Day: September 15, 2023

ACCOUNT OF THE QUALITIES OF THE MANNERS OF
THE APOSTLE OF ALLAH, MAY ALLAH BLESS HIM
Volume 1, Parts II.76.1
Isma’il Ibn Ibrahim al-Asadi informed us on the authority of Yunus, he
on the authority of al-Hasan; he said:
‘Ayishah was asked about the manners of the Apostle of Allah, may Allah
bless him. She said: His manners were (in conformity with the
prescriptions in) the Qur’an.
Volume 1, Parts II.76.2
Al-Fadl Ibn Dukayn informed us: Qays Ibn Sulayman al-Anbari informed us: A person related to me: Masruq Ibn al-Ajda' related to me: That he want to 'Ayishah and said to her: Relate to me about the manners of the Apostle of Allah, may Allah bless him. She said: Are you not an Arab who reads the Qur'an? He said: I said: Yes. She said: His manners were (in conformity with) al-Qur,àn.

Volume 1, Parts II.76.3 'Abd al-Wahhab Ibn 'Ata informed us: Sa'id Ibn AbiUrubah informed
us on the authority of Qatadah’ he on the authority of Zurarah lbn Awfa,
he on the authority of Sa’d Ibn Hisham, he said:
I said to Ayishah: Inform me about the manners of the Apostle of Allah. She said: Do you not read al-Qur,an. He (Sa'd) said: Yes. She said: Verily the manners of the Apostle of Allah, may Allah bless him, are in conformity with al-Qur'an. Qatadah said: Verily al-Qur'an brought the best manners for mankind.

Volume 1, Parts II.76.4 Khalid Ibn Khidash informed us: Hammad Ibn Zayd informed us on the authority of al-Mu'alla Ibn Ziyad, he on the authority of al-Hasan: Verily a group of the Companions of the Prophet, may Allah bless him, assembled and they said: We wish we had gone to the mothers of the faithful and asked them about the actions ascribed to him i. e., the Prophet, may Allah bless him; so that we might have followed him in his actions. So they sent to this and to that (mother of the faithful). The messenger brought the same answer: You are asking about the manners of your Prophet, may Allah bless him, while his manners are in conformity with al-Qur'an. The Apostle of Allah, may Allah bless him, passed his night, offering prayers and sleeping; he fasted (some days) and did not fast other days. He used to go in unto his wives.

Volume 1, Parts II.76.5 'Affan Ibn Muslim informed us: 'Abd al-Warith Ibn Sa'id informed us: Abu al-Tayyah informed us on the authority of Anas; he said: The Apostle of Allah, may Allah bless him, was the best of mankind. Volume 1, Parts II.76.6 Yazid Ibn Harun and Ishàq Ibn Yusuf al-Azraq informed us; they said: Zakariya informed us on the authority of Abu Ishaq, he on the authority of AbuAbd Allah al-Jadali; he said:
I asked ‘Ayishah as to what were the manners of the Prophet, may Allah
bless him, in his house. She said: He was the best of mankind in manners.
He was not indecent in deeds or words. He was not making noise in the
markets, nor he returned evil for evil but he excused and pardoned.
Volume 1, Parts II.76.7
Abd Allah Ibn Numayr and Muhammad Ibn 'Ubayd al-Tanafisi informed us; they said: A1-A'mash informed us on the authority of Shaqiq, he on the authority of Masruq; he said: Abd Allah Ibn ‘Umar said: The Apostle of Allah, may Allah bless him,
was not indecent in deeds and words.
Volume 1, Parts II.76.8
‘Abd Allah Ibn Yazid al-Muqri informed us: Al-Layth Ibn Sad informed us: Abu 'Uthman al-Walid Ibn Abi al-Walid related to me: Sulayman lbn Kharijah Ibn Zayd Ibn Thàbit related to me on the authority of Kharijah Ibn Zayd Ibn Thabit; he said: A party came to Zayd Ibn Thabit and said: Relate to us about the manners of the Apostle of Allah, may Allah bless him. He said: What should I relate to you? I was his neighbour so when a revelation was made to him, he sent for me and I took it down. Whenever we talked of the world, he participated with us and when we talked of food, he shared with us. Should I relate all this to you?

Volume 1, Parts II.76.9 Ya'la lbn 'Ubayd al-Tanafisi and 'Abd Allah Ibn Numayr al-Hamdani informed us; they said: Harithah Ibn Abi al-Rijal informed us on the authority of 'Umrah, she on the authority of 'Ayishah; that she was asked: How did the Apostle of Allah, may Allah bless him, behave when he was alone in his house? She said: He was the softest and most kind of the mankind; and he was a man like you except that he was cheerful smiling.

Volume 1, Parts II.76.10 Wahb Ibn Jarir Ibn Hazim, 'Affan Ibn Muslim andAmr Ibn al￾Haytham informed us; they said: Shu’bah informed us on the authority
of al-Hakam, he on the authority of Ibrahim, he on the authority of al￾Aswad; he said to Ayishah:
What did the Apostle of Allah, may Allah bless him, do in his house? She
said: He served the members of his family. Wahb Ibn Jarir said in his
narration: When it was the time of prayer he went out and offered
prayers. Affan said in his narration: When it was the time of prayers, he stood up to offer prayers. (ProbablyAmr said): Shubah said: In the Sahifah it is written that he went out to offer prayers but Shu'bah remembered that he stood up to offer prayers.

Volume 1, Parts II.76.11 Mu'ammal Ibn Isma'il informed us on the authority of Sufyan, he on the authority of Hisham Ibn 'Urwah, he on the authority of his father; he said: It was said to Ayishah: What did the Prophet, may Allah bless him, do in his house? She said: He did what every one of you does; he patched his clothes and repaired his shoes.

Volume 1, Parts II.76.12 'Affan Ibn Muslim informed us: Mahdi Ibn Maymun informed us; (second chain) 'Amr Ibn Asim informed us; Hammam Ibn Yahya informed us; both of them on the authority of Hisham Ibn 'Urwah, he on the authority of his father; he said: I said toAyishah: What did the Apostle of Allah, may Allah bless him,
do in his house? She said: He used to stitch his clothes, repair his shoes
and did what other men do in their houses.
Volume 1, Parts II.76.13
Hisham Ibn al-Qasim al-Kilabi informed us; Shu’bah informed us on the
authority of al-Hakam, he on the authority of Ibrahim, he on the
authority of al-Aswad; he said:
I asked Ayishah what did the Prophet, may Allah bless him, do in his family? She said: He used to serve the members of his family. When there was the time of prayers he went out to offer prayers. Sometimes she said: meaning thereby i. e., the service of the members of his family.

Volume 1, Parts II.76.14 Ahmad Ibn al-Hajjaj al-Khurasani informed us; 'Abd Allah Ibn al￾Mubarak informed us; he said: A1-Hajjaj Ibn al-Furafisah informed us on the authorityl of 'Uqayl, he on the authority of Ibn Shihab: Verily 'Ayishah said: The Apostle of Allah, may Allah bless him, performed the household work and mostly he did sewing. Volume 1, Parts II.76.15 'Abd Allah Ibn Numayr al-Hamdani informed us: Hisham Ibn 'Urwah informed us on the authority of his father, he on the authority of 'Ayishah; she said: When the Apostle of Allah, may Allah bless him, was given a choice between two actions, one of which was easier than the other; he chose the easier one.

Volume 1, Parts II.76.16 Ma'n Ibn 'Isa al-Ashja'i and Musa Ibn Dawud informed us; they said: Malik Ibn Anas informed us on the authority of Ibn Shihab, Ile on the authority of 'Urwah Ibn al-Zubayr, he on the authority of 'Ayishah; she said: The Apostle of Allah, may Allah bless him, was not given choice in two actions but he chose the easier one provided it was not sinful. If it was sinful he was among the people at the utmost distance from it. The Apostle of Allah, may Allah bless him, did not take revenge for himself except when the sanctity of Allah was offended and then he took revenge for Allah's sake.

Volume 1, Parts II.76.17 Muhammad Ibn Mus'ab al-Qarqasani informed us: Al-Awza'i informed us on the authority of al-Zuhri, he on the authority of 'Urwah, he on the authority of 'Ayishah; she said: The Apostle of Allah, may Allah bless him, was not given choice in two actions but that he chose the easier one.

Volume 1, Parts II.76.18 'Affan Ibn Muslim and Sa'id Ibn Sulayman informed us; they said: Hammed Ibn Zayd informed us: Mamar Ibn Rashid and Nu’man
informed us: ‘Affan or one of them said: On the authority of al-Zuhri, he
on the authority of ‘Urwah, he on the authority of ‘Ayishah; she said:
The Apostle of Allah, may Allah bless him, did not curse a believer which
can be remembered nor did he take personal revenge except when the
inviolable commands of Allah were disregarded. He did not strike any
one with his own hand except when the striking was for the sake of Allah.
Never was a thing asked of him refused by him except when it was
pertaining to a sin because he was farther away from it than any other
person. He was never given choice between two actions but he chose the
easier one. She said: When the moment of his learning (receiving
revelation) from Gabriel was near he was more generous than the
current of the wind.
Volume 1, Parts II.76.19
WakiIbn al-Jarràh informed us on the authority of Hisham Ibn 'Urwah, he on the authority of his father, he on the authority of 'Ayishah; she said: The Apostle of Allah, may Allah bless him, did not beat his servant or a woman. He did not strike any thing with his hand except when fighting in the path of Allah. Volume 1, Parts II.76.20 Muhammad Ibn Humayd al-Abdi informed us on the authority of
Ma’mar, he on the authority of al-Zuhri, he on the authority of Urwah, he on the authority ofAyishah; she said:
The Apostle of Allah, may Allah bless him, did not beat a servant or a
woman; nor he struck anything with his hand except when fighting in the
path of Allah. He was never given choice in two actions but the easier one
was dearer to him provided it was not a sin. If it was a sin, he was farther
away from the sin than any other person. He did not take revenge for his
person in any thing that affected him, but he took revenge when
inviolable laws of Allah were disregarded.
Volume 1, Parts II.76.21
Abu Bakr Ibn Abd Allah Ibn Abi Uways al-Madani informed us on the authority of Sulayman Ibn Bilal, he on the authority of Ibn AbiAti, he
on the authority of Musa Ibn ‘Uqbah, he on the authority of Ibn Shihab,
he on the outhority of Urwah, he on the authority of 'Ayishah; she on the authority of the Prophet, may Allah bless him: A narration similar to it.

Volume 1, Parts II.76.22 Yaqub lbn Ibrahim Ibn Sa’d al-Zuhri informed us on the authority of
his father, he on the authority of Salih Ibn Kaysan, he on the authority of
Ibn Shihab; (he said):
Ali Ibn al-Husayn informed me: Verily the Apostle of Allah, may Allah bless him, did not beat a woman nor a servant. He did not strike anything with his hand except when fighting in the path of Allah. Volume 1, Parts II.76.23 Abu Dawud Sulayman al-Tayalisi and Hashim Ibn al-Qasim informed us; they said: Shu'bah related to us on the authority of Qatadah; he said: I heard 'Abd Allah lbn Abi 'Utbah relating on the authority of Abu Said al-Khudri; he said: The Apostle of Allah, may Allah bless him, was more bashful than a maiden in her seclusion, and when he disliked a thing, we could know it from his face.

Volume 1, Parts II.76.24 Al-Fadl Ibn Dukayn, Musa Ibn Dawud and Hisham Ibn Sa'id al-Bazzaz (cloth-merchant) informed us; they said: Muhammad Ibn Muhammad lbn Muslim al-Tayifi informed us on the authority of Ibn Abi Nujayh; Musa said on the authority ofAbd Allah Ibn ‘Ubayd Ibn ‘Umayr;
Hisham reported on the authority of ‘Ubayd Ibn ‘Umayr; he said:
It has reached me that the Apostle of Allah, may Allah bless him,
pardoned the offence that was reported to him except that deserved legal
punishment.
Volume 1, Parts II.76.25
Al-Fadl Ibn Dukayn informed us on the authority of Ibn ‘Uyaynah;
(second chain) Muhammad Ibn ‘Abd Allah al-Asadi and Muhammad Ibn
Kathir al-‘Abdi informed us on the authority of Sufyan al-Thawri , (third
chain) Khalid Ibn Makhlad al-Bajali informed us on the authority of
Munkadir Ihn Muhammad; (fourth chain) Ahmad Ibn Muhammad al￾Azraqi al-Makki informed us: Muslim Ibn Khalid i. e., al-Zanji informed
us: Ziyad Ibn Sa’d related to me; all of them (informed) on the authority
of Muhammad Ibn al-Munkadir; he said:
I was present before Jabir Ibn ‘Abd Allah; he said: The Prophet, may
Allah bless him, was never asked for a thing; to which he said: No.
Volume 1, Parts II.76.26
Al-Fadl Ibn Dukayn informed us: Abu al-Ala al-Khaffaf and Khalid Ibn Tahman informed us on the authority of al-Minhal Ibn 'Amr, he on the authority of Muhammad Ibn al-Hanafiyah; he said: The Apostle of Allah, may Allah bless him, did not say 'no' to anything; whe he was asked for a thing, he said: 'Yes' if he wanted to do it, and he remained quiet if he did not like to do it. This (practice) was well known.

Volume 1, Parts II.76.27 Sulayman Ibn Dawud al-Hashimi and Musa Ibn Dawud al-Dabbi informed us; they said: Ibrahim Ibn Sa'd al-Zuhri informed us on the authority of Ibn Shihab, he on the authority ofUbayd Allah Ibn ‘Abd
Allah Ibn ‘Utbah, he on the authority of Ibn ‘Abbas; verily he said:
The Apostle of Allah, may Allah bless him, was the most generous of men
in charity. He was more generous in Ramadan when Gabriel met him.
Gabriel used to visit him every night of Ramadan till the month came to
an end. The Apostle of Allah, may Allah bless him, used to repeat al￾Qur’an before him. When Gabriel visited him, the Apostle of Allah, may
Allah bless him, was more generous in charity than the blowing wind.
Volume 1, Parts II.76.28
Abu ‘Amir al-‘Aqadi, ‘Abd al-Malik Ibn ‘Amr al-Basri and Musa Ibn
Dawud informed us; they said: Fulayh Ibn Sulayman informed us do the
authority of Hilal lbn Abi Maymunah, and Ibn Abi Hilal Ibn ‘Ali, they on
the authority of Anas Ibn Malik; he said:
The Apostle of Allah, may Allah bless him, was not a reviler nor a curser
nor obscene. In his anger on any one of us he uttered: What has
happened to him, may his forehead be smeared with dust?
Volume 1, Parts II.76.29
Muhammad Ibn ‘Abd Allah al-Asadi informed us: Kathir Ibn Zayd
informed us on the authority of Ziyad Ibn Abi Ziyad, the mawla of
‘Ayyásh Ibn Abi Rabi’ah, about the Apostle of Allah, may Allah bless
him; he said:
He had two habits; he did not rely on any one in the mutter of
performing ablutions in the night for offering prayers and in giving
charity to a begger standing before him until he had given him something.
Volume 1, Parts II.76.30
‘Attab Ibn Ziyad al-Khurasani informed us; he said: Ibn al-Mubarak
informed us; he said Al-Hasan Ibn Sàlih informed us on the authority of
Mansur, he on the authority of Ibrahim; he said:
I have been informed that the Prophet, may Allah bless him, was not seen
coming out of the latrine except that he would perform ablution.
Volume 1, Parts II.76.31
Sa’id Ibn Mansur informed us: Abd al-Aziz Ibn Muhammad informed
us: Ubayd Allah Ibn 'Umar informed us on the authority of Muhammad Ibn Ibrahim, he on the authority of Zaynab bint Jahsh; she said: The Apostle of Allah, may Allah bless him, liked to perform ablution with (water in) my yellow wash basin.

Volume 1, Parts II.76.32 Abu al-Ala al-Hasan Ibn Sawwar al-Khurasani informed us: Layth Ibn
Sa’d informed us; That Mu’awiyah Ibn Salih related to him that
‘Ayishah said:
The Apostle of Allah, may Allah blass him, was not given choice in two
things but he chose the easier one. The Apostle of Allah, may Allah bless
him, did not take personal revenge except for an offence transgressed the
limits imposed by Allah; in that case he retaliated. 1 never saw the
Apostle of Allah, may Allah bless him, entrusting the giving of his
sadaqah to any one except one who put it in the hands of the begger. And
I never saw the Apostle of ‘Allah, may Allah bless him, entrusting any
one to provide water for ablution but he provided himself so that he
could offer prayers in the night.
Volume 1, Parts II.76.33
‘Ubayd Allah Ibn Musa informed us: Isra’il informed us on the authority
of Mansur, he on the authority of Ibrahim, he said:
The Prophet, may Allah bless him, used to ride a donkey and he used to
accept the invitation of slaves.
Volume 1, Parts II.76.34
Bakr Ibn Abd al-Rahman the qadi of the people of Kufah informed us: '1sá Ibn al Mukhtar related to me on the authority of Muhammad Ibn 'Abd al-Rahman Ibn Abi Layla, he on the authority of Abu al-Zubayr, he on the authority of Jabir IbnAbd Allah:
About the Prophet, may Allah bless him, that he used to accept (the
invitation) of a slave.
Volume 1, Parts II.76.35
Abu Ghassan Malik al-Nahdi Ibn Ismail informed us on the authority of
Muslim Ibn Kaysan, he on the authority of Anas; he said:
The Apostle of Allah, may Allah bless him, used to ride a donkey and
make others sit behind him and he used to accept the invitation of the
slave.
Volume 1, Parts II.76.36
Abu Bakr Ibn ‘Abd Allah Ibn Abi Uways al-Madani informed us on the
outhority of Sulayman Ibn Bilal, he on the authority of Ibn ‘Ajlan, he on
the authority of Hamzah Ibn Abd Allah Ibn 'Utbah; he said: There were some characteristics in the Prophet which are not found in tyrants; (one of them) was that no person red or black called him but he responded to him. Sometimes he found a date thrown away, he picked it up to keep it with the intention of taking it to his mouth but he dropped it fearing that it was of sadaqah. He used to ride a naked ass with nothing on its back.

Volume 1, Parts II.76.37 Muhammad Ibn Rabi'ah al-Kilabi informed us on the authority of Muslim the mawla of al-Sha'bi, he on the authority of al-Sha'bi: That the Apostle of Allah, may Allah bless him, rode the naked donkey.

Volume 1, Parts II.76.38 Ya'qub Ibn Ishaq al-Hadraml informed us: 'Isa Ibn Yunus Ibn Abi Ishag al-Sabi'i informed us: Al-Ahwas Ibn I3akam informed us on the authority of Rashid Ibn Sa'd al-Muqr'ai: Verily the Apostle of Allah, may Allah bless him, responded (even) to the call of a slave.

Volume 1, Parts II.76.39 Abu Ghassan Malik Ibn Isma'il informed us on the authority of al-Hasan Ibn Salih, he on the authority of Muslim, he on the authority of Anas Ibn Malik: The Prophet, may Allah bless him, responded to the call of one in bondage.

Volume 1, Parts II.76.40 Hashim Ibn al-Qasim informed us: Shu'bah informed us on the authority of Muslim al-A'war (blind of one eye); he said: I heard Anas Ibn Malik relating about the Prophet, may Allah bless him; that he visited the sick, attended funerals, rode a donkey, would come at the call of one in bondage, I saw him, on the day of Khaybar on a donkey with reins of palm-fibre.

Volume 1, Parts II.76.41 'Umar Ibn Habib al-Adawi informed us: Shu’bah Ibn al-Hajjaj
informed us on the authority of Habib Ibn Abi Thabit, he on the
authority of Anas Ibn Malik; he said:
The Apostle of Allah, may Allah bless him, used to sit on the ground, take
his meals sitting on the ground and to respond to the call of one in
bondage and used to say: If I am invited to take the meat of a forearm I
shall accept it and if (sheep) trotters are presented to me I shall accept
them, and he used to tie his goat (with his own hand).
Volume 1, Parts II.76.42
Muhammad Ibn Muqatil al-Khurasani informed us; he said ‘Abd Allah
Ibn al-Mubarak informed us; he said: Mamar informed us on the authority of Yahya Ibn Abi Kathir: Verily the Apostle of Allah, may Allah bless him, said; I eat as a slave eats, and I sit as a slave sits, I am only a slave. The Prophet, may Allah bless him, used to sit folded legs. Volume 1, Parts II.76.43 'Affan Ibn Muslim informed us: Hammad Ibn Salamah informed us on the authority of Thabit, he on the authority of Anas Ibn Malik: Verily a party of the Companions of the Apostle of Allah asked the wives of the Prophet about his actions in secret. They informed them. Thereupon some one said: I shall not marry a woman. Some other said: I shall not eat flesh. Another said: I shall not sleep on bed. Another said: I shall observe fast and shall not abandon them. Thereupon the Prophet praised Allah and then said: What is wrong with the people that they say such and such. On the other hand I offer prayers, sleep, observe fast, breakfast and l marry women. And he who likes not my ways is not from me. Volume 1, Parts II.76.44 Said Ibn Mansur informed us: Abu ‘Awanah informed us: on the
authority of ‘Ata Ibn Sa’ib, he on the authority of Sa’id Ibn Jubayr; he
said:
Ibn ‘Abbas said to me: Verily the best of this ummah is one having many
wives.
Volume 1, Parts II.76.45
Muhammad Ibn Muqatil al-Khurasani informed us: Abd Allah Ibn al￾Mubarak informed us: Sufyan informed us: Verily al-Hasan said: When Allah raised Muhammad, may Allah bless him, He said: This is my Prophets and this is My best choice, love him and adopt his sunnah and his path (of life). His doors are not closed nor door-keepers stand there. No plates are put before him for forenoon or evening meals. He sits on the ground, and takes his meal sitting on the ground. He puts on coarse cloth, rides a donkey and has co-riders. He licks his fingers and says: He who likes not my ways is not from me. Volume 1, Parts II.76.46 'Affan Ibn Muslim informed us: Qays Ibn al-Rabi informed us: Simak
Ibn Harb informed us; he said:
I said to Jabir Ibn Samrah: Did you sit with the Apostle of Allah, may
Allah bless him? He said: Yes; he would remain quiet for long and his
Companions recited the verses and talked of the days of Ignorance and
laughed. The Apostle of Allah, may Allah bless him, smiled when they
laughed.
Volume 1, Parts II.76.47
Sa’id ibn Sulayman informed us: Shurayk informed us on the authority
of Simak, he on the authority of Jabir Ibn Samrah; he said:
I sat with the Apostle of Allah, may Allah bless him, more than a
hundred times. His Companions recited verses in the mosque and talked
about other affairs relating to the days of Jahiliyyah and sometimes the
Apostle of Allah, may Allah bless him, smiled.
Volume 1, Parts II.76.48
Muhammad Ibn Mu’awiyah al-Naysaburi informed us: Ibn Lahiah informed us on the authority of 'Ubayd Allah Ibn al-Mughirah: I heardAbd Allah Ibn al-Harith Ibn Jaz al-Zubaydi saying: I have seen
no person smiling more than the Apostle of Allah, may Allah bless him.
Volume 1, Parts II.76.49
Yazid lbn Harun informed us: Mis’ar informed us on the authority of
‘Abd al-Malik 1bn’Umayr, he on the authority of Ibn ‘Umar; he said:
I have not seen a person more generous, more helping, more brave and
performing more ablutions than the Apostle of Allah.’
Volume 1, Parts II.76.50
‘Affan Ibn Muslim and Sa’id Ibn Mansur informed us; they said:
Hammad Ibn Zayd informed us; he said: I heard Thabit al-Bunani
narrating on the authority of Anas Ibn Malik; he said:
The Apostle of Allah, may Allah bless him, was the bravest of men, the
most handsome of men and the most generous of men. He (Anas) said:
One night the people of al-Madinah got terrified. He (Anas) said: The
Apostle of Allah, may Allah bless him, went in the direction of the sound,
The Apostle of Allah joined them, he was then going in front and saying:
Do not fear. He was riding the naked horse of Abu Talhah and a sword
was in his neck. He (Anas) said: He said: Do not fear, He (Prophet) said:
We found it like a sea and indeed it was a sea and he meant the horse.
Volume 1, Parts II.76.51
‘Affan Ibn Muslim informed us; Hammad Ibn Salamah informed us:
Humayd informed us on the authority of Bakr Ibn `Abd Allah:
That the Apostle of Allah, may Allah bless him, rode a horse and made
him gallop. Thereupon the Apostle of Allah said: We found him to be like
a sea.

Praises of some Scholars on a group of female Sahabah (Sahabiyat) from Ahl Al-Bait:

The daughter of the Messenger of Allâh Fatima (RadiAllâhu Anha)

It is narrated from Aisha that she said: “I have not seen anyone resemble the Messenger of Allâh in his calmness, guidance, mode of conduct and in his standings and sittings like Fatima bint (the daughter) of the Messenger of Allah…” narrated by Abu Dawood (5217) and AtTirmidhi (3872), and its Isnad is good.

And Abu Nu’aim said about her in AlHilyat (Vol.2, page: 29): “And among the pure devout and the pious is Fatima (RadiAllâhu Anha), the honorable virgin, the piece of flesh that greatly resembles the Messenger, the closest of his children to his heart, and the first to join him after his death. She was totally keeping away from this world and its pleasure and very much
aware of the defects of this world and its blights”.

Adh-Dhahabi (Rahimahullah) said in AlSiyar (Vol.2, page: 118-119): “The leader of the women of the world in her time, the piece of flesh of the Prophet and the chosen direction (i.e. the Prophethood), the mother of her father, the daughter of the best creation -the Messenger of Allah, Abu Al-Qasim Muhammad bin Abdullah bin Abdul Muttalib bin Hashim bin Abdu Manaf- the Quraishian, the Hashemite, and the mother of the two Al-Hassans (i.e. Al-Hassan and Al-Hussein)”.

He also said: “The Prophet loved her and used to honor her and disclose secrets to her, and her merits are so many, she was patient, religious, generous, preservative, content and grateful to Allâh”.

And Ibn Kathir (Rahimahullah) said in Al-Bidayah wan-Nihayah (Vol.9, page: 485): “She was nicknamed: the mother of her father”. He said: “And she was the youngest daughter of the Prophet, the only one left after his death; that is why her
reward was great, because she was tried by the death of her father”.

Ummul Mu’minin Khadija bint Kuwailid (RadiAllâhu Anha)

Adh-Dhahabi said in As-Siyar (Vol.2, page: 109-110): “The mother of the believers and leader of the women of the world in her time the mother of the children of the Messenger of Allâh (except Ibrahim), the first to believe in the Prophet and encourage him before anyone else, her merits are abundant, she is among the ladies who reached the perfection. She was intelligent, majestic, blameless, generous and among the people of Paradise. The Prophet used to praise her, prefer her to all his wives and grant her lot of consideration…

And among the honors she had from him is that he did not get married to anyone before her, and nor did he get married to any other wife till she died. And he missed her so much for she was indeed a blessed and beneficial partner… and
Allâh has ordained him to give her the glad tidings of having a palace made of Qasab (gold or silver) in Paradise wherein there will be neither any noise nor any toil (or fatigue, trouble etc)”.

And among that which Ibn Al-Qayim said in his book Jala’ul Afhaam (page: 349): That among her specialties is that Allâh has sent Salaam (greetings) to her through Jibril. He said: “And by Allâh this (greeting) is special (for her) and had not been for any woman besides her”.

And he said before: “And among her specialties: that she is the best among the women of this Ummah. However, there are three different views about her being prefered over Aisha (RadiAllâhu Anhhuma): the third one is indecision. He said: ‘I asked our Sheik Ibn Taimiyah about it’? He said: ‘Each one of them has a specialty of hers. As for Khadija her impact was in the first phase of Islam. She used to amuse the Messenger of Allah strengthen him and make him calm. She used to spend her wealth on him, she witnessed the onset of
Islam and withstood the problems faced in the cause of Allâh and in the (struggle) of the Messenger of Allâh. Her help to the Prophet was at the greatest time of need, she has helped and spent that which no one else has done. And for Aisha (RadiAllâhu Anha), her impact was at the latter phase of Islam she had the understanding of the religion and preached it to the nation, she benefited her children (i.e. the believers) with knowledge in a way that no one else has done. This is the meaning of his statement”.

Ummul Mu’minin Aisha (RadiAllâhu Anha)

Adh-Dhahabi said about her in As-Siyar (Vol.2, page: 140): “…And the Prophet did not marry any virgin besides her, and did not love a woman more than the love he had for her; I don’t know a woman in the Ummah of Muhammad -and even among all the women- more learned than her”.

And in As-Siyar also (Vol.2, page: 181) narrated from Ali bin Al-Aqmar said: “Whenever Masrooq narrated from Aisha, he would say: narrated to me by the
righteous, daughter of the righteous, the beloved of Allâh’s beloved, the one whose innocence was declared from above the seven heavens; so, I did not belie her”.

And Ibn Al-Qayim mentioned in Jala’ul Afhaam (pages: 351-355) some of her specialties, which can be summarized as follows: “she was the most beloved person to the Messenger of Allâh. He did not marry a virgin besides her, and at times the revelation will come to him while he is in her blanket. And when the Ayah of choice was revealed (in Surah Al-Ahzab Ayah: 28) he started with her and asked her to choose (between Allâh and His Messenger and the hereafter and between the life of this world and its glitter). She chose Allâh and His Messenger, and the remaining wives imitated her. And that Allâh proclaimed her innocence from the false accusation which the people of the falsehood threw upon her, and revealed in proving her innocence and excuse Ayât that are recited on the Mihrabs (prayer niche) of the Muslims and in their prayers, till the Judgment Day; and witnessed for her that she is among the
purified ones and promised her forgiveness and generous provision. And with this high status of hers she humbles herself for Allâh and says: ‘verily my affair within myself is too minor for Qur’an to be revealed about me’; and that the senior Sahabah will come to her whenever they find difficulty in a case in the religion, they would ask her and would find its knowledge with her. And that the Prophet died in her house and on her day (of share) between her neck and chest, and was buried in her house; that the Angel showed her image to the Prophet in a piece of silk before he married her. He said: ‘If this is from Allâh then he would make it possible’, and that people used to seize the opportunity of sending him gifts on Aisha’s day with him, they would present him with what he loves while he is in the house of the most beloved woman to him. May Allah be pleased with all of them”!

Ummul Mu’minin Sawdah bint Zam’ah (RadiAllâhu Anha)

Adh-Dhahabi (Rahimahullah) said in AsSiyar (Vol.2, page: 265-266): “She is the first woman the Prophet married after
Khadija, he stayed alone with her for about three years or more, till he married Aisha. She was an honorable lady, noble and corpulent and she was the one who offered her day to Aisha in order to please the heart of the Prophet”.

And Ibn Al-Qayim (Rahimahullah) said in Jala’ul Afhaam (page: 35): “…She became old with him, and so, he wanted to divorce her, she gave her day to Aisha (RadiAllâhu Anha), he then withheld her. And this is among her specialties, that she preferred the love of the Prophet, giving up her day and sacrificing herself in order to stay near to him. The Prophet used to share his days with his wives and would not give her a share, and she was pleased with that, preferring the pleasure of the Prophet. May Allâh be pleased with her”!

Ummul Mu’minin Hafsa bint Omar bin Al-Khattab (RadiAllâhu Anha)

Adh-Dhahabi said in As-Siyar (Vol.2, page: 227): “The esteem covered, daughter of Amir Al-Mu’minin Abu Hafsa Omar bin AlKhattab. The Prophet married her on the
third year of the Hegira after she has completed her Iddat (period a widow or a divorced woman may not remarry) from Khunais bin Hudhafah As-Sahmi one of the emigrants. Aisha said: she was the one who used to compete with me, among the wives of the Prophet”.

Ummul Mu’minin Ummu Salamah Hind bint Abi Umayyah (RadiAllâhu Anha)

Adh-Dhahabi said in As-Siyar (Vol.2, pages 201-203): “The pure veiled lady… among the first emigrants… she was considered among the learned female Sahabah (Sahabiyat)”.

And Yahya bin Abubakr Al-Amiri said in Ar-Riyad Mustatabah (page: 324): “She was virtuous and patient, and she was the one who suggested to the Prophet on the day of Hudaibiyah to shave his head and sacrifice his Hadye (offering); and she saw Jibril in the form of Dehiyah”.Ummul Mu’minin Zainab bint Khuzaimah Al-Hilaliyah (RadiAllâhu Anha)

Adh-Dhahabi mentioned in As-Siyar (Vol.2 page: 218) that she was called the mother of the needy because of her great kindness.

And Ibn Al-Qayim (Rahimahullah) said in Jala’ul Afhaam (page: 376): “She was called the mother of the needy because she regularly used to feed the needy. She did not stay with the Prophet except for two or three months, and died (RadiAllâhu Anha)”.

Ummul Mu’minin Juwairiyah bint AlHarith (RadiAllâhu Anha)

She is the mother of the believers and the wife of the chief of Messengers, and that is sufficient for her as a virtue and honor.

Ibn Al-Qayim said in Jala’ul Afhaam (page: 376-377): “And she was the one for whose sake the Muslims freed one hundred slaves of a household. They said: ‘they are the in-laws of the Messenger of Allâh, and that was among her blessings on her people (RadiAllâhu Anha)”.
Ummul Mu’minin Safiyah bint Huyaiy (RadiAllâhu Anha)

It is reported in Jami’e At-Tirmidhi (3894) with an authentic Isnad from Anas that the Prophet said to her “Verily you are the daughter of a Prophet (i.e. among the descendants of Haroun bin Imran), your uncle is a Prophet (i.e. Musa bin Imran) and you are under a Prophet (i.e. married to Muhammad)”.

Adh-Dhahabi said in As-Siyar (Vol.2, page: 232): “She was chaste, sensible, and possessed a noble origin, beautiful and religious. May Allâh be pleased with her”. He also said: “Safiyah was very patient and respectful”.

Ibn Al-Qayim said in Jala’ul Afhaam (page: 377): “The Messenger of Allâh married Safiyah bint Huyaiy from the descendants of Haroun bin Imran the brother of Musa)”.

He also said: “And among her specialties is that the Messenger of Allâh freed her
(from slavery) and made of her freedom her Sadaq (dowry)”. Anas said: “He made her freedom her dowry and that became Sunnah (a tradition) to the Ummah till the Judgment Day. It is allowed for a man to free his slave and make of her freedom her Sadaq, and she becomes his wife, as noted by Imam Ahmad (Rahimahullah)”.

Ummul Mu’minin Ummu Habibah Ramlah bint Abi Sufyan (RadiAllâhu Anha)

Adh-Dhahabi said in As-Siyar (Vol.2 page: 218): “The veiled mistress”. He also said: “Ummu Habibah had sanctity and dignity, especially under the rule of her brother. And his position towards her, he (i.e. Muawiyah ibn Abi Sufyan) was called: the uncle of the believers”.

And Ibn Kathir said in Al-Bidayah wanNihayah: “She was among the distinguished mothers of the believers and she was among the devoted worshippers and ong the pious ones. May Allah be pleased with her”!
Ummul Mu’minin Maimunah bint AlHarith (RadiAllâhu Anha)

It is reported in As-Siyar (Vol.2, page: 244): from Aisha (RadiAllâhu Anha): “Verily she is among the most pious of us, and the best of us in linking ties with relatives”.

And Adh-Dhahabi said: (Vol.2, page: 239): “She was among the distinguished women”.

Ummul Mu’minin Zainab bint Jahsh (RadiAllâhu Anha)

In Sahih Muslim, from a long Hadith narrated by Aisha (RadiAllâhu Anha) it is said: “She was the one who used to compete with me among his wives in position towards the Messenger of Allah; and I have never seen a woman better than her in religion, nor have I seen a more pious, more truthful, more close to relatives than Zainab, she was great in charity, and self sacrificing in the work. She offered and got closer to Allâh; except that she had violent character and quickly annoyed. But whenever that happened to her, she would quickly retrieve herself from it”.
Adh-Dhahabi said (Vol.2, page: 211): “It is Allâh the Highest who gave her in marriage to His Prophet by the statement of His Book, with neither a wali’y nor witness. She used to boast with that to the other mothers of the believers and would say to them: Your parents gave you in marriage, and I was given in marriage by Allâh from above His Throne”. The Hadith is recorded in Sahih Al Bukhari (7402).

He also said: “She was among the distinguished women in terms of ascetism, piety and generosity; may Allâh be pleased with her”.

He also said (Vol. 2 page: 217): “She was righteous, full of fasting and night prayers, faithful, and she was called: the mother of the needy”.

The aunt of the Messenger of Allâh Safiyyah bint Abdul Muttalib (RadiAllâhu Anha)

Adh-Dhahabi said in As-Siyar (Vol.2 page: 270): “Safiyyah the aunt of the Messenger of Allah, the daughter of Abdul Muttalib,
the Hashemite. She was Hamza’s sister and the mother of the Prophet’s disciple: AzZubair”.

He also said: (Vol.1, page: 270) “The truth is that she was the only one who embraced Islam among the aunts of the Prophet. She was very grieved and patient on the death of her brother Hamza, and she was among the first emigrants”.

And among the Sahabiyat (female companions) of the household are:

The daughters of the Prophet: Zainab, Ruqayyah and Umm Kulthum. Ummu Kulthum and Zainab the daughters of Ali bin Abi Talib, and their mother is Fatima.

Umamah bint Abi Al-Aa’s bin Ar-Rabi’e, and her mother is Zainab the daughter of the Messenger of Allâh. She is the one whom the Prophet used to carry during As-Salah.

Ummu Hani’e bint Abi Talib bin Abdul Muttalib.

Duba’ah and Ummu Al-Hakam the daughters of Az-Zubair bin Abdul Muttalib.
They are mentioned in a Hadith recorded by Abu Dawood (2987); and Duba’ah is the one mentioned in the Hadith of the stipulation in the Hajj; it is to her that the Prophet said: “Say: if anything prevents me (from completing the Hajj or Umrah), then my ritual consecration will end where You prevented me”.

And Umamah the daughter of Hamza bin Abdul Muttalib.

THE EXPEDITION OF AHZAB

Bani Nazeer, after expulsion from Madina, settled down in Khaibar. But their mischievous nature didn’t let them remain quiet. They were very keen to take revenge for their expulsion from their homes. They were themselves not strong enough to take on the Muslims, but they were making efforts to enhance their fighting strength and had plans of joining hands with the Qureish and some other tribes to attain the cause dear to all these parties. Therefore a delegation of twenty persons from Bani Nazeer, of which the prominent persons were Hai ibne Akhtab, Kanana ibne Rubiah, Salam ibne Mushkam andSalam ibne Abil Haqeeq along with some chiefs of Bani Wael went to Makka and met Abu Sufian and other chiefs of Qureish. They discussed with them about their intention of a conflict with the Muslims, and definitely this was the ieg favorite subject of the Qureish. They all pressed their chests to the walls of the Kaaba and vowed to help each other that they would fight with the Muslims till they are not totally annihilated. When this oath was taken, the Jews headed towards Bani Ghatfan and convinced them to ally with them and the Qureish. Similar alliances were struck with Bani Kanana and some other tribes and they had approximately 4,000 men in the group now. They now set out to attack Madina. On the way the troops of Bani Saleem, Bani Asad, Bani fazar and Bani Ashja joined them. Their iegeed now was touching 10,000 men. They had 300 riding and draught horses.and 4,000 camels. There was no scarcity of material for war.

Although they kept all their preparations in wraps, and wanted to make a preemptive, surprise attack, through some riders of Bani Khaza-aa, the Prophet (s.a.) got wind of the impending attack. He got together an emergency meeting of the Companions to discuss the gravity of the situation and to devise the strategy to prepare for the confrontation. Salman Farsi said that the people of Iran used to dig trenches on the expected entry points of the enemy to prevent swift advancement of their troops and to take defensive measures in the time thus gained. The benefit will be that the trenches serve as defensive fortresses. This suggestion was generally liked by everyone.and the Prophet (s.a.) ordered speedy implementation of the project. Madina was secure from three sides because of the walls of the houses, hills and the oasis. Only the Eastern end of the city was not secure and always the entry point for any invaders. The Prophet (s.a.) shifted all the women and children to small fortresses within Madina and the men all came out with crowbars to dig the trench. They surveyed the area, fixed the benchmarks and divided the entire length into blocks of the length of forty hands each and entrusted each block to a group of ten persons. The Prophet (s.a.) took active part in the work and assured the Muslims that one day they would rule Syria, Rome, Faras and Yemen!

Arabs were not aware of the construction of the trenches. This was first thought of by the grand son of Faridoon, Manocher, who invented the trenching for defensive purposes. For the first time in Arabia, it was Salman who was introducing it. He was not only supervising the work of others but was giving a helping hand to groups along the length of the trench. Because of his dexterity, both Mohajirs and the Ansar wanted Salman to be with
them. Therefore the Mohajirs said, “Salman mana – Salman is ours!” The Ansar too echoed, “Salman mana! “The Prophet, when he heard this, said: “Salman mana, Salman mana ahl al bayt

Salman is ours! Salman is from our Ahl al Bayt!!”

Ref: Tareeq e Kamil, Vol 2, Page 122

Therefore the Muslims, who were three thousand in numbers, worked day and night and dug a five yards wide, five yards deep and three and half miles long trench. The Prophet (s.a.) got erected eight defensive stations along the length of the trench, and at each station was posted a Mohajir and an Ansar to keep constant vigil along with some men to help in time of need. They had stocks of stones to keep as missiles to prevent the enemy men from crossing over the trench. When the Jews and the infidels reached the environs of Madina, they found that the huge trench was a big hurdle in their way! They said:

By God!

This is a strategy

no Arab has devised so far!”

Ref: Seerat Ibne Hisham, Vol 3, Page 235

The Jews and the Qureish were of the view that because of their numerical and material strength, they would take on the Muslims as soon as they reached Madina and immediately bring them down to their knees! But this new defensive strategy had pulled back their advancing steps. They had a feeling of dejection on confronting the hurdle.

One of the Jewish tribes with whom the Prophet (s.a.) had the agreement of peace was Bani Qariza. They were under an oath to support the Muslims if an outside force attacked Madina. Abu Sufian was worried that if Bani Qariza sided with the Muslims in terms of their agreement, then their strength would increase. He wanted to try and make them repudiate the agreement. Therefore he deputed one chief of Bani Nazeer, Hai ibne Akhtab to visit Bani Qariza and persuade them to violate the agreement. Hai went to the fortress of the chief of Bani Qariza, Kaab ibne Asad that was situated on the East of the city of Madina. He knocked at the entrance and Kaab asked who it was? When Hai identified himself, Kaab understood his sly purpose. He refused to open the door and admit him. Hai insisted on him to open the door and told him that he was bringing for him a happy tiding that the Qureish and all the tribes of Arabia had united to fight with the Muslims! He added that if he wanted the goodwill of the Arabs, he should support their cause. Kaab said that they had never experienced anything from the Prophet (s.a.) other than good and trustworthiness! He said they wouldn’t breach the agreement needlessly. He also added that the unity of the Arabs he talked of was like the fast flying clouds that might thunder, but seldom rain! Hai said that keeping the door closed for a guest is not a way with Arabs! Please open the door and talk to me for a while! On the insistence of Hai, Kaab opened the door and admitted him. They entered into an argument and the result was that Hai was able to talk Kaab into agreeing to cooperate with them. He also assured him that in the event of the Qureish losing, his tribe would face the situation with Bani Qariza. Therefore they
tore away the document of agreement the tribe had signed with the Prophet (s.a.). Now, Bani Qariza were friends and allies of the Qureish.

When the Prophet (s.a.) learnt about the breach of agreement by Bani Qariza, he sent Saad ibne Ma-aaz to them to persuade them to behave. But this had no effect on them.and they said in clear terms that they didn’t know any one nor did thay have any agreement with anybody. Since these people were living within the boundaries of Madina, they would be a danger for the women and children when hostilities with the enemy troops started. Their attitude added pressure on the Muslims. The Holy Quran describes this situation thus:

“When those people were on you from the top and from the bottom and when your eyes became stony and the hearts stretched and came to your throats and when you started having several doubts about Allah, then came the time for the trial of the Muslims and they were shaken severely.”.

At this time it was natural that the Muslims were worried and confused. When the enemy was on their door step in hordes and within the city Bani Qariza too were waiting in ambush. Then there were a sizeable number of hypocrites in the ranks of the Muslims as well who were themselves scared for their lives and were creating panic in others as well. Therefore, they started making excuses and pulling away from the line of action and even told to the Prophet (s.a.) that their homes were not well protected, they had fear of thefts and thus wanted to go home. The Holy

“And when s group from them said,

Quran says:

‘O people if Madina! You have no place here and you must return back.’ From them one group that sought the Prophet (s.a.)’s permission said that their homes were empty (unprotected), although they really were not empty and unprotected.

They just wanted to make an excuse for running away.”.

Things went to such a pass that Mutaab ibne Qasheer, who had the honor of serving in the Battle of Badr said that:

“Mohammed (s.a.) was promising us that we will have the treasures of Khusro and Caesar in our hands.

But today our predicament is such that even if someone wants to go to attend the nature’s call,

he doesn’t feel safe!”

–Seerat Ibn e Hisham, Vol 3, Page 233

But there were some sincere persons who were not afraid of the enemy’s strength and were not scared of the hardships confronting them. In fact these conditions strengthened their Faith and confidence levels enhanced. The Holy Quran says about these persons:

“When the True Believers saw the hordes of the infidels,

they said. This is the thing that Allah and His Prophet (s.a.) promised. And Allah and His Prophet (s.a.) had told the truth.

This was the time of great trial for the Muslims.. The extreme cold and non availability of food made them weaker and even the infidels were fed up waiting on the orher side of the trench. It was the 27th day since they started the siege and still the hand-to-hand battle had not started. Only stones and arrows were exchanged with no result whatsoever. At last they decided that somehow hoodwinking the guards they should go across the trench.and fight the Muslims with swords. So some of their chiefs reconnoitred the trench and found a spot where it was slightly less wide.and , as it chanced, the spot was not so well protected. They determined that the horses could be jumped from there to cross over. For this purpose they selected the famous cavalier of the Qureish, Umro ibne Abdood Amiri with Akrama ibne Abu Jahl, Hasal ibne Omro, Manba ibne Othman, Zarar ibne Khatab Fahri, Naufil ibne Abd Allah and Habira ibne Abi Ahab. They went round, came forward, kicked the horses and were able to jump across the trench. This small success gave the infidels some encouragement and Abu Sufian and Khalid bin Walid organized the ranks of their men to send the footmen across to commence concerted fighting. Although, the cavaliers were all experienced men in warfare but Omar bin Abdood had a very high reputation and was known as Imad e Arab and Faras Eleel, that at a place of this name he overpowered a thousand robbers all alone. Therefore Hazrat Omer told to the Prophet (s.a.) at that moment that he was himself in a caravan of trade proceeding to Syria and Umro too was one of the group. When the caravan reached Eleel, a thousand robbers attacked them. The entire group fled except Umro ibne Abdood who kept fighting alone and chased away the robbers. After this event Umro got the fame as the best swordsman in Arabia. With his participation in any battle, the morale of the men shoots up. As if a thousand more men are with them! When Umro threw a challenge for fight, there was total silence! The Prophet (s.a.) said, “Man la haazal kalb- Who is there who can answer ths dog!?” Hazrat Ali (a.s) went near the Prophet (s.a.) and said, “O prophet of Allah! Ishall fight him!” The Prophet (s.a.) asked him to wait that some other of his Companions might volunteer! He again asked if anyone was willing to face Umro in battle. But the result was only stony silence! Hazrat Ali (a.s.) again asked for permission and he wa ordered to wait. Umro started repeatedly calling someone for combat! He said sarcastically,” O Muslims! Where is your Heaven that you go to after your death! And where is the Hell that will be my destiny after I die? Come! Either you go to the Heavean or consign me to the Hell!” then he kicked his horse, came closer to the Muslim troops and started reciting a martial poem:

“My voice has gone soar shouting and shouting!

I fight like a brave even in places where

men of valor show weakness!

My feet move faster towards battle,

and a bold youth’s qualities certainly are

charity and valor!”

Because of repeated calls of Umro, a quiet had descended on the Muslim ranks. They were stealing glances at each other quietly. None of the ostensible “brave” Companions had the courage to come forward and challenge him. The historians have recorded the moment in these words, “As if birds were sitting on their heads!” When Hazrat Ali (a.s) heard the repeated challenge from an infidel and the timid silence of the valiant
Companions, he couldn’t stand it anymore. He once again came close to the Prophet (s.a.) and sought his permission to go and combat! “O Prophet of Allah! I must now fight with this accursed person! “The Prophet (s.a.) had stopped Ali (a.s.) twice before this. The purpose was not that he didn’t want him to fight, but it was to know that whether any other ‘brave” Companions really take courage in their hands to face that champion! If Ali (a.s.) was allowed to fight at the very first call of Umro, the others would have said that they too were ready to fight with him. Now it has been proved that they were the shirkers! After this general ial of the will of the Companions, the Prophet (s.a.), to brighten the quality of self confidence and bravery in Ali (a.s.) said:

“Haada Umro ibne Abdood Faras Yaleel

That cavalier is Yaleel Umro ibne Abdood!”

Hazrat Ali (a.s.) said:

“If he is Umro, let him be!

I am Ali ibne Abi Talib (a.s.)!”

The Prophet (sa.) put the head gear, Amama e Sahab, on the head of Ali (a.s.) and put the armor, Zira Zaat al Fuzool, on his body, tied the sword Dual Fiqar, around his girdle and lifting his hands towards the sky prayed: 9

“O Allah!

You had taken away Obaida on the day of Badr,

and Hamza in the battle of Ohod.

Now there is only Ali (a.s.)

whom You must Guard.

O Allah! Don’t make me lonely

and You are the better Guardian!”

Ref: Shara ibne Abil Hadeed, Vol 4, Page 344

While Hazrat Ali (as.) proceeded towards the arena, the Prophet (s.a.) uttered these words:

“Baraz al Eemaan kullahu ilal shirk kullahu

The total Faith moves towards total infidelity!”

Hazrat Ali (a.s.) challenged Umro and recited the following poem in reply to his earlier Rajz:

“Wait!

The one who will respond to your challenge has come; he is not weak and is a person with determination and vision. And only truth is the guarantee for success! I hope that I shall arrange women to wail for you with such a blow that it will vanish after doing its task! But its mention will always be made during encounters!. “”

Both stood for a while facing each other. According to the martial practice Abdood asked who was his opponent? He replied that he was Ali ibne Abi Talib (a.s.). Abdood asked, “In your army, isn’t there any body else to fight with me? You are the son of Abu Talib and he was my friend! I don’t want to kill the son of my friend! You better go and send out some grown up person so that he gets killed at my hands instead of you!” Hazrat Ali (a.s.) said:

“Lakin wallah ahab an aqtalak
But I like to shed your blood!’ “}

The famous author of the ahl al Sunnat, Musaddiq ibne Shabeeb, says that Umro mentioned about his friendship with Abu Talib only to save his own life.because he had winessed in the Battle of Badr that whosoever confronted Ali (a.s.) was not returning alive from the arena. Therefore he wanted to avoid the chance of fighting with Ali (a.s.) It was not possible to show his back after entering the arena. Therefore he devised this ruse to avoid the combat with Ali (a.s.).

When Umro knew that it was not possible to avoid this combat, he acquiesced. When Hazrat Ali (a.s.) noticed that he was himself on foot and Umro was on his steed, and generally a horseman has an advantage over a foot soldier, he thought of making Umro dismount. He said, O Umro! If your opponent asked of you three favors before the fight, you are known to be accepting one of his requests. Is it true?” He said “Yes” Ali (a.s.) then said, “My first wish is that you embrace Islam that you don’t have to fight with me!” Umro said, “It was not possible!” Ali (a.s) said, “My second wish is that you cut away from your troops and go away!” Abdu replied, “Turning away from the arena is not the wont of men! Only women can be deserters from the theatre of war!” Then Hazrat Ali (a.s.) said, “If you are not ready to fulfil this wish of mine, my third and final wish is that you ahould dismount from your horse and combat with me!” Hearing this Umro, dismounted from his steed in anger and uish and slashed on th feet of the horse with his sword. Apparently this was a meaningless act, but he wanted to impress that cutting away the legs of the horse he had sealed his avenue of escape. Now he had to kill or get killed! Another reason could be that perhaps he wanted to gain some psychological advantage over the opponent by his dramatics! But Ali (as.) was not the one to get carried away. When he came to fight in the way of Allah, he was a mountain of determination! He didn’t give any importance to the swordsmanship of Umro and gave him the chance to take precedence in attacking. Therefore he rushed on Ali (a.s.) brandishing his sword. He stopped the sword on his shield. Umro was an accomplished swordsman. Despite his defence, Umro’s sword bruised his head and blood flew on his forehead. Now the Sword of Faith swayed in Ali (a.s)’s hand and he made a counter attack! He roared like a tiger and hit on the legs of Umro with such ferocity that both his legs were cut away and he fell on the ground! Hazrat Ali (a.s.) loudly said, “Allaho Akbar!” and the ground reverberated with this slogan! Hazrat Ali (a.s.) climbed on to the chest of Umro and severed his head. The Companions, because of a sand storm, were unable to see anything. When they heard the sound of the slogan, they realized that Ali (a.s.) was victorious. In the meanwhile the storm abated and things became clearly visible. They saw that Ali (a.s) was coming with bloodied sword in one hand and the head of Umro ibne Abdood in the other! His gait was like that of a tiger walking during a light shower of rain! He had a couplet on his lips:

“I am Ali (a.s.) and son of Abd al Mutallib!

For a man death is better than deserting!”.

Seeing Ali (a.s.) coming in that manner, some said that he was walking with pride that day! The Prophet (s.a.) heard this and said that in the arena
of battle, Allah likes this attitude! Any way, when Ali (a.s.) arrived after winning the battle of Faith over infidelity, the Prophet (s.a.) embraced him and praising his great service to the Cause said:

“One blow of Ali (a.s)

on the Day of Qhandaq (the Trench)

is more (felicitous) than the prayers of all

the Jinn and Men!”

Ref: Mustadrak Hakim, Vol 3, Page 32

When Omer noticed that quite contrary to the practice of the Arabs, Ali (a.s.) neither took away the armor of Umro ibne Abdood nor he took the sword and the helmet, he asked, “O Ali (a.s.)! Why didn’t you take away his armor!” Ali (a.s.) replied, “I didn’t feel like making him naked. “This was the greatness of Ali (a.s.)’s character!”At this juncture one Arab poet said:

“An al aswad aswad alghab hamatha

Yaum al karihat fil masloob la alsalab

In the battle the determined eyes of the warriors

Turn towards the adversary and not the booty!”

Umro’s sister too recognized this gesture of Hazrat Ali (a.s). Therefore when she heard that the killer of her brother didn’t remove anything from the body of her brother, she said, “His killer is definitely a noble person with high moral values!” When people said that it was Ali Ibne Abi talib (a.s.) she recited the following couplets:

“If Umro’s killer was anyone other than Ali (a.s.), I would have cried for him for ever

But his killere is he who has no faults

And his father is known as chief of Makka”

After the death of Umro, his friends were disheartened. No one else had the courage to call for man-to-man combat. All of them ran towards the trench to jump away from it. Hazrat Ali (a.s.) got them surrounded.. Umro’s son showed signs of resistance and he was killed by Ali (a.s.). Naufil bin Abd Allah, trying to cross the trench, fell into it. The Muslims started throwing stones at him. He said, “If you want to kill me, don’t kill me in this insulting manner. Let someone from you come down and fight with me” Hazrat Ali (a.s.) jumped into the trench and finished him with one blow! Manba ibne Othman, while trying to cross the trench, was pierced by an arrow, and died after reaching Makka. Akrama reduced his weight by throwing away his spear, crossed the trench and with Habira reached the camp of the Qureish. Hazrat Omer saw Zarar ibne Khatab running away. He chased him. Zarar turned back to attack, but when he noticed it was Omer, he said, “O Omer! Remember this good deed that I have done to you!”. He also escaped to his camp. The infidels were not in a pposition to take away their dead. But they demanded to take the bodies of Omro and naufil be given to them in exchange for a sizeable ransom. The Prophet (s.a.), said, “They are your property! We don’t sell dead bodies!” When they got permission, they took the dead bodies away.

After the killing of the few eminent persons of the infidel forces, the morale nosedived very low and none else had the courage to attempt crossing the trench. The paucity of food materials too was pressing. Staying
there any further would have disastrous consequences for them. They were already thinking of withdrawing when, one night, there was a severe rain storm that destroyed their tents and paddocks. The horses and camels were going helter skelter, the cauldrons on fire over turned. Now there was no other way than lifting the siege and quietly going away. Therefore, Abu Sufian said that biding there any more was of no use. Saying this he got up and the camps were wound up! In the morning, when the Muslims looked across the trench, they found the ground vacant. They made prostrations of thanksgiving to Allah! Shouting slogans of victory they happily returned home!

In this battle the hypocrites lost four men.Umro ibne Abdood, Naufil ibne Abd Allah and Hasal bin Umro were killed by Hazrat Ali (s.a.) and Munba bin Othman got injured and died after arriving at Makka. The other men of the Muslim army either threw stones at Naufi when he fell into the trench and one of them shot an arrow at Munba who died of the injury in Makka. And Hazrat Omer made a short chase of Zarar ibne Khatab and he himself had to be indebted to the fleeing person that he decided not to attack the worthy. The one person who really dealt with the renowned warriors of the infidels was Hazrat Ali (a.s.). His blows to the great warriors of the Qureish dampened their spirits and all their plans for subduing the Muslims.

There is a lot of similarity between the Ghazwa e Qandaq and the battle between Taloot and Jaloot. Briefly, are describing the other battle to highlight the salient similarities between the two. Jaloot, a scion of Pharoh, was the ruler of bani Israel. He was a tyrant and had made the lives of his subjects miserable. The bani Israel complained about it to Ashmoeel, the prophet of the time. Ashmoeel, with Allah’s permission, selected a poor water carrier, Taloot, to be the king. Bani Israel were upset saying what was so special in Taloot. They felt that neither he had wealth nor did he have an impressive personality. The reply given by Ashmoeel is indicated in these words of the Holy Quran:

“Allah has given him preference and superiority, knowledge and strength of the body. Allah gives his land to anyone He wants”

The way the Quran has put forth the contents of the Verse, it reflects on the method of appointment and the style of governance. This appointment is not because of the wealth or status of the person but it is because of knowledge, nobility and valor.

When Jaaloot saw that the state was getting transferred to Taaloot, he arranged his army and came to the battle front. Taloot too took the Bani Israel with him and moved away from Palestine and went to the region of Jordan, camped in front of the enemy’s army. The army of Taloot had 1,300 men. When he saw the huge army of Jaaloot, he felt scared. When Jaaloot came to the arena riding on an elephant, no one took courage in his hands to meet him in combat. When Taaloot saw the cowardice of his companions, he declared that whoever killed Jaaloot, will be given half of the kingdom and he would give his daughter in marriage to him. But none had courage to challenge the strong man. Hazrat Shamoeel said that he will be killed by the person who is from the progeny of Lavi ibne Yaqub and Hazrat Moosa (a.s.)’s armor would fit his body. Therefore, Isha, who was from the
progeny of Lavi ibne Yaqub, was asked to present his ten sons. When they came, each one of them was asked to try the armor of Hazrat Moosa, but it fitted only Hazrat Dawood, who was the youngest son. They said that only he could overpower Jaaloot. Hazrat Dawood wore the armor and came to the arena. Jaaloot, seeing him said:

“O young man! Will you fight me at

Your tender age?”

Ref: Badaeh al Zamoor, Page 159

He replied that he was willing to take him on. Hazrat Dawood took stones in his sling when Jaaloot said, “Will you kill me like they kill the dogs?”He replied, Yes! The reason is that you are worst than a dog!” Hazrat Dawood swung his sling and threw the stone at such speed that it broke Jaaloot’s head and went through it. Jaaloot fell down on the ground and died instantly. With Jaaloot’s death there was pandemonium in his army.and the men fled. Hazrat Yaqub was given the kingdom because of this achievement. He was also married to Taaloot’s daughter.

Now let us compare the Ghazwa e Khandaq with that battle and see the similarities between the two. In Khandaq the army of Muslims was very small compared to that of the infidels. Similarly Taloot’s army was small and that of Jaaloot was very large covering the wilderness of Jordon. Taaloot’s men were scared of this very large army. The way Umro ibne Abdood came boasting of his strength, Jaaloot too behaved the same way. The way none in the army of Islam had the courge to challenge Umro other than Ali (a.s.), so too Hazrat Yaqub was the only person from Taaloot’s army who could challenge Jaaloot. As Umro came astride a horse to challenge the army of Islam, Jaaloot was riding on an elephant. The way Hazrat Dawood was on foot, so too was Hazrat Ali (a.s.). As Hazrat Moosa’s armor exactly fitted Hazrat Yaqub so did fit the Prophet (s.a.)’s armor for Hazrat Ali. As Hazrat Dawood was the youngest of his brothers, so was Hazrat Ali (a.s.) The age of Hazrat Dawood and Hazrat Ali (a.s.) was thirty years at the time of the wars! As Jaaloot objected to the young age of Hazrat Dawood, so did Umro about Hazrat Ali (a.s.). Sheik Ali la al Deen has written:

“Amongst the prophets, Hazrat Dawood (a.s.) and amongst the Aulia Ali ibne Abi Talib Razi Allah Taala Anhu were the leaders of the warriors”

Ref: Mahazirat al Awwal, Page 204

The way the Prophet (s.a.) addressed Umro as dog, Hazrat Dawood called Jaaloot worse than a dog as well. As the armies of the infidels fled from the Battle of Ahzaab, so did those of Jaaloot! The way Umro’s killer became the son-in-law and successor of the Prophet (s.a.), so did Hazrat Yaqub got married to Taloot’s daughter and was his successor too. Awareness of this similarity is evident from what Hafiz Yahya ibne Adam has said:

“If the killing of Umro by Ali (a.s.) can be compared to any event reported in the Holy Quran it is the Verse,www.alhassanain.org

‘Then those people defeated the enemy with Allah’s Orders and Dawood killed Jaaloot. Ref: Seerat e Dahlan, Bar Hashia Seerat Halabia, Vol 2, Page 111. 9.99