It was at this time, before his call to prophethood, that Muhammad said to his uncle, al-‘Abbas:

‘Your brother, Abu Talib, has a large family. People, as you see, have been afflicted by this severe drought and are facing starvation. Let us go to Abu Talib and take on the care of some members of his family. I am ready to look after one of his sons and you might do the same for another’

Al-‘Abbas agreed; they went together to Abu Talib and made their offer Abu Talib accepted:

‘If you allow me to keep ‘Aqil [one of his sons older than Ali], you may do otherwise as you please.

In this way ‘Ali came into the household of the future Prophet, upon him be peace, Jafar into the household of al-‘Abbas.

Ja’far closely resembled the Prophet. It is said there were five men from the Hashim clan who resembled the Prophet, so much as to mistaken for him. They were: his two cousins Abu Sufyan ibn al-Harith and Qutham ibn al-‘Abbas; Al-Sa’ib ibn ‘Ubayd, the grandfather of Imam al-Shafi’-i; Hasan ibn ‘Ali, the grandson of the Prophet, who resembled him most of all; and Ja’far ibn Abi Talib.

Ja’far stayed with his uncle, al-‘Abbas, until he was a young man. Then he married Asma bint Umays, a sister of Maymunah, later to become a wife of the Prophet. After his marriage, Ja’far went to live on his own. He and his wife were among the first persons to accept Islam. He became a Muslim at the hands of Abu Bakr al-Siddiq, may God be pleased with him.

The young Ja’far and his wife were devoted to Islam. They bore the harsh persecution of the Quraysh with steadfast patience, because they understood that the way to Paradise must pass through hardship.

The Quraysh made life intolerable for them as for all their brothers and sisters in faith. They would prevent them from observing the duties and rites of Islam or, failing that, from tasting the sweetness of worship undisturbed. They would waylay them and hamper their freedom of movement.

Ja’far eventually went to the Prophet, peace be upon him, and sought permission for himself and a small group of the companions, including his wife, to emigrate to Abyssinia. With great sadness, the Prophet gave his permission. It pained him that these pure, upright souls should be forced to leave their homes, the cherished scenes of their childhood and youth, not for any crime but only because they said, ‘Our Lord is One. God is our Lord’.

The group of Muhajirin (Emigrants) left Makka under the leadership of Ja’far and settled down in Abyssinia under the protection of the Negus, its just and righteous ruler. For the first time since becoming Muslims, they enjoyed freedom and security, and could practise their worship undisturbed.

When the Quraysh learnt of the departure of this small group, and of the peace they enjoyed, they made plans to secure their extradition back to Makka. They sent two of their most formidable men, ‘Amr ibn al-‘As and ‘Abdullah ibn Abi Rabi’a, providing them with many valuables to aid their ‘persuasion’ of the Negus and his bishops.

In Abyssinia, the two Quraysh emissaries first presented their gifts to the bishops and to each of them they said:

‘There are some wicked young people moving about freely in the King’s land. They have attacked the religion of their forefathers and caused disunity among their people. When we speak to the King about them, advise him to surrender them to us without troubling to ask about their religion. The respected leaders of the people [meaning the bishops] are more knowledgeable of them and understand better what they believe.’ The bishops agreed.

‘Amr and ‘Abdullah then went to the Negus and presented him with gifts which he greatly admired. They said to him;

‘O King, there is a group of evil persons from among our youth who have escaped to your kingdom. They practice a religion which neither we nor you know. They have forsaken our religion and have not entered into your religion. The respected leaders of their people, their own parents and uncles included, and from their own clans – have sent us to you to request their return. They know best what trouble they have caused.’

The Negus looked towards his bishops who said:

‘They speak the truth, O King. Their own people know them better and are better acquainted with what they have done. Send them back so that they themselves may judge them.’

The Negus was incensed at this suggestion and said:

‘No, by God, I will not surrender them to anyone until I myself call them and question them about what they have been accused of. If what you two men have said is true, I will hand them over. If not, I will protect them so long as they desire my protection.’

The Muslims were summoned. Before appearing in the King’s court, they consulted one another and agreed that Ja’far lbn Abi Talib and no one else should speak for them all.

In the court, the bishops, dressed in green surplices and impressive headwear, were seated on the right and left of the Negus. The Quraysh emissaries were also seated when the Muslims entered and took their seats. The Negus turned to them and asked:

‘What is this religion which you have introduced for yourselves and which has led you to be cut off from the religion of your people? You have not adopted my religion nor the religion of any other community.’

Ja’far ibn Abi Talib then delivered a most moving, eloquent speech, still considered a most compelling brief account of Islam, of the appeal of the noble Prophet, and of the condition of Makkan society at the time. He said:

‘O King, we were a people in a state of ignorance and immorality, worshipping idols and eating the flesh of dead animals, committing all sorts of abomination and shameful deeds, breaking the ties of kinship, treating guests badly, and the strong among us exploited the weak. We remained in this state until God sent us a Prophet, one of our own people whose lineage, truthfulness, trustworthiness and integrity were well-known to us.

‘He called us to worship God alone and to renounce the stones and the idols which we and our ancestors used to worship besides God.

‘He commanded us to speak the truth, to honour our promises, to be kind to our relatives, to be helpful to our neighbours, to desist from all forbidden acts, to abstain from bloodshed, to avoid obscenities and false witness, and not to appropriate an orphan’s property or slander chaste women.

‘He ordered us to worship God alone and not to associate anything with Him, to uphold salah, to give zakah and fast in the month of Ramadan.

‘We believed in him and what he brought to us from God and we follow him in what he has asked us to do and we keep away from what he has forbidden us from approaching.

‘Thereupon, O King, our people attacked us, visited the severest punishment upon us to make us renounce our religion and take us back to the old immorality and the worship of idols. They oppressed us, made life intolerable for us, and obstructed us from observing our religion. So we left for your country, choosing you before anyone else, desiring your protection and hoping to live in justice and peace in your midst.’

The Negus was impressed and eager to hear more. He asked Ja’far:

‘Do you have with you something of what your Prophet brought concerning God?”

‘Yes,’ replied Ja’far

‘Then read it to me,’ requested the Negus.

Ja’far, in his rich, melodious voice recited for him the first portion of sura Maryam which deals with the story of Jesus, the son of Mary, upon him be peace. The Negus was moved to tears and said to the Muslims: ‘The message of your Prophet and that of Jesus came from the same source.’

Turning to ‘Amr and his companion, he said: ‘Go. For, by God, I will never surrender them to you.’

That, however, was not the end of the matter. The wise and determined ‘Amr made up his mind to go to the King the following day ‘to mention something about the Muslims’ belief which will certainly fill his heart with anger and make him detest them’.

‘O King, these people, to whom you have given refuge and protection, say something terrible about Jesus the son of Mary [that he is a slave]. Send for them and ask them what they say about him.’

The Negus summoned the Muslims once more with Ja’far again acting as their spokesman. The Negus put the question:

‘What do you say about Jesus, the son of Mary?’

‘Regarding him, we only say what has been revealed to our Prophet,’ replied Ja’far.

‘What is that?’ enquired the Negus.

‘Our Prophet says that Jesus is the servant of God and His Prophet, His spirit and His word which He cast into Mary the Virgin.’

The Negus was obviously excited by this reply and exclaimed:

‘By God, Jesus the son of Mary was exactly as your Prophet has described him.’

The bishops around the Negus grunted in disgust at what they had heard, but were reprimanded by the Negus. He turned to the Muslims and said:

‘Go, for you are safe and secure. Whoever obstructs you will pay for it and whoever opposes you will be punished. For, by God, I would rather not have a mountain of gold than that anyone of you should come to any harm.’

Turning to ‘Amr and his companion, he instructed his attendants:

‘Return their gifts to these two men. I have no need of them.’

‘Amr and his companion departed broken and frustrated. The Muslims stayed on in the land of the Negus who proved to be most generous and kind to his guests.

Ja’far and his wife Asma spent about ten years in Abyssinia which became a second home for them. There, Asma gave birth to three children whom they named ‘Abdullah, Muhammad and ‘Awn. Their second child was possibly the first child in the history of the Muslim ummah to be called Muhammad after the noble Prophet, may God bless him and grant him peace.

In the seventh year after the Hijra, Ja’far and his family left Abyssinia with a group of Muslims and headed for Madina. When they arrived there, the Prophet was just returning from the conquest of Khaybar. He was so overjoyed at meeting Ja’far that he said:

‘I do not know what fills me with more happiness, the conquest of Khaybar or the coming of Ja’far

Muslims in general and the poor among them especially, were just as happy with the return of Ja’far as the Prophet was. Ja’far was so concerned for the welfare of the poor and indigent that he got the nickname, the ‘Father of the Poor’. Abu Hurayrah said of him:

‘The best of men towards us indigent folk was Ja’far ibn Abi Talib. He would pass by us on his way home and give us whatever food he had. Even if his own food had run out, he would send us a pot in which he had placed some butter-fat and nothing more. We would open it and lick it clean…’

Ja’far’s stay in Madina was not long. At the beginning of the eighth year after the Hijra, the Prophet mobilized an army to confront Byzantine forces in Syria after one of his emissaries, who had gone there in peace, had been treacherously killed by a Byzantine governor. He appointed Zayd ibn Haritha as commander of the army and gave the following instructions:

‘If Zayd is wounded or killed, Ja’far ibn Abi Talib must take over the command. If Ja’far is killed or wounded, then your commander must be ‘Abdallah ibn Rawaha. If Abdullah ibn Rawaha is killed, then let the Muslims choose for themselves a commander.

The Prophet had never given such instructions to an army before. The Muslims took it as an indication that he expected a tough battle with major losses.

When the Muslim army reached Muta, a small village situated among hills in Jordan, they discovered that the Byzantines had amassed a hundred thousand men hacked up by a massive number of Christian Arabs from the tribes of Lakhm, Judham, Quda’a and others. The Muslim army numbered only three thousand.

Despite the great odds against them, the Muslim forces engaged the Byzantines in battle. Zayd ibn al-Haritha, the beloved companion of the Prophet, was among the first to fall. Ja’far ibn Abi Talib then assumed command. Mounted on his ruddy-complexioned horse, he penetrated deep into the Byzantine ranks. As he spurred his horse on, he called out:

‘How wonderful is Paradise as it draws near!

How pleasant and cool is its drink!

Punishment for the Byzantines is not far away!’

Ja’far continued to fight vigorously but was eventually slain. The third in command, Abdullah ibn Rawaha, also fell. Khalid ibn al-Walid, the inveterate fighter who had recently accepted Islam, was then chosen as commander. He made a tactical withdrawal, redeployed the Muslims and renewed the attack from several directions. Eventually, the bulk of the Byzantine forces fled in disarray.

The news of the death of his three commanders reached the Prophet in Madina. The pain and grief he felt was intense. He went to Ja’far’s house and met his wife Asma. She was getting ready to receive her absent husband. She had prepared dough and bathed and clothed the children. Asma said:

‘When the Messenger of God approached us, I saw a veil of sadness shrouding his noble face and I became very apprehensive. But I did not dare ask him about Ja’far for fear that I would hear some unpleasant news. He greeted and asked, “Where are Ja’far’s children?” I called them for him and they came and crowded around him happily, each one wanting to claim him for himself. He leaned over and hugged them while tears flowed from his eyes.

“O Messenger of God,” I asked, “Why do you cry? Have you heard anything about Ja’far and his two companions?”

“Yes,” he replied. “They have attained martyrdom.”

The smiles and the laughter vanished from the faces of the little children when they heard their mother crying and wailing. Women came and gathered around Asma.

‘O Asma,’ said the Prophet, ‘don’t say anything objectionable and don’t beat your breast.’ He then prayed to God to protect and sustain the family of Ja’far and assured them that he had attained Paradise.

The Prophet left Asma’s house and went to his daughter Fatima who was also weeping. To her, he said:

‘For such as Ja’far, you can (easily) cry yourself to death. Prepare food for Ja’far’s family, for today they are beside themselves with grief.

As a youth, he was admired by the Quraysh nobility not only for his good looks and elegance but also for his keen mind and eloquent speech. Although still young, he had the privilege of attending Quraysh meetings and gatherings. He was thus in a position to know the issues which concerned the Makkans and what their attitudes and strategies were.

There was a burst of excitement and concern among the Makkans when Muhammad, known to them as al-Amin (the Trustworthy), upon him he peace, declared publicity that God had sent him as a bearer of good tidings and a warner. He warned the Quraysh of terrible chastisement if they did not turn to the worship and obedience of the One God, and he spoke of Divine rewards for the righteous. The whole of Makka buzzed with talk of these claims. The vulnerable Quraysh leaders thought of ways of silencing the Messenger. When ridicule and persuasion did not work, they embarked on a campaign of harassment and persecution.

Mus’ab learnt the Messenger and those who believed in his message were gathering in a house near the hill of al-Safa to evade Quraysh harassment. This was the house of al-Arqam. To satisfy his curiosity, Mus’ab proceeded to the house undeterred by the possibility of Quraysh reprisals. There he watched the Prophet teaching his small band of Companions, reciting the verses of the Qur’an to them, and doing salat with them in submission to God, the Great, the Most High.

The Prophet welcomed him, and with his noble hand tenderly touched Mus’ab’s excited heart. A deep feeling of tranquillity came over him.

Mus’ab was overwhelmed by what he saw and heard: the words of the Qur’an had made a deep and immediate impression on him. The decisive young man there and then declared his acceptance of Islam. It was a turning-point: the keen mind of Mus’ab, his tenacious will and determination, his eloquence and his beautiful character were now in the service of Islam and would help change the course of human history.

Mus’ab had one major concern – his mother. Her name was Khunnas bint Malik. She was a woman of extraordinarily dominant personality and could easily arouse fear and terror. When Mus’ab became a Muslim, the power of the Makkan nobles and their attachment to pagan traditions were of little consequence to him. However, the opposition of his mother could not be taken lightly.

Mus’ab decided that he should conceal his conversion to Islam until such time as God sent a way. He continued to frequent the house of al-Arqam, to sit in the company of the Prophet, and improve in his new faith.

It was not long before his acceptance of Islam became widely known. He was seen as he quietly entered the house of al-Arqam, by a man called ‘Uthman ibn Talhah. On another occasion, ‘Uthman saw Mus’ab praying in the manner of the Prophet, upon Him be peace: the conclusion was obvious. The news of Mus’ab ‘s acceptance of Islam was devastating for the Quraysh and it quickly reached his mother.

Mus’ab stood before his mother, his clan and the Quraysh nobility who had gathered to find out what he had to say for himself. Speaking calmly and humbly, he acknowledged his conversion. He recited verses from the Qur’an and tried to explain how the Revelation cleansed the hearts of the believers drawing them back to original purity of faith in the One God, and inspiring them with wisdom, honour, justice and courage.

As Mus’ab s mother listened to the son on whom she had lavished so much care and affection, she became increasingly incensed. She raised a hand to strike and silence him, hut the hand faltered before the serenity in her son’s face or her maternal love restrained her. Nevertheless, she felt she had to do something to avenge the gods Mus’ab had forsaken: she had him taken to a far corner of the house and firmly hound and tethered there. Mus’ab became a prisoner in his own home, guarded and prevented from any further contact with the Messenger and his faith.

Despite his ordeal, Mus’ab did not waver. He must have had news of how the harassment and persecutions of the idolators made life in Makka increasingly intolerable for the believers. When he heard that a group of Muslims were preparing to migrate secretly to Abyssinia for asylum, he determined to join them. At the first opportunity, when his mother and warders were off-guard, he managed to slip away and join the other refugees. Before long they sailed together across the Red Sea to Africa.

Although the Muslims enjoyed peace and security in the land of the Negus, they longed to be in Makka in the company of the noble Prophet. So, when a report reached Abyssinia that the conditions for the Muslims in Makka had improved, Mus’ab was among the first to return. The report proved false and he again left for Abyssinia.

Whether he was in Makka or Abyssinia, Mus’ab remained strong in his new faith and his main concern was to make his life worthy of his Creator.

When Mus’ab returned to Makka again, his mother made a last attempt to gain control of him. She threatened to have him tied up again and confined. Mus’ab swore that if she tried to do so, he would kill everyone who helped her. She knew very well that he would carry out this threat for she saw the iron determination he now had.

Separation was inevitable, and sad for both mother and son. It revealed a strong persistence in kufr on the part of the mother and an even greater perseverance in iman on the part of the son. She banished him from her house and all the material comforts she had used to lavish on him, and said:

‘Go to your own business. I am no longer willing to be a mother to you.’

Mus’ab approached near to her and said:

‘Mother, I advise you sincerely. I am concerned for you. Testify that there is no god but God and that Muhammad is His servant and His Messenger.’

I swear by the shooting stars, I shall not enter your religion even if my opinion is ridiculed and my mind becomes impotent,’ she insisted.

Mus’ab thus left home and all its luxury and comforts. The once elegant youth was henceforth seen only in the coarsest of attire. He now had more important concerns, being committed to the acquisition of knowledge and the service of God and His Prophet, may God bless him and grant him peace.

When several years later, Mus’ab came upon a gathering of Muslims sitting around the Prophet, they lowered their gaze on seeing him – some were even moved to tears. The sight of his old, fattened robe immediately recalled to them the days, before his acceptance of Islam, when he was a model of sartorial elegance. The Prophet looked at Mus’ab, smiled graciously, and said:

‘I have seen this Mus’ab with his parents in Makka.

They lavished care and attention on him and gave him every comfort. There was no Quraysh youth like him. Then he left all that seeking the pleasure of God and devoting himself to the service of His Prophet.’

He went on to say:

‘There will come a time when God will grant you victory over Persia and Byzantium. You will have one robe in the morning and another in the evening, and you will eat out of one dish in the morning and another in the evening.’

The Prophet thus predicted that the Muslims would become rich and powerful and enjoy material abundance. The Companions asked:

‘O Messenger of God, is our present situation helter or shall we be better off then?’

He replied:

‘You are rather better off now than you will be then. If you knew of the world what I know, you would certainly not he so concerned with it.’

Most Makkans remained hostile even ten years after Islam began to be preached to them. The noble Prophet then went to Ta’if seeking new adherents: he was repulsed and chased out of the city. Soon after this the Prophet appointed Mus’ab as his ‘ambassador’ to Yathrib (Madina) to teach a small group of believers who had come to Makka to pledge allegiance to Islam, and to prepare Madina for the day of the great Hijrah.

Mus’ab was chosen above older and more senior Companions, because of his nobility, excellent manners and sharp intellect. His knowledge of the Qur’an and his ability to recite it beautifully and movingly were also an important consideration.

Mus’ab understood the importance of his mission- to invite people to God and the straight path of Islam, and to prepare what was to be the territorial base of the nascent Muslim community.

He entered Yathrib as a guest of Sa’d ibn Zurarah of the Khazraj tribe. Together they went to people, to their homes and their gatherings, telling them about the Prophet, explaining Islam to them and reciting the Qur’an. Through the grace of God, many converted. This was pleasing to Mus’ab hot profoundly alarming to many leaders of Yathribi society.

Once Mus’ab and Sa’d were sitting near a well in an orchard of the Zafar clan. With them were a number of new Muslims and others who were interested in Islam. A powerful notable of the city, Usayd ibn Khudayr, approached in rage, brandishing a spear. Sa’d ibn Zararah said to Mus’ab:

‘This is a chieftain of his people. May God put truth in his heart.’

‘If he sits down, I will speak to him.’ replied Mus’ab, displaying all the calm and tact of a great da ‘iy.

Usayd was abusive and threatened Mus’ab and his host.

‘Why have you come to us to corrupt the weak among us? Keep away from us if you want to stay alive.’

Musab smiled in response a warm and said to Usayd:

‘Won’t you sit down and listen? If you are pleased and satisfied with our mission, accept it. If you dislike it, we will stop telling you what you dislike and leave.’

‘That’s reasonable,’ said Usayd and, sticking his spear in the ground, sat down. Mus’ab did not compel him to anything, nor denounced him, he only invited him to listen. He then expounded the truths of Islam and recited the Qur’an. Even before Usayd spoke, it was clear from his now radiant and expectant face that faith had entered his heart. He said:

‘How beautiful these words are and true! What does a person do if he wants to enter this religion?’

‘Have a bath, purify yourself and your clothes. Then utter the testimony of truth (al-shahadah), and perform salat.’

Usayd left the gathering, returned after a brief absence, and testified that there is no god but God and that Muhammad is His Messenger He then prayed two rak’ats and said:

After me, there is one man such that if he follows you, all his people will do so. I shall send him to you now. He is Sad ibn Mu’adh.’

Sad ibn Mu’adh was also convinced and satisfied and declared his submission to God. He was followed by another important Yathribite, Sa’d ibn Ubadah. Very soon, the people of Yathrib were saying to one another:

‘If Usayd ibn Khudayr, Sa’d ibn Mu’adh and Sa’d ibn Ubadah have accepted the new religion, how can we not follow? Let’s go to Mus’ab and believe with him. They say that truth emanates from his lips.’

The first ambassador of the Prophet, peace be on him, was thus supremely successful. Men and women, the young and the old, the powerful and the weak, accepted Islam at his hands. The course of Yathrib’s history had been changed forever; the moment for the eat Hijrah had arrived.

Less than a year after his arrival in Yathrib, Mus’ab returned to Makka, during the season of pilgrimage, with a group of seventy-five Muslims. At Aqabah, near Mina, they met the Prophet. There they solemnly undertook to defend the Prophet at all cost. Should they remain firm in their faith, their reward, said the Prophet, would be nothing less than Paradise. This second pledge which the Muslims of Yathrib made came to be called the Pledge of War.

From then on events moved swiftly. Shortly after the Pledge, the Prophet directed his persecuted followers to migrate to Yathrib where the new Muslims or Ansar (Helpers) had shown their willingness to give asylum to the afflicted Muslims of Makka. The first of the Companions to arrive in Madinah were Mus’ab ibn Umayr and the blind ‘Abdullah ibn Umm Maktum. ‘Abdullah also recited the Qur’an beautifully and, according to one of the Ansar, both Mus’ab and Abdullah recited the Qur’an for the people of Yathrib.

Mus’ab continued to play a major role in the building of the new community. The next momentous occasion for the Muslims was during the great Battle of Badr. After it, the Quraysh prisoners of war were brought to the Prophet who assigned them to the custody of individual Muslims.

‘Treat them well,’ he instructed.

Among the prisoners was Abu Aziz ibn Umayr, the brother of Mus’ab. Abu Aziz himself related:

‘I was among a group of Ansar. Whenever they had lunch or dinner they would give me bread and dates to eat in obedience to the Prophet’s instructions to them to treat us well.’

“My brother, Mus’ab, passed by me and said to the man from the Ansar who was holding me prisoner: ‘Tie him firmly…His mother is a woman of great wealth and maybe she would ransom him for you.’

Abu Aziz could not believe his ears. Astonished, he turned to Mus’ab and asked:

‘My brother, is this your instruction concerning me’?’

‘He is my brother, not you,’ replied Mus’ab thus affirming that in the battle between iman and kufr, the bonds of faith were stronger than the ties of kinship.

At the Battle of Uhud, the Prophet appointed Mus’ab, now well-known as Mus’ab al-Khayr (the Good), to carry the Muslim standard. The Muslims’ early success in the battle was reversed when a group of Muslims, against the Prophet’s orders, deserted their positions. The mushrikin forces rallied and counterattacked. Their main target, as they cut through the Muslim forces, was the noble Prophet.

Mus’ab realized this danger. He raised the standard high and shouted the takbir (Allahu akbar). With the standard in one hand and his sword in the other, he plunged into the Quraysh forces. A Quraysh horseman moved in close and severed his right hand. Mus’ab was heard to say the words: ‘Muhammad is only a Messenger Messengers have passed away before him.’ in this way he affirmed that, great as his attachment was to the Prophet himself, his struggle was above all for the sake of God and to make His Word supreme. When his left hand was also severed, he held the standard between the stumps of his arms, and repeated: ‘Muhammad is only a Messenger of God. Messengers have passed away before him.’ Mus’ab was then hit by a spear. He fell and the standard fell. The words he had repeated, each time he was struck, were later revealed to the Prophet and completed, and became part of the Qur’an.

After the battle, the Prophet and his Companions went over the battlefield, saying farewell to the martyrs. When they came to Mus’ab’s body, tears flowed. Khabbah related that they could not find any cloth with which to shroud the body, except Mus’ab’s own garment. When they covered his head with it, his legs showed and when his legs were covered, his head was exposed. The Prophet instructed: ‘Place the garment over his head and cover his feet and legs with the leaves of idhkhir (rue).’

The Prophet felt deep pain and sorrow at the number of his Companions killed at the Battle of Uhud, among them his uncle Hamza whose body was horribly mutilated. The Prophet stood over the body of Mus’ab with great emotion. He remembered Mus’ab as he first saw him in Makka, stylish and elegant, and then looked at the short burdah covering him, the only garment he possessed. Then the Prophet recited the verse: Among the believers are men who have been true to that they have pledged to God.

Then, casting his compassionate eyes over the battlefield once more, where lay the dead companions of Mus’ab, he said: ‘The Messenger of God testifies that you are martyrs in the sight of God on the day of Qiyamah. He turned to the living companions around him he said:

‘O people! Visit them, send peace on them for, by Him in whose hand is my soul, to any Muslim who sends peace on them until the day of Qiyamah, they will return the salutation of peace.’

Peace be on you, O Mus’ab…

Peace be on you all, O martyrs.

Peace be on you and the mercy and blessings of God.

‘O people of Quraysh! It is God who has created the sheep. He it is who has sent down rain from the skies of which they drink and He has caused fodder to grow from the earth with which they are fed. Then even so you slaughter them in names other than His. Indeed, I see that you are an ignorant people.’

Zayd’s uncle al-Khattab, the father of ‘Umar ibn al-Khattab, seethed with anger. He strode up to Zayd, slapped him on the face and shouted:

‘Damn you! We still hear from you such stupidity. We have borne it until our patience is exhausted.’

Al-Khattab then incited a number of violent people to harass and persecute Zayd and make life extremely uncomfortable for him.

These incidents which took place before Muhammad’s call to prophethood gave a foretaste of the bitter conflict that was to take place between the upholders of truth and the stubborn adherents of idolatrous practices. Zayd was one of the few men, known as hunafa’ (sing. hanif,), who saw these idolatrous practices for what they were. Not only did he refuse to take part in them himself but he refused to eat anything that was sacrificed to idols. He proclaimed that he worshipped the God of Ibrahim and, as the above incident showed, was not afraid to challenge his people in public.

On the other hand, his uncle al-Khattab was a staunch follower of the old pagan ways of the Quraysh and he was shocked by Zayd’s public disregard for the gods and goddesses they worshipped. So he had him hounded and persecuted to the point where he was forced to leave the valley of Makka and seek refuge in the surrounding mountains. He even appointed a band of young men whom he instructed not to allow Zayd to approach Makka or enter the Sanctuary.

Zayd only managed to enter Makka in secret. There, unknown to the Quraysh, he met with people like Waraqah ibn Nawfal, Abdullah ibn Jahsh, ‘Uthman ibn al-Harith and Umaymah bint ‘Abd al-Muttalib, the paternal aunt of Muhammad ibn Abdullah. They discussed how deeply immersed the Arabs were in their misguided ways. To his friends, Zayd spoke thus:

‘Certainly, by God, you know that your people have no valid grounds for their beliefs and that they have distorted and transgressed from the religion of Ibrahim (Abraham). Adopt a religion which you can follow and which can bring you salvation.’

Zayd and his companions then went to Jewish rabbis and Christian scholars and people of other communities in an effort to learn more and go back to the pure religion of Ibrahim.

Of the four persons mentioned, Waraqah ibn Nawfal became a Christian. Abdullah ibn Jahsh and Uthman ibn al-Harith did not arrive at any definite conclusion. Zayd ibn ‘Amr, however, had quite a different story. Finding it impossible to stay in Makka, he left the Hijaz and went as far as Mosul in the north of Iraq, and from there south-west into Syria. Throughout his journeys, he always questioned monks and rabbis about the religion of Ibrahim. He found no satisfaction until he came upon a monk in Syria who told him that the religion he was seeking did not exist any longer, but the time was now near when God would send forth, from his own people whom he had left, a Prophet who would revive the religion of Ibrahim. The monk advised him that, should he see this Prophet he should have no hesitation in recognizing and following him.

Zayd retraced his steps and headed for Makka intending to meet the expected Prophet. As he was passing through the territory of Lakhm on the southern border of Syria, he was attacked by a group of nomad Arabs and killed before he could set eyes on the Messenger of God, may God bless him and grant him peace. However, before he breathed his last, he raised his eyes to the heavens and said:

‘O Lord, if You have prevented me from attaining this good, do not prevent my son from doing so.’

When Waraqah heard of Zayd’s death, he is said to have written an elegy in praise of him. The Prophet also commended him and said that on the day of Resurrection ‘he will be raised as having, in himself alone, the worth of a whole people.’

God, may He be glorified, heard the prayer of Zayd. When Muhammad the Messenger of God rose up inviting people to Islam, Zayd’s son Sa’id was in the forefront of those who believed in the Oneness of God and who affirmed their faith in the prophethood of Muhammad. This is not strange, for Sa’id grew up in a household which repudiated the idolatrous Quraysh and he was instructed by a father who spent his life searching for Truth and who died in its pursuit.

Sa‘id was not yet twenty when he embraced Islam. His young and steadfast wife Fatima, daughter of al-Khattab and sister of ‘Umar, also accepted Islam early. Evidently both Sa‘id and Fatima managed for some time to conceal their acceptance of Islam from the Quraysh and especially from Fatima’s family. She had cause to fear not only her father but her brother ‘Umar who was brought up to venerate the Ka’ba and to cherish the inseparability of the Quraysh and their religion.

‘Umar was a headstrong young man of great determination. He saw Islam as a threat to the Quraysh and became most violent and unrestrained in his attacks on Muslims. He finally decided that the only way to put an end to the trouble was to eliminate the man who was its cause. Goaded on by blind fury, he took up his sword and headed for the Prophet’s house. On his way he came face to face with a secret believer in the Prophet who, seeing ‘Umar’s grim expression, asked him where he was going.

‘I am going to kill Muhammad,’ ‘Umar answered.

There was no mistaking his bitterness and murderous resolve. The believer sought to dissuade him from his intent but ‘Umar was deaf to any arguments. He then thought of diverting ‘Umar in order to at least to gain time to warn the Prophet of his intentions.

‘O ‘Umar,’ he said, ‘Why not first go back to the people of your own house and set them to rights?’

‘What people of my house?’ asked ‘Umar.

‘Your sister Fatima and your brother-in-law Sa‘id. They have both forsaken your religion and are followers of Muhammad in his religion…’

‘Umar turned and made straight for his sister’s house.

There he called out to her angrily as he approached. Khabbab ibn al-Aratt who often came to recite the Qur’an to Sa‘id and Fatima was with them then. When they heard ‘Umar’s voice, Khabbab hid in a corner of the house and Fatima concealed the manuscript. But ‘Umar had heard the sound of their reading and when he came in, he said to them:

‘What is this haynamah (gibbering) I heard?’

They tried to assure him that it was only normal conversation that he had heard, but he insisted:

‘Hear it I did,’ he said, ‘and it is possible that you have both become renegades.’

‘Have you not considered whether the truth is not to be found in your religion?’ said Sa‘id to ‘Umar trying to reason with him. Instead, ‘Umar set upon his brother-in-law hitting and kicking him as hard as he could and when Fatima went to the defence of her husband, ‘Umar struck her a blow on her face which drew blood.

‘O ‘Umar,’ said Fatima, angrily. ‘What if the truth is not in your religion! I bear witness that there is no god but Allah and I bear witness that Muhammad is the Messenger of God.’

Fatima’s wound was bleeding, and when ‘Umar saw the blood he was sorry for what he had done. A change came over him and he said to his sister:

‘Give me that script which you have that I may read it.’ Like them, ‘Umar could read, but when he asked for the script, Fatima said to him:

‘You are impure and only the pure may touch it. Go and wash yourself or do ablution.’

‘Umar went and washed himself, and she gave him the page on which was written the opening verses of Surah Ta Ha. He began to read it and when he reached the verse,

Verily, I-I alone-am God, there is no deity but Me. So, worship Me alone, and be constant in prayer so as to remember Me.

He said:

‘Show me where Muhammad is.’

‘Umar then made his way to the house of al-Arqam and declared his acceptance of Islam and the Prophet and all his companions rejoiced.

Sa‘id and his wife Fatima were thus the immediate cause which led to the conversion of the strong and determined ‘Umar and this added substantially to the power and prestige of the emerging faith.

Sa‘id ibn Zayd was totally devoted to the Prophet and the service of Islam. He witnessed all the major campaigns and encounters in which the Prophet engaged, except Badr. Before Badr, he and Talha were sent by the Prophet as scouts to Hawra on the Red Sea coast due west of Madina to bring him news of a Quraysh caravan returning from Syria. When Talha and Sa‘id returned to Madina the Prophet had already set out for Badr with the first Muslim army of just over three hundred men.

After the passing away of the Prophet, may God bless him and grant him peace, Sa‘id continued to play a major role in the Muslim community. He was one of those whom Abu Bakr consulted on his succession and his name is often linked with such companions as ‘Uthman, Abu ‘Ubaydah and Sa’d ibn Abi Waqqas in the campaigns that were waged. He was known for his courage and heroism, a glimpse of which we can get from his account of the Battle of Yarmuk. He said:

‘For the Battle of Yarmuk, we were twenty-four thousand or thereabouts. Against us, the Byzantine mobilized one hundred and twenty thousand men. They advanced towards us with a heavy and thunderous movement as if mountains were being moved. Bishops and priests strode before them bearing crosses and chanting litanies which were repeated by the soldiers behind them.

‘When the Muslims saw them mobilised thus, they became worried by their vast numbers and something of anxiety and fear entered their hearts. Thereupon, Abu ‘Ubaydah stood before the Muslims and urged them to fight.

“Worshippers of God,” he said, “help God and God will help you and make your feet firm.”

“Worshippers of God, be patient and steadfast for indeed patience and steadfastness (sabr) is a salvation from unbelief, a means of attaining the pleasure of God and a defence against ignominy and disgrace.

“Draw out your spears and protect yourselves with your shields. Don’t utter anything among yourselves but the remembrance of God Almighty until I give you the command, if God wills.”

‘Thereupon a man emerged from the ranks of the Muslims and said:

“I have resolved to die this very hour. Have you a message to send to the Messenger of God, may God bless him and grant him peace?”

“Yes” replied Abu Ubaydah, “convey salam to him from me and from the Muslims and say to him: ‘O Messenger of God, we have found true what our Lord has promised us.”

As soon as I heard the man speak and saw him unsheathe his sword and go out to meet the enemy, I threw myself on the ground and crept on all fours and with my spear I felled the first enemy horseman racing towards us. Then I fell upon the enemy and God removed from my heart all traces of fear. The Muslims engaged the advancing Byzantine and continued fighting until they were blessed with victory.’

Sa‘id was ranked by the Prophet as one of the outstanding members of his generation. He was among ten of the companions whom the Prophet visited one day and promised them Paradise. These were Abu Bakr, ‘Umar, ‘Uthman, ‘Ali, ‘Abd al-Rahman ibn Awf, Abu ‘Ubaydah, Talha al-Zubayr, Sa’d ibn Abi Waqqas, and Sa‘id the son of Zayd the Hanif. The books of the Prophet’s sayings have recorded his great praises of the Promised Ten (al- ‘asharatu al-mubashsharun), and indeed of others to whom, on other occasions, he also gave good tidings of Paradise.