my soul between His hands, I am not going back until I cry out loudly declaring Islam within the mosque!"

Did I not tell you? His temper was restless and agitated. At the same moment when Abu Dhar discovered a totally new world, a wonderful new world represented by the Prophet (PBUH) whom he believed in and by the call which he became acquainted with by the Prophet's tongue, at that same moment he was asked to return silently to his kin. ! that possible? It was beyond his ability.Hereupon, he entered the Sacred House and cried out as loud as he could, "I bear witness that there is no god but Allah and that Muhammad is His Messenger!" As far as we know, it was the first public pronouncement declaring Islam and challenging the arrogance of the Quraish which reached their ears. It was cried out by a stranger who did not have any relatives, reputation, or protection in Makkah.

He acted out of his own dedication and courage even though he knew what was going to happen. He was surrounded by the polytheists, who hit him till he fell down. This news reached Al `Abbaas, the Prophet's uncle. He came quickly but could not rescue Abu Dhar! except by a clever trick. Thus he told them, "O you Quraish! You are merchants and your route crosses over Ghifaar and this man here is one of their tribesmen. Beware, he may incite his kin against you, provoking them to rob your caravans while passing by." They came back to their senses and left him alone. Having tasted the sweetness of being hurt in the cause of Allah, Abu Dhar did not want to leave Makkah without being given more. So, on the next day, or perhaps on the same day, Abu Dhar encountered two women circling around two idols (Usaaf and Naa'ilah) and calling upon them. He stood in front of them rudely disgracing their idols. The women shouted loudly, and men hastened as fast as lightening, immediately hitting him until he fell down unconscious. When he regained consciousness he shouted again that there is no god but Allah and Muhammed (PBUH) is His Messenger.

The Prophet (PBUH) realized the nature of his new disciple and his amazing ability to encounter falsehood. However, the time for public declaration of the message had not yet come, so again he ordered Abu Dhar to go back to his kin and whenever he heard the announcement of the new religion, he would play his role.

Abu Dhar returned to his kin and tribe, telling them about the Prophet (PBUH) who called people to worship only Allah and who guided them to noble manners. His people embraced Islam one by one. Bani Ghifaar alone did not suffice him; he turned to Bani Aslim, to spread his lights there.

Time passed and the Prophet (PBUH) emigrated to Al Madiinah and there, together with Muslims, he settled down. One day the city welcomed long lines of people on horseback and on foot. Their feet made a great noise. Were it not for their loud shout "Allah is the Greatest", the viewer would have thought it was an attacking polytheist army. The great parade approached and entered Al-Madiinah. Their destination was the Prophet's (PBUH) Mosque. The parade consisted of two tribes, Bani Ghifaar and Bani Aslim. Abu Dhar made them come as Muslims, all of them: men, women, elderly, youth, and even the children! No doubt, the Prophet's wonder and astonishment increased. In the distant past he had been very astonished when he witnessed one of the tribe of Ghifaar his embracement of Islam, and he had expressed on that day his wonder saying, "Allah guides whom He wills." But now, the whole tribe had come after already becoming Muslim. It had lived several years under the banner of Islam since Allah guided it by means of Abu Dhar. Now it had come together with Bani Aslim. The former allies of the devil, the notorious highwaymen, had become the allies of truth and great men of good deeds. Is it not true that Allah guides whom He pleases? The Prophet (PBUH) looked at their kind faces with eyes full of joy, tenderness, and love. He looked at Bani Ghifaar and said, "May Allah forgive Ghifaar." Then he turned to Bani Aslim and said, "May Allah make peace with Aslim."

Abu Dhar, this magnificent propogator of Islam who was obstinate, unyielding, and difficult to be defeated: was the Prophet (PBUH) not going to salute him with a special greeting? Indeed, his reward was going to be abundant and his greeting blessed. He was going to carry on his

chest- but also his history was going to carry - the highest, most honorable, and most respectable medals. Generations and centuries will pass away, but the Prophet's opinion about Abu Dhar will always stay alive in people's memory: "The earth never carried above it, nor did the sky ever shade under it a more truthful tongue than Abu Dhar's".

The Prophet (PBUH) determined his Companion's future and summed up his whole life in those

simple words. Bold and daring truthfulness was the essence of Abu Dhar's whole life. Truthfulness of his inner

soul as well as his appearance. Truthfulness of his faith as well as his tongue. All his life he was truthful. Neither deceiving himself or anyone else, nor allowing anyone to deceive him.

His truthfulness was not mute merit. According to Abu Dhar, truthfulness is never silent. Truthfulness is equivalent to openness and publicity, publicity of truth and challenge to falsehood, support of right and refutation of wrong. Truthfulness is a reasonable ally to truth and a courageous expression of it; both quicken their pace.

The Prophet (PBUH) could see with his unmistaken insight- across remote distances and the far unknown future - all the different difficulties Abu Dhar had to face due to his truthfulness and firmness. He therefore was always ordering him to let patience and deliberateness be his manner.

The Prophet once asked him, "O Abu Dhar! What would you do if you witnessed a time when commanders monopolize the war booty?" He replied, "I swear by Allah Who sent you with the truth, I would strike them with my sword!" The Prophet (PBUH) said to him, "Shall I guide you to what is better? Be patient till you meet me." Why did the Prophet (PBUH) ask him this specific question? Commanders, money? It was the cause Abu Dhar was going to devote his life to and the problem he was to encounter with society in the future.

The Prophet (PBUH) knew it; therefore he asked him this question in order to provide him with this precious advice: "Be patient till you meet me." Abu Dhar kept his teacher and Prophet's instruction unforgotten. Therefore, he did not carry a sword against those commanders who enriched themselves by taking what was the public money. But also, he did not keep silent, and he did not let them rest. Indeed, although the Prophet (PBUH) had forbidden him to carry his sword against them, he did not forbid him to carry a sharp truthful tongue. And that is what he did.

The era of the Prophet (PBUH) and of Abu Bakr and `Umar passed with its complete transcendence over all worldly temptations. Even the tempted desirous and greedy souls could not find a paved and open way for their devious desires. In those days there were no deviations to be oppossed loudly by Abu Dhar's sharp words. As long as the Commander of the Faithful `Umar lived, Muslim governors, rulers, and even the wealthy, were forced to live a humble, modest, aesthetic and just life, almost beyond human capacity. No governor of the Caliph, whether in Iraq, Syria, Yemen, or anywhere else in the region, could ever eat a kind of sweet unaffordable by ordinary people without such a piece of information soon reaching Umar, who would immediately order that governor to return to Al-Madiinah, where he would face a severe punishment. Therefore, Abu Dhar lived without trouble and happily, with much inward peace, as long as `Umar was Commander of the Faithful. Nothing ever annoyed Abu Dhar more than the abuse of power and the monopoly of wealth. `Umar's firm control over power and his fair distribution of wealth allowed him tranquility and satisfaction.

It was because of this that he was able to devote himself to Allah's worship and jihaad in the cause of Allah, never keeping silent if any infringement was seen here or there, which rarely happened. However, the greatest, most just and most magnificent ruler that human beings were ever to

experience left our world one day, leaving behind a tremendous gap, causing inevitable reactions beyond human expectations. The Islamic campaigns continued, thus bringing under control more regions. At the same time,

desires and longing for ambition to enjoy the comforts and luxury of life started to float to the surface. In these events, Abu Dhar saw the impending danger. The banners of personal glory were about to tempt those whose role in life was to lift the standard of Allah. Life with its false embellishments and its wild arrogance was about to tempt those whose role was to make out of life a plantation of good deeds.

Money - created by Allah to be obedient to His servants for the benefit of mankind - was about to turn into a tyrant master. A master of whom? The Prophet's Companions. The Prophet (PBUH) died with a pawned shield, although piles of war booty were under his service.

The excellence of the earth created by Allah for all human beings and with their rights upon it mutually corresponding - was about to turn into a monopoly and privilege Power - a responsibility that pious people tremble at when thinking about its horrible charge in the Hereafter - turned into a means of authority, wealth, and destructive luxury.

Abu Dhar realized all that. He did not search for his duties or responsibilities, but rather took his sword, waved it in the air and set out to face his society with his unbeatable sword. But soon the echo of the Prophet's (PBUH) advice struck his heart, so he returned it to its scabbard. He remembered the Prophet (PBUH) had said he should not lift it in the face of a Muslim.

"It is not lawful for a believer to kill another believer except by error " (4: 92). His role was not to fight but to oppose. The sword was not a means of change and reformation, but the truthful, sincere, and brave word was. The fair word does not lose its path, and its consequences are not terrifying. The Prophet (PBUH) once said, while surrounded by his Companions, that the earth never carried above it, nor did the sky ever shade a more truthful tongue than Abu Dhar's. Why should someone who owns such a truthful tongue and truthful conviction need a sword?

A single word by him hit the target more than uncountable swords. Therefore, Abu Dhar was to encounter all the governors, the wealthy, and all those who worshipped the worldly life and relied upon it, thereby representing an even greater danger to the religion which came to be a guide, not a tax collector; prophethood, not dominion; mercy, not afflication; humbleness, not superiority; equality, not differentiation; satisfaction, not greed; sufficiency, not luxury and a life of ease full of temptation, with this life the only goal.

So Abu Dhar went out to face all those challenges, and Allah will judge truthfully between him and them, and Allah is the Most Just of Judges. Abu Dhar went out to the strongholds of power and wealth, attacking them one after the other.

Within a short time he became the standard around which the laborers of Islam and the masses gathered. Even in the remote districts where people had not yet met him, word about him got around and he became well known until he hardly passed through a land in which his name had not reached the ears of some the people and without crucial questions being raised which threatened the welfare and worldly interests of the powerful and wealthy. If this honorable, rebellious Companion was to select an appropriate standard for himself and his movement, he would not find a better one than an iron, a glowing, hot, and flaming iron. Thus he turned the following words into his chant and earnest appeal, repeating them every time and every place he went. People repeated them after him as if they were an anthem: Announce to those who hoard up gold and silver, the warning of branding irons with which their foreheads and bodies will be branded in the hereafter.

He never ascended a mountain or descended a valley or entered a city or faced a ruler without repeating the same words, so much so that people would always welcome him when he approached them by repeating "Announce to those who hoard up gold and silver, the warning of branding irons." This statement turned into "signature time" for his message to which he devoted his life. That was because he saw wealth being accumulated and monopolized for power and being turned into a means of supremacy and abuse. He saw an overwhelming passion for life which was about to erase all beauty, piety, devotion, and sincerity built up during the previous years of the great mission of the Messenger of Allah.

When he began his attack, he started with the most authoritative and horrible stronghold: there in Syria, where Mu`aawiyah Ibn Abi Sufyaan was ruling one of the most fertile lands in the world of Islam, granting and distributing money carelessly, thereby bestowing undeserved privileges upon people of power and rank in order to guarantee his future, a future he aspired to promote. There in Syria, the country of overwhelming palaces, country estates and fortunes which tempted the remnants of the carriers of the Islamic message, he began his attack. Abu Dhar wanted to confront the center of danger before it ruined and destroyed all Muslims.

The leader of the opposition to corrupt worldly power wore his humble gown and hastened as fast as lightning towards Syria. Ordinary people hardly heard about his arrival before they hurried to welcome him with great enthusiasm and longing desire, surrounding him wherever he would go or stay. "O Abu Dhar, please tell us... O, Companion of the Prophet (PBUH) please tell us..."

Sharp-eyed he would take a glance at the multitude around him, seeing the majority of them suffering from poverty and need. He then directed his eyes to a place not too far away where he saw many palaces and landed estates. Then he shouted to those around him, "I wonder why those who don't find something to eat don't go out holding their swords ready to fight?"

Then he immediately remembered the Prophet's admonition to replace opposition and rebellion with patience, and to replace the sword with brave and daring words, abandoning the language of war and returning to logic, reason, and conviction; teaching people that they are all equal like the teeth of a comb; that they are all partners as far as the means of living are concerned; that no one is superior to another except in piety; and that their ruler should be the first to starve if the people suffer hunger and the last to satisfy his appetite if they become sated.

He decided to create by means of his words and bravery a public opinion all over the Muslim countries which would represent, through its intelligence, indomitability, and strength, a hindering force to the deviations of the rulers and the rich and wealthy, in order to hinder the appearance and spread of a power- and wealth- monopolizing class. Within a few days, the whole of Syria turned into what resembled a bee-hive which had found its

queen. If Abu Dhar would have given the slightest passing gesture of revolt, the whole of Syria would have been set on fire. But, as mentioned before, he focused his interest on creating a respectable public opinion. His words turned into the subject of conversation everywhere, inside mosques, during meetings, and even on roads. Danger increased and reached its peak for Abu Dhar, speaking about the newly acquired privileges of the rich and powerful, on the day in which be argued with Mu'aawiyah in front of the masses. Every witness of that debate told those who missed it, so that its news spread as fast as wildfire.

Abu Dhar, who possessed the most truthful tongue on earth, as the Prophet (PBUH) described him, stood up. He asked Mu'aawiyah about his wealth before and after being in power, about the house in which he was living in Makkah, and the castles he owned in Syria. Then he raised the question to the Companions who had accompanied Mu`aawiyah to Syria and were now owners of estates and castles.

After that he cried to them "is it you among whom the Prophet lived when the Qur'aan was being revealed? Then he answered himself, "Yes, it is you! The Qur'aan was revealed among you. It is you who experienced with the Prophet (PBUH) all the different scenes.

Then he asked them again, "Can't you find this verse in the Book of Allah? .... and those who hoard up gold and silver, and do not expend it in the cause of GOD, announce to them a painful chastisment On the Day when it shall be heated in the Fire of Hell, and with it their foreheads, and their bodies, and their backs shall be branded, "This is what you treasured for yourselves, so taste the evil of what you were treasuring " (9: 34-35).

However, Mu'aawiyah wanted to end the whole dispute by arguing that this verse was mentioned regarding the People of the Book (i.e. the Jews and Christians). Hereupon cried Abu Dhar, "No, it has been revealed for us all."

Abu Dhar then continued his talk, advising Mu'aawiyah and his followers to give up their landed estates, castles, money, and all their possessions, and to abstain from saving for themselves more than their daily need.

Through the people's assemblies, congregations, and meetings, the news of the debate spread and reached everyone's ears. Louder and louder was Abu Dhar's anthem to be heard everywhere: "Announce to those who hoard

up gold and silver the warning of branding irons." Mu'aawiyah felt the danger of the words of the great, honorable, and rebellious Companion who terrified him. Yet Mu'aawiyah appreciated his value and did not harm him, but he immediately wrote to the Caliph `Uthmaan say Allah be pleased with him), "Abu Dhar spoils the people in Syria." `Uthmaan sent for Abu Dhar, asking him to come to Al-Madiinah. Abu Dhar set off from Syria with

kindness, affection, and honor. His farewell day was celebrated in Syria in a manner Damascus had never witnessed the like of. "I don't need your world!" That is what Abu Dhar said to the Caliph `Uthmaan after be reached AlMadlinah and a prolonged conversation took place between them. After this conversation and after having heard the news coming from all different regions of the Muslim world, it was confirmed that Abu Dhar's opinions had actually agitated the multitudes, who began to crystallize around them. It was at that time that `Uthmaan began to truly realize the actual danger of Abu Dhar's opinion and its strength. He therefore decided to keep him beside him at AlMadiinah.`Uthmaan presented to him his decision in a very kind and friendly way. He said to him, "Stay here beside me. You will be endowed with blessings day and night." Abu Dhar then answered, "I don't need your world." Indeed, he did not need people's world. He was one of those saints who searched for the enrichment of their soul, dedicating his life to giving, not to receiving! He asked the Caliph `Uthmaan (May Allah be pleased with him) to allow him to go out to ArRabadhah, and he allowed him. Despite his fierce opposition, he stayed dose to Allah and His Prophet (PBUH) in a very honest way, always keeping within his soul the Prophet's advice never to carry a sword. It was as if the Prophet had seen the whole of Abu Dhar's destiny and future, so he bestowed upon him this precious advice.

Abu Dhar never hid his annoyance when seeing those who liked to ignite the flames of civil strife by using his words and opinions as a mean to satisfy their passionate desire and cunning deceits. One day, while in Ar-Rabadhah, a delegation from Kufa came to ask him to raise the flag of revolution against the caliph. He drove them back with decisive words: "By Allah, if `Uthmaan was to crucify me on the longest board or on a mountain, I would patiently obey, for Allah's reward would be waiting for me, and I see it to be the best for me. And if he was to force me to walk from one end of the horizon to the other, I would patiently obey, for Allah's reward would be waiting for me, and I see it to be the best for me. And if he was to force me back to my home I would patiently obey, for Allah's reward would be waiting for me, and I see it to be the best for me."

He was a man who was not interested in any worldly gain; thus he was blessed with insight by Allah. He realized again the tremendous danger involved in armed civil strife; therefore, he abstained from it. But he also realized the tremendous danger involved in silence; therefore, he abstained from it. That is why he raised his voice, not his sword, and raised the word of truth and sincerity. He was not tempted by greedy desires nor hindered by worldly obstacles. Abu Dhar kept himself busy with and devoted himself to sincere, honest opposition. He spent his whole life focusing on the faults of power and the faults of money. Thus power and money possessed the temptation. Abu Dhar was afraid his brethren would fall into their traps - his same brethren who had carried the standard of Islam with the Prophet (PBUH) and whom he wanted to remain the carriers of the Prophet's message (PBUH). Power and money were, furthermore, the backbone of societies and communities. If misused, the destiny of people would encounter serious and imminent danger.

Abu Dhar wished so much that the Prophet's companions would not be appointed as governors and would not collect fortunes, but would rather stay as they always had been: as spiritual guides to the right path for Allah's worshipers.

He knew well the voracity of life and the voracity of money, and he knew that the example of Abu Dhar and `Umar was never going to be repeated! How often did he hear the Prophet (PBUH) asking his Companions to be aware of the temptation of authority saying, "It's a deposition in trust, and on the Day of Resurrection it will be a shame and regret except to the one who was endowed with it justly and accomplished his duty."

Abu Dhar went so far that he avoided his brethren if he did not boycott them, for no other reason than that they had become rules and, of course, had become wealthier. Abu Muusaa Al-Ash'ariy once met him. He had hardly seen him when he stretched his arms with joy and delight shouting, "Welcome Abu Dhar! Welcome my brother!" But Abu Dhar held himself back saying, "I am not your brother; I was so before you became an administrator and governor". In the same way, Abu Hurairah once met and embraced him in welcome, but Abu Dhar pushed him

back and said, "Isn't it you who became goveror, then extended your buildings and possessed plantations and cattle?" Abu Hurairah defended himself, trying to prove his innocence and refute those rumors.

It may seem that Abu Dhar had an exaggerated position towards power and wealth, but he had a logic which was shaped by his sincerity to himself and his faith. Thus, Abu Dhar stood with his dreams, deeds, behavior, and viewpoints according to the same standard the Prophet (PBUH) and his two Companions Abu Bakr and `Umar had left behind.

If some people saw that standard to be an out-of-reach ideal, Abu Dhar saw it to be an example charting the path of life and toil especially for those who had actually experienced the Prophet (PBUH), prayed behind him, taken part in jihaad with him, and sworn the oath of allegiance to him.

In addition to that - as mentioned before - his inspired intellect knew the decisive influence of power and property in determining people's destiny. Therefore, any disturbance which might afflict the trustworthiness of power or the fairness of wealth represents an imminent danger which must be resisted and opposed.

As long as he lived, Abu Dhar upheld the standard of the Prophet (PBUH) and his two Companions' good example. He was a great figure in the art of predominance over the temptation of power and wealth. The governorship of Iraq was once offered to him, but he said, "By Allah, you will never tempt me with your world." Once, one of his companions saw him wearing an old gown and asked him, "Don't you have another one? I saw you a couple of days ago with two other gowns in your hands." Abu Dhar replied, "O cousin! I gave them to someone who needed them more than I do." He said to him, " By Allah, you need them!" Abu Dhar then answered, "May Allah forgive us. You glorify this life! Can't you see that I am wearing a gown? And I own another one for the congregational Friday prayer. Moreover, I own a goat which I milk and a donkey which I ride. Is there a better blessing?"

He once sat down talking to people and said, "My friend advised me to do seven things:

*He asked me to love the poor and to get closer to them.

 *He asked me to look to those who are inferior and not to those who are superior. *He asked me never to ask anyone for anything (i.e. to abstain from begging).

 * He asked me to be kind to my relatives. * He asked me to say the truth, no matter how sour it may be.

 * He asked me never to be afraid of a critic's censure. 

*And he asked me to frequently say, "There is no power nor might except Allah's."

He lived according to this advice until he became a living conscience moving among his people. Imam Aliy once said, "There is no one nowadays who is nonchalant about people's criticism - as far as Allah and His rules are concerned - except Abu Dhar." He lived opposing the abuse of power and the monopoly of property. He lived resisting all that was

wrong and building all that was right. He lived devoted to the responsibility of good advice and warning. When he was hindered from spelling out his fatwaa (formal legal opinion in Islamic law), he raised his voice and said to those hindering him, "By the name of the One in Whose hands my soul is, if you put the sword to my neck and I still thought that I could carry out a word I've heard from the Prophet (PBUH) before you cut, I would carry it out." Had the Muslims listened on that day to his advice, a lot of civil strife and turmoil would have been prevented - turmoil that reached its peak and dangers that became grave, serious, and imminent. The state, society and Muslim nation had to face all that rebellion and aggrevated, alarming danger. But then Abu Dhar was suffering the agony of death in Ar Rabadhah, the place he chose to stay in

after his disagreement with Uthmaan say Allah be pleased with him). Let us go to him to give him farewell and let us see how the last scene of his admirable life is.

This slim dark-skinned woman sitting crying beside him is his wife. He is asking her, "Why do you cry and death is true?" She answers crying, "You are dying and I don't have a gown which suffices to be a winding sheet!!" He smiles like a passing evening glow and says to her "Calm down. Don't cry. I heard the Prophet (PBUH) once saying while I was sitting among a number of Companions "one of you will die in a desert land, and a group of the faithful will witness him." All those who were sitting with me at that assembly have died, whether in a village or among a congregation. No one is left except me, and now I am dying in a desert land. Watch out, a group of the faithful will soon show up. By Allah, I didn't lie in my life." He passed away. Blessed was he. There is a caravan which sets off on a journey across the desert. It consists of a group of the faithful with `Abd Allah Ibn Mas'uud, the Prophet's Companion, at their head. lbn Mas'uud visualized the scene before he reached it: a scene of an out-stretched body like that of a dead person and beside him a crying woman and boy. He redirects his camel's bridle and the whole caravan follows him towards the scene. He has hardly taken a look at the dead body, when he realizes that it is his companion brother in Islam, Abu Dhar. His tears roll down abundantly while he stands in front of this virtuous body saying, "The Messenger of Allah was truthful You will walk alone, die alone, and resurrect alone." lbn Mas'uud (May Allah be pleased with him) narrated the interpretation of the statement "You will walk alone, die alone, and resurrect alone," to his companions: That was in the ninth year after Hijrah, during the Battle of Tabuuk, when the Prophet, (PBUH) had

ordered full preparation to meet the Romans, who had begun to carry out their conspiracies and cunning tricks against Islam. The days in which people were asked to go out for jihaad were very hot, distressful, and hard. The destination was far away and the enemy terrifying. A group of Muslims refrained from going forth, justifying their position with different apologies.

The Prophet (PBUH) and his Companions went forth. The farther they went, the more exhausted and tired they became. Whenever a man stayed behind people said, "O Prophet! So-and-so stayed behind." He then said, "Let him! If he's any good, he will reach you. If he's something else, then Allah will save you his trouble." One day the people turned around. They could not find Abu Dhar. They told the Prophet (PBUH) that Abu Dhar had stayed behind and his camel had slowed down. It is here that the Prophet (PBUH) repeated his first statement. Abu Dhar's camel became weaker under the severe pressure of hunger, thirst, and hot weather. It stumbled due to weakness and fatigue. Abu Dhar tried by all means to force it to move forward, but the burden of the camel's exhaustion was too heavy. Finally, Abu Dhar felt that he would be left behind, losing the caravan's traces. Therefore, he

dismounted from his camel, took his belongings, carried them on his back, and continued his route on foot over the burning desert sand, hurrying in order to rejoin the Prophet (PBUH) and his Companions.

In the early morning, while the Muslims were stopped for a while to rest, one of them saw a cloud of dust and sand behind which the shadow of a man could be seen. The one who saw that said to the Prophet (PBUH), "O Messenger of Allah, there is someone walking alone." The Prophet (PBUH) said, "It is Abu Dhar." The Muslims continued their talk until the man crossed the remaining distance between them. Only then were they able to know who he was. The respectful traveler approached little by little. Although he could only with great effort pull his feet out of the burning sand and with a lot of pain carry the heavy burden on his back, he was very delighted to have finally reached the blessed caravan without staying behind and abandoning the Prophet (PBUH) and his Companions. When he at last reached the caravan, someone shouted, "O Prophet, it's Abu Dhar." Abu Dhar beaded towards the Prophet (PBUH). The Prophet (PBUH) had hardly seen him, when he tenderly, kindly, and sadly smiled and said, "Allah will have mercy upon Abu Dhar. He walks alone, dies alone, and resurrects alone."

Twenty years or more had passed since then. Abu Dhar died alone in the desert of Ar-Rabadhah, having walked on a path no one else had passed over so gloriously . He is also remembered alone by history for his brave resistance and his great asceticism. 

Allah will also resurrect him alone, because the multitude of his various merits will not enable anyone else to find a place near him.

SALMAAN AL-FAARISIY - (The Seeker after Truth)

              SALMAAN AL-FAARISIY

               The Seeker after Truth

From Persia comes our hero this time, and from Persia many came to embrace Islam in the long run,and it made some of them extraordinary, unsurpassable in faith and knowledge in religion and worldly affairs.

It is one of the wonders of Islam and its greatness that it never enters a country on Allah's earth but that it exerts invaluable influence on all its potentialities and forces, bringing forth the latent genius of its people and followers. From there came forth Muslim philosophers, physicians, jurists, astronomers, inventors, and mathematicians.

Behold, they reached all heights, broke all frontiers, until the first era of Islam flourished with great geniuses in all fields of intellectual activity such as administration and science. Verily, they came from various nations, but their religion remained one.

The Prophet (PBUH) had prophesied this blessed spread of his religion. Indeed, he had been so promised by his Almighty Lord. He had pointed to the time, place, and day, and he had seen in his mind's eye the banner of Islam fluttering in all comers of the earth and over the palaces of its earthly rulers.

Salmaan Al-Faarisiy (The Persian) bore witness to this and was firmly connected with what happened. That was on the Day of Al Khandaq (The Trench) in the year A.H. 5, when the leaders of the Jews approached Makkah to stir up the polytheists and form an alliance against the Prophet (PBUH) and the Muslims, asking the polytheists to enter upon a treaty for decisive battle to eradicate this new religion.

The ungodly war was planned: the Quraish army and allies would attack Al-Madiinah from outside, while the Bani Ouraidhah would attack from within, behind the ranks of the Muslims, who would then fall prey and be crushed. One day the Prophet (PBUH) and the Muslims were taken unaware by a huge well-armed army marching on Al-Madiinah. The Qur'aan depicts the scene thus: "When they came against you from above you and from below you and your eyes turned away and your hearts reached to your throats, and you imagined vain thoughts about GOD; in that place the believers were tried and shaken most severely" (33:10-11).

Twenty-four thousand fighters under the command of Abu Sufyaan and `Uyainah lbn Hisn were advancing on Al-Madiinah to storm it and to lay siege to it in order to get rid of Muhammad, his religion, and his Companions. This army did not represent the Quraish alone, for they were in alliance with all the tribes, and all had vested interests that were threatened by Islam. It was a last and decisive attempt embarked on by all the enemies of the Prophet (PBUH), based upon individual, collective, and tribal interests.

The Muslims found themselves in a precarious situation. The Prophet (PBUH) assembled his Companions for consultation. Certainly they were gathered to reach a decision on defense and battle, but how could they put up a defense? And then a long - legged man with flowing hair for whom the Prophet (PBUH) bore great love, Salmaan Al-Faarisiy, held up his head and took a look at Al Madiinah, which was surrounded by hills, mountains, and exposed open country which could be easily broken through by the enemy.

Salmaan had much experience, in warfare and its tactics in his native Persia. So he proposed to the Prophet (PBUH) something which the Arabs had never seen before in warfare. It was the digging of a trench in the exposed places around Al- Madiinah.

And Allah knows what could have been the position of the Muslims in that battle had they not dug the trench, which was no sooner seen by the Quraish than they were stunned by despair. The forces of the enemy still remained in their tents for a month, unable to take Al-Madiinah, until Allah sent them one night a storm which devastated their tents and tore them asunder.

Then Abu Sufyaan announced to his forces that they should return to where they had come from.They were despondent and frustrated. During the excavation of the trench, Salmaan took his place among the Muslims while they dug and removed the sand. The Prophet (PBUH) was also taking part in digging where Salmaan was working in a group. Their pickaxes could not smash a stubborn rock, in spite of the fact that Salmaan was of strong build and hard working. A single stroke of his would break a rock to pieces, but he stood in front of this stubborn one. He let all those around him try to break it, but in vain. Salmaan went to the Prophet (PBUH) to ask him to divert the trench around that stubborn and challenging rock. The Prophet (PBUH) returned with Salmaan to see the rock himself. When he saw it, he called for a pickax and asked the Companions to keep back from the splinters. He said, "In the name of Allah," and then raised his blessed, firm hands gripping the pickax and let it fall.

The rock broke, making a great light. Salmaan said that he himself saw that light shining upon AlMadiinah. The Prophet (PBUH) raised the pickax and gave a second blow and the rock broke more. At that moment the Prophet (PBUH) said loudly, "Allahu akbar - Allah is the Greatest - I have been given the keys to Rome; its red palaces have been lit for me and my nation has vanquished it."

The Prophet (PBUH) struck his third blow. Then the rock shattered and its glittering light was seen! The Prophet (PBUH) told them that he was now looking at the palaces of Syria, San'aa' and others like them, and the cities of the world over which the banner of Islam would flutter one day. The Muslims shouted in deep faith, "This is what Allah and His Prophet have promised us!"

Salmaan was the originator of the project to dig the trench, and he was associated with the rock out of which poured some secrets of the unseen and of destiny. When he called the Prophet (PBUH) to break it, he stood by the side of the Prophet (PBUH), saw the light, and heard the glad omen, and he lived to see the prophecy fulfilled and abided in its living reality. He saw the great capitals of Persia and Rome (Byzantium), the palaces of San'aa', Syria, Egypt, and Iraq. He saw every place trembling with the blessed ecstasy which was issuing forth from the high minarets in all parts of the world, spreading the light of guidance and goodness.

And here he is sitting there in the shade of a tree before his house in Al-Madiinah telling his guests about his great adventures in the quest for truth, explaining to them how he abandoned the religion of his Persian people for Christianity and then for Islam. How he abandoned his father's wealth and estate and threw himself into the arms of the wilderness in the quest for the release of his tension and soul. How he was sold in a slave market on his way to search for truth. How he met with the Prophet (PBUH) and how he came to believe in him. Now let us approach his great court and listen to his grand tale which he is recounting.

I come from Isfahan, from a place called Jai, and I was the most beloved son of my father, who was a figure of high esteem among his people. We used to worship fire. I devoted myself to fire worship until I became custodian of the fire which we lit and never allowed to be extinguished.

My father had an estate. One day, he sent me there. I passed by a Christian church and heard them praying. I went in and saw what they were doing. I was impressed by what I saw in their prayers. I said, "This is better than our religion." I did not leave them until sunset, nor did I go to my father's estate, nor did I return to my father until he sent people to search for me.

I asked the Christians about their affair and prayers which impressed me, and about the origin of their religion. They answered, "In Syria." I said to my father when I returned to him, "I passed by people praying in a church of theirs, and I was impressed by their prayer, and I could see that their religion is better than ours." He questioned me and I questioned him, and then he put fetters on my feet and locked me up.

Then I sent to the Christians saying I had entered their religion, and I requested that whenever a caravan came from Syria, they should tell me before its return in order for me to travel with them, and so they did.

I broke loose from the iron fetters and went away. I set out with them for Syria. While I was there, I asked about their learned man, and I was told that he was the bishop, leader of the church. I went to him and told him my story. I lived with him, serving, praying, and learning. But this bishop was not faithful in his religion, because he used to gather money from the people to distribute it, but he would keep it for himself. Then he died. They appointed a new leader in his place. I have never seen a man more godly than he in his

religion, nor more active in his bid for the Hereafter, nor more pious in the world, nor more punctual at worship. I loved him more than I had ever loved any other person before.

When his fate came, I asked him, "To whom would you recommend me? And to whom would you leave me?" He said, "O my son, I do not know anyone who is on the path I am and who leads the kind of life I lead, except a certain man in Mosul."

When he died, I went to that man in Mosul, and told him the story, and I stayed with him as long as Allah wished me to stay. Then death approached him. So I asked him, "To whom would you advise me to go to?" He directed me to a pious man in Nisiibiin." So I went to him and told him my story. I stayed with him as long as Allah wished me to stay. When death overtook him, I asked him as before. He told me to meet a person at `Amuriah in Byzantium. So, to Byzantium I went and stayed with that man, earning my living there by rearing cattle and sheep.

Then death approached him, and I asked him, "To whom should I go?" He said, "O my son, I know no one anywhere who is on the path we have been on so that I can tell you to go to him. But you have been overtaken by an epoch in which there will appear a prophet in the pure creed of lbraahiim (Abraham). He will migrate to the place of palm trees. If you can be sincere to him, then do so. He has signs which will be manifested: he does not eat of charity, yet he accepts gifts, and between his shoulders is the seal of prophethood. When you see him, you will know him."

A caravan passed by me on that day. I asked them where they had come from and learned that they were from the Arabian Peninsula. So I told them, "I give you these cattle and sheep of mine in return for your taking me to your land." They agreed. So they took me in their company until they brought me to Wadi Al-Quraa and there they wronged to me. They sold me to a Jew. I saw many palm trees and cherished the hope that it was the land that had been described to me and which would be the future place of the advent of the prophet, but it was not.

I stayed with this Jew who bought me until another from Bani Quraidhah came to him one day and bought me from him. I stayed with him until we came to Al -Madiinah. By Allah, I had hardly seen it when I knew that it was the land described to me.

I stayed with the Jew, working for him on his plantation in Bani Quraidhah until Allah sent His Prophet, who later emigrated to Al-Madiinah and dismounted at Qubaa' among the Bani `Amr lbn `Awf. Indeed, one day, I was at the top of a palm tree with my master sitting below it when a Jewish man came. He was a cousin of his and said to him, "May Allah destroy Bani Qubaa'. They are spreading a rumor about a man at Qubaa' who came from Makkah claiming that he is a prophet." By Allah, he had hardly said it, when I was seized by a tremor, and the palm tree shook until I almost fell on my master.

I climbed down quickly saying, "What are you saying? What news?" My master gave me a nasty slap and said, `What have you got to do with this? Return to your work!" So, I returned to work. At nightfall I gathered what I had and went out until I came to the Prophet (PBUH) at Qubaa'. I entered and found him sitting with some of his Companions. Then I said, "You are in need and a stranger. I have some food which I intend to give out as charity. When they showed me your lodgings, I thought you most deserve it, so I have come to you with it." I put the food down. The Prophet (PBUH) said to his Companions, "Eat in the name of Allah." He abstained and never took of it. I said to myself, "This, by Allah, is one sign. He does not eat of charity!"

I returned to meet the Prophet (PBUH) again the next day, carrying some food, and said to him (PBUH), "I can see that you do not partake of charity. I have something which I want to give to you as a present." I placed it before him. He said to his Companions "Eat in the name of Allah" and he ate with them. So I said to myself, "This indeed is the second sign. He eats of presents." I returned and stayed away for a while. Then I came to him, and I saw him sitting, having returned from a burial, and surrounded by his Companions. He had two garments, carrying one on his shoulder and wearing the other. I greeted him, then bent to see the upper part of his back. He knew what I was looking for, so he threw aside his garment off his shoulder and, behold, the sign between his shoulders, the seal of Prophethood, was clear just as the Christian monk had described."

At once, I staggered towards him, kissing him and weeping. He called to me to come forward and I sat before him. I told him my story as you have already heard me describe the events. When I became a Muslim, slavery prevented me from taking part in the battles of Badr and Uhud.

Therefore the Prophet (PBUH) advised me, "Go into terms with your master for him to free you," and so I did. The Prophet (PBUH) told the Companions to assist me, and Allah freed me from bondage. I became a free Muslim, taking part with the Prophet (PBUH) in the Battle of Al-khandaq and others. With these simple clear words, Salmaan spoke of his great, noble, and sacrificial adventure for the sake of Allah, seeking after the reality of religion that led him to Allah and helped him to find his role in this life.

What kind of a noble person was this man? What great superiority was achieved by his aspiring spirit, that restless spirit that withstood difficulties and defeated them, confronted the impossible and it gave way! What devotion to the truth, and what sincerity that led its owner voluntarily away from the estate of his father, with all its wealth and luxury, to the wilderness, with all its difficulties and suffering. He moved from land to land, town to town, seeking acquaintances, persevering, worshiping and searching for his destiny among people, sects, and different ways of life. And adhering all the way to the truth with all its noble sacrifices, for the sake of guidance until he was sold into slavery. He was then rewarded by Allah the best of rewards, making him reach the truth and come into the presence of His Prophet. And then He granted him longevity, enough for him to see the banner of Islam fluttering in all parts of the world and His Muslim worshippers filling its space and corners with guidance, progress and justice!

What do you expect of the Islam of a man with such a noble character but to be a man of such truth! It was an Islam of the God- fearing and innocent. In his devotion he was intelligent, pious, and the person nearest to `Umar Ibn Al-khattaab.

He once stayed with Abu Ad-Dardaa', under the same roof. Abu Ad-Dardaa' used to pray all night and fast all day. Salmaan blamed him for this excessive worship. One day, Salmaan wanted to stop him from fasting and to say it was supererogatory. Abu Ad-Dardaa' asked him, "Would you prevent me from fasting for my Lord and from praying to Him?" Salmaan replied, "No, your eyes have a claim upon you, your family has a claim upon you, so fast intermittently, then pray and sleep."

This reached the Prophet (PBUH) who said, "Salmaan is, indeed, full of knowledge." The Prophet(PBUH) was often impressed by his wisdom and knowledge, just as he was impressed by his character and religion. On the Day of Al-khandaq the Ansar stood up and said, "Salmaan is of us," the Muhaajiruun stood up also and said, "Salmaan is of us." The Prophet called to them saying, "Salmaan is of us, O People of the House (Prophet's house)."

Indeed, he deserved this honor! `Aliy lbn Abi Taalib , (May Allah honor his face) nicknamed him "Luqmaan the Wise ". He was asked about after his death: "There was a man who was of the People of the House. Who among you is like Luqmaan the Wise? He was a man of knowledge who absorbed all the scriptures of the People of the Book. He was like a sea that was never exhausted!" He was held in the minds of Prophet's Companions with all highest regards and in the greatest

position and respect. During the Caliphate of `Umar, he came to Al-Madiinah on a visit and `Umar accorded him what he had never accorded to anyone before when he assembled his Companions and said, "Come, let us go out and welcome Salmaan!" They received him at the border of Al-Madiinah. Salmaan had lived with the Prophet (PBUH) ever since he met him, and believed in him as a free Muslim, and worshiped with him. He lived during the Caliphate of Abu Bakr, `Umar and `Uthmaan, in whose era he met his Lord. In most of these years, the banner of Islam spread everywhere, and the treasures of Islam were carried to Al Madiinah in floods and distributed to the people in the form of regular allowance and fixed salaries. The responsibilities of ruling increased on all fronts, as well as duties and the overwhelming burden of holding official posts. So where did Salmaan stand in this respect? Where do we see him in the time of splendor, plenty, and enjoyment?

Open wide your eyes. Do you see that humble man sitting there in the shade making baskets and utensils out of palm fronds? That is Salmaan. Take a good look at him. Look at his short garment, which is so short that it is only down to his knees. That was him in grand old age. His grant was 4,000 to 6,000 dirhams a year, but he distributed all of it, refusing to take a dirham of it, and he used to say, "I would buy palm fronds with one dirham to work on and then sell it for three dirhams. I retained one dirham of it as capital, spent one dirham on my family, and gave away one dirham, and if `Umar lbn Al-Khattaab prevented me from that, I would not stop."

What next, O followers of Muhammad? What next, O noblest of mankind in all ages? Some of us used to think, whenever we heard the conduct of the Companions and their piety - for example, Abu Bakr, `Umar, Abu Dhar and their brethren - that it was based on the life of the Arabian Peninsula, where the Arabs find pleasure in simplicity. And here we are before a man from Persia, the land of pleasure, luxury, and civilization, and he was not of the poor but of its upper class. What about him now refusing property, wealth, and enjoyment, and insisting that he live on one dirham a day from the work of his hands? How about his refusing leadership and position except for something relating to jihaad and only if none but he were suitable for it, and it was forced upon him, and he accepted it weeping and shy? How about when he accepted leadership which was forced upon him but he refused to take his lawful dues? Hishaam lbn Hasaan relates from Al-Hassan: The allowance of Salmaan was 5,000. He lived among 30,000 people and used to dress in a garment cut into halves. He wore one and sat on the other half. Whenever his allowance was due him, he distributed it to the needy and lived on the earnings of his hands! Why do you think he was doing all this work and worshiping with all this devotion, and yet he was a Persian child of luxury, the upbringing of civilization? You can hear the reply from him. While he was on his deathbed, the great spirit mounting forth to meet his Lord, Exalted and Merciful, Sa`d lbn Abi Waqaas went to greet him, and Salmaan wept! Sa'd said, "What makes you weep, O Abu `Abd Allah? The Prophet of Allah died pleased with you!" Salmaan replied, "By Allah, I am not weeping in fear of death, nor for love of the world. But the Prophet of Allah put me on an oath. He said, `Let any of you have in this world like the provision of the traveler,' and here I have owned many things around me." Sa'd said: I looked around, and I saw nothing but a water-pot and vessel to eat in! Then I said to him, "O Abu Abd Allah, give us a parting word of advice for us to follow." He said, O Sa'd, remember Allah for your cares, if you have any. Remember Allah in your judgment, if you judge. Remember Allah when you distribute the share." This was the man who filled his spirit with riches just as it filled him with renunciation of the pleasures of this world, its riches, and pride. The oath which he and the rest of the Companions had taken before the Prophet of Allah was that they must not let the world possess them and that they should take nothing from it but the provision of the traveler in his bag.

Salmaan had kept the oath, yet still his tears ran when he saw his soul preparing for departure,fearing that he had gone beyond the limits. There was nothing around him except a vessel to eat in and a water-pot and yet still he considered himself lavish! Did I not tell you that he was the nearest in resemblance to `Umar? During the days of his rule over the Madiinah area, he never changed his way. He had refused, as we have seen, to receive his salary as a ruler, but went on making baskets to earn his living. His dress was no more than a gown, resembling his old clothes in simplicity.

One day while on the road, he met a man arriving from Syria, carrying a load of figs and dates. The load was too heavy for him and made him weary. No sooner did the Syrian see the man in front of him, who appeared to be one of the common people and poor than he thought of putting the load on his shoulders and when he reached his destination he would give him something for his labor. So he beckoned to the man (Salmaan, the governor), and he came up to him.

The Syrian said to him, "Relieve me of this load." He carried it, and they walked together. While on their way, they met a group of people. He greeted them and they stood up in obeisance,replying, "And unto the governor be peace!" "Who is the governor?" The Syrian asked himself. His surprise increased when he saw some of them rushing towards Salmaan to take the load off his shoulders. "Let us carry it, O governor". When the Syrian knew that he was the governor of Al Madiinah, he was astonished. Words of apology and regret fell from his lips, and he went forward to grab the load. But Salmaan shook his head in refusal, saying, "No, not until I take you to your destination."

He was asked one day, "What troubles you in the leadership?" He replied, "The pleasure of nurturing it and the bitterness of meaning!" A friend of his came to him one day at his house and found him kneading dough. He asked him,"Where is your servant? "He replied, We have sent her on an errand and we hate to charge her with two duties."When we say "his house" let us remember what kind of house it was. When Salmaan thought of building it, he asked the mason, "How are you going to build it?" The mason was courteous and yet witty. He knew the piety and devotion of Salmaan, so he replied to him saying "Fear not. It is a house for you to protect yourself against the heat of the sun and dwell in the cold weather. When you stand erect in it, it touches your head." Salmaan said to him, "Yes, that is it, so go on and build it."There was nothing of the goods of this world which could attract Salmaan for a moment, nor did they leave any traces in his heart except one thing, which he was particularly mindful of and had entrusted to his wife, requesting her to keep it far away in a safe place. In his last sickness, and in the morning on which he gave up his soul, he called her, "Bring me the trust which I left in safe keeping!" She brought it and behold, it was a bottle of musk. He had gained it on the day of liberating the city of Jalwalaa' and kept it to be his perfume on the day of his death. Then he called for a pot of water, sprinkled the musk into it, stirred it with his hand and then said to his wife, "Sprinkle it on me, for there will now come to me creatures from the creatures of Allah. They do not eat food and what they like is perfume."

Having done so he said to her, "Shut the door and go down." She did what he bade her to do. After a while she went up to him and saw his blessed soul had departed his body his frame. It was gone to the Supreme Master, and it ascended with the desire to meet Him as he had an appointment there with the Prophet Muhammad (PBUH) and his two Companions Abu Bakr and `Umar and the noble circle of martyrs!

Long had the burning desire stirred Salmaan. The time had come for him to rest in peace.