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Do You Know Who “The Martyr Sultan” Was?

He was Nur ad-Din Mahmud Zengi — may Allah have mercy upon him — one of the greatest sultans in Islamic history, a man who combined the sword with justice, and asceticism with leadership.

Ibn Kathir said about him:
“May Allah have mercy on him—he had beautiful handwriting, was devoted to reading religious books, followed the Prophetic traditions, was diligent in performing prayers in congregation, recited the Qur’an frequently, loved doing good deeds, was chaste in body and character, and was moderate in spending on himself and his family in food and clothing. It was even said that the poorest person in his time spent more on himself than he did. He neither hoarded wealth nor sought worldly gains, and not a single obscene word was ever heard from him, whether in anger or in contentment. He was quiet, dignified, and composed.”

Why Was He Called “The Martyr Sultan”?
Nur ad-Din Mahmud Zengi was not killed on the battlefield by a sword or spear, yet scholars and historians honored him with the title of martyr because he embodied the true meanings of martyrdom. This was for several reasons:

First: Sincerity of Intention and Constant Struggle

Nur ad-Din lived in continuous vigilance against the Crusader enemy. He knew neither luxury nor comfort. His entire life was devoted to preparing for jihad, building the Ummah, and strengthening the religion of Allah.

The Prophet ﷺ authentically said:
“Whoever sincerely asks Allah for martyrdom, Allah will grant him the rank of the martyrs, even if he dies in his bed.”
Second: He Died While Guarding the Frontiers of Islam

He passed away in Damascus, which at that time was one of the frontier strongholds of the Muslims. He remained occupied with the affairs of jihad and the unity of the Ummah. He did not die in comfort or negligence, but in constant concern for the victory of Islam.

Third: His Legacy Paved the Way for Victory

Nur ad-Din was the true architect of the project to liberate Jerusalem.

He united شام (Greater Syria), ended the Fatimid state in Egypt, and trained great leaders—foremost among them Salah ad-Din al-Ayyubi—until historians said:
“The liberation of Jerusalem was the fruit of the seeds planted by Nur ad-Din.”
Fourth: His Justice, Asceticism, and Sincerity

He ruled according to Islamic law and feared Allah in how he governed his people. Scholars said that his justice, piety, and sincerity during times of trial are among the reasons one may hope he receives the reward of the martyrs.

Nur ad-Din Mahmud did not die as a martyr by the strike of a sword…
But he lived as a martyr in intention,
A martyr in vigilance,
A martyr in vision and mission.
And he died with his heart attached to the liberation of Al-Aqsa Mosque.
So Allah honored him with a title reserved for the truly great:

The Martyr Sultan
If you have finished reading, send blessings upon the Prophet Muhammad ﷺ.

Do You Know Which Noble Companion Al-Zubayr ibn al-Awwam Was the One Whose Appearance Jibril Descended From Heaven Resembling, Along With an Army of Angels, During the Battle of Battle of Badr?
Do you know who was among the noblest of people in lineage?

He was the son of the Prophet’s aunt—his mother was Safiyyah bint Abd al-Muttalib رضي الله عنها.

His wife was Asma bint Abi Bakr رضي الله عنها, the daughter of Abu Bakr and sister of Aisha bint Abi Bakr رضي الله عنها.

His maternal uncle was Hamza ibn Abd al-Muttalib.

His cousins were Ali ibn Abi Talib and Abdullah ibn Abbas.

Do you know that he accepted Islam at only twelve years of age, and was among the first seven Muslims?

Do you know that he was the first man to unsheathe his sword in the path of Allah?
Do you know that he was among the finest horsemen of his age—matched in cavalry skill only by Khalid ibn al-Walid—and that both were famed for fighting with two swords while controlling their horses with their legs?

Do you know that he was one of the six members of the council of shūrā appointed by Umar ibn al-Khattab to determine the future leadership of the Ummah?
If all this honor is gathered in one man, then know that you are speaking of only one person:

The fearless hero…

The mighty knight…

The disciple of the best of creation…
You are speaking about Al-Zubayr ibn al-Awwam رضي الله عنه.

The Messenger of Allah ﷺ said:
“Every Prophet has a disciple, and my disciple is Al-Zubayr.”

The Boy Who Drew His Sword for the Prophet ﷺ

Travel back in spirit to the early years of Makkah…

People suddenly saw a young boy walking through the streets, sword drawn, sparks of determination flashing from his eyes like a young lion.

People cried out in astonishment:
“The boy has a sword! The boy has a sword!”

Then the Messenger of Allah ﷺ saw him and asked:

“What is the matter with you, O Zubayr?”
The young boy, breathing heavily, replied:
“O Messenger of Allah, I heard that you had been captured and killed.”
The Prophet ﷺ asked gently:
“And what would you have done?”
Al-Zubayr answered without hesitation:
“I came to strike with my sword whoever took you.”

At Battle of Uhud
Before the armies clashed, the fiercest warrior of the Quraysh stepped forward—
Talha ibn Abi Talha, known as The Ram of the Battalion.

He challenged the Muslims to single combat.

Then from among the companions emerged a young warrior—
Tall, broad-shouldered, powerful—
It was Al-Zubayr.
When he reached his opponent, he leapt onto the camel like a hunting leopard, dragged both rider and beast to the ground, overpowered him, and killed him.
Seeing this, the Prophet ﷺ raised his voice proudly:
“Allahu Akbar!”
At Battle of Yarmouk
The Romans watched in amazement as a masked horseman charged alone like an eagle.
In his right hand—a sword.
In his left hand—another sword.
He cut through the Roman ranks from right and left.
That rider…
Was Al-Zubayr ibn al-Awwam.
In Egypt at Babylon Fortress
For seven months, the Roman fortress of Babylon resisted the Muslim army under Amr ibn al-As.
Then Umar ibn al-Khattab sent reinforcements…
Among them was Al-Zubayr.
As soon as he arrived, the Romans watched in disbelief as a giant warrior climbed the fortress walls with astonishing strength.
Within moments he stood atop the highest point of the fortress.
He raised his sword toward the sky and thundered:
“Allahu Akbar!”
The earth itself seemed to shake.
He then descended into the fortress, opened its gates from within—
And the Muslim army stormed inside.
This was only a drop from the ocean of the true legend of Al-Zubayr ibn al-Awwam رضي الله عنه—
The heroic disciple of the Messenger of Allah ﷺ.
He is among the heroes whose lives deserve to be studied, remembered, and followed by the youth of this Ummah.

Do You Know Who the Bravest Spy in History Was?

The bravest spy in history… a man who infiltrated an army of 40,000 soldiers, penetrated its deepest ranks, and reached the tent of its commander.
Here is his incredible story…
During the campaigns against the Persian Empire, Sa’d ibn Abi Waqqas رضي الله عنه sent seven men on a reconnaissance mission to gather intelligence about the Persians.
He ordered them:
“If possible, capture one of the Persians and bring him back.”
As soon as the seven men departed, they were shocked to find the Persian army directly before them. They had believed it was still far away.
The men said:
“We should return.”
But one man refused.
He said he would not return until he had completed the mission entrusted to him by Saʿd.
So the other six returned to the Muslim camp…
And our hero advanced alone.
Penetrating the Persian Army
This fearless warrior moved around the army, choosing routes through marshes and muddy ground to avoid detection.
Step by step, he passed the front lines of the Persian army—forty thousand soldiers.
Then he passed through the heart of the camp…
Until he saw a large white tent, with magnificent horses tied outside.
He immediately realized:
This must be the tent of Rostam Farrokhzad, commander of the Persian forces.
He remained hidden until nightfall.
Then, under the cover of darkness, he approached the tent…
With one strike of his sword, he cut the ropes holding it upright.
The tent collapsed upon Rostam and those inside.
Then he cut loose the commander’s horses and fled with them.
His goal was not merely escape—
He wanted to humiliate the Persians and strike terror into their hearts.
The Chase
Persian cavalry pursued him.
Whenever they drew near, he accelerated.
Whenever they fell behind, he slowed down…
Because he wanted to lure one of them away and capture him alive, just as Saʿd had commanded.
Eventually only three horsemen managed to keep up.
Our hero fought them alone.
He killed the first.
He killed the second.
Then he captured the third alive.
He placed his spear against the prisoner’s back and forced him to run ahead of him—
Until he brought him directly into the Muslim camp.
Before Sa’d ibn Abi Waqqas
The Persian prisoner said:
“Guarantee my safety, and I will tell you the truth.”
Saʿd replied:
“You have our protection. We are people of truth—but do not lie to us.”
Saʿd then asked:
“Tell us about your army.”
But the Persian, still in shock, said:
“Before I tell you about my army… let me tell you about your man.”
He then said:
“I have fought in wars since childhood, yet I have never seen anyone like this man. He crossed two military camps that entire armies could barely cross. He reached our commander’s tent, brought it down, and took his horses. Three riders pursued him. He killed the first—whom we considered equal to a thousand horsemen. He killed the second—also worth a thousand. Both were my cousins. I pursued him seeking revenge, and I know of no man in Persia stronger than myself… But when I faced him, I saw death itself… So I chose captivity. If you have more men like him—then you can never be defeated.”
It is said that this Persian later embraced Islam.
That legendary warrior…
The man who stunned the Persians, infiltrated their armies, and humiliated their commander…
Was none other than:
Tulayha ibn Khuwaylid al-Asadi رضي الله عنه
May Allah be pleased with him.

■ The Second Brain: Health, Spirituality,
and Psychology;

The idea of the “second brain” has become increasingly common in modern discussions about health, spirituality, and psychology.

In the text above, this concept is presented
not merely as a medical theory, but as part of
a larger spiritual struggle between the human being and Shayṭān.

The battle over the soul begins with food, claiming that what enters the stomach eventually shapes the heart, mind, emotions, and even one’s spiritual state.

The discussion begins with the story of Sayyidinā Ādam, peace be upon him, and the first act of disobedience.

According to the text, Shayṭān initiated his war against humanity through “a bite,” suggesting that food became the first doorway through which human weakness was exposed.

The body of Ādam is described as originally luminous and pure, but after the forbidden act it became bound to material needs, desires, and bodily functions.

From this perspective, the stomach is not simply an organ of digestion, but a gateway capable of influencing the entire human condition.

Central to the argument is the role of the vagus nerve, described as the bridge between the digestive system and the brain.

Because the nervous system and digestive tract develop together in the womb, the intestines are often referred to metaphorically as the “second brain.”

The text uses this idea to claim that disturbances in the gut can directly influence emotional and mental states. Modern scientific discussions about the microbiome and serotonin production are woven into a spiritual framework, suggesting that harmful eating habits do not merely damage physical health, but also weaken spiritual clarity and inner peace.

This connects this concept to contemporary food production. Modern industrial foods are portrayed as part of a broader corruption of the natural order. Refined sugar, hydrogenated oils, altered grains, and chemically processed foods are described as substances that disrupt the body’s natural balance.

These foods contribute to anxiety, emotional instability, exhaustion, and spiritual heaviness. The argument goes further by claiming that such disturbances create openings for satanic whisperings, drawing upon the Prophetic statement that Shayṭān “flows through the son of Ādam like blood.”

Traditional foods, by contrast, are presented as being closer to the natural state upon which the human being was created. Natural fats, simple grains, and wholesome nourishment are described not only as physically beneficial, but also spiritually stabilizing.

This frames the return to traditional eating as
a reclaiming of sovereignty over the body and mind. In this understanding, food becomes part of spiritual discipline rather than mere consumption.

The essay also highlights fasting as a means of purification and resistance. Hunger is portrayed as weakening unhealthy cravings and quieting the constant distractions that dominate modern life.

By reducing attachment to continuous eating, fasting becomes both a physical and spiritual shield. This reflects a broader Islamic understanding in which restraint of the nāfs strengthens awareness of Allāh and increases inner clarity.

Ultimately, the text presents the human body as an amānah, a sacred trust from Allāh.

The issue, therefore, is not simply nutrition or dieting, but the preservation of the body as a vessel for worship, tranquility, and nearness to the Divine.

Whether or not one accepts all of the scientific or metaphysical claims made in the discussion, the underlying message remains clear: what a person consumes affects not only physical health, but also emotional balance, spiritual focus, and the condition of the heart.

The essay concludes with a call to mindfulness and responsibility. Human beings are reminded that they are more than creatures driven by appetite.

They are souls honored by Allāh, entrusted
with intellect, spirit, and moral choice.

In this view, caring for one’s body through wholesome living becomes part of preserving dignity, clarity, and spiritual well-being.