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Thread: Companions of the final messenger s.a.w

  1. #1
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    Arrow Companions of the final messenger s.a.w

    Aauzo Billaahi Minash Shaitaan Nir Rajim Bismillaah Hir Rahman Nir Raheem ;
    Allah - Beginning With The Name Of - The Most Gracious, The Most Merciful.

    As-Salāmu `Alaykum (السلام عليكم)

    Abdullâh ibn Abbas on Abu Bakr, Umar, Uthmân, Ali, Talha, Zubair and Abbas
    Transmitted by Tabarani, on the authority of Rabi bin Harrash as narrated by Al Haithmi, Vol IX p160

    Once Abdullâh bin Abbas radiallaahu 'anhu took permission to visit Muawiyah radiallaahu 'anhu. At that time a number of dignitaries among the Quraish were present there, and Said ibn al-Aas was sitting at Muawiyah's right hand. When Muawiyah saw that Ibn Abbas was coming in, he said to Said, 'O Said! By Allâh, I will put such questions to Ibn Abbas that he will be unable to answer them'. Said said, 'Ibn Abbas will never fail to reply to your questions'.

    When Ibn Abbas sat down, Muawiyah asked him, 'What do you say about Abu Bakr radiallaahu 'anhu?' He said:

    "May Allâh subhanahu wa ta'ala have mercy upon Abu Bakr, he followed the Qur'ân, he was away from the deviation, and inadvertent towards the indecent (obscene) acts. He used to forbid the evil (and what is wrong); and was having the (full) knowledge of the religion. He feared Allâh, stood in worship before Him at night, kept fast during the day, was saved from the evils of the world. He was determined for doing justice with the creation, for enjoining what is good and to resort to it. He thanked (Allâh) in all circumstances, and remembered Allâh in the morning and evening. He was harsh in correcting his own soul. He excelled his friends (companions) in piety, sobriety, renunciation (of the worldly ends), righteousness, taking care of (himself from worldly abasement), reliance (upon Allâh's providence), and equality. May Allâh punish the wicked one, till the day of judgement who dishonours him."

    Then Muawiyah asked Ibn Abbas, 'What do you say about Umar bin Al Khattab radiallaahu 'anhu?' He replied:

    "May Allâh have mercy upon Abu Hafs (i.e. Umar). I declare by Allâh: he was a confederate of Islam, a shelter for the orphan, an abode of the faith (iman), a refuge of the weak, a castle for the truthful (i.e. Hunafa, which may also mean muslims), a fortress for the creation, and a helper for the miserable. He stood for the (assistance to the) truth with patience and contentment until: Allâh made His religion superior; the countries were conquered; and Allâh was remembered throughout the lands: near the rivers (and seas), on the hills, in the fields, and in the forests. He faced with dignity the foul language, was thankful (to Allâh) both in hardship and comfort, and remembered Allâh all the time. May Allâh punish the one, until the day of judgement, who hates him."

    Then Muawiyah asked him, 'What do you say about Uthmân bin Affan radiallaahu 'anhu?' He replied:

    "May Allâh have mercy upon Abu Amr (i.e. Uthmân): I swear by Allâh, he was most respectable in the family. He used to keep relations with good men, and was a great patient among those who fight in the way of Allâh. He offered Tahajjud salat in the last part of the night, and wept abundantly when Allâh was remembered before him. He was thoughtful for the cause (of Muslims) day and night. He got up for every noble act, and was always ready for good deeds. He kept away from every such act which leads to the disaster (in the hereafter). He was the one who fed the army of the Prophet in the battle of Tabuk, and who entrusted the well of water to the Muslims. He was the son-in-law of the Prophet sallallaahu 'alayhi wa sallam for two of daughters. May Allâh punish the one, until the day of judgement, who curse (and abuse) him."

    Then Muawiyah asked him, 'What do you say about Ali bin Abi Talib?' He replied:

    "May Allâh have mercy upon Abul Hasan (i.e. Alee): I swear by Allâh, he was the banner of guidance, the cavern of the piety, the abode of the wisdom, mountain of good, light for the one who travels in the darkness of night. He was the inviter (caller) towards the Broad way (i.e. the religion of Islam), and the scholar of the revealed books. He stood firm with the correct interpretation of the Qur'ân and with the reminding sermon. He was attached to the means of guidance. He renounced injustice, tyranny, and the ways which lead to disaster. He was the best among those who accepted the belief and acquired piety. The leader of all those who put on shirt or wrapped up in a mantle; the most virtuous among all those who established justice and equality; and the most successful lecturer, besides the Prophets and the Prophet Mustafa (pbuh). He was among those who offered salat towards the Qiblas i.e. Jerusalem and Mecca. There is none who can claim to be equal to him. He was the husband of the best woman (i.e. Fatimah), and the father of the two grandsons (of the Prophet). I have not seen anyone similar to him, and I will not see (in future) as well until the day of judgement, anyone similar to him. May Allâh punish the one , until the day of judgement, who curses him, may Allâh's curse be upon such person"

    Then Muawiyah asked him, 'What do you say about Talha and Zubair radiallaahu 'anhu?' He replied:

    "May Allâh have mercy upon both of them: by Allâh, they were chaste, pious, and were among those who surrender to Allâh's will (i.e. Muslims). They were pure, among those who purify others, witness (to Allâh's religion), and scholars (of Islam). They committed a mistake, and Allâh willing, He subhanahu wa ta'ala will forgive them. They were in the company of the Prophet from the beginning, they helped Allâh's religion and were on the good deeds."

    Then Muawiyah asked, 'What do you say about Abbas?' He replied:

    "May Allâh have mercy on Abdul Fadl : by Allâh, he and the Prophet belonged to the same tree. He was coolness for eyes, and was chosen by Allâh. He was the cavern for the nations and the leader of the uncles (of the Prophet). He, due to his vision, overcame all difficulties and had great sight in the ends of the matters. He was decorated with the knowledge. The virtues of other persons are worthless before him. The glory of other families is of no value before the glory of his family. And it is due to the fact that his family is based upon Abdul Mutallib who was the most dignified of the Qureshites who walk or ride."

    Then Abdullâh bin Abbas continued his talks
    The Five Pillars of Islam (arkān-al-Islām أركان الإسلام; also arkān ad-dīn أركان الدين "pillars of the religion") are five basic acts in Islam.

    The Qur'an presents them as a framework for worship and a sign of commitment to the faith. They are (1) the shahada (creed), (2) daily prayers (salat), (3) fasting during Ramadan (sawm), (4) almsgiving (zakāt), and (5) the pilgrimage to Mecca (hajj) at least once in a lifetime.

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    Arrow Companions of the final messenger s.a.w - Abdullâh ibn Abbas

    Aauzo Billaahi Minash Shaitaan Nir Rajim Bismillaah Hir Rahman Nir Raheem ;
    Allah - Beginning With The Name Of - The Most Gracious, The Most Merciful.

    As-Salāmu `Alaykum (السلام عليكم)

    Abdullâh ibn Abbas
    Abdullâh was the son of Abbas, an uncle of the noble Prophet. He was born just three years before the Hijrah. When the Prophet died, Abdullâh was thus only thirteen years old.

    When he was born, his mother took him to the blessed Prophet who put some of his saliva on the babe's tongue even before he began to suckle. This was the beginning of the close and intimate tie between Abbas and the Prophet that was to be part of a life-long love and devotion.

    When Abdullâh reached the age of discretion, he attached himself to the service of the Prophet. He would run to fetch water for him when he wanted to make wudu. During Salat, he would stand behind the Prophet in prayer and when the Prophet went on journeys or expeditions, he would follow next in line to him. Abdullâh thus became like the shadow of the Prophet, constantly in his company.

    In all these situations he was attentive and alert to whatever the Prophet did and said. His heart was enthusiastic and his young mind was pure and uncluttered, committing the Prophet's words to memory with the capacity and accuracy of a recording instrument. In this way and through his constant researches later, as we shall see, Abdullâh became one of the most learned companions of the Prophet, preserving on behalf of later generations of Muslims, the priceless words of the Messenger of God. It is said that he committed to memory about one thousand, six hundred and sixty sayings of the Prophet which are recorded and authenticated in the collections of al-Bukhaaree and Muslim.

    The Prophet would often draw Abdullâh as a child close to him, pat him on the shoulder and pray:
    "O Lord, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things."

    There were many occasions thereafter when the blessed Prophet would repeat this dua or prayer for his cousin and before long Abdullâh ibn Abbas realized that his life was to be devoted to the pursuit of learning and knowledge.

    The Prophet moreover prayed that he be granted not just knowledge and understanding but wisdom. Abdullâh related the following incident about himself: "Once the Prophet, peace be upon him, was on the point of performing wudu. I hurried to get water ready for him. He was pleased with what I was doing. As he was about to begin Salat, he indicated that I should stand at his side. However, I stood behind him. When the Salat was finished, he turned to me and said:
    'What prevented you from being at my side, O Abdullâh?' 'You are too illustrious and too great in my eyes for me to stand side by side with you,' I replied. Raising his hands to the heavens, the Prophet then prayed: "O Lord, grant him wisdom." The Prophet's prayer undoubtedly was granted for the young Abdullâh was to prove time and again that he possessed a wisdom beyond his years. But it was a wisdom that came only with devotion and the dogged pursuit of knowledge both during the Prophet's lifetime and after his death.

    During the lifetime of the Prophet, Abdullâh would not miss any of his assemblies and he would commit to memory whatever he said. After the Prophet passed away, he would take care to go to as many companions as possible especially those who knew the Prophet longer and learn from them what the Prophet had taught them. Whenever he heard that someone knew a hadith of the Prophet which he did not know he would go quickly to him and record it. He would subject whatever he heard to close scrutiny and check it against other reports. He would go to as many as thirty companions to verify a single matter.

    Abdullâh described what he once did on hearing that a companion of the Prophet knew a hadith unknown to him: "I went to him during the time of the afternoon siesta and spread my cloak in front of his door. The wind blew dust on me (as I sat waiting for him). If I wished I could have sought his permission to enter and he would certainly have given me permission. But I preferred to wait on him so that he could be completely refreshed. Coming out of his house and seeing me in that condition he said: 'O cousin of the Prophet! What's the matter with you? If you had sent for me I would have come to you.' 'I am the one who should come to you, for knowledge is sought, it does not just come,' I said. I asked him about the hadith and learnt from him."

    In this way, the dedicated Abdullâh would ask, and ask, and go on asking. And he would sift and scrutinize the information he had collected with his keen and meticulous mind.

    It was not only in the collection of hadith that Abdullâh specialized. He devoted himself to acquiring knowledge in a wide variety of fields. He had a special admiration for persons like Zayd ibn Thabit, the recorder of the revelation, the leading judge and jurist consult in Madinah, an expert in the laws of inheritance and in reading the Qur'ân. When Zayd intended to go on a trip, the young Abdullâh would stand humbly at his side and taking hold of the reins of his mount would adopt the attitude of a humble servant in the presence of his master. Zayd would say to him: "Don't, O cousin of the Prophet."

    "Thus we were commanded to treat the learned ones among us," Abdullâh would say. "And Zayd would say to him in turn: "Let me see your hand." Abdullâh would stretch out his hand. Zayd, taking it, would kiss it and say: "Thus we were commanded to treat the ahl al-bayt members of the household of the Prophet."

    As Abdullâh's knowledge grew, he grew in stature. Masruq ibn al Ajda said of him: "Whenever I saw Ibn Abbas, I would say: He is the most handsome of men. When he spoke, I would say: He is the most eloquent of men. And when he held a conversation, I would say: He is the most knowledgeable of men."

    The Khalifah Umar ibn al-Khattab often sought his advice on important matters of state and described him as "the young man of maturity".

    Sad ibn abi Waqqas described him with these words: "I have never seen someone who was quicker in understanding, who had more knowledge and greater wisdom than Ibn Abbas. I have seen Umar summon him to discuss difficult problems in the presence of veterans of Badr from among the Muhajirin and Ansar. Ibn Abbas would speak and Umar would not disregard what he had to say."

    It is these qualities which resulted in Abdullâh ibn Abbas being known as "the learned man of this Ummah".

    Abdullâh ibn Abbas was not content to accumulate knowledge. He felt he had a duty to the ummah to educate those in search of knowledge and the general masses of the Muslim community. He turned to teaching and his house became a university - yes, a university in the full sense of the word, a university with specialized teaching but with the difference that there was only one teacher Abdullâh ibn Abbas.

    There was an enthusiastic response to Abdullâh's classes. One of his companions described a typical scene in front of his house: "I saw people converging on the roads leading to his house until there was hardly any room in front of his house. I went in and told him about the crowds of people at his door and he said: 'Get me water for wudu.'

    He performed wudu and, seating himself, said: 'Go out and say to them: Whoever wants to ask about the Qur'ân and its letters (pronunciation) let him enter.'

    This I did and people entered until the house was filled. Whatever he was asked, Abdullâh was able to elucidate and even provide additional information to what was asked. Then (to his students) he said: 'Make way for your brothers.'

    Then to me he said: 'Go out and say: Who wants to ask about the Qur'ân and its interpretation, let him enter'.

    Again the house was filled and Abdullâh elucidated and provided more information than what was requested."

    And so it continued with groups of people coming in to discuss fiqh (jurisprudence), halal and haram (the lawful and the prohibited in Islam), inheritance laws, Arabic language, poetry and etymology.

    To avoid congestion with many groups of people coming to discuss various subjects on a single day, Abdullâh decided to devote one day exclusively for a particular discipline. On one day, only the exegesis of the Qur'ân would be taught while on another day only fiqh (jurisprudence). The maghazi or campaigns of the Prophet, poetry, Arab history before Islam were each allocated a special day.

    Abdullâh ibn Abbas brought to his teaching a powerful memory and a formidable intellect. His explanations were precise, clear and logical. His arguments were persuasive and supported by pertinent textual evidence and historical facts.

    One occasion when his formidable powers of persuasion was used was during the caliphate of Alee. A large number of supporters of Alee in his stand against Muawiyah had just deserted him. Abdullâh ibn Abbas went to Alee and requested permission to speak to them. Alee hesitated fearing that Abdullâh would be in danger at their hands but eventually gave way on Abdullâh's optimism that nothing untoward would happen.

    Abdullâh went over to the group. They were absorbed in worship. Some were not willing to let him speak but others were prepared to give him a hearing.

    "Tell me" asked Abdullâh, "what grievances have you against the cousin of the Prophet, the husband of his daughter and the first of those who believed in him?"

    "The men proceeded to relate three main complaints against Alee. First, that he appointed men to pass judgment in matters pertaining to the religion of God - meaning that Alee had agreed to accept the arbitration of Abu Musa al-Ashari and Amr ibn al-As in the dispute with Muawiyah. Secondly, that he fought and did not take booty nor prisoners of war. Thirdly, that he did not insist on the title of Amir al-Muminin during the arbitration process although the Muslims had pledged allegiance to him and he was their legitimate amir. To them this was obviously a sign of weakness and a sign that Alee was prepared to bring his legitimate position as Amir al-Muminin into disrepute.

    In reply, Abdullâh asked them that should he cite verses from the Qur'ân and sayings of the Prophet to which they had no objection and which related to their criticisms, would they be prepared to change their position. They replied that they would and Abdullâh proceeded: "Regarding your statement that Alee has appointed men to pass judgment in matters pertaining to Allah's religion, Allah Glorified and Exalted is He, says:
    "O you who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any of you do so intentionally, the compensation is an offering, of a domestic animal equivalent to the one he killed and adjudged by two just men among."

    "I adjure you, by God! Is the adjudication by men in matters pertaining to the preservation of their blood and their lives and making peace between them more deserving of attention than adjudication over a rabbit whose value is only a quarter of a dirham?"

    Their reply was of course that arbitration was more important in the case of preserving Muslim lives and making peace among them than over the killing of game in the sacred precincts for which Allah sanctioned arbitration by men.

    "Have we then finished with this point?" asked Abdullâh and their reply was: "Allahumma, naam - O Lord, yes!" Abdullâh went on: "As for your statement that Alee fought and did not take prisoners of war as the Prophet did, do you really desire to take your "mother" Aishah as a captive and treat her as fair game in the way that captives are treated? If your answer is "Yes", then you have fallen into kufr (disbelief). And if you say that she is not your "mother", you would also have fallen into a state of kufr for Allah, Glorified and Exalted is He, has said:
    "The Prophet is closer to the believers than their own selves and his wives are their mothers (entitled to respect and consideration)." (The Qur'ân, Soorah al-Ahzaab, 34:6).

    "Choose for yourself what you want," said Abdullâh and then he asked: "Have we then finished with this point?" and this time too their reply was: "Allahumma, naam - O Lord, yes!" Abdullâh went on: "As for your statement that Alee has surrendered the title of Amir al-Muminin, (remember) that the Prophet himself, peace and blessings of God be on him, at the time of Hudaybiyyah, demanded that the mushrikin write in the truce which he concluded with them:
    'This is what the Messenger of God has agreed...'and they retorted: 'If we believed that you were the Messenger of God we would not have blocked your way to the Kabah nor would we have fought you. Write instead: 'Muhammad the son of Abdullâh.' The Prophet conceded their demand while saying: "By God, I am the Messenger of God even if they reject me." At this point Abdullâh ibn Abbas asked the dissidents: "Have we then finished with this point? and their reply was once again: "Allahumma, naam - O Lord, yes!"
    One of the fruits of this verbal challenge in which Abdullâh displayed his intimate knowledge of the Qur'ân and the seerah of the Prophet as well as his remarkable powers of argument and persuasion, was that the majority, about twenty thousand men, returned to the ranks of Alee. About four thousand however remained obdurate. These latter came to be known as Kharijites.

    On this and other occasions, the courageous Abdullâh showed that he preferred peace above war, and logic against force and violence. However, he was not only known for his courage, his perceptive thought and his vast knowledge. He was also known for his great generosity and hospitality. Some of his contemporaries said of his household: "We have not seen a house which has more food or drink or fruit or knowledge than the house of Ibn Abbas."

    He had a genuine and abiding concern for people. He was thoughtful and caring. He once said: "When I realize the importance of a verse of God's Book, I would wish that all people should know what I know.

    "When I hear of a Muslim ruler who deals equitably and rules justly, I am happy on his account and I pray for him...

    "When I hear of rains which fail on the land of Muslims, that fills me with happiness..."

    Abdullâh ibn Abbas was constant in his devotions. He kept voluntary fasts regularly and often stayed up at night in Prayer. He would weep while praying and reading the Qur'ân. And when reciting verses dealing with death, resurrection and the life hereafter his voice would be heavy from deep sobbing.

    He passed away at the age of seventy one in the mountainous city of Taif.

    The Five Pillars of Islam (arkān-al-Islām أركان الإسلام; also arkān ad-dīn أركان الدين "pillars of the religion") are five basic acts in Islam.

    The Qur'an presents them as a framework for worship and a sign of commitment to the faith. They are (1) the shahada (creed), (2) daily prayers (salat), (3) fasting during Ramadan (sawm), (4) almsgiving (zakāt), and (5) the pilgrimage to Mecca (hajj) at least once in a lifetime.

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    Arrow Companions of the final messenger s.a.w - Amr ibn al-Jamuh

    Aauzo Billaahi Minash Shaitaan Nir Rajim Bismillaah Hir Rahman Nir Raheem ;

    Allah - Beginning With The Name Of - The Most Gracious, The Most Merciful.

    As-Salāmu `Alaykum (السلام عليكم)

    Amr ibn al-Jamuh
    Amr ibn al-Jamuh was one of the leading men in Yathrib in the days of jaahiliyyah. He was the chief of the Banu Salamah tribe and was known to be one of the most generous and valiant people in the city. One of the privileges of the city's leaders was having an idol to himself in his house. It was hoped that this idol would bless the leader in whatever he did. He was expected to offer sacrifices to it on special occasions and seek its help at times of distress.

    The idol of Amr was called Manat. He had made it from the most expensive wood. He spent a great deal of time, money and attention looking after it and he anointed it with the most exquisite perfumes. Amr was almost sixty years old when the first rays of the light of Islaam began to penetrate the houses of Yathrib. House after house was introduced to the new faith at the hands of Musab ibn Umayr, the first missionary sent out to Yathrib before the hijrah. It was through him that Amr's three sons - Muawwadh, Mu'adh and Khallad - became Muslims. One of their contemporaries was the famous Mu'adh ibn Jabal. Amr's wife, Hind, also accepted Islaam with her three sons but Amr himself knew nothing of all this.

    Hind saw that the people of Yathrib were being won over to Islaam and that not one of the leaders of the city remained in shirk except her husband and a few individuals. She loved her husband dearly and was proud of him but she was concerned that he should die in a state of kufr and end up in Hell-fire.
    During this time, Amr himself began to feel uneasy. He was afraid that his sons would give up the religion of their forefathers and follow the teaching of Musab ibn Umayr who, within a short space of time, had caused many to turn away from idolatry and enter the religion of Muhammad sallallaahu 'alayhi wa sallam. To his wife, Amr therefore said, "Be careful that your children do not come into contact with this man [Musab ibn Umayr] before we pronounce an opinion on him."

    "To hear is to obey," she replied. "But would you like to hear from your son Mu'adh what he relates from this man?"

    "Woe to you! Has Mu'adh turned away from his religion without my knowing?"

    The good woman felt pity for the old man and said, "Not at all. But he has attended some of the meetings of this missionary and memorised some of the things he teaches."
    "Tell him to come here," he said. When Mu'adh came, Amr ordered: "Let me hear an example of what this man preaches." Mu'adh recited the Faatihah (the opening chapter of the Qur'ân, which means) : "In the name of Allaah, the Most Merciful, the Bestower of Mercy. All praise is for Allaah, Lord of all creation, the Most Merciful, the Bestower of Mercy, Lord of the Day of Judgement! You alone do we worship and You alone do we ask for help. Guide us on the Straight Path, the way of those whom you have blessed, not the way of those who earned your anger, nor the way of those who went astray."
    "How perfect are these words, and how beautiful!" exclaimed the father. "Is everything he says like this?"

    "Yes indeed father. Do you wish to swear allegiance to him? All your people have already done so," urged Mu'adh. The old man remained silent for a while and then said, "I shall not do so until I consult Manat and see what he says."

    "What indeed would Manat say, father? It is only a piece of wood. It can neither think nor speak."

    The old man retorted sharply, "I told you, I shall not do anything without him."
    Later that day, Amr went before Manat. It was the custom of the idolaters then to place an old woman behind the idol when they wished to speak to it. She would reply on behalf of the idol, articulating, so they thought, what the idol had inspired her to say. Amr stood before the idol in great awe and addressed profuse praises to it. Then he said, "O Manat no doubt you know that this propagandist who was delegated to come to us from Makkah does not wish evil on anyone but you. He has come only to stop us worshipping you. I do not want to swear allegiance to him in spite of the beautiful words I have heard from him. I have thus come to get your advice. So please advise me." There was no reply from Manat.

    Amr continued, "Perhaps you are angry. But up till now, I have done nothing to harm you. Never mind, I shall leave you for a few days to let your anger go away."

    Amr's sons knew the extent of their father's dependence on Manat and how with time he had become almost a part of it. They realised however that the idol's place in his heart was being shaken and that they had to help him get rid of it. That must be his path to faith in Allaah, the Sublime.

    One night Amr's sons went with their friend Mu'adh ibn Jabal to Manat, took the idol from its place and threw it in a cesspit belonging to the Banu Salamah. They returned to their homes with no one knowing anything about what they had done. When Amr woke up the following morning, he went in quiet reverence to pay his respects to his idol but did not find it.

    "Woe to you all," he shouted. "Who has attacked our god last night?!" There was no reply from anyone. He began to search for the idol, fuming with rage and threatening the perpetrators of the crime. Eventually he found the idol turned upside down on its head in the pit. He washed and perfumed it and returned it to its usual place saying, "If I find out who did this to you, I will humiliate him." The following night the sons did the same to the idol. The old man recovered it, washed and perfumed it as he had done before and returned it to its place. This happened several times until one night Amr put a sword around the idol's neck and said to it, "O Manat, I don't know who is doing this to you. If you have any power of good in you, defend yourself against this evil. Here is a sword for you."

    The youths waited until Amr was fast asleep. They took the sword from the idol's neck and threw it into the pit. Amr found the idol lying face down in the pit with the sword nowhere in sight. At last he was convinced that the idol had no power at all and did not deserve to be worshipped. It was not long before he entered the religion of Islaam.

    Amr soon tasted the sweetness of eemaan (faith) in the One True God Allaah. At the same time he felt great pain and anguish within himself at the thought of every moment he had spent in shirk. His acceptance of the new religion was total and he placed himself, his wealth and his children in the service of Allaah and His Messenger, sallallaahu 'alayhi wa sallam.

    The extent of his devotion was shown during the Battle of Uhud. Amr saw his three sons preparing for the fight. He looked at the three determined young men, fired by the desire for martyrdom, success and the pleasure of Allaah the Most High. The scene had a great effect on him and he resolved to go out with them to wage jihaad under the banner of the Messenger of Allaah, sallallaahu 'alayhi wa sallam. The youths, however, were all against their father carrying out his resolve. He was already quite old and extremely weak.

    "Father," they said, "surely Allaah has excused you. So why do you take this burden on yourself?"
    The old man became quite angry and went straight away to the Prophet to complain about his sons. "O Rasoolallaah! My sons here want to keep me away from this source of goodness, arguing that I am old and decrepit. By Allaah, I long to attain Paradise this way even though I am old and infirm." "Let him," said the Prophet to his sons. "Perhaps Allaah, the Mighty and the Great, will grant him martyrdom."

    Soon it was time to go out to battle. Amr bade farewell to his wife, turned to the qibla and prayed: "O Lord, grant me martyrdom and don't send me back to my family with my hopes dashed." He set out in the company of his three sons and a large contingent from his tribe, the Banu Salamah.
    As the battle raged, Amr could be seen moving in the front ranks, jumping on his good leg (his other leg was partially lame), and shouting, "I desire Paradise! I desire Paradise!"

    His son Khallad remained close behind him and they both fought courageously in defence of the Prophet while many others deserted him in pursuit of the booty. Father and son fell on the battlefield and died within moments of each other. May Allaah be pleased with them.
    The Five Pillars of Islam (arkān-al-Islām أركان الإسلام; also arkān ad-dīn أركان الدين "pillars of the religion") are five basic acts in Islam.

    The Qur'an presents them as a framework for worship and a sign of commitment to the faith. They are (1) the shahada (creed), (2) daily prayers (salat), (3) fasting during Ramadan (sawm), (4) almsgiving (zakāt), and (5) the pilgrimage to Mecca (hajj) at least once in a lifetime.

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Companion khallad bin Rabiy

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