Sunday 15 July 2012

Musab Ibn Umayr R.A Sahaba


 


Musab ibn Umayr was born and grew higher in the lap of affluence and luxury. His affluent parents lavished a great trade of care and attention on him. He wore the bulk expensive clothes and the bulk stylish shoes of his time. Yemeni shoes were afterward examined to be very elegant and it was his privilege to have the very best of these.
As a youth he was likeable by the Quraysh not simply for his good stares and style but for his intelligence. His elegant conveying and enthusiastic head endeared him to the Makkan nobility among whom he transferred with ease. Although immobile young, he had the privilege of attending Quraysh meetings and gatherings. He was consequently in a placement to know the distributes which anxious the Makkans and what their views and strategies were.
Among Makkans there was a unexpected outburst of excitement and attention as Muhammad, known as al- Amin (the Trustworthy), seemed expression that God had sent him as a bearer of good tidings and as a warner. He warned the Quraysh of terrible chastisement if they did not turn to the worship and obedience of God and he articulated of Divine trophies for the righteous. The every component of of Makkah buzzed with discuss of these claims. The vulnerable Quraysh heads thought of ways of silencing Muhammad. When scorn and persuasion did not task, they undertook on a campaign of harassment and persecution.
Musab learnt that Muhammad and those any person who considered in his outcome were assemblage in a lodging near the outcrop of as-Safa to avoid Quraysh harassment. This was the lodging of al-Arqam. To satisfy his peculiarity, Musab carried on to the lodging undererred by the know sill of Quraysh hostility. There he greeted the Prophet training his small waist band of companions, reciting the rhymes of the Quran to them and rehearsing Salat with them in request for employment to God, the Great, the Most High.
The Prophet welcomed him, and with his noble hand tenderly touched Musab's heart as it throbbed with excitement. A intense condition of tranquility came through him.
Musab was totally subdued by what he had supposed and heard. The words of the Quran had organised a intense and current impression on him.
In this first assembly with the Prophet, the young and settled Musab documented his commendation of Islam. It was a historic moment. The enthusiastic head of Musab, his tenacious will and tenacity, his eloquence and his adorable individuality were now in the service of Islam and would assist modification the course of men's destinies and of history.
On recognising Islam Musab had one principle attention his mother. Her call was Khunnas bint Malik. She was a female of extraordinary power. She had a dominant personality and could basically arouse be dismayed and terror. When Musab became a Muslim, the simply vitality on earth he might have was dismayed was his mother. All the forceful nobles of Makkah and their binding to pagan behaviour and traditions were of tiny consequence to him. Having his mother as an opponent, however, could not be extracted lightly.
Musab thought quickly. He decided that he ought obscure his commendation of Islam until such time as a solution ought come from God. He persisted to frequent the House of al-Arqam and sit in the business of the Prophet. He discerned composed in his novel faith and by saving all signals of his commendation of Islam away from her, he treated to stave off his mother's displeasure, but not for long.
It was difficult during those days to k eep no matter what private in Makkah for long. The eyes and ears of the Quraysh were on every road. Behind every footstep imprinted in the soft and firing sand was a Quraysh informer. Before prolonged, Musab was supposed as he quietly entered the House of al-Arqam, by someone summoned Uthman ibn Talhah.
At another time, Uthman saw Musab praying in the same manner as Muhammad prayed. The determination was obvious.
As winds in a fume, the devastating news of Musab's commendation of Islam spread among the Quraysh and lastly came his mother.
Musab stood in the past his mother, his clan and the Quraysh nobility any person who had all put combined to divulge what he had done and what he had to say for himself.
With a definite humility and serenity confidence, Musab agreed to that he had become a Muslim and no distrust he described his intents for so doing. He afterward recited numerous rhymes of the Quran - rhymes which had washed the hearts of the believers and brought them behind to the natural religion of God. Though simply small proportion in diagram, their hearts were now overflowing with wisdom, honor, justice and courage.
As Musab's mother listened to her son on whom she had lavished so much care and affection, she became increasingly incensed. She discerned like silencing him with one terrible blow. But the hand which shot out like an arrow lurched and faltered in the past the candle which radiated from Musab's composed face. Perhaps, it was her mother's love which curbed her from presently overcoming him, but immobile she discerned she had to do something to avenge the gods which her son had forsaken. The solution she decided upon was far more sick for Musab than a small proportion blows could ever have been. She had Musab extracted to a far corner of the house. There he was stringently signed higher and tethered. He had become a prisoner in his have home.
For a prolonged time, Musab stayed tied and confined below the watchful eyes of guards whom his mother had placed through him to prevent him from any further contact with Muhammad and his faith. Despite his ordeal, Musab did not waver. He must have had news of how other Muslims were being harassed and tortured by the idolators. For him, as for many other Muslims, life in Makkah was becoming more and more intolerable. Eventually he perceived that a assembly of Muslims were preparing privately to migrate to Abyssinia to explore refuge and relief. His current thoughts were how to departure from his detention and appear at them. At the first area, after his mother and his warders were off-guard, he treated to slip away quietly. Then with best haste he connected the other refugee s and in the past prolonged they sailed combined across the Red Sea to Africa. Although the Muslims loved peace and protection in the land of the Negus, they longed to be in Makkah in the business of the noble Prophet. So after a journal came Abyssinia that the conditions of the Muslims in Makkah had transformed, Musab was among the first to return to Makkah. The journal was in sighting fake and Musab once again withdrew for Abyssinia.
Whether he was in Makkah or Abyssinia, Musab stayed forceful in his novel faith and his main attention was to generate his life worthy of his Creator.
When Musab returned to Makkah again, his mother organised a terminal offer to gain calm of him and imperilled to have him secured again and confined. Musab swore that if she were to do that, he would kill all any person who alleviated her. She knew adequately that he would carry out this threat for she saw the iron tenacity he now had.
Separation was inevitable. When the moment came, it was wretched for both mother and son but it divulged a forceful Persistence in kufr on the component of the mother and an even greater persistence in iman on the component of the son. As she lobbed him out of her lodging and cut him off from all the material encourages she adapted to lavish on him, she said:
"Go to your have business. I am not arranged to be a mother to you." Musab went higher close to her and said:
"Mother, I advise you sincerely. I am anxious come seal you. Do testify that there is no god but Allah 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 head becomes impotent," she insisted.
Musab consequently withdrew her home and the luxury and encourages he adapted to enjoy. The elegant, well-dressed youth would henceforth be supposed simply in the coursest of attire. He now had more noteworthy concerns. He was motivated to exercise his talents and energies in earning familiarity and in serving God and His Prophet. One day, some years resultant, Musab came upon a assemblage of Muslims sitting round object the Prophet, may God bless him and funding him peace. They bowed their chiefs and lowered their view after they saw Musab, and numerous were even transferred to tears. This was because his jalbab was old and in tatters and they were without hold back extracted behind to the days in the past his commendation of Islam after he was a model of sartorial elegance. The Prophet stared at Musab, smiled gracefully and said:
"I have supposed this Musab with his parents in Makkah. They lavished care and attention on him and gave him all comforts. There was no Quraysh youth like him. Then he withdrew all that exploring the gratification of God and devoting himself to the service of His Prophet." The Prophet afterward went on to say:
"There will come a time after God will funding you victory through Persia and Byzantium. You would have one dress in the morning and another in the after dark and you would eat out of one dish in the morning and another in the evening."
In other words, the Prophet predicted that the Muslims would become affluent and forceful and that they would have material yield in plenty. The companions sitting round object petitioned the Prophet:
"O Messenger of Allah, are we in a advanced circumstances in these times or would we be advanced off then?" He replied:
"You are somewhat advanced off now than you would be then. If you knew of the world what I know you would everlasting not be so much anxious with it."

On another occasion, the Prophet discussed in a interchangeable vein to his companions and petitioned them how they would be if they could have one suit of clothes in the morning and another in the after dark and even have enough material to left curtains in their lodgings just as the Kabah was fully covered. The companions replied that they would afterward be in a advanced circumstances because they would afterward have adequate sustenance and would be loose for ibadah (worship). The Prophet however conveyed them that they were indeed advanced o ff as they were.
After come seal period of ten years of inviting population to Islam, bulk of Makkah immobile stayed hostile. The noble Prophet afterward went to Taif exploring novel adherents to the faith. He was repulsed and followed out of the city. The future of Islam stared bleak.
It was just later this that the Prophet chose Musab to be his "ambassador" to Yathrib to train a small assembly of believers any person who had arrive at bestow allegiance to Islam and prepare Madinah for the day of the great Hijrah.
Musab was picked above companions any person who were major than he or were more closely related to the Prophet or any person who arose to possess greater prestige. No distrust Musab was picked for this venture because of his noble individuality, his fine manners and his incisive intellect. His familiarity of the Quran and his talent to recite it beautifully and movingly was also an noteworthy consideration.
Musab construed his mission well. He knew that he was on a sacred mission. to invite population to God and the straight road of Islam and to prepare what was to be the territorial foundation for the young and besieged Muslim community.
He entered Madinah as a guest of Sad ibn Zurarah of the Khazraj tribe. Together they went to population, to their homes and their assemblages, telling them come seal the Prophet, delineating Islam to them and reciting the Quran. Through the grace of God, many recognised Islam. This was particularly agreeable to Musab but profoundly appalling to many heads of Yathribite society.
Once Musab and Sad were sitting near a well in an orchard of the Zafar clan. With them were a diagram of novel Muslims and others any person who were interested in Islam. A forceful notable of the city, Usayd ibn Khudayr, came higher showing obviously a spear. He was livid with rage. Sad ibn Zararah saw him and conveyed Musab:
"This is a chieftain of his people. May God location certainty in his heart." "If he sits down, I will articulate to him," replied Musab, showing in public all the serenity and tact of a great daiy.
The irate Usayd yelled affront and imperilled Musab and his host. "Why have you both arrive at us to corrupt the thinned among us? Keep away from us if you want to continue alive." Musab smiled a sultry and friendly smile and said to Usayd: "Won't you sit down and listen? If you are happy and delighted with our mission. recognise it and if you dislike it we would finish telling you what you dislike and leave." "That's reasonable," said Usayd and, sticking his spear in the ground, sat down. Musab was not impelling him to do anything. He was not denouncing him. He was merely inviting him to listen. If he was delighted, well and good. If not, afterward Musab would withdraw his locality and his clan without any fuss and go to another district.
Musab started telling him come seal Islam and recited the Quran to him. Even in the past Usayd articulated, it was remove from his face, now radiant and expectant, that faith had entered his heart. He said:
"How adorable are these words and how true! What does a person do if he trusts to enter this religion?" "Have a bath, purify yourself and your clothes. Then utter the testimony of Truth (Shahadah), and accomplish Salat. Usayd withdrew the assemblage and was absent for simply a condensed while. He returned and testified that there is no god but Allah and that Muhammad is the Messenger of Allah. He afterward prayed couple rakats and said:
"After me, there is a man any person who if he pursues you, all of his population will pursue him. I shall send him to you now. He is 'Sad ibn Muadh."
Sad ibn Muadh came and listened to Musab. He was argued and delighted and documented his request for employment to God. He was pursued by another noteworthy Yathribite, Sad ibn Ubadah. Before prolonged, the population of Yathrib were all in a flurry, asking one another.
"If Usayd ibn Khudayr, Sad ibn Muadh and Sad ibn Ubadah have recognised the novel religion, how can we not follow? Let's go to Musab and consider with him. They say that certainty emanates from his lips." The first ambassador of the Prophet, peace be on him, was consequently supremely successful. The Prophet had picked well. Men and women, the young and the old, the forceful and the thinned recognised Islam at his hands. The course of Yathribite history had been modified forever. The way was being arranged for the great Hijrah. Yathrib was before long to become the center and the foundation for the Islamic state.
Less than a year later his arrival in Yathrib, Musab returned to Makkah. It was again in the season of pilgrimage. With him was a assembly of seventy-five Muslims from Madinah. Again at Aqabah, near Mina, they greeted the Prophet. There they solemnly carried out to look after the Prophet at all cost. Should they remain stringent in their faith, their trophy, said the Prophet, would be none smaller diagram than Paradise. This second bayah or bestow which the Muslims of Yathrib organised joined be summoned the Pledge of War.
From afterward on functions transferred swiftly. Shortly later the Pledge, the Prophet focused his persecuted buff to migrate to Yathrib where the novel Muslims or Ansar (Helpers) had shown their willingness to give asylum and carry on their vindication to the afflic ted Muslims. The first of the Prophet's companions to draw seal in Madinah were Musab ibn Umayr and the blind Abdullah ibn Umm Maktum. Abdullah also recited the Quran beautifully and according to one of the Ansar, both Musab and Abdullah recited the Quran for the population of Yathrib.
Musab persisted to play a principle role in the makeup of the novel community. The subsequent momentous circumstances in which we find him was during the great Battle of Badr. After the military was through, the Quraysh prisoners of war were brought to the Prophet any person who assig ned them to the custody of someone Muslims. "Treat them well," he instructed.
Among the prisoners was Abu Aziz ibn Umayr, the brother of Musab. Abu Aziz related what happened: "I was among a assembly of Ansar...Whenever they had lunch or dinner they would give me bread and dates to eat in obedience to the Prophet's directions to th em to treat us well.
"My brother, Musab ibn Umayr, surpassed by me and said to the man from the Ansar any person who was retaining me prisoner:
'Tie him firmly... His mother is a female of great affluence and maybe she would ransom him for you.'" Abu Aziz could not consider his ears. Astonished, he turned to Musab and asked: "My brother, is this your instruction concerning me?"
"He is my brother, not you," replied Musab consequently approving that in the military between iman and kufr, the bonds of faith were stronger than the ties of kinship.
At the Battle of Uhud, the Prophet summoned upon Musab, now well-known as Musab al-Khayr (the Good), to carry the Muslim standard. At the innovation of th e military, the Muslims seemed to be gaining the upper hand. A assembly of Muslims afterward went against the orders of the Prophet and deserted their positions. The mushrikin compels rallied again and launched a counterattack. Their main intention, as they cut through the Muslim compels, was to receive to the noble Prophet.
Musab realized the great danger facing the Prophet. He stood higher the yardstick high and yelled the takbir. With the standa rd in one hand and his sword in the other, he plunged into the Quraysh forces. The odds were against him. A Quraysh horseman transferred in seal and severed his right hand. Musab was perceived to restate the words:
"Muhammad is simply a Messenger. Messengers have surpassed away in the past him," demonstrating that however great his binding was to the Prophet himself, his struggle above all was for the sake of God and for taking in His word supreme. His withdrew hand was afterward severed also and as he held the yardstick between the stumps of his arms, to console himself he repeated: "Muhammad is simply a Messenger of God.
Messengers have surpassed away in the past him." Musab was afterward beat by a spear. He plunged and the yardstick fell. The words he restated, every time he was hit were resultant divulged to the Prophet and finished, and became component of the Quran.
After the military, the Prophet and his companions went through the battlefield, bidding good bye to the martyrs. When they joined Musab's body, shreds flowed. Khabbah related that they could not pinpoint any cloth with which to shroud Musab's body, if not his have garment. When they swathed his head with it, his legs demonstrated and after his legs were swathed, his head was uncovered and the Prophet instructed:
"Place the garment through his head and bind his feet and legs with the withdraws of the idhkhir (rue) plant." The Prophet discerned intense distress and anguish at the diagram of his companions any person who were slaughtered at the Battle of Uhud. These included his uncle Hamzah whose body was horribly mutilated. But it was through the body of Musab that the Prophet stood, with great emotion. He remembered Musab as he first saw him in Makkah, stylish and elegant, and afterward stared at the condensed burdah which was now the simply garment he possessed and he recited the rhyme of the Quran:
"Among the believers are men any person who have been true to what they have dedicated to God."
The Prophet afterward cast his offer eyes through the military field on which lay the dead companions of Musab and said: "The Messenger of God testifies that you are martyrs in the sight of God on the day of Qiyamah."
Then turning to the vibrant companions round object him he said: "O People! Visit them, send peace on them for, by Him in whose hand is my soul, any Muslim any person who sends peace on them until the day of Qiyamah, they would return the salutation of peace."

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