النص المفهرس

Sîratul-Mustafa
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"And the disbelievers said to the believers: 'If this was any
good, they wouldn't have preceded us to it." [Sûrah Ahqaf
verse 11]
They failed to realise that if they possessed any good within
them they themselves would have preceded others towards
goodness and the true Dîn and they wouldn't be hesitant to
embrace the true Dîn. And they failed to understand that the
failure of the leaders and prosperous members of society to
accept the advice of the Ambiya and the acceptance of the
teachings of the Ambiyâ by these 'Poor saints' whose hearts are
uncontaminated by the love of wealth and power, is undeniably
not proof of the truth being false. In fact it is a glaring proof of
the pride, arrogance and haughtiness of those who reject this
Dîn. That the poor and weak readily accept the truth is no
dishonour to the truth but by them accepting the truth they raise
themselves from the gutters of abjection and secure the lofty
pinnacles of honour. On the other hand, by them refuting the
truth, the rich and influential leaders debase and demean
themselves in the eyes of the 'men of insight'. Yes, if the rich
and influential are not reluctant in accepting the truth - like
Abu Bakr, 'Uthmân Ghanî and 'Abdur-Rahmân bin 'Awf
then this adds additional lustre to the gleam of - رضي الله عنهم
their nobility and honour.
Due to these relentless ordeals, Hadrat Zanirah رضي الله عنها lost
her eyesight. The polytheists of Makkah claimed that their
idols, Lât and 'Uzzâ, rendered her blind. In response to this
assertion, Hadrat Zanirah رضي الله عنها told these polytheists:
"Lât and 'Uzzâ are not even aware of who worships them. This
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tragedy (of my blindness) was destined by none other than
Allâh Ta'âlâ. If he wishes, He will restore my eyesight." Look
at the marvel of Allâh Ta'âlâ, the very next morning she awoke
with her eyesight restored. Upon this, the polytheists of
Makkah remarked: "Muhammad (
g) has cast a spell of black
magic over her."
Eventually, Hadrat Abu Bakr رضي الله عنه purchased her and set
her free. [Zarqânî volume 1 page 269]
Similarly, Hadrat Abu Bakr رضي الله عنه is said to have purchased
a number of slaves - male and female - and subsequently
setting them free. Thus he rescued a number of victims of
oppressive brutality. Some of these liberated salves were Bilâl,
Abû Fukayhah, 'Âmir bin Fuhayrah, Zanîrah, Nahdiyyah,
Nahdiyyah's daughter, Labînah, Mûtiyyah and Abû 'Ubais
[Ibid] . رضي الله عنهم
Hadrat Abu Bakr رضي الله عنه's father Abu Quhafah had not as
yet embraced Islam. One day, he told Abu Bakr رضي الله عنه : "I
observe you purchasing only the weak and feeble slaves and
then liberating them. If you purchase and emancipate strong
and robust slaves they will at least be of some use to you." Abû
Bakr رضي الله عنه replied: "The motive for setting them free is
within my heart." Upon this, Allah Ta'âlâ revealed the
following verses:
"As for him who gives (in charity) and maintains Allâh-
consciousness, and believes in the best (i.e. the religion of
Islâm), We will grant him the divine ability for the pathway of
ease (i.e. virtuous deeds that may lead him towards Jannah).
And as for him who is miserly and indifferent (and regards
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himself self-sufficient) and he disbelieves in the best (i.e. the
religion of Islam), We will make easy for him the pathway of
evil. And his wealth will not avail him when he goes down (in
destruction). Verily, in our power alone lies guidance. And
truly, to Us belongs the last (the hereafter) and the first (this
world). So I am warning you of a blazing fire. None shall enter
it except the most wretched who disbelieves and turns away.
And the most Allah-conscious person would be far removed
from it (the fire), the one who spends his wealth to purify it,
and who has no favour to be returned to anyone except to seek
the pleasure of his Lord, the most exalted. He will surely be
pleased (when he enters paradise)." [Sûrah Layl verses 5-21]121
It is unanimously agreed that the aforementioned verses were
revealed in deference to Abu Bakr Siddique رضي الله عنه wherein
he is referred to as "Al-Atqâ". In other words, the most devout
and the most Allâh-fearing person. The verse in Sûrah Hujurat
reads:
"Verily, the most noble of you (in the eyes of Allâh Ta'âlâ) are
those amongst you who are most Allâh-conscious." [Sûrah Al-
Hujurât verse 13]
This clearly indicates that in this Ummah, the most devout
person in the eyes of Allâh Ta'âlâ after Rasûlullâh ¿ is the
personage of Abu Bakr Siddique رضى الله عنه.After Rasulullah
121
Extracted by Hâkim on the authority of 'Abdullah bin Zubair. [Zarqânî
volume 1 page 269, 'Uyûn Al-Athar volume 1 page 111, Al-Bidâyah wa Al-
Nihâyah volume 3 page 58]
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, he is the most virtuous person. From the very inception of
Islâm he sacrificed his life and his wealth for Islâm and
regularly purchased and liberated a great number of slaves. It is
said that in the first thirteen years he spent a capital amount of
nothing less than forty thousand Dirhams for the benefit of
Islâm and the Muslims. Whatever was left over was spent in
Hijrat and for the purchase of the land for the construction of
Mujide-Nabawî. When he had not a stitch of clothing left, he
wrapped a blanket over himself and appearing before
Rasûlullah declared: "I am extremely pleased with my Lord."
Some Shias calim that the aforementioned Surah was revealed
in regards to Hadrat 'Ali رضي الله عنه.In response this assertion,
we say that all the words of this Sûrah indisputably indicate
that the Sûrah refers to a man who has spent his entire wealth in
the pursuit of Allah's pleasure. And the whole world knows
that Hadrat 'Alî was relatively young at that time. Due to Abû
Tâlib's poverty, he was in the guardianship of Rasûlullah .
Hadrat 'Ali رضى الله عنه had neither the financial ability nor the
physical strength at that time to support Islâm. So how could
"Ali رضي الله عنه ever be symbolised by these verses?
Furthermore, Hadrat Abu Bakr رضى الله عنه gave his
comprehensive support to Islam when Islam was totally
vulnerable and without obvious support. Assistance and
succour in such trying times is obviously most virtuous. As
Allâh Ta'âlâ says: "Not equal amongst you are those who spent
before the conquest (of Makkah) and they fought. These people
are far superior in status than those who spent and fought
afterwards. And to all Allâh has promised the best (reward)."
Sûrah Hadîd verse 10]
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After the conquest of Makkah Islâm became independent. It did
not require that level of assistance and support. In short, in the
entire Ummah, Abu Bakr رضي الله عنه is the most high-ranking
personage after Rasûlullah # because the aforementioned verse
refers to him as Atqâ (the most Allâh-conscious) and this is a
patent confirmation of his superiority in the eyes of Allâh
Ta'âlâ.
Furthermore, the latter verse confirms his 'superiority in status'
because he spent his wealth before the conquest of Makkah and
provided all out support to Islâm with his life and available
resources.
Abu Bakr رضى الله عنه's precedence in Islam has already been
explained in the previous chapters. His companionship with
Rasûlullah in his journey of Hijrat, his close company in the
cave and his Imâmat during Rasûlullah 's final illness will all
be discussed at a later stage, Inshâ Allâh. All these factors point
to Abu Bakr رضى الله عنه 's superiority over the rest of the
Ummah.
In a nutshell, the Quraysh left no stone unturned in their callous
persecution of the Muslims. They suspended them from the
treetops, sometimes they tied their feet and pitilessly dragged
them about, they even placed heated iron bars on their backs
and stomachs. The disbelievers did all sorts of vile things to
them but not one of them wavered a notch from the true Dîn.
They died tolerating these agonising hardships but they did not
digress from Islâm. May Allâh Ta'âlâ be pleased with them and
may they be pleased with Him.
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These were people who were either held in servitude by their
masters or they were foreigners residing in Makkah. However,
even those who enjoyed family honour and social esteem were
not spared from the brutal victimisation of the polytheists.
Some of them are as follows:
1. When Hadrat 'Uthman Ghani رضى الله عنه embraced
Islâm, his uncle Hâkim bin Abul-'Âs tied him up with a
rope and in an attempt to terrify him bellowed at him:
"You have the gall to renounce the creed of your
forefathers and embrace a new religion!" To this Hadrat
'Uthman replied: "By Allâh! I will never ever forsake
this Dîn and I will certainly not relinquish it." When his
uncle Hâkim realised how steadfast and committed he is
to this Dîn, he released him. [Tabqat Ibn S'ad volume 3
page 38]
2. When Hadrat Zubair bin 'Awwam رضى الله عنه embraced
Islam, his uncle wrapped him in a sack and subjected
him to incessant palls of smoke. He left no stone
unturned in an attempt to compel him to return to Kufr
but Hadrat Zubair bin 'Awwam رضى الله عنه would utter:
"Never! I will certainly not regress to Kufr." [Al-Isabah
volume 1 page 545]
3. When Hadrat Umar رضي الله عنه's brother-in-law, who
was also his cousin, Sa'îd bin Zaid embraced Islâm,
Hadrat Umar رضي الله عنه trussed him up with ropes.
[Sahîh Bukhârî Bâbu Islâmi Sa'îd bin Zaid]
4. When Khalid bin Sa 'îd bin Al-'Âs embraced Islâm, his
father subjected him to such a wallop that he suffered
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serious head injuries. His father also deprived him of all
meals. A detailed account of this incident has
previously been mentioned.
5. When Hadrat Abu رضى الله عنه and Hadrat Talhah
accepted Islam, Nafal bin Khuwaylid - who رضي الله عنه
was celebrated as 'the lion of the Quraysh' - got hold of
both of them and tied them up with one rope. This is
why Abu Bakr and Talhah were referred to as Qarnain.
(In other words, two people yoked together with a
single rope.) [Tabqât Ibn S'ad]
6. When Walid bin Walid, 'Ayyash bin Rabî'ah and
Salamah bin Hishâm embraced Islâm, the disbelievers
of Makkah put them through such pitiless hardships that
they did not even allow these people to migrate. At least
this migration would have brought them some respite
from their difficulties. Whilst in Madinah Munawwarah,
in the Fajr Salah, Rasûlullah % continued making Du'a
for their safe release from the clutches of the Makkan
polytheists. He would plead with Allâh: "O Allâh!
Liberate Walîd bin Walîd, 'Ayyâsh bin Rabî'ah and
Salamah bin Hishâm from the tyrannical clutches of the
polytheists." [Sahîh Bukhârî]
7. When Hadrat Abu Zarr Ghifari رضى الله عنه embraced
Islâm and publicly proclaimed his conversion in the
midst of the Musjidul-Harâm, the polytheists gave him
such a pounding that he fell unconscious to the ground.
Hadrat 'Abbas رضي الله عنه rescued him from their
clutches. [Sahîh Bukhârî Bâbu Islâmi Abî Zarr]
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The miracle of the splitting of the moon
"The hour has dawned and the moon has split asunder."
[Qurân]
Approximately five years122
prior to the migration to Madinah,
the polytheists of Makkah approached Rasûlullah . Some of
these polytheists amongst them were Walid bin Mughîrah, 'Âs
bin Wâil, 'Âs bin Hishâm, Aswad bin 'Abduyaghûth, Aswad
bin Muttalib, Zam'ah bin Al-Aswad, Nadr bin Harith etc. They
challenged Rasûlullah % to exhibit some sign that would
corroborate the authenticity of his prophethood. According to
some narrations, they demanded that he split the moon into two
parts to demonstrate the legitimacy of his claim. They
challenged him at night when the fourteenth moon was shining
in all its glory. Rasûlullah % replied: "Fine, if I exhibit this
miracle would you embrace Islam?" "Surely," they replied,
"We would certainly believe in you." Rasûlullah * then
implored Allâh Ta'âlâ and thereafter directed his blessed finger
towards the moon. The moment he pointed towards the moon,
it split into two; one part towards Mt. Abû Qubais and the other
towards Mt. Qayqa'ân. For quite a while, people were left
dumbfounded staring at this incredible sight. Some of them
were so astounded that they repeatedly wiped their eyes with
their clothing and gaped at the moon only to discover that it is
122 As mentioned in Rûhul-Ma'ânî under the commentary of Sûratul-Qamar.
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really in two parts. Rasûlullah % continued prompting them:
"Ish-hadû! Bear witness: Bear witness!" The moon remained
like this for a duration of time equivalent to the time between
'Asr to Maghrib. It subsequently reverted to its original
condition. In disgust, the polytheists of Makkah exclaimed:
"Nay, Muhammad! You have cast a wizardly spell over all of
us. Wait for some travellers coming into Makkah from the
outer regions. Ask them about this miracle because it's not
possible for Muhammad to cast his spell over everybody. If
they testify to this miraculous sighting, then consider
Muhammad to be genuine and if they say that they haven't
witnessed any sighting of this nature, then consider yourselves
bewitched by his sorcery." Nonetheless, a number of travellers
were asked about this. Travellers from every direction testified
that they had seen the moon split into two.
In spite of their own sighting and the testimony of others, these
obdurate individuals refused to accept Îmân saying: "This is
enduring sorcery." In other words, very soon, the effects of it
will wear away. Upon this, the following verses were revealed:
"The hour has dawned and the moon has split asunder. And if
they witness any sign, they turn away and say: 'enduring
sorcery'." [Sûrah Qamar]
The phenomenon of the splitting of the moon occurring during
the era of Rasulullah is corroborated by the Holy Quran and
also by a number of authentic Ahadîth and indisputable chains
of narrators. All the scholars of the past and present are
unanimous over this. As for the isolated few who interpret the
past tense in the verse 'the moon has split asunder' as the future
tense meaning 'the moon will split asunder', this interpretation
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absolutely contradicts the Holy Quran and the authentic
Ahadîth and the patent interpretations of the scholars of the
present and the past. This isolated opinion is of no
consequence.
The details of the splitting of the moon have been extracted
from Al-Bidâyah wa Al-Nihâyah by Hâfiz Ibn Kathîr and from
Fathul-Bârî. 123 The academia may refer to these reference
books.
The opponents of Islam counter that this so-called miracle of
the splitting of the moon into two is impossible and secondly
they argue that this incident is not cited in any of the tomes of
history. Our response to them is that to this day not a single
logical proof has established the impossibility of this miracle.
Allâh Ta'âlâ has absolute power over everything.
Just as the existence and corruption of ordinary regular bodies
is not impossible, similarly, the existence and corruption of
celestial bodies is not impossible with the will and decree of
Allâh Ta'âlâ. In relation to the divine omnipotence of Allâh
Ta'âlâ, the skies, the earth, the sun, the moon, trees and stones
are all the same. The Lord who made the sun and moon also
has the power to break them and mend them. Nonetheless, the
exhibition of such miraculous phenomena is certainly not
impossible. Yes they may be inconceivable but not impossible.
Every miracle has to be, after all, inconceivable. Due to its
123
See Al-Bidayah wa Al-Nihayah volume 3 page 118-120 and from Fathul-
Bârî volume 7 page 138.
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inconceivable nature these people declare such miracles to be
impossible. They are not even familiar with the difference
between the impossibility and the inconceivability of
something.
As for the second objection that this incident is not cited in
books of history, we respond that there are literally thousands
of strange incidents that occur without making it into the books
of history. Numerous incidents cited in the Tawrat and Injîl are
not mentioned in any historical record. Furthermore, the
miracle of the splitting of the moon occurred at night when
people are generally asleep and the incident itself stretched
over a relatively short period of time. So it wouldn't be
surprising if, by and large, the people were oblivious of this
miracle. Quite often, the sun and moon are eclipsed by one
another but most people are totally oblivious of this.
Furthermore, due to the difference in geographical time zones,
many parts of the world would have been experiencing daylight
during this miracle whilst it was midnight in other parts of the
world when people are generally asleep. Furthermore, the
objective of this splitting was to demonstrate a miracle before
the people of Makkah only and this objective was achieved.
The objective was not to demonstrate it to all the peoples of the
world. Furthermore, the visibility of something depends on
Allâh Ta'âlâ making it visible. Even if something is right
before one's eyes, he will be unable to catch sight of it if Allâh
Ta'âlâ does not will him to see it.
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The Miracle of the return of the sun
124
From amongst the prominent miracles of Rasûlullah , one of
them is the return of the sun. In other words, the re-emergence
رضي الله عنها of the sun after sunset. Hadrat Asma bint Umais
relates: "Rasûlullah was in a place called Sahba near
Khaybar. He was resting with his head on 'Ali رضي الله عنه's lap.
Hadrat 'Alî had not as yet performed his 'Asr Salah when Wahî
(divine revelation) started streaming forth. The descent of
revelation continued until sunset. Rasûlullah % enquired from
Hadrat 'Alî if he had performed his 'Asr Salah. When he
replied in the negative, Rasûlullah % raised his hands in
supplication and beseeched Allâh Ta'âlâ: "O Allâh! 'Alî was in
the submission of your Rasûl. I beg You to return the sun so
that he may perform his 'Asr Salah on time."
Hadrat Asmâ continues: "After sunset, the sun re-emerged with
its rays falling on the earth and the mountains."
Imam Tahâwi dealis, says that this Hadîth is authentic and
all its narrators are reliable. Ibn Jawzî and Ibn Taymiyyah
consider this Hadîth to be baseless and a fabrication. Shaikh
Jalalud-Dîn Suyutî deali, has compiled a booklet
124 Although this miracle occurred seven years after Hijrah in a place called
Sahbâ whilst Rasûlullah % was on his return from Khaybar, but due to the
pertinent link between the splitting of the moon and the return of the sun, it
seemed appropriate to mention it at this juncture. And Allâh Ta'âlâ knows
best. [Compiler]
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exclusively on this subject which he has named "Kashful-
Mulabbas 'an Hadîthu Raddish-Shams". In this booklet he
discusses the chains of narrators of this Hadîth and the diverse
ways this Hadîth is narrated. He demonstrates the authenticity
of this Hadîth. 'Allamah Zarqanî dealina, also establishes
the authenticity and reliability of this Hadîth in his commentary
of Mawahib. [Nasîmu-Riyad Sharah Shifâ Qâdî 'Iyad volume 3
page 10-13, Zarqânî volume 5 page 113-116]
The miracle of the halting of the sun
According to some weak narrations, the movement of the sun
was halted for a little while exclusively for Rasûlullah . This
narration is not reliable according to the Muhaddithîn. [Zarqânî
volume 5 page 118, Nasîmur-Riyad volume 3 page 14, Sharah
Shifâ of 'Allâmah Qârî volume 1 page 591]
Since the miracles of splitting of the moon, the return of the sun
and the halting of the sun are closely linked, we mentioned all
of them collectively.
Nonetheless, this miracle (of the halting of the sun) occurred in
Makkah Mukarramah. When Resulullah
returned from
M'iraj, he informed the Quraysh of some of the details of this
journey. The Quraysh insisted he recount a few specific details
about Baitul-Maqdis. They even asked him about one of their
trade caravans which had journeyed to Syria. They challenged
him (that since he claims that he went to Syria) when the
caravan is expected to return to Makkah. Rasûlullâh & replied:
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"The caravan is expected to enter Makkah on Wednesday. As
Wednesday was drawing to a close and the sun was about to
set, the disbelievers caused a huge uproar. At that moment
Rasûlullah ¿ made Du'a. Allâh Ta'âlâ halted the sun at that
point until the caravan entered the city of Makkah. In this
manner, Allâh Ta'âlâ exposed the credibility of Rasûlullah
The foremost migration to Abyssinia
When the polytheists noticed that day-by-day more and more
people are entering the fold of Islam and the sphere of Islam is
growing progressively larger, they unanimously resolved to
step up their persecution of the Muslims. In this manner, they
started to systematically harass the Muslims in an all-out bid to
force them to renounce Islam. Rasûlullah & then advised the
Sahabah رضي الله عنهم thus:
"Spread out onto the earth. Soon Allâh Ta'âlâ would assemble
all of you." They enquired: "Where should we go to?"
Rasûlullah indicated with his hand towards the land of
Habshah (Abyssinia). Rasûlullah % also informed them that a
king, in whose territory nobody is oppressed by another, rules
this land.
The Sahabah رضى الله عنهم did not wish to flee because of their
physical tragedies and because of their external agony but they
were distressed by the spiritual turbulence of disbelief and
polytheism and in order to protect themselves form these
highjackers of Dîn and Îmân they fled towards Allâh Ta'âlâ.
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Their aim of emigration was to take the name of Allâh Ta'âlâ in
peace and tranquillity.
In the month of Rajab in the fifth year of prophethood a small
group of men and women made the first Hijrah towards
Abyssinia. They were:
No.
Men
No.
Women
1
'Uthmân bin ‘Affân
رضي الله عنه
1
- رضي الله عنها Ruqayyah
the
daughter
of
Rasûlullah and the
wife of 'Uthmân.
2
Abû
Huzaifah
bin
2
رضي الله عنه Utbah'
Sahlah bint
Suhail
the wife of - رضي الله عنها
Abû Huzaifah
3
Abû
Salamah
bin
رضي الله عنه Abdul Asad،
3
Ummu Salamah bint
Abû
Umayyah
the wife of - رضي الله عنها
Abû Salamah.
She
married Rasûlullah
after the death of Abû
Salamah gaining the
title of mother of the
believers.
4
‘Âmir
bin
Rabî‘ah
4
Laylâ
bint
Abî
Hathamah
((رضي الله عنها
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رضي الله عنه
the wife of 'Âmir bin
Rabî‘ah. [Fathul-Bârî
volume 7 page 143
Bâbu Hijratil-Habshah
5
Abû Sabrah bin Abû
Rahm
‘Âmirî
Fathul-Bari] رضي الله عنه
volume 7 page 143]
5
Ummu Kulthâm bint
Suhail bin
'Amr
the wife of ,رضي الله عنها
Abû Sabrah bin Abû
Rahm.
['Uyûn Al-
Athar
6
'Abdur-Rahmân
bin
رضي الله عنه Awf،
7
Zubair bin ‘Awwâm
رضي الله عنه
8
Mus'ab bin 'Umair
رضي الله عنه
9
'Uthmân bin Maz‘ûn
رضي الله عنه
10
Suhail bin
رضي الله عنه
Baydâ
11
Hâtib
bin
'Amr
رضي الله عنه
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In the emigrants to Abyssinia, Muhammad bin Ishaq has not
listed Hatib bin Amr رضي الله عنه and Ummu Kulthum
They were included in Hafiz Ibn Sayyidun-Nas in.رضي الله عنها
his book 'Uyûn Al-Athar. Wâqidi has included 'Abdullah bin
Masud رضى الله عنه amongst the first emigrants to Abyssinia.
However, Hafiz 'Asqalani رحمة الله عليه says that 'Abdullah bin
Mas'ûd Licalà, was not in the first group of emigrants to
Abyssinia but in the second group of emigrants as we will refer
to soon. Muhammad bin Ishâq is also of the opinion that
"Abdullah bin Masud رضي الله عنه was in the second group and
not in the first group of emigrants. This is also evident from a
satisfactory narration of Musnade-Ahmad. [Fathul-Bârî volume
7 page 143]
These eleven men and five women furtively slipped out of
Makkah. Some of them were mounted whilst the others were
on foot. To their good fortune, when they landed at the port (of
Jeddah), two merchant ships were on the point of setting sail to
Abyssinia. For a fare of just five Dirhmas, they took all of them
on board. When the polytheists of Makkah got wind of their
stealthy departure from Makkah, they despatched their people
to hunt them down. By the time these trackers reached the port,
the ships had already set sail. ['Uyun Al-Athar volume 7 page
1160]
Hafiz 'Asqalâni deali, says that these emigrants boarded
ship from the coast of Jeddah. [Fathul-Bari volume 7 page 180
line 11]
They settled in Abyssinia from Rajab right up to Shawwâl. In
Shawwal they got word of the people of Makkah embracing
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Islam. So they all set off for Makkah. As they drew close to
Makkah, they learnt that the information they received was
only a wild rumour. This threw all of them into an agonising
dilemma. Some of them secretly slipped into Makkah whilst
others entered the city under the protection of someone or the
other.
The second migration to Abyssinia
Now the polytheists started harassing the Muslims even more
than ever. This is why Rasûlullah % permitted a second
migration towards Abyssinia. The following personalities
emigrated to Abyssinia on this occasion:
No:
Men
Women
1
'Uthmân
رضي الله عنه
bin
'Affân
With his wife Ruqayyah
the daughter of ,رضي الله عنها
Rasûlullah
2
J'afar bin Abî
رضي الله عنه
Tâlib
With his wife Asmâ bintu
'Umais رضي الله عنها from
whom 'Abdullah in J'afar
was born in Abyssinia.
3
'Amr bin Sa'îd bin 'Âs
رضي الله عنه
With his wife Fâtimah bint
رضي الله عنها Safwan
358

Sîratul-Mustafa
Life of the Prophet
4
Khalid bin Sa'îd bin 'Âs
brother of 'Amr ,رضي الله عنه
bin Sa'îd.
With his wife Umaynah
- رضي الله عنها bint Khalaf
5
'Abdullân
bin
Jahsh
رضي الله عنه
6
'Ubaidullâh bin Jahsh who
converted to Christianity in
Abyssinia and died as a
Christian.
With his wife Ummu
Habîbah bint Abû Sufyân
. رضي الله عنها
She married
Rasûlullâh
after the
death of her husband
'Ubaidullah bin Jahsh.
7
Qays bin 'Abdullah
With his wife Barakah bint
- رضي الله عنها Yasar
8
Mu‘ayqîb bin Abî Fâtimah
رضي الله عنه Dawsi
9
'Utbah
bin
Ghazwân
رضي الله عنه
10
Zubair bin Al-‘Awwâm
رضي الله عنه
11
Abû Huzaifah bin 'Utbah
رضي الله عنه
12
Aswad
bin
Nawfal
359

Sîratul-Mustafâ
Life of the Prophet
رضي الله عنه
13
Yazîd
رضي الله عنه
bin
Zam'ah
14
'Amr
bin
Umayyah
رضي الله عنه
15
Tulaib
رضي الله عنه
bin
'Umair
16
Mus‘ab
bin
'Umair
رضي الله عنه
17
رضي الله عنه Suwait bin S'ad
18
رضي الله عنه Jaham bin Qays
With his wife Ummu
Harmalah bint ‘Abdul-
رضي الله عنها Aswad
19
'Amr bin Jaham, son of
رضي الله عنه Jaham bin Qays
20
Khuzaimah bin Jaham,
another son of Jaham bin
رضي الله عنه Qays
21
Abur-Rûm
bin 'Umair
,رضي الله عنه
brother
of
Mus'ab bin 'Umair.
360