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At Shaykhan, halfway between Madinah and Uhud, the thousand strong Muslim army led by the Prophet (saw) stopped. The sun had begun to sink beneath the horizon. The Prophet (saw) dismounted from his horse Sakb. He was fully dressed for battle. A turban was wound about his helmet. He wore a breastplate, beneath which was a coat of mail which was fastened with a leather sword belt. A shield was slung across his back and his sword hung from his side.
As the sun set, Bilal (ra) called the adhan and they prayed. The Prophet (saw) then reviewed his troops once more and it was then that he noticed in their midst the presence of eight boys who, despite their age, were hoping to take part in the battle. Among them were Zayd's son Usamah and 'Umar's son 'Abdullah (ra), both only thirteen years old. The Prophet (saw) ordered them all to return home immediately. Two of the boys however demonstrated that they were able fighters and were allowed to accompany the army to the Battle of Uhud, while the others were sent back to their families.
From an early age, 'Abdullah ibn 'Umar (ra) thus demonstrated his keenness to be associated with the Prophet (saw) in all his undertakings. He had accepted Islam before he was ten years old and had made the Hijrah with his father and his sister, Hafsah (ra), who was later to become a wife of the Prophet (saw). Before Uhud, he was also turned away from the Battle of Badr and it was not until the Battle of the Trench that he and Usamah (ra), both now fifteen years old, and other of their age were allowed to join the ranks of the men, not only for the digging of the trench but for the battle when it came.
From the time of his hijrah till the time of his death, more than seventy years later, 'Abdullah ibn 'Umar (ra) distinguished himself in the service of Islam and was regarded among Muslims as "the Good One, son of the Good One", according to Abu Musa al-Ash'ari (ra). He was known for his knowledge, his humility, his generosity, his piety, his truthfulness, his incorruptibility and his constancy in acts of 'ibadah.
From his great and illustrious father, 'Umar (ra), he learnt a great deal and both he and his father had the benefit of learning from the greatest teacher of all, Muhammad the Messenger of Allah (saw). 'Abdullah (ra) would observe and scrutinize closely every saying and action of the Prophet (saw) in various situations and he would practice what he observed closely and with devotion. For example, if 'Abdullah (ra) saw the Prophet (saw) performing Salat in a particular place, he would later pray in the same place. If he saw the Prophet (saw) making a du'a' while standing, he would also make supplication while standing. If he saw him making a du'a' while sitting, he would do the same. On a journey if he saw the Prophet (saw) descend from his camel at a particular place and pray two rak'ats, and he had occasion to pass on the same route, he would stop at the same place and pray two rak'ats. At a particular place in Makkah, he once observed the Prophet's camel making two complete turns before he dismounted and prayed two rak'ats. It might be that the camel did that involuntarily but 'Abdullah ibn 'Umar (ra), when he happened to be in the same place at another time, made his camel complete two turns before making it kneel and dismount. He then prayed two rak'ats in precisely the same manner as he had seen the Prophet (saw) do.
'A'ishah (ra) noticed this devotion of 'Abdullah (ra) to the Prophet (saw) and remarked:
"There was no one who followed the footsteps of the Prophet (saw) in the places where he alighted as did Ibn 'Umar (ra)."
In spite of his close observance of the Prophet's actions, 'Abdullah (ra) was extremely cautious, even afraid, of reporting the sayings of the Prophet (saw). He would only relate a hadith if he was completely sure that he remembered every word of it. One of his contemporaries said:
"Among the companions of the Prophet (saw), no one was more cautious about adding to or subtracting from the hadith of the Prophet (saw) than 'Abdullah ibn 'Umar (ra)."
Similarly, he was extremely cautious and reluctant to make legal judgments (fatwas). Once someone came to him asking for a judgment on a particular matter and 'Abdullah ibn 'Umar (ra) replied:
"I have no knowledge of what you ask."
The man went on his way and 'Abdullah (ra) clapped his hands in glee and said to himself:
"The son of 'Umar (ra) was asked about what he does not know and he said: I do not know."
Because of this attitude he was reluctant to be a qadi even though he was well qualified to be one. The position of qadi was one of the most important and esteemed offices in the Muslim society and state, bringing with it honor, glory and even riches but he declined this position when it was offered him by the Khalifah 'Uthman (ra). His reason for doing so was not that he underestimated the importance of the position of qadi but because of his fear of committing errors of judgment in matters pertaining to Islam. 'Uthman (ra) made him agree not to disclose his decision lest it might influence the many other companions of the Prophet (saw) who actually performed the duties of judges and jurisconsults.
'Abdullah ibn 'Umar (ra) was once described as the "brother of the night." He would stay up at night performing Salat, weeping and seeking God's forgiveness, and reading Qur'an. To his sister, Hafsah (ra), the Prophet (saw) once said: "What a blessed man is 'Abdullah (ra). Should he perform Salat at night he would be blessed even more."
From that day, 'Abdullah (ra) did not abandon Qiyam al-Layl whether at home or on journeys. In the stillness of the nights, he would remember Allah (swt) much, perform Salat and read the Qur'an and weep. Like his father, tears came readily to his eyes especially when he heard the warning verses of the Qur'an. 'Ubayd ibn 'Umayr (ra) has related that one day he read these verses to 'Abdullah ibn 'Umar (ra):
"How then (will the sinners fare on Judgment Day) when We shall bring forward witnesses from within every community and bring you (O Prophet) as witness against them? Those who were bent on denying the truth and paid no heed to the Apostle will on that Day wish that the earth would swallow them but they shall not (be able to) conceal from Allah anything that has happened." (Surah an-Nisa', 4:41-42)
'Abdullah (ra) cried on listening to these verses until his beard was moist with tears.
One day, he was sitting among some close friends and he read:
"Woe unto those who give short measure, those who, when they are to receive their due from people, demand that it be given in full but when they have to measure or weigh whatever they owe to others, give less than what is due. Do they not know that they are bound to be raised from the dead (and called to account) on an awesome Day, the Day when all men shall stand before the Sustainer of all the worlds?" (Surah al-Mutaffifin, 83:1-6)
At this point he kept on repeating "the Day when all men shall stand before the Sustainer of all the worlds" over and over again and weeping until he was faint.
Piety, simplicity and generosity combined in 'Abdullah (ra) to make him a person who was highly esteemed by the companions and those who came after them. He gave generously and did not mind parting with wealth even if he himself would fall in want as a result. He was a successful and trustworthy trader throughout his life. In addition to this he had a generous stipend from the Bayt al-Mal which he would often spend on the poor and those in need. Ayyub ibn Wa'il (ra) recounted one incident of his generosity:
One day, 'Abdullah ibn 'Umar (ra) received four thousand dirhams and a velvet blanket. The following day Ayyub (ra) saw him in the suq buying fodder for his camel on credit. Ayyub (ra) then went to 'Abdullah's family and asked:
"Didn't Abu 'Abdur-Rahman (meaning 'Abdullah ibn 'Umar) (ra) get four thousand dirhams and a blanket yesterday?"
"Yes, indeed," they replied.
"But I saw him today in the suq buying fodder for his camel and he had no money to pay for it."
"Before nightfall yesterday, he had parted with it all. Then he took the blanket and threw it over his shoulder and went out. When he returned it was not with him. We asked him about it and he said that he had given it to a poor person," they explained.
'Abdullah ibn 'Umar (ra) encouraged the feeding and the helping of the poor and the needy. Often when he ate, there were orphans and poor people eating with him. He rebuked his children for treating the rich and ignoring the poor. He once said to them:
"You invite the rich and forsake the poor!"
For 'Abdullah (ra), wealth was a servant not a master. It was a means towards attaining the necessities of life, not for acquiring luxuries. He was helped in this attitude by his asceticism and simple life-style. One of his friends who came from Khurasan once brought him a fine elegant piece of clothing.
"I have brought this s thawb for you from Khurasan," he said. "It would certainly bring coolness to your eyes. I suggest that you take off these coarse clothes you have and put on this beautiful thawb."
"Show it to me then," said 'Abdullah (ra) and on touching it he asked: "Is it silk?"
"No, it is cotton," replied his friend.
For a little while, 'Abdullah (ra) was pleased. Then with his right hand he pushed away the thawb and said:
"No! I am afraid for myself. I fear that it shall make me arrogant and boastful. And Allah (swt) does not love the arrogant boaster."
Maymun ibn Mahran (ra) relates the following:
"I entered the house of Ibn 'Umar. I estimated everything in his house including his bed, his blanket, his carpet and everything else in it. What I found was not a hundred dirhams' worth."
That was not because 'Abdullah ibn 'Umar (ra) was poor. Indeed he was rich. Neither was it because he was a miser for indeed he was generous and liberal.
(2) story of 'Abdullah ibn Umm Maktum
'Abdullah ibn Umm Maktum was a cousin of Khadijah bint Khuwaylid (ra), Mother of the Believers. His father was Qays ibn Zayd and his mother was 'Atikah bint 'Abdullah. She was called Umm Maktum (Mother of the Concealed One) because she gave birth to a blind child.
'Abdullah (ra) witnessed the rise of Islam in Makkah. He was amongst the first to accept Islam. He lived through the persecution of the Muslims and suffered what the other companions of the Prophet (saw) experienced. His attitude, like theirs, was one of firmness, staunch resistance and sacrifice. Neither his dedication nor his faith weakened against the violence of the Quraysh onslaught. In fact, all this only increased his determination to hold on to the religion of Allah and his devotion to His Messenger.
'Abdullah (ra) was devoted to the Noble Prophet (saw) and he was so eager to memorize the Qur'an, that he would not miss any opportunity to achieve his heart's desire. Indeed, his sense of urgency and his insistence could sometimes have been irritating as he, unintentionally, sought to monopolize the attention of the Prophet (saw).
In this period, the Prophet (saw) was concentrating on the Quraysh notables and was eager that they should become Muslims. On one particular day, he met 'Utbah ibn Rabi'ah and his brother Shaybah, 'Amr Khalaf and Walid ibn al-Mughirah, the father of Khalid ibn al-Walid (ra) who was later to be known as Sayf Allah or 'the sword of Allah'. He had begun talking and negotiating with them and telling them about Islam. He so much wished that they would respond positively to him and accept Islam or at least call of their persecution of his companions.
While he was thus engaged, 'Abdullah ibn Umm Maktum (ra) came up and asked him to read a verse from the Qur'an.
"O Messenger of Allah," he said, "teach me from what Allah has taught you."
The Prophet (saw) frowned and turned away from him. He turned his attention instead to the prestigious group of Quraysh, hoping that they would become Muslims and that by their acceptance of Islam they would bring greatness to the religion of Allah and strengthen his mission. As soon as he had finished speaking to them and had left their company, he suddenly felt partially blinded and his head began to throb violently. At this point the following revelation came to him:
"He frowned and turned away when the blind man approached him! Yet for all you knew, (O Muhammad), he might perhaps have grown in purity or have been reminded of the Truth, and helped by this reminder. Now as for him who believes himself to be self-sufficient, to him you gave your whole attention, although you are not accountable for his failure to attain to purity. But as for him who came unto you full of eagerness and in awe of Allah, him did you disregard.
"Nay, verily, this is but a reminder and so, whoever is blessed with dignity, lofty and pure, borne by the hands of messengers, noble and most virtuous." (Surah 'Abasa 80:1-16)
These are the sixteen verses that were revealed to the Noble Prophet (saw) about 'Abdullah ibn Umm Maktum (ra), sixteen verses that have continued to be recited from that time till today and shall continue to be recited.
From that day, the Prophet (saw) did not cease to be generous to 'Abdullah ibn Umm Maktum (ra), to ask him about his affairs, to fulfil his needs and take him into his council whenever he approached. This is not strange. Was he not censured by Allah in a most severe manner on 'Abdullah's account? In fact, in later years, he often greeted Ibn Umm Maktum (ra) with these words of humility:
"Welcome unto him on whose account my Sustainer has rebuked me."
When the Quraysh intensified their persecution of the Prophet (saw) and those who believed with him, Allah gave them permission to emigrate. 'Abdullah's response was prompt. He and Mus'ab ibn 'Umayr (ra) were the first of the Companions to reach Madinah.
As soon as they reached Yathrib, he and Mus'ab (ra) began discussing with the people, reading the Qur'an to them and teaching them the religion of Allah. When the Prophet (saw) arrived in Madinah, he appointed 'Abdullah and Bilal ibn Rabah (ra) to be Mu'adh-dhins for the Muslims, proclaiming the Oneness of Allah fives times a day, calling man to the best of actions and summoning them to success.
Bilal (ra) would call the Adhan and 'Abdullah (ra) would pronounce the iqamah for the Prayer. Sometimes they would reverse the process. During Ramadan, they adopted a special routine in which one of them would call the Adhan to wake people up to eat before the fast began, and the other would call the Adhan to announce the beginning of dawn and the fast. It was Bilal who would awaken the people and 'Abdullah ibn Umm Maktum (ra) who would announce the beginning of dawn.
One of the responsibilities that the Prophet (saw) placed on 'Abdullah ibn Umm Maktum (ra) was to put him in charge of Madinah in his absence. This was done more than ten times, one of them being when he left for the liberation of Makkah.
Soon after the Battle of Badr, the Prophet (saw) received a revelation from Allah raising the status of the mujahidin and preferring them to the qa'idan (those who remain inactive at home). This was in order to encourage the mujahid even further and to spur the qa'id to give up his inactivity. This revelation affected Ibn Umm Maktum (ra) deeply. It pained him to be thus barred from the higher status and he said:
"O Messenger of Allah! If I could go on jihad, I would certainly do so." He then earnestly asked Allah to send down a revelation about his particular case and those like him who were prevented because of their disabilities from going on military campaigns.
His prayer was answered. An additional phrase was revealed to the Prophet (saw) exempting those with disabilities from the import of the original verse. The full ayah became:
"Not equal are those who remain inactive among the believers, except those who possess disabilities, and those who strive and fight in the way of Allah with their wealth and their persons…" (Surah an-Nisa', 4: 95).
In spite of thus being excused from jihad, the soul of 'Abdullah ibn Umm Maktum (ra) refused to be content with staying among those who remained at home when an expedition was in progress. Great souls are not content with remaining detached from affairs of great moments. He determined that no campaign should by-pass him. He fixed a role for himself on the battlefield. He would say:
"Place me between two rows and give me the standard. I will carry it for you and protect it, for I am blind and cannot run away."
In the fourteenth year after the Hijrah, 'Umar (ra) resolved to mount a major assault against the Persians to bring down their State and open the way for the Muslim forces. So he wrote his governors:
"Send anyone with a weapon or a horse or who can offer any form of help to me. And make haste."
Crowds of Muslims from every direction responded to 'Umar's call and converged on Madinah. Among all these was the blind mujahid 'Abdullah ibn Umm Maktum (ra).
'Umar appointed Sa'd ibn Abi Waqqas (ra) commander over the army, gave him instructions and bade him farewell. When the army reached Qadisiyah, 'Abdullah (ra) was prominent, wearing a coat of armor and fully prepared. He had vowed to carry and protect the standard of the Muslims or be killed in the process.
The forces met and engaged in battle for three days. The fighting was among the most fierce and bitter in the history of the Muslim encounters. On the third day, the Muslims achieved a mighty victory, as one of the greatest empires in the world collapsed and one of the most illustrious thrones fell. The standard of Tawhid was raised in an idolatrous land. The price of this clear victory was hundreds of martyrs. Among them was 'Abdullah ibn Umm Maktum (ra) who was found on the battlefield clutching the flag of the Muslims.
(3) Story of 'Abdur-Rahman ibn 'Awf
He was one of the first eight persons to accept Islam. He was one of the ten persons (al-'asharatu-l mubash-shirun) who were assured of Paradise by the Noble Prophet (saw). He was one of the six persons chosen by 'Umar (ra) to form the council of shura to choose the Khalifah after his death.
His name in Jahiliyah days was 'Abdu 'Amr. But when he accepted Islam the Noble Prophet (saw) called him 'Abdur-Rahman - the servant of the Beneficent God.
'Abdur-Rahman (ra) became a Muslim before the Prophet (saw) entered the house of al-Arqam. In fact, it is said that he accepted Islam only two days after Abu Bakr as-Siddiq (ra) did so.
'Abdur-Rahman (ra) did not escape the punishment which the early Muslims suffered at the hands of the Quraysh. He bore this punishment with steadfastness as they did. He remained firm as they did. And when they were compelled to leave Makkah for Abyssinia because of the continuous and unbearable persecution, 'Abdur-Rahman (ra) also went. He returned to Makkah when it was rumored that conditions for the Muslims had improved, but when these rumors proved to be false, he left again for Abyssinia on a second hijrah. He later returned to Makkah again from where he made the hijrah to Madinah.
Soon after arriving in Madinah, the Prophet (saw) in the unique manner began pairing off the Muhajirin and the Ansar. This established a firm bond of brotherhood and was meant to strengthen social cohesion and ease the destitution of the Muhajirin. 'Abdur-Rahman (ra) was linked by the Prophet (saw) with Sa'd ibn ar-Rabi'ah (ra). Sa'd (ra) in the spirit of generosity and magnanimity with which the Ansar greeted the Muhajirin, said to 'Abdur-Rahman (ra):
"My brother! Among the people of Madinah I have the most wealth. I have two orchards and I have two wives. See which of the two orchards you like and I shall vacate it for you and which of my two wives is pleasing to you and I will divorce her for you."
'Abdur-Rahman (ra) must have been embarrassed and said in reply:
"May Allah (swt) bless you in your family and your wealth. But just show me where the suq is."
'Abdur-Rahman (ra) went to the market place and began trading with whatever little resources he had. He bought and sold and his profits grew rapidly. Soon he was sufficiently well off and was able to get married. He went to the Noble Prophet with the scent of perfume lingering over him.
"Mahyam, O 'Abdur-Rahman!" exclaimed the Prophet (saw) - "mahyam" being a word of Yemeni origin which indicates pleasant surprise.
"I have gotten married," replied 'Abdur-Rahman (ra).
"And what did you give your wife as mahr?"
"The weight of a nuwat in gold."
"You must have a walimah (wedding feast) even if it is with a single sheep. And may Allah (swt) bless you in your wealth," said the Prophet (saw) with obvious pleasure and encouragement.
Thereafter 'Abdur-Rahman (ra) grew so accustomed to business success that he said if he lifted a stone he expected to find gold or silver under it!
'Abdur-Rahman (ra) distinguished himself in both the battles of Badr and Uhud. At Uhud he remained firm throughout and suffered more than twenty wounds, some of them deep and severe. Even so, his physical jihad was matched by his jihad with his wealth.
Once the Prophet (saw) was preparing to dispatch an expeditionary force. He summoned his companions and said:
"Contribute sadaqah for I want to dispatch an expedition."
'Abdur-Rahman (ra) went to his house and quickly returned.
"O Messenger of Allah (saw)," he said, "I have four thousand (dinars). I give two thousand as a qard to my Lord and two thousand I leave for my family."
When the Prophet (saw) decided to send an expedition to distant Tabuk - this was the last ghazwah of his life that he mounted - his need for finance and material was not greater than his need for men, for the Byzantine forces were a numerous and well-equipped foe. That year in Madinah was one of drought and hardship. The journey to Tabuk was long, more than a thousand kilometers. Provisions were in short supply. Transport was at a premium, so much so that a group of Muslims came to the Prophet (saw) pleading to go with him but he had to turn them away because he could find no transport for them.
These men were sad and dejected and came to be known as the Bakka'in, or the Weepers, and the army itself was called the Army of Hardship ('Usrah). The Prophet (saw) urged his companions to give generously for the war effort in the path of Allah (swt) and assured them they would be rewarded. The Muslims' response to the Prophet (saw)'s call was immediate and generous. In the forefront of those who responded was 'Abdur-Rahman ibn 'Awf. He donated two hundred awqiyah of gold whereupon 'Umar ibn al-Khattab (ra) said to the Prophet (saw):
"I have (now) seen 'Abdur-Rahman (ra) committing a wrong. He has not left anything for his family."
"Have you left anything for your family, 'Abdur-Rahman?" asked the Prophet (saw).
"Yes," replied 'Abdur-Rahman (ra), "I have left for them more than what I give and better."
"How much?" inquired the Prophet (saw).
"What Allah (swt) and His Messenger (saw) have promised of sustenance, goodness and reward," replied 'Abdur-Rahman (ra).
The Muslim army eventually left for Tabuk. There, 'Abdur-Rahman (ra) was blessed with an honor which was not conferred on anyone till then. The time of Salat came and the Prophet (saw) was not there. The Muslims chose 'Abdur-Rahman (ra) as their imam. The first two rak'at of the Salat were almost completed when the Prophet (saw) joined the worshipers and performed the Salat behind 'Abdur-Rahman ibn 'Awf. Could there be a greater honor conferred on anyone than to have been the imam of the most honored of Allah's creation, the imam of the Prophets, the imam of Muhammad, the Messenger of Allah (saw)!
When the Prophet (saw) passed away, 'Abdur-Rahman (ra) took on the responsibility of looking after the needs of his family, the Ummahat al-Mu'minin. He would go with them wherever they wanted to and he even performed Hajj with them to ensure that all their needs were met. This is a sign of the trust and confidence that he enjoyed on the part of the Prophet's family.
'Abdur-Rahman's support for the Muslims and the Prophet's wives in particular was well-known. Once he sold a piece of land for forty thousand dinars and he distributed the entire amount among the Banu Zahrah (the relatives of the Prophet's mother Aminah - ra), the poor among the Muslims and the Prophet's wives. When 'A'ishah (ra) received some of this money she asked:
"Who has sent this money?" She was told it was 'Abdur-Rahman (ra), whereupon she said:
"The Messenger of Allah (saw) said:
'No one will feel compassion towards you after I die except the sabirin (those who are patient and resolute).'"
The prayer of the Noble Prophet (saw) that Allah (swt) should bestow barakah on the wealth of 'Abdur-Rahman (ra) appeared to be with 'Abdur-Rahman all his life. He became the richest man among the companions of the Prophet (saw). His business transactions invariably met with success and his wealth continued to grow. His trading caravans to and from Madinah grew larger and larger bringing to the people of Madinah wheat, flour, butter, cloths, utensils, perfume and other commodities, and exporting whatever surplus produce they had.
One day, a loud rumbling sound was heard coming from beyond the boundaries of Madinah, normally a calm and peaceful city. The rumbling sound gradually increased in volume. In addition, clouds of dust and sand were stirred up and blown in the wind. The people of Madinah soon realized that a mighty caravan was entering the city. They stood in amazement as seven hundred camels laden with goods moved into the city and crowded the streets. There was much shouting and excitement as people called to one another to come out and witness the sight and see what goods and sustenance the camel caravan had brought.
'A'ishah (ra) heard the commotion and asked:
"What is this that's happening in Madinah?" and she was told:
"It is the caravan of 'Abdur-Rahman ibn 'Awf which has come from Syria bearing his merchandise."
"A caravan making all this commotion?" she asked in disbelief.
"Yes, O Umm al-Mu'minin. There are seven hundred camels."
'A'ishah (ra) shook her head and gazed in the distance as if she was trying to recall some scene or utterance of the past and then she said:
"I have heard the Messenger of Allah (saw) say: 'I have seen 'Abdur-Rahman ibn 'Awf entering Paradise creeping.'"
Why creeping? Why should he not enter Paradise leaping and at a quick pace with the early companions of the Prophet (saw)?
Some friends of his related to 'Abdur-Rahman (ra) the hadith which 'A'ishah (ra) had mentioned. He remembered that he had heard the hadith more than once from the Prophet (saw) and he hurried to the house of 'A'ishah (ra) and said to her:
"Ya Ammah! Have you heard that from the Messenger of Allah (saw)?"
"Yes," she replied.
"You have reminded me of a hadith which I have never forgotten," he is also reported to have said. He was so over-joyed and added:
"If I could, I would certainly like to enter Paradise standing. I swear to you, ya Ammah, that this entire caravan with all its merchandise, I will give fi sabilillah (in the Way of Allah)."
And so he did. In a great festival of charity and righteousness, he distributed all that the massive caravan had brought to the people of Madinah and surrounding areas.
This is just one incident that showed what type of man 'Abdur-Rahman (ra) was. He earned much wealth but be never remained attached to it for its own sake and he did not allow it to corrupt him.
'Abdur-Rahman's generosity did not stop there. He continued giving with both his hands, secretly and openly. Some of the figures mentioned are truly astounding: forty thousand dirhams of silver, forty thousand dinars of gold, two hundred awqiyah of gold, five hundred horses to mujahidin setting out in the path of Allah (swt) and one thousand five hundred camels to another group of mujahidin, four hundred dinars of gold to the survivors of Badr and a large legacy to the Ummahat al-Mu'minin - and the catalogue goes on. On account of this fabulous generosity, 'A'ishah (ra) said:
"May Allah (swt) give him to drink from the water of Salsabil (a spring in Paradise)."
All this wealth did not corrupt 'Abdur-Rahman (ra) and did not change him. When he was among his workers and assistants, people could not distinguish him from them. One day, food was brought to him with which to end a fast. He looked at the food and said:
"Mus'ab ibn 'Umayr (ra) has been killed. He was better than me. We did not find anything of his to shroud him with except what covered his head but left his legs uncovered… Then Allah (swt) endowed us with the (bounties of) the world… I really fear that our reward has been bestowed on us early (in this world)." He began to cry and sob and could not eat.
May 'Abdur-Rahman ibn 'Awf be granted felicity among "those who spend their substance in the cause of Allah (swt) and follow up not their gifts with reminders of their generosity or with injury. For them their reward is with their Lord, and on them shall be no fear nor shall they grieve." (The Qur'an, Surah al-Baqarah, 2:262)
(4) Story of Abu Ayyub al-Ansari
Khalid ibn Zayd (ra) from the Banu Najjar was a great and close companion of the Prophet (saw). He was known as Abu Ayyub and enjoyed a privilege that many of the Ansar in Madinah hoped they would have.
When the Prophet (saw) reached Madinah after his hijrah from Makkah, the Ansar of Madinah greeted him with great enthusiasm. Their hearts went out to him and their eyes followed him with devotion and love. They wanted to give him the most generous reception anyone could be given.
The Prophet (saw) first stopped at Quba' on the outskirts of Madinah and stayed there for some days. The first thing he did was build a mosque, which is described in the Qur'an as the "mosque built on the foundation of taqwa". (Surah at-Tawbah, 9:108)
The Prophet (saw) entered Madinah on his camel. The chieftains of the city stood along his path, each one wishing to have the honor of the Prophet (saw) alighting and staying at his house. One after the other stood in the camel's way entreating, "Stay with us, O Rasulullah."
"Leave the camel," the Prophet (saw) would say. "It is under command."
The camel continued to walk, closely followed by the eyes and hearts of the people of Yathrib. When it went past a house, its owner would feel sad and dejected and hope would rise in the hearts of others still on the route.
The camel continued in this fashion with the people following it until it hesitated at an open space in front of the house of Abu Ayyub al-Ansari (ra). But the Prophet (saw) did not get down. After only a short while, the camel set off again, the Prophet (saw) leaving its reins loose. Before long, however, it turned round, retracing its steps and stopped on the same spot as before. Abu Ayyub's heart was filled with happiness. He went out to the Prophet (saw) and greeted him with great enthusiasm. He took the Prophet's baggage in his arms and felt as if he was carrying the most precious treasure in the world.
Abu Ayyub's house had two stories. He emptied the upper floor of his and his family's possessions so that the Prophet (saw) could stay there. But the Prophet (saw) preferred to stay on the lower floor.
Night came and the Prophet (saw) retired. Abu Ayyub (ra) went up to the upper floor. But when they had closed the door, Abu Ayyub (ra) turned to his wife and said:
"Woe to us! What have we done? The Messenger of Allah is below and we are higher than he! Can we walk on top of the Messenger of Allah? Do we come between him and the Revelation (Wahy)? If so, we are doomed."
The couple became very worried not knowing what to do. They only got some peace of mind when they moved to the side of the building that did not fall directly above the Prophet (saw). They were careful also only to walk on the outer parts of the floor and avoid the middle.
In the morning, Abu Ayyub (ra) said to the Prophet (saw):
"By Allah, we did not sleep a wink last night, neither myself nor Umm Ayyub."
"Why not, Abu Ayyub?" asked the Prophet (saw).
Abu Ayyub (ra) explained how terrible they felt being above while the Prophet (saw) was below them and how they might have interrupted the Revelation.
"Don't worry, Abu Ayyub," said the Prophet (saw). "I prefer the lower floor because of the many people coming to visit me."
"We submitted to the Prophet's wishes," Abu Ayyub (ra) related, "until one cold night a jar of ours broke and the water spilled on the upper floor. Umm Ayyub and I stared at the water. We only had one piece of velvet, which we used as a blanket. We used it to mop up the water out of fear that it would seep through to the Prophet (saw). In the morning I went to him and said, 'I do not like to be above you,' and told him what had happened. He accepted my wish and we changed floors."
The Prophet (saw) stayed in Abu Ayyub's house for almost seven months until his mosque was completed on the open space where his camel had stopped. He moved to the rooms that were built around the mosque for himself and his family. He thus became a neighbor of Abu Ayyub (ra). What a noble neighbor to have had!
Abu Ayyub (ra) continued to love the Prophet (saw) with all his heart and the Prophet (saw) also loved him dearly. There was no formality between them. The Prophet (saw) continued to regard Abu Ayyub's house as his own. The following anecdote tells a great deal about the relationship between them.
Abu Bakr (ra) once left his house in the burning heat of the midday sun and went to the mosque. 'Umar (ra) saw him and asked, "Abu Bakr, what has brought you out at this hour?" Abu Bakr (ra) said he had left his house because he was terribly hungry and 'Umar (ra) said that he had left his house for the same reason. The Prophet (saw) came up to them and asked, "What has brought the two of you out at this hour?" They told him and he said, "By Him in Whose hands is my life, only hunger has caused me to come out also. But come with me."
They went to the house of Abu Ayyub al-Ansari (ra). His wife opened the door and said, "Welcome to the Prophet (saw) and whoever is with him."
"Where is Abu Ayyub?" asked the Prophet (saw). Abu Ayyub (ra), who was working in a nearby palm grove, heard the Prophet's voice and came hurriedly.
"Welcome to the Prophet (saw) and whoever is with him," he said and went on: "O Prophet of Allah, this is not the time that you usually come." (Abu Ayyub used to keep some food for the Prophet every day. When the Prophet did not come for it by a certain time, Abu Ayyub would give it to his family)
"You are right," the Prophet (saw) agreed.
Abu Ayyub (ra) went out and cut a cluster of dates, in which there were ripe and half-ripe dates.
"I did not want you to eat this," said the Prophet (saw). "Could you not have brought only the ripe dates?"
"O Rasulullah, please eat from both the ripe dates (rutab) and the half-ripe dates (busr). I shall slaughter an animal for you also."
"If you are going to, then do not kill one that gives milk," cautioned the Prophet (saw).
Abu Ayyub (ra) killed a young goat, cooked half and grilled the other half. He also asked his wife to bake, because she baked better, he said.
When the food was ready, it was placed before the Prophet (saw) and his two companions. The Prophet (saw) took a piece of meat and placed it in a loaf and said, "Abu Ayyub, take this to Fatimah. She has not tasted the like of this for days."
When they had eaten and were satisfied, the Prophet (saw) said reflectively:
"Bread and meat and busr and rutab!" Tears began to flow from his eyes as he continued:
"This is the bountiful blessing about which you will be asked on the Day of Judgment. If such comes your way, put your hands to it and say, 'Bismillah' (In the Name of God) and when you have finished say, 'alhamdulillah alladhi huwa ashba'na wa an'ama 'alayna (Praise be to God Who has given to us enough and Who has bestowed His bounty on us). This is the best."
These are glimpses of Abu Ayyub's life during peacetime. He also had a distinguished military career. Much of his time was spent as a warrior until it was said of him, "He did not stay away from any battle the Muslims fought from the time of the Prophet to the time of Mu'awiyah unless he was engaged at the same time in another."
The last campaign he took part in was the one prepared by Mu'awiyah and led by his son Yazid (ra) against Constantinople. Abu Ayyub (ra) at that time was a very old man, almost eighty years old. But that did not prevent him from joining the army and crossing the seas as a ghazi in the path of Allah. After only a short time engaged in the battle, Abu Ayyub (ra) fell ill and had to withdraw from fighting. Yazid (ra) came to him and asked:
"Do you need anything, Abu Ayyub?"
"Convey my salaams to the Muslim armies and say to them: 'Abu Ayyub urges you to penetrate deeply into the territory of the enemy as far as you can go, that you should carry him with you and that you should bury him under your feet at the walls of Constantinople.'" Then he breathed his last.
The Muslim army fulfilled the desire of the companion of the Messenger of Allah (saw). They pushed back the enemy's forces in attack after attack until they reached the walls of Constantinople. There they buried him.
(The Muslims besieged the city for four years, but eventually withdrew after suffering heavy losses.)
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