النص المفهرس

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73
رضي الله عنه Mu az bin Jabal
74
رضي الله عنه 174 Mu az bin bin Harith
75
رضي الله عنه Mu az bin' Amr bin Jamuh
76
رضي الله عنه M aqil bin Munzir
77
رضي الله عنه M an bin 'Adi
78
رضي الله عنه Mu awwiz bin Harith
175
79
رضي الله عنه Munzir bin Amr
Names beginning with Nûn ";"
80
رضي الله عنه Nu man bin Harithah
81
رضي الله عنه Nu man bin Amr
174
Popularly attributed to his mother 'Afrâ. Hence, Mu'az bin 'Afrâ
- رضي الله عنه
175 Also generally attributed to his mother 'Afrâ. Hence, Mu'âwwiz bin
- رضي الله عنه Afra،
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سلّمَ،
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Names beginning with Hâ "A"
82
Hâni bin Nayyâr Abû Burdah
رضي الله عنه
Names beginning with Yâ "s"
83
رضي الله عنه Yazid bin Th alabah
84
رضي الله عنه Yazid bin Khidam
85
رضي الله عنه Yazid bin' Amir
86
رضي الله عنه Yazid bin Munzir
And finally, the two women who participated were:
86
رضي الله عنها Nasibah bint Kab
87
رضي الله عنها Asma bin 'Amr
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We have transcribed the aforementioned names from Ibn
Jawzî's book "Talqîh" page 215. In his compilation of Sîrat,
'Allâm ibn Hisham and in his book 'Uyun Al-Athar Hâfiz Ibn
Sayyidun-Nâs cite round about the same names. There is a
slight difference of about eight to ten names only.
Musnad Ahmad quotes that Hadrat Jabir رضي الله عنه narrates:
"For ten long years Rasûlullah % would go to meet the people
in their houses, in the market places and in their social
functions. He would invite them towards Islâm pleading with
them: "Who will grant succour to me? Who will support me?
Who will assist me in conveying the message of my Lord? For
him I guarantee Jannah." But alas, he would return in vain
without any support or succour.
This continued until such time that Allâh Ta'âlâ sent us from
Yathrib to Rasûlullâh . We placed our trust in him and offered
him succour. Everyone one of us who appeared before him
returned as a Muslim. When Islâm penetrated almost every
home in Madinah, we convened a meeting in which we
deliberated over the plight of Rasûlullah %. We thought, for
how long more are we going to forsake Rasûlullah ¿ in this
bleak condition? For how long more will we observe him
anxiously walking about on the mountains of Makkah?
"Nonetheless, from Madinah, seventy of us came to Makkah
for Hajj that year ...
...
.(up to the end of the Hadîth)." Hâfiz Ibn
Kathîr says that the Sanad of this narration is reliable and it
would conform to the terms of Muslim. [Al-Bidayah Wan-
Nihâyah volume 3 page 159] Hâfiz Haythamî says that this
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Hadîth is narrated by Ahmad and Bazzar and the narrators of
Ahmad are all reliable. [Majma'uz-Zawaid volume 6 page 46]
When this caravan reached Makkah, they furtively sent a
message to Rasûlullah % informing him that they wish to avail
themselves of the honour of paying homage to him. Rasûlullah
promised to meet them during the days of Tashriq (Hajj) in
the same valley in Mina where the other fortunate pilgrims of
Madînah had pledged their allegiance the preceding year.
At the appointed hour, in the company of his uncle Hadrat
'Abbas ucals, Rasûlullah , met them in the valley of
Mina. Although Hadrat 'Abbas رضى الله عنه had not as yet
embraced Islam, he was nonetheless a devoted supporter of
Rasûlullah . The moment he took a seat, Hadrat 'Abbas
addressed the Ansar saying: "Muhammad (*) is an رضي الله عنه
exceptionally esteemed and well-regarded man in his
community. (Although people were antagonistic towards
Rasûlullah 's Dîn but the honour and admiration they
cherished for him was not accorded to anyone else.) We are his
staunch supporters and loyal protectors. He wishes to come
over to you. If you are capable of providing your loyal support
and absolute protection to him and you sincerely believe you
would remain committed to this unto death, well and good
otherwise give me a frank answer now."
The Ansar replied: "Okay, we understand what your concerns
are."
Addressing Rasûlullah , they then said: "O Prophet of Allâh!
Whatever you want from us, we are eager to comply. Whatever
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the demands of you and your Allâh, we are enthusiastic and
you may even take a pledge from us."
Rasûlullah replied: "I am inviting you towards Allâh." He
then presented them with Islam and recited a few portions of
the Holy Quran. He then proclaimed: "For Allâh, I urge you to
worship Him Alone and refrain from ascribing any partner unto
Him and for my friends, I request you to grant us refuge and
offer us your protection just as you would protect your own
wives and children. And that you will obey me in times of bliss
and despair, in comfort and adversity, in prosperity and in
poverty. In every condition you will take heed and abide by my
instructions."
"What will we get in return," asked the Ansar "if we comply?"
Rasûlullah % replied: "Jannat!" (In other words, the eternal
bounties of the hereafter.)
The Ansar replied: "We accept all your conditions. Come,
stretch out your blessed hand, we wish to pledge our
allegiance."
Abul-Haytham bin Tayhan رضى الله عنه anxiously asked: "0)
Prophet of Allâh! I am a bit concerned about something. We
enjoy some relationships with the Jews. Since we have
established a relationship with you, the Jews are bound to sever
these relationships. Let it not be such that when Allâh Ta'âlâ
makes you victorious and provides you with assistance, you
return to Makkah leaving us (floundering) here in Madînah."
Rasûlullah smiled and said: "Never! Your life is my life. You
are mine and I am yours. Your adversaries are my adversaries
and your allies are my allies."
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Upon this, all of them enthusiastically stretched their hands in a
pledge of allegiance. 176
There are conflicting views as to who was the first person to
extend his hand towards Rasûlullah & whilst taking this pledge.
According to a narration of Ibn S'ad, all the contradictory
views fall in place. Sulaymân bin Nujaim says: "When the Aws
and Khazraj tribes (of Madînah) differed over the first person to
extend his hand towards Rasûlullah 's blessed hand whilst
taking this pledge, some of them suggested that Hadrat 'Abbâs
is bound to have accurate knowledge about this since رضي الله عنه
he was present on this occasion. "Why don't you enquire from
him?" they proposed.
Hadrat 'Abbas رضي الله عنه replied: "The first person to pledge
allegiance at the blessed hands of Rasûlullah % was As'ad bin
Zurârah (who was the most fortunate). Thereafter Bara bin
177". رضي الله عنه and then Usaid bin Hudair رضى الله عنه M arur
(In order to lend more support and underpin this pledge),
'Abbâs bin 'Ubâdah, addressing the Khazraj, said: "O people of
Khazraj! Do you realise what you are pledging? Bear in mind
that you are pledging to wage war with the Arabs and the non-
Arabs. If you have even an inkling that in future, when faced
176 Hafiz 'Asqalânî says that this Hadîth was extracted by Ibn Ishaq and
authenticated by Ibn Hibbân. [Fathul-Bârî volume 7 page 173]
177 'Allâmah Zarqânî says: "This is narrated by Bayhaqî with a reliable
Sanad. Also narrated by Tabrânî with an uninterrupted Sanad and extracted
by Ahmad." [Zarqânî volume 1 page 317]
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with devastating catastrophes, you would apprehensively
abandon this, you might as well give up now. By Allâh! Giving
up then out of fearfulness will be a source of indignity in this
world as well as the next. If, however, you are prepared to
suffer the adversities of the future and if you are willing to
sacrifice your wealth and lives and you are eager to remain
staunch upon this pledge, then, by Allâh, this will be a source
of your success and fortune in this world as well as the next."
In one voice they all agreed: "Yes, we are pledging our
allegiance upon this. We are not reluctant to sacrifice our
wealth and lives for Rasûlullah . Even when faced with
danger, by Allâh, we will never violate this pledge." [Sîrat Ibn
Hishâm volume 1 page 156]
Assigning Nugabâ (Leaders)
When all of them had given their pledge, Rasûlullah % said:
"Mûsâ Lulla de had chosen twelve Nugaba (leaders) from the
Jews. In a similar vein, as per the counsel of Jibrail عليه السلام, I
also choose twelve leaders from amongst you."
He then addressed these leaders saying: "You twelve are
representatives of your people just as the Hawâriyyîn were the
178". عليه السلام representatives of ،isa
178 Ibn S'ad volume 1 page 150.
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Names of the Nuqabâ
The twelve whom Rasulullah # had elected as the Nugaba
(leaders) over the Ansâr are as follows:
رضي الله عنه As ad bin Zurarah .1
رضي الله عنه Abdullah bin Rawahah' .2
رضي الله عنه 1'S'ad bin Rab .3
رضي الله عنه Rafi bin Malik .4
رضي الله عنه Abu Jabir 'Abdullah bin Amr .5
رضي الله عنه Bara bin Ma rur .6
رضي الله عنه S'ad bin 'Ubadah .7
رضي الله عنه Munzir bin 'Amr .8
رضي الله عنه Ubadh bin Samit، .9
رضي الله عنه Usaid bin Hudair .10
رضي الله عنه S ad bin Khaythamah . 11
رضي الله عنه Rifa ah bin 'Abdul-Munzir .12
Some scholars have cited the name of Abul-Haytham bin
Tahyhan رضى الله عنه instead of Rifa'ah bin 'Abdul-Munzir
says: "A Shaikh from the رحمة الله عليه Imam Malik . رضي الله عنه
Ansâr informed me that when Rasûlullah % was selecting the
Nugabâ (leaders), Jibraîl gestured to him to elect so and as
leaders." [Zarqânî volume page 317]
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Zuhrî says that Rasûlullah % addressed the Ansar saying: "I
want to appoint twelve leaders from amongst you. None of you
should be offended if he is not chosen as a Nagib because I am
obliged to do as I am instructed." Jibrail Alla de who was
seated next to Rasûlullah % would gesture to the proposed
Nagîb and Rasûlullah ¿ would in turn go on appointing them.
[Rawdul-Anf volume 1 page 277]
The next morning when news of this pledge started making its
rounds in Makkah, the Quraysh came to the Ansar to verify this
news. Since there were some polytheists and idolaters in this
caravan as well and they were unaware of this pledge, they
utterly rejected this as a rumour saying that if this had some
substance of truth in it, they would have known something. [Ibn
Hishâm volume 1 page 157]
After some time, this caravan - comprising of Muslims and
non-Muslims alike - left for Madînah. Only once they had
departed, the Quraysh learnt that the information they received
about this pledge is authentic. They swiftly despatched some
people to give chase but the caravan had already covered some
distance and they were unable to catch up. They only managed
to seize S'ad bin 'Ubâdah Licalus, who was left behind the
caravan. They collared him and subjected him to a severe
thrashing. Jubair bin Mut im رضي الله عنه managed to release him
from their clutches. [Ibn Hishâm volume 1 page 157]
Bay'at - the pledge, what is it?
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Bay 'at is an Arabic word derived from Bay'a, which means to
sell. In technical terms, it refers to enthusiastically selling one's
life and wealth at the hands of Allâh in exchange of Jannah.
So when this pledge was underway, 'Abdullah bin Rawahah
enquired: "O Prophet of Allâh! You are at liberty to take
whatever assurances you want from us but tell me, what will
we attain in exchange of this?" Rasûlullah # replied: "Jannah."
‘Abdullah bin Rawahah remarked: "This is a rather profitable
transaction. We will neither dissolve this transaction nor will
we solicit its termination."
Upon this, Allâh Ta'âlâ revealed the following verses:
"Verily Allâh has purchased from the believers their lives and
wealth in exchange for Jannah. They wage battle in the path of
Allâh in which they sometimes kill and sometimes get killed.
This is the true promise of Allah in the Tawrah, Injîl and the
Qurân. And who is more conforming to his promises than
Allâh? So rejoice in this transaction you have concluded. That
is the supreme success." [Tawbah verse 111]179
In Jannah, a unique market will be erected. Those who have
sold their wealth and lives to Allah and they have surrendered
their lives and properties to Him will be at liberty to choose
whatever they desire from this market because they have
already made advance payment (with their lives and wealth).
179 Narrated by Hâkim in Iklîl on the authority of K'ab bin Mâlik. Also
narrated by Ahmad on the authority of Jabir رضى الله عنه .See Fathul-Bari
volume 6 page 2 under Kitâbul-Jihâd.
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How well an Arab poet describes this when he says:
"Hasten to the market wherein the devotees would meet, that
market would be reserved for some people. (They will be told)
'Take whatever you desire from therein.' Verily the traders had
made exceedingly profitable transactions in futures trading."
[Hâwi Al-Arwâh]
Important Note
Muhammad bin Ishaq says: "Whilst taking the oath of
allegiance, Rasûlullah ¿ would clasp the hands of men only.
He did not shake the hands of women. He would accept a
verbal pledge from them and inform them that their pledge of
allegiance is complete and they may return." [Ibn Hishâm
volume 1 page 163]
Hadrat 'Ayeshah رضي الله عنها says: "Rasulullah
would
examine the womenfolk who emigrated to him on the basis of
the verse "O Prophet! When the believing women come to you
to pledge that they will not associate anything with Allâh, they
will not steal, they will not commit adultery.
-up to the end
of the verse". So the lady who agreed to concede to the
demands of this pledge, Rasûlullah # would tell her: "I have
accepted your verbal pledge." By Allâh! He by no means
touched a woman's hands whilst taking Bay'at from her. His
Bay 'at with them was only verbal. He would merely tell them
'I have accepted your pledge' (without any physical contact as
in the case of men.)" [Bukharî volume 2 page 726]
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It is narrated in Musnade Ahmad and in M'ujame-Tabrânî that
Asma bint Yazid رضى الله عنها says that Rasulullah said: "I do
not shake the hands of women but I merely secure their pledge
of allegiance to obey Allâh."
This narration is also cited in Tabqât Ibn S'ad, Musnade-
Ahmad and Tirmizî on the authority of 'Abdullah bin Zuabir
uculus. Imâm Tirmizî declares this Hadîth as Hasan and
Sahîh.
So Islâm is far removed from the prevailing custom of some
(dubious) 'spiritual leaders' of today who act in stark
contravention of this. People should not be misled by such
deception. [Kanzul-'Ummal volume 1 page 26]
This caravan of the Ansar left Makkah and eventually reached
Madînah where they openly proclaimed their conversion to
Islâm. Most of the tribes of Madinah had already embraced
Islâm although there were a few pockets of obstinate elders
who were fiercely clinging onto their ancient ways of idolatry.
One of them was 'Amr bin Jamuh, the leader of the Banû
Salmah tribe and whose son Mu'az bin 'Amr bin Jamûh had
just returned from Makkah after pledging his allegiance at the
blessed hands of Rasûlullah . 'Amr bin Jamuh had crafted a
wooden idol for himself to which he accorded great respect and
he held in high esteem. One night, his own son, Mu'âz bin
'Amr, Mu'az bin Jabal and a few youngsters of the Banû
Salmah tribe whisked away this idol and dumped it upside-
down into a large cesspit. In the morning, 'Amr bin Jamûh
discovers that his own handcrafted god has disappeared. He
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started muttering: "Alas! I wonder who took my god away." He
promptly went around the area in search of this idol and found
it lying upside down in a huge cesspit. He retrieved from the
pit, washed it thoroughly and applied some perfume to it. On
the second night, these youngsters once again hauled the idol
away and dumped it into another large pit. The next morning,
'Amr bin Jamuh went out in search for it again. He recovered it
from the pit, bathed it and applied fragrance to it.
When this happened ceaselessly over a period of few days,
'Amr bin Jamûh placed a sword over the idol's neck saying:
"By Allâh! I wonder who is doing this to you. If you have any
good in you, here, take this sword and protect yourself."
That night, these youngsters removed the swords from its neck.
They got hold of a dead dog and tied it to this idol. They then
suspended both of them over a well. The next morning, 'Amr
bin Jamûh learns that his idol has disappeared once again. He
went out in search of it and found his idol attached to a dead
dog hanging over a well. The moment he laid eyes on this
spectacle, his eyes opened and addressing the idol, he yelled:
"By Allâh! If you were truly a god, you would not have been
subject to such utter humiliation!"
He then embraced Islâm and expressed his gratitude to Allâh
for releasing him from this deviation and for rendering him
spiritually sighted after an age of spiritual blindness all through
His fathomless mercy.
He then recited the following couplets:
"By Allâh! If you were really a god, you wouldn't have been
dangling with a dog over a well.
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Shame on you! Uff upon your divinity. Today we have
discovered how foolish and naïve we were.
All praise is due to the being Who is bounteous, the benefactor,
the sustainer and the judge on the day of judgement.
He is the one who rescued me before I could be consigned to
the darkness of the grave.
Through the medium of Ahmad (Muhammad Rasûlullah ) the
well-guided and trustworthy messenger." [Al-Bidâyah Wan-
Nihâyah volume 3 page 165, Ibn Hishâm volume 1 page 158]
He then recited the few more couplets:
"I repent unto Allâh for my past sins and I seek His refuge from
the fire of Hell.
And I express my profound gratitude before Him for all His
bounties, the Lord of the Haram (K'abah) and its curtains.
Glory be to Him as numerous times as the number of sinners
and the drops of rain.
He guided me whilst I was in darkness and I was an ally of
Manât (idol) and such similar stones.
And in my advanced age, He rescued me from this disgrace (of
idolatry).
I was almost destroyed by this darkness but embracing Îmân
delivered me from this.
So I will continue expressing my praise and gratitude before
you as long as I have the last breath in me.
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The purpose of saying this (poetry) is to gain proximity towards
Allâh." [Dalâilu Abî Nu'aim volume 2 page 110]
Note: It is the established Sunnah of Allâh Ta'âlâ that when the
apostasy of the rejecters of the Ambiya goes overboard and
when the disciples and followers of the Ambiya have reached
their thresholds of physical agony and the Ambiya themselves
have just about lost hope over these disbelievers reformation,
then the divine assistance of Allâh Ta'ala descends upon them.
As Allâh Ta'âlâ says:
"Or are you under the impression that you would enter paradise
without your suffering such (trials) of those before you? They
were afflicted with acute poverty and adversity and they were
so jarred that even the messenger and those who believed along
with him said: 'when will the help of Allâh (come)?' Bear in
mind! The help of Allâh is close." [Sûrah Baqarah verse 214]
And Allâh Ta'âlâ says:
"And until when the messengers gave up hope and they thought
that they were rejected (by their people), Our help came to
them .... " [Sûrah Yusuf verse 110]
Similarly, when Rasûlullah % and his Sahabah reached the end
of their tethers in their agony and misery and the journey to
Tâif brought about a degree of despondency over their
(disbelievers) reformation, then the Muslims became befitting
of the verse "Our help came to them" and subsequently the
divine assistance of Allâh Ta'âlâ reached them in the form of
the Ansar who were sent by Allâh Ta'ala from Madinah to
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assist and support this Dîn. They came to Makkah and pledged
their assistance and support at the blessed hands of Rasûlullah
and returned to Madinah Munawwarah. Allâh Ta'âlâ was
pleased with them and they were pleased with Allâh Ta'âlâ.
Migration to Madînah Munawwarah
Just as the inception of prohethood was launched with pious
dreams, similarly, the origins of Hijrah (migration) were
initiated in the form of pious dreams. At the beginning,
Rasûlullah ¿ was shown dreams about the location of his
migration but not the name of the place. He was merely shown
that his place of migration is a place abounding in date palms.
This is why he was under the impression that the place is
perhaps Yamâmah or Hajar. Whilst he was reflecting over this,
divine revelation singled out Madinah Munawwarah as the
place of migration. On the basis of this divine directive,
Rasûlullah % commanded his Sahabah calò, to emigrate
to Madînah Munawwarah. [Zarqânî volume 1 page 318]
According to another Hadîth, Allâh Ta'âlâ revealed to
Rasûlullah that whichever city you are drawn to from
Madînah, Bahrain or Qinasriyyîn, that city will be regarded as
your Dârul-Hijrah (place of migration). [Tirmizî and Bayhaqi
on the authority of Jarir رضي الله عنه .See Al-Bidayah Wan-
Nihâyah volume 3 page 168]
Note: Just as a number of various homes are offered to an
honoured guest to choose whichever one he wishes, similarly,
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as a mark of honour, Rasûlullah # was offered a number of
locations for Hijrah. Madînah was ultimately chosen as his
place of Hijrah.
Muhammad bin Ishaq says that after the termination of
Bay 'atul-Aqabah, Rasûlullâh
commanded the Sahabah
to emigrate to Madinah Munawwarah. The moment رضي الله عنهم
they were made aware of this divine commandment, frantic but
secretive preparation got underway. The first person to brace
himself for this Hijrah was Rasûlullah 's milk-brother Abû
Salmah 'Abdul-Asad Makhzumî dicale, with his wife and
son. However, even Hijrah was not a stroll in the park.
Whoever intended to emigrate would meet fierce resistance
from the Quraysh. They would leave no stone unturned in
preventing the people from Hijrah because, after all, who
would they employ as their targets of tyranny?
Nonetheless, Abû Salmah, with his wife and child, got ready to
depart for Madînah. His carriage was put over his camel and his
wife and child were already mounted on the camel. He was
about departing when people heard about his emigration. His
wife Ummu Salmah's family, rushed up to him and said: "You
can do whatever you want with your life but you are not at
liberty to take our daughter away." Saying this, they grasped
her hand and hauled her away. From the other side, Abû
Salmah's relatives came up to him saying: "This child belongs
to our family and nobody has the right to take him away." They
then snatched the child from her lap and made off with him.
The father, mother and child all were pitilessly drawn apart in
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this manner. Abu Salmah رضي الله عنه ultimately set out all alone
for Madînah Munawwarah.
Ummu Salmah رضي الله عنها relates: "(following this incident) I
would go to Abtah every morning and cry my heart out there. A
whole year passed like this before one of my paternal cousins
took pity upon me and rebuked my people of Banul-Mughîrah
saying: "Don't you have any pity for this miserable woman?"
Upon this, Banul-Mughîrah relented and allowed me to migrate
to Madinah. The people of Banul-Asad also returned my son to
me. I took the child on my lap, mounted the camel and set out
for Madînah all alone.
When I landed at Tan'îm (just on the outskirts of Makkah), I
was met by 'Uthman bin Talhah رضى الله عنه -who asked me
where I was off to. I replied: "I am on my way to Madinah to
meet my husband." He asked: "Is there anybody accompanying
you?" I replied: "No, nobody but Allâh and this infant son of
mine."
On hearing this, Uthman رضى الله عنه was on the verge of
weeping. He took hold of the reins of the camel and started
walking ahead of us. Whenever we halted, he would make the
camel sit and move away. When I would dismount, he would
take the camel a distance away, tie it to a tree and lie down
180 ،Uthman bin Talhah رضى الله عنه embraced Islam on the occasion of the
armistice of Hudaybiyyah. Together with Khalid bin Walid he emigrated to
Madînah Munawwarah. He was martyred during the Caliphate of Hadrat
،Umar رضي الله عنه.[Rawdul-Anf volume 1 page 284]
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under its shade. And when we had to continue on our journey,
he would bring the camel and move aside saying: "Go on,
mount the camel." When I was mounted, he would take its
reins and walk ahead. Whenever we broke our journey, he
would maintain this attitude of modesty until we reached
Madînah. As we caught sight of the buildings of Qubâ from a
distance, he said: "Your husband resides in this village. Enter
this village with the Barakah (blessings) of Allâh Ta'âlâ."
Delivering me to my husband, he returned to Makkah. By
Allâh! I haven't come across another man more noble and
gracious than 'Uthman bin Talhah رضى الله عنه ." [Al-Bidayah
Wan-Nihâyah volume 3 page 169]
Thereafter 'Âmir bin Rabî'ah migrated with his wife Laylâ bint
Khaythamah. Then Abû Ahmad bin Jahsh with his brother
'Abdullah bin Jahsh with both their families set out for
Madînah after locking their homes.
'Utbah and Abû Jahal were both sullenly viewing this spectacle
where one by one people are departing Makkah. The houses of
Makkah were all falling eerily vacant. Almost on the verge of
tears, 'Utbah took a deep breath and wailed:
"Every house, no matter how long it remains safe and homely,
one day it is bound to turn into a house of bereavement and
sorrow."
He then exclaimed: "This is all because of our nephew. He is
responsible for casing such a turbulent division within our
society."
Thereafter the following personalities migrated: 'Ukkâshah bin
Mihsan, 'Uqbah bin Wahab, Shuj'â bin Wahab, Arbad bin
519

Sîratul-Mustafa
Life of the Prophet
Jamîrah, Munqiz bin Nabâtah, Sa'îd bin Ruqaish, Muhriz bin
Nadlah, Yazîd bin Ruqaish, Qays bin Jâbir, 'Amr bin Mihsan,
Safwan bin 'Amr, Thaqîf bin 'Amr, Rabî'ah bin Aktham,
Zubair bin 'Ubaid, Tamâm bin 'Ubaidah, Sanjarah bin
'Ubaidah and Muhammad bin Jahsh رضي الله عنهم .Amongst the
ladies who migrated in this wave were: Zainab bint Jahsh,
Ummu Habîbah bint Jahsh, Juzâmah bint Jundul, Ummu Qays
bint Mihsan, Ummu Habîb bint Thumâmah, Âminah bint
رضي الله عنهن Ruqaysh, Sanjarah bint Tamim, Hamnah bint Jahsh
They were followed by Hadrat Umar رضي الله عنه and 'Ayash
bin Abi Rabifah رضي الله عنه in the company of twenty other
mounted emigrants.
Hisham bin 'As رضي الله عنه was also supposed to migrate with
Hadrat Umar رضي الله عنه but his people intensely protested
against his departure and they prevented him departing.
When Hadrat Umar رضي الله عنه and 'Ayash bin Abi Rabi'ah
landed in Madinah, Abu Jahal bin Hisham and his رضي الله عنه
brother Harith bin Hishâm (Abû Jahal's brother who later
embraced Islâm) travelled to Madînah. They located 'Ayâsh
and said to him: "Your mother has vowed that as long as she
does not lay eyes on you she will not comb her hair nor will she
take shade from sunshine." This touching vow hurled him onto
the brink of tears and he promptly agreed to return to Makkah
with them. The barely set out when Abû Jahal tied his hands up
behind his back. He brought him to Makkah and locked him for
a long period of time. During this incarceration, he subjected
him to all forms of physical anguish.
520