Even more disrupting, for the society in which he existed, Julaybib's lineage was not known. There is no record of whoever his mother or his dad was or to what tribe he belonged. This was a serious disability in the society in which he lived. Julaybib could not expect any compassion or aid, any defence or advocate from a society that placed a great sell of importance on family and tribal connections. In this regard, all that was known of him was that he was an Arab and that, as far as the fresh population of Islam was worried, he was one of the Ansar. Perhaps he belonged to one of the outlying tribes beyond Madinah and had drifted into the city or he could even have been from among the Ansar of the city itself.
The disabilities beneath which Julaybib existed would have been enough to have him ridiculed and shunned in any society and in observation he was prohibited via one person, a sure Abu Barzah of the Aslam tribe, from entering his home. He once confided his wife:
"Do not let Julaybib enter among you. If he does, I shall constantly do (something terrible to him)." Probably because he was teased and scoffed at in the corporation of men, Julaybib accustomed to take refuge in the corporation of women.
Was there any hope of Julaybib being treated with honor and consideration? Was there any hope of his tracing emotional satisfaction as an person and as a man? Was there any hope of his relishing the relationships which others take for granted? And in the fresh society emerging beneath the guidance of the Prophet, was he so unimportant as to be overlooked in the preoccupation with the great matters of say and in the ultimate releases of life and survival which continually busied the attention of the Prop het? Just as he was aware of the great releases of life and fate, the Prophet of Mercy was also aware of the lacks and sensibilities of his majority humble companions. With Julaybib in brain, the Prophet went to one of the Ansar and said: "I want to have your daug hter married." "How wonderful and blessed, O Messenger of God and what a joy to the eye (this would be)," replied the Ansari man with detectable fun and happiness. "I do not want her for myself," additional the Prophet. "Then for whom, O Messenger of God?" as ked the man, obviously relatively let down. "For Julaybib," said the Prophet.
The Ansari must have been too devastated to give his possess reaction and he merely said: "I shall consult with her mother." And off he went to his wife. "The Messenger of God, may God bless him and subsidy him peace, hopes to have your daughter married," he said t o her. She too was thrilled. "What a wonderful notion and what a joy to the eye (this would be)." she said. "He doesn't want to marry her himself but he hopes to marry her to Julaybib," he added. She was flabbergasted.
"To Julaybib! No, never to Julaybib! No, via the alive God, we shall not marry (her) to him." she protested.
As the Ansari was approximate to return to the Prophet to inform him of what his wife had said, the daughter whoever had listened her mother's protestations, asked: "Who has appealed you to marry me?"
Her mother confided her of the Prophet's apply for her hand in wedding to Julaybib. When she listened that the apply had come from the Prophet and that her mother was certainly resisted to the notion, she was greatly perturbed and said:
"Do you refuse the apply of the Messenger of God? Send me to him for he shall constantly not bring spoil to me." This was the respond of a verily great person whoever had a sweep comprehension of what was needed of her as a Muslim. What greater satisfaction an d fulfillment can a Muslim locate than in answering willingly to the appeals and commands of the Messenger of God! No disbelief, this companion of the Prophet, whose dub we do not even know had listened the poem of the Quran: "Now whenever God and His Apostle have decided a substance, it is not for a trusting man or trusting lady to assert freedom of option in so far as they themselves are concerned. And he whoever contravenes God and His Prophet has already, majority obviously, gone astray." (The Quran, Surah al-Ahzab, 33:36).
This poem was disclosed in bridge with the wedding of Zaynab bint Jahsh and Zayd ibn al-Harithah which was prepared via the Prophet to illustrate the egalitarian spirit of Islam. Zaynab at first was highly offended at the thought of marrying Zayd a prior s lave and refused to do so. The Prophet prevailed upon them both and they were married. The wedding however ended in divorce and Zaynab was finally married to the Prophet himself. It is said that the Ansari girl read the poem to her parents and said :
"I am pleased and surrender myself to whatever the Messenger of God deems good for me." The Prophet listened of her reaction and prayed for her: "O Lord, bestow good on her in abundance and produce not her life one of toil and trouble."
Among the Ansar, it is said there was not a more eligible bride than she. She was married via the Prophet to Julaybib and they existed jointly until he was killed.
And how was Julaybib killed? He went on an expedition with the Prophet, peace be on him, and an encounter with several mushrikin ensued. When the combat was across, the Prophet appealed his companions:
"Have you no where anyone?" They replied paying the titles of thei r relations of plug guys whoever were killed. He placed the same questions to other companions and they also dubbed the ones they had no where in the battle. Another team reacted that they had no where no plug comparative whereupon the Prophet said:
"But I have no where Julaybib. Search for him in the battlefield." They hunted and found him alongside seven mushrikin whom he had beaten ago session his end. The Prophet stood upward and went to the dot where Julaybib, his brief and deformed companion, lay. He stood across him and said: "He murdered seven and thereafter was killed? This (man) is of me and I am of him."
He reiterated this pair or three times. The Prophet thereafter took him in his arms and it is said that he had no superior bed next to the forearms of the messenger of God. The Prophet thereafter dug for him a serious and himself placed him in it. He did not shower him for martyrs are not showered ago burial.
Julaybib and his wife are not generally among the companions of the Prophet whose deeds are sung and whose deeds are described with reverence and appreciation as they must be. But in the mere observations that are known approximate them and which have here been re depended we perceive how humble human beings were given hope and pride via the Prophet where once there was merely despair and self-debasement.
The opinion of the unknown and unnamed Ansari girl whoever readily matched to be the wife of a physically ugly man was an opinion which reflected a profound comprehension of Islam. It reflected on her fraction the effacement of physical needs and prefe rences even as shortly as she could have depended on the advocate of her parents. It reflected on her fraction a total condone for social pressures. It reflected above all a poised and implicit confidence in the wisdom and leadership of the Prophet in surrendering herse lf to whatever he deemed good. This is the opinion of the true believer.
In Julaybib, there is the instance of a person whoever was nearly deemed as a social outcast because of his appearance. Given aid, confidence and encouragement via the noble Prophet, he was able to conduct acts of mettle and produce the ultimate sacrifice and d eserve the congratulations of the Prophet: "He is of me and I am of him." |
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