The Authentic Narrations about Julaybeeb (رضي الله عنه)…

The following are the authentic narrations about Julaybeeb (رضي الله عنه), they are to the point and free from the extra additions of the story tellers who add many things falsely to Ahadith to spice it up.

Abu Barzah Al-Aslami related that:

” Julaybeeb was such a person that he entered upon the company of women and joked with them. I (Abu Barzah) ordered my wife, ‘Do not allow Julaybeeb to enter onto you (to gossip or talk) and if he does enter upon you I would do such and such (out of anger)’.

Whenever a lady of the Ansar would be widowed we wouldn’t propose to her till we would inform about her to the Prophet, if he wanted to marry her or not.

The Prophet ﷺ thus told one Ansari (with an intention to propose for Julaybeeb): ‘I want to get your daughter married’ (but the person intended to was hidden in the sentence).

“How wonderful and blessed, O Messenger of Allah ﷺ and what a delight to the eye (this would be),” replied the Ansari man.

The Prophet ﷺ said: ‘I do not wish her for myself’. The Ansari replied, ‘Then for whom O Messenger of Allah!?’ . The Prophet said: ‘For Julaybeeb’.

The Ansari said, “I will consult with her mother,” and off he went to his wife. “The Messenger of God, may God bless him and grant him peace, wants to have your daugther married,” he said to her.

She too was thrilled. “What a wonderful idea and what a delight to the eye (this would be),” she said.

The husband said, “He doesn’t want to marry her himself but he wants to marry her to Julaybib”.

The wife said, “Is Julaybeeb for our daughter!? Is Julaybeeb for our daughter!? Is Julaybeeb for our daughter!? By Allah! We shall not get her married (to Julaybeeb).”

As the Ansari was about to return to the Prophet to inform him of what his wife had said, the daughter after she heard of her mother’s cries asked, “Who has asked you to marry me?” Her mother told her of the Prophet’s request for her hand in marriage to Julaybib.

She said, “Do you refuse the request of the Messenger of Allah? Send me to him for he(The Prophet) shall certainly not bring ruin to me.”

The Ansari father went to the Prophet and said, ” As you wish, you may get her married to Julaybeeb”.

[Thus they got married and lived together.]

The Prophet then left for a battle with him (Julaybeeb).

When the battle was over the Prophet said: “Is anyone missing amongst you?”. The people said: “So and so is not being found”. The Prophet said: “Then find! Perhaps someone is missing!”. They said: “No one else is missing!”.

The Prophet ﷺ said: “But Julaybeeb is missing! Search him amongst the martyrs”.

They (his Companions) searched him amongst those who had been killed and they found him by the side of seven (polytheists’ dead bodies) whom he had killed and he had been killed (by the opponents).

Allah’s Apostle (ﷺ) came there and stood (by his side) and said: “He killed seven (persons). Then (his opponents) killed him. He is mine and I am his.” The Prophet repeated this two or three times (He is mine and I am his).

He then placed him upon his hands and there was none else to lift but Allah’s Apostle (ﷺ). Then the grave was dug for him and he was placed in the grave and no mention is made of a bath.

His wife was one who was blessed a lot, the Prophet supplicated for Julaybeeb’s widow: “O Allah! Shower blessings of goodness upon her and do not make her life that of difficulty (and toil)”.

The narrator said that: None from the Ansar was so blessed such as her.”

Musnad Ahmad 19810, 19784. Sahih according to Shaikh Al-Arnauut.

■■■
Abu Barza reported that Allah’s Apostle (ﷺ) was there in a battlefield that Allah conferred upon him the spoils of war. He said to his Companions:

Is anyone missing amongst you? They said: So and so and so. He again said: Is there anyone missing amongst you? They said: So and so and so. He then said: Is there anyone missing amongst you? They said: No.

Thereupon he (the Holy Prophet) said: But I am missing Julaibib. They (his Companions) searched him amongst those who had been killed and they found him by the side of seven (dead bodies) whom he had killed and he had been killed (by the opponents).

Allah’s Apostle (ﷺ) came there and stood (by his side) and said: “He killed seven (persons). Then (his opponents) killed him. He is mine and I am his.”

He then placed him upon his hands and there was none else to lift but Allah’s Apostle (ﷺ). Then the grave was dug for him and he was placed in the grave and no mention is made of a bath”. (Julaybeeb was not given a bath after his martyrdom)

Sahih Muslim 2472.

-Compiled by Abu Muaaz Mohammed Manna . I got the Hadith from Musnad Ahmad from the beneficial book on Seerah by Dr.Muhammad As-Suyani which is in Arabic and also available in Urdu.

Also present in my compilation: The Biography of The Prophet Muhammad ﷺ From Reliable And Credibly Established Narrations in 3 volumes (A Seerah based only on authentic reports.)

‘Ulba bin Zayd cried because he couldn’t assist the Prophet ﷺ during the Battle of Tabuk- so he gave his ‘honour’ as a charity!!!

What did ‘Ulba bin Zayd bin Harithah do when he had nothing to give in order to support the Prophet ﷺ during the Battle of Tabuk and had no riding animal to join the battle!?

– وقام عُلْبةُ بنُ زيدٍ فصلّى مِن الليلِ وبكى، وقال: اللهمَّ إنَّك قد أمَرْتَ بالجهادِ ورغَّبْتَ فيه، ثم لم تَجعَلْ عندي ما أتقوّى به مع رسولِك، ولم تَجعَلْ في يدِ رسولِك ما يَحمِلُني عليه، وإنِّي أتصدَّقُ على كلِّ مسلِمٍ بكلِّ مَظلِمةٍ أصابني فيها مِن مالٍ أو جسَدٍ أو عِرْضٍ، ثم أصبَح مع الناسِ، فقال النبيُّ ﷺ: أين المتصدِّقُ هذه الليلةَ؟ فلم يقُمْ إليه أحدٌ، ثم قال: أين المتصدِّقُ فَلْيقُمْ؟ فقام إليه فأخبَره، فقال النبيُّ ﷺ: أبشِرْ؛ فوالذي نفسُ محمَّدٍ بيدِهِ، لقد كُتِبتْ في الزكاةِ المتقبَّلةِ.

شعيب الأرنؤوط (١٤٣٨ هـ)، تخريج زاد المعاد ٣/٤٦٣ • صحيح

And ‘Ulba bin Zayd stood at night in prayer and cried. He said, “O Allah! You have ordered us to go to Jihad and encouraged me towards it, but then you did not provide me with the means for it, nor did You Give Your Messenger a riding animal to transport me.

I wish to donate to all Muslims (the compensation and rewards I received for) whatever wrongs may have befallen me, whether in money, in
bodily harm or in honour.”

Next morning he arose with the rest and the Messenger of Allah asked, “Where is he who spent the night giving charity?” No one got up. He
next said, ‘Let the man who made the charity get up now.’ He (‘Ulba) then
stood and informed him.

Then the Messenger of Allah ﷺ said, “Rejoice! By Him in whose hand is my soul, you have been recorded amongst those having made charity that was accepted by Allah!”

See Ibn Hajr in Al-Isabah 2/500. Shaikh Shuaib Al-Arnauut said that the narration is Sahih in Za’ad-Ul-Ma’ad 3/463. Shaikh Al-Albani declared the narration trustworthy in his checking of Fiqh-us-Seerah by Al-Ghazali. Also see Dr.Mahdi Rizqullah Ahmed’s book ‘As-Seerah An-Nabawiyyah Fee Dau-il Masadir Al-Asliyyah’, vol.2, page 765, english translation by Darussalam Publishers,Riyadh. Translation adapted by Abu Muaaz Mohammed Manna from Professor Trevor Le Gassick’s english rendering of As-Sirah An-Nabawiyyah of Ibn Kathir, vol.4, page 5.

Note: ‘Ulba is not the son of the famous Zayd bin Harithah who was the freed slave of the Prophet ﷺ (Dr.Mahdi Rizqullah Ahmed’s ‘As-Sirah An-Nabawiyyah Fee Dau-il Masadir Al-Asliyyah, vol.2, page 765).

والصلاة والسلام على رسول الله و على آله و صحبه أجمعين…

The Sahaba fighting their relatives and ‘Us’!_Reflections from the Seerah of The Prophet ﷺ.

الحمد لله و الصلاة و السلام على رسول الله و على آله و صحبه أجمعين

Earlier I’d ponder as to why did Allah make the Muhajireen fight their cousins!? Couldn’t Allah guide them just like the others and all be a united happy force!? But what I realised now is that the Prophet ﷺ and his Sahabah were to be an example for all the coming generations.

The Sahaba fought their fathers, beloved uncles and cousins whom they- in Jahiliyyah- loved more than themselves.

The challenges we too as Muslims face today, with our non-practicing Muslim family, is lesser than what the Sahaba faced.

Yet we fear our ‘relationships’ saying, “What if my uncle feels bad if I tell him prostrating to a grave is Shirk?”, “What if my cousins never talk to me if I tell them that Hijab is a must for men and women in Islam?”, what if this and what if that…!

Allah said in The Quran:

“You (O Muhammad) will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger, even though they were their fathers, or their sons, or their brothers, or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Ruh (proofs, light and true guidance) from Himself. And We will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allah is pleased with them, and they with Him. They are the Party of Allah. Verily, it is the Party of Allah that will be the successful.(Quran 58:22)”

We lie to ourself that we’d have been better if we were with the Sahaba! When we can’t fire a ‘sincere and polite’ advice to our sinning relative, would we fire an arrow on our fathers and uncles!? Ask yourself!

– *Reflections from the Seerah of The Prophet* ﷺ

-Abu Muaaz Mohammed Manna

What I felt whilst reading the last portion of the Seerah of The Prophet Muhammad ﷺ!

*What I felt whilst reading the last portion of the Seerah of The Prophet Muhammad ﷺ!*

Reading the last portions of the Seerah of The Prophet ﷺ when he falls ill and ultimately dies in the arms of Aisha (رضي الله عنها) in front of the Sahaba, brings tears to the eyes. Wallahi nothing is more of a greater a calamity than that.

Imagine Aisha remembering the days she spent with her husband ﷺ, the love, the jealousy, the running race in which they beat each other, the descending of Ayaat in her house…

And what about the Sahaba who saw his blessed lifeless body…

Talha bin Ubaidullah would remeber his best day , when he was the human shield of the Prophet in Uhud, defending him against the rain of arrows…

Ali ibn Abi Talib may have cried with reminiscences of his childhood with his lovely cousin ﷺ and caring father in law…

Abu Bakr would have seen those youthful days with his non-sibling twin just before his eyes, the day he stopped the polytheists of Makkah from choking his bosom friend ﷺ, the three days in the Cave of Thawr, being his assistant in every battle…

Umar ibn Al-Khattab couldn’t believe his ears and lost his mind, he couldn’t imagine that his love ﷺ was never to return and that Jibreel would cease revelation…

Alas, the Prophet ﷺ has gone, and nothing is greater a calamity than that…

The Prophet said that “If any one of you is touched by a calamity, let him remember the calamity that befell him concerning me (death) because it is of the greatest calamities*.”

We will always miss you Messenger of Allah, you and your blessed teachings will always live in our hearts, we wish to meet you in Paradise and live in your neighbourhood. We will! Surely we will!

الصلاة والسلام عليك يا رسول الله و على آله و صحبه أجمعين.

*[Ref: Tabraani Mu`jam al- Kabeer 6718 and Saheeh by Albaanee in Silsilatul Ahadith As-Saheeha 1106]

-Abu Muaaz Mohammed Manna

[Reflections from the Seerah]

2nd November, 2019.

30 Benefits from The Hadith on ‘spend on yourself and your family’.

بسم الله الرحمن الرحيم

الحمد لله و الصلاة والسلام على رسول الله و على آله و صحبه أجمعين ، أما بعد-

Jabir reported:

A person from the Banu ‘Udhra set a slave free after his death. This news reached the Messenger of Allah (ﷺ).

Upon this he said: Have you any property besides it? He said: No. Upon this he said: Who would buy (this slave) from me? Nulaim b. Abdullah bought it for eight hundred dirhams and (this amount was) brought to the Messenger of Allah (ﷺ) who returned it to him (the owner),

and then said: Start with your own self and spend it on yourself, and if anything is left, it should be spent on your family, and if anything is left (after meeting the needs of the family) it should be spent on relatives, and if anything is left from the family, it should be spent like this, like this.

And he was saying: In front of you, on your right and on your left.

(Sahih Muslim 997a)

Some benefits from this Hadith are:

1. That a person from Banu ‘Udhra decided something, and made a will, and this news reached the Prophet, this shows that the Prophet ﷺ was usually informed of the important events and deaths in and around Madinah.

2. The man from Banu ‘Udhra had a slave in his lifetime. This shows that it was permissible to own slaves during the days of the Prophet ﷺ.

3. If human beings can be enslaved, under certain strict conditions, it is all the more permissible to cage animals and birds, subjected that they’re maintained and fed well without being harmed or abused.

4. So this man, decided to set his slave free after his death. This shows that this man wanted to do a very rewarding act which is encouraged in Islam. Setting a bonded slave free is Mustahab (highly recommended).

5. The Prophet ﷺ enquired about what property he left behind, this is from the concern of the Prophet ﷺ for the man’s family. This shows us the nature that has to be imbibed by the leader of a nation.

6. The man replied that he had no other property except for this slave. This shows the greatness of the sincerity of that man, who was about to give away all of his wealth in the path of Allah even though he had nothing else.

7. The Prophet ﷺ questioned him about his property. This shows that it is permissible to save and accumulate wealth for the future.

8. There were many Sahaba who donated everything they had in the cause of Allah and His Messenger ﷺ. This Sahabi wanted to be one of them.

9. The Prophet decided to sell the slave. This shows that the Prophet ﷺ used to buy and sell slaves. Thus there is nothing Islamically wrong in that.

10. The Sahabi, who actually owned the slave, allowed the Prophet ﷺ to deal with his affair. This shows that even though he wasn’t obliged to obey the Prophet ﷺ in with regards to his property, he allowed the Prophet to decide.

11. We must be reminded that it is not obligatory to accept every suggestion of the Prophet ﷺ. But obeying the suggestions of the Prophet ﷺ when it is not obligatory,is more rewarding than not giving in to them.

12. The slave was brought by Nu’aim bin Abdullah. Nu’aim is a beautiful name which means ‘soft and smooth’ and ‘affluence’. There were atleast 20 Sahaba with the name Nu’aim according to the book ‘Usud Al-Ghabah Fee-Ma’rifatis Sahaba’ by Shaikh Izzuddin ibn Al-Atheer (d.630 AH).

13. Nu’aim bin Abdullah immediately bought the slave for 800 Dirhams. This shows how valuable a good slave was in those days. [1 Dirham in those days was a silver coin made of 2.975 grams of silver and 1 Dinar was made of 4.25 grams of pure gold.]

14. This also shows that different slaves have different prices fixed to them based on their beneficial qualities. Not all slaves are equal in their market value.

15. Some intended good deeds can be ‘undone’ if a better good deed is directed to.

16. The leader of the Muslims, may guide, advise or order the masses or individuals to do things, based on particular contexts. The leader of the Muslims may allow or disallow slavery according to what is beneficial to the situation.

17. Nu’aim bin Abdullah didn’t bargain with the seller (the Prophet ﷺ), this shows that if the seller is trustworthy you need not bargain with him for the price of his goods. And who is more trustworthy than the Prophet ﷺ himself!

18. The only reason the Prophet ﷺ stopped the Sahabi from doing the great good deed of setting the slave free was to direct him to what is better, more beneficial and rewarding than freeing a slave, i.e. not leaving behind your children and dependants poor.

19. A caller to Allah, may stop someone from a great good deed, to direct him to a more virtuous, greater good deed. This is also from the ways of calling to Khair and Ma’roof (goodness and piety).

20. This Hadith shows that good deed are also categorized based on their rewards and benefits. Not all good deeds are equal.

21. It is Mustahab (recommended) to accumulate wealth intending not to make your dependants poor or needy. The upper hand (which gives) is better than the lower hand(which takes) [Hadith].

22. The Prophet ﷺ advised him on the manner to spend his wealth. This is a proof of his Prophethood, that he ﷺ did not leave his Ummah without guidance in the important affairs of life.

23. The Prophet ﷺ did not begin by asking it for himself, unlike the false claimants of prophethood, charlatans and god-men who always ask people to begin charity from them.

24. This is the right methodology of asking people to do charitable acts. Unlike the modern callers to Islam, who seldom apply this Hadith and always compete for the largest piece in the cake. Many a times people neglect their own near relatives and contribute to ‘Dawah Organisations’, even though the later are more needy and giving them is more rewarding.

25. Whenever someone comes to us with an intent to contribute some wealth in charity, we must advise him using this Hadith and encourage him to spend on his closest relatives and likewise. This is thus a Sunnah.

26. So the order of spending is, first on yourself, then your immediate family (parents, wives and children), if something remains,then the near relatives, so on and so forth (we may consider neighbours and close companions after this).

27. There is no mention in this Hadith or any other Hadith that the Prophet ﷺ discouraged ‘slave trade’ or ‘slavery’.

28. Thus whosoever says that ‘Islam came to abolish slavery’ is an apologetic who is either speaking out of ignorance or is wilfully lying to the non-Muslims in order defend Islam from allegations that it supports slavery. Islam is not in need of falsehood to defend itself. Islam has put many restrictions and conditions on ‘the system of slavery’ and it is the best system since it is sent by Allah upon His Messenger Muhammad ﷺ.

29. This Hadith is a proof for choosing better of the two good things. Freedom from slavery would benefit only 1 human being, but selling him for a price would benefit a handful of Muslims, thus the greater benefit is opted for.

30. This Hadith is a proof for the principle ‘Choosing the lesser of the two harms’. Islamic slavery in the context of this Hadith is not a harm, yet, a human being generally dislikes for himself to be a slave, so he considers this a ‘harm’ upon himself. The other harm is that the companion’s family is made needy and poor, this is a greater harm.

So if one man’s freedom (small harm) is curtailed to benefit a group of people and keep them away from poverty (a greater harm), the latter is avoided and the former is chosen.

And Allah knows the best…

17th September 2019, 17th Muharram 1441.