Friday

Yazid ibn Muawiyah ibn Abu Sufyan رضي الله عنه

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Yazid`s full name is Yazid ibn Muawiyah ibn Abu Sufyan (Muawiyah wa Abi Sufyan رضي الله عنه). His father was Muawiyah رضي الله عنه, and his mother was Maysoon. His father, Muawiyahرضي الله عنه, , and his grandfather, Abu Sufyan رضي الله عنه, were blessed with the companionship of Rasulullah.

Yazid was born in Shawwal 25 or 26 or 27 (AH) during the reign of the third rightly-guided Caliph Uthman ibn Affan رضي الله عنه and passed away when he was approximately 40 years of age on Thursday, 14th Rabi al-Awwal 64 (AH). He is buried in Damascus and his funeral prayer was led by his son, also named, Muawaiyah.

Yazid رضي الله عنه was appointed by his father Muawiyah رضي الله عنه, to be a Caliph after his demise and thus Yazid رضي الله عنه ruled after his father`s demise from Rajab 60 (AH) till his death. He is reported to have had great leadership skills and knowledge.  He was honored in the year 49 or 50 AH to perform Hajj after being in the first army to wage a war to conquer the city of Qustuntiniyyah (Constantinople, present-day Istanbul) regarding whom Rasulullah and gave glad tidings.

He met and lived amongst the Sahaba and narrated Prophetic traditions too. He is described as handsome, long-haired, and tall. He had fifteen sons and five daughters from different wives.

[NB: The brief life, events revolving around him, and incidents about him can be read in Al-Bidayah wa an-Nihayah, 4: 625-636, Dar al-Ma`rifah, Beirut]

There are many conflicting narrations regarding Yazid ibn Mu’awiyah. Some narrations describe him as being addicted to dancing, wine, and music. (Al-Bidayah wa ‘l-Nihayah11:659) He was also accused of legalizing adultery. Some regard him as responsible for the martyrdom of Husayn (Allah be pleased with him). Based on these narrations, some ‘ulama regarded it permissible to curse him and even passed the verdict of kufr (disbelief) on him.

There are, however, other narrations that describe him as a pious and learned leader. He is also praised for his night prayers. He was very disheartened at the martyrdom of Husayn (Allah be pleased with him) and he also cursed the killer. Based on these narrations, there are ‘ulama who hold him in great esteem.

A third group of ‘ulama prefer silence and hand over their matter to Allah.  This is the view of the vast majority of ‘ulama including the (majority of the) ‘ulama of Deoband. (Aap Ke Masa’il Aur Unka Hal 1:171)

Ibn al-Salah (Allah have mercy on him) mentions: “The people have divided in three groups with regards to Yazid. One group loves him and (accepts him) as a leader. Another group criticizes and curses him. (The third) the group is moderate towards him. They do not (accept him) as a leader, nor do they curse him. They treat him (as they treat) all other kings and leaders (besides the Khulafa al-Rashidin and their likes). This group is on the correct part.” (Aap Ke Masa’il Aur Unka Hal 1:172 with reference to Ma’arif al-Sunan 6:8)

The reason for this stance is that many reports condemning Yazid are weak, especially in view of the fact that many senior Sahabah (Allah be pleased with them) took allegiance to Yazid. Yazid’s love for the family of Husayn (Allah be pleased with him) is also recorded in many narrations. Consider the following:

‘Abdullah bin ‘Umar (Allah be pleased with him) and groups from the household of Allah’s Messenger (Allah bless him and grant him peace) did not break their allegiance nor pledge to anyone else after pledging to Yazid, as Imam Ahmad narrates (with a chain) to Nafi’ who said : “When the people retreated from Yazid bin Mu’awiyah, Ibn ‘Umar (Allah be pleased with him) gathered his children and family and called out; ‘Verily we have pledged allegiance to this man on the pledge of Allah and His Messenger, and verily I have heard Allah’s messenger say: “On the day of Qiyamah, a flag will be erected for a person who deceives. It will be said: ‘This is the deception of a certain person. 

And verily the greatest deception besides associating partners to Allah is that a person pledges to another on the pledge of Allah and his messenger, and then breaks his pledge.’” None of you should retreat from Yazid in this matter nor should you exceed any bounds. That will then be a decisive criterion between me and him.” Imam Muslim and Tirmidhi also narrated this on the authority of Sakhr bin Juwayriyyah (R.A) and Imam Tirmidhi has graded it as hasan and sahih. Abu ‘l-Hasan ‘Ali bin Muhammad bin ‘Abdullah bin Abi Sayf al-Mada’iny narrates (this incident) from Sakhr bin Juwayriyyah from Nafi’ from Ibn ‘Umar. (Al-Bidayah wa ‘l-Nihayah 11:652)

‘Ali bin Husayn (Allah have mercy on him) mentions: “We entered Damascus on our return from Kufa. Many people had gathered at the door of Yazid. I was taken to him and (found him) seated on a bed. By his side there were people from Sham, and Hijaz who were all silent. I was at the head of my family (therefore) I saluted (first). Yazid asked: “Who of you is ‘Ali bin Husayn?” I responded to him. He commanded that I be brought closer to him so much until my chest was just above his bed. Thereafter he said: “Know well, if your father came to me so that I could join ties with him and fulfil his rights (I would have gladly done so) but Ibn Ziyad, may Allah’s curse be on him, was too fast.” 

I responded: “Oh Amir al-Mu’minin, we are overtaken with dissension.” Yazid replied: “May Allah remove this dissension.”  I submitted: “Our wealth has been snatched. Make a note that it should be returned to us.” He immediately recorded it down. Thereafter Yazid said: “Stay by me so that I can fulfil your needs and show kindness to you.” I answered that Madinah is much more beloved to me. Yazid retorted: “Being close to me is better for you.” I submitted: “My family is scattered. We would gather them so that they can be thankful to Allah for this bounty.” Thereafter, he equipped and provided for us more than was taken from us to such an extend that he also gave clothes and (other) equipment and sent with us messengers to Madinah. He also allowed that we stop wherever we desire.” (Mukhtasar Tarikh Dimashq 1:3754)

‘Allamah al-Baladhuri narrates that Muhammad bin ‘Ali bin Abi Talib – famously known as Ibn al-Hanafiyyah – once came to bid farewell to Yazid when departing from Damascus after spending some time with him. Yazid said to him (and he always honoured him): “Oh Ab ‘l-Qasim, if you had seen any bad quality in me (inform me so that) I can reform. And I can practice on the advice you give me.” Ibn al-Hanafiyyah responded: “By the oath of Allah, if I saw any evil in you it would be incumbent on me to prohibit you and inform you of the truth for the pleasure of Allah because Allah has made it binding on the people of knowledge to speak  the truth and not conceal it. However, I never saw any evil in you”. (Ansab al-Ashraf 5:17)   

In the above narrations, the brother of Husayn (Allah be pleased with him), Ibn al-Hanafiyyah (Allah have mercy on him), testifies that he never saw Yazid perpetrating any evil. In another narration he denies that Yazid ever drank wine, omitted prayers or exceeded the laws of the Qur’an. Ibn al-Hanafiyyah also talks of Yazid’s perpetuity on salah, his love for good, his thirst for knowledge and attachment to the Sunnah.

Hafiz Ibn Kathir (Allah have mercy on him) has related in Al-Bidayah wa ‘l-Nihayah (11:653) that Muhammad bin Muti’i and his companions came to Muhammad bin ‘Ali bin Abi Talib, known as Ibn al-Hanafiyyah and desired that  he removes Yazid (from the post of a leader). Ibn al-Hanafiyyah blatantly refused. Ibn Muti’i remarked: “Verily Yazid consumes wine, omits prayers and trespasses the laws of the Qur’an.” Ibn al-Hanafiyyah responded: “I never found him to be how you mention. Instead I stayed by him and found him punctual on prayers, pursuing good, asking matters of din and steadfast on the Sunnah.” To this they said: “He did this only to impress you” Ibn al-Hanafiyyah answered: “What was there for him to fear or have hope in me that he had to show so much humility? Should I inform you of the reality of your accusation that he used to drink wine? If I inform you, you (would realize) you are his partners. 

If I don’t inform you it would not be permissible for you to bear testimony on what you don’t know.” They said: “This news (of Yazid’s evil) is true, even though we did not see him personally (carry out any of those evils).” Ibn al-Hanafiyyah responded: “Allah does not accept that from those bearing testimony.” Then he recited the verse ‘…except those who bear testimony to the truth knowingly.’ And said: “Therefore I have nothing to do with what you say.” Thereupon Ibn Muti’i and his companions remarked: “Perhaps you dislike someone besides yourself to be the leader. We would make you our leader.” Ibn al-Hanafiyyah replied: “I do not regard it permissible for me to fight for what you want from me- not as a leader nor as a follower.” “But you fought with your father” They interjected. “Bring me the likes of my father so I can fight for what he fought.” 

Responded Ibn al-Hanafiyyah. “So command your sons Abu ‘l-Qasim and Qasim to fight with us.” They instructed. Ibn al-Hanafiyyah responded: “If I were to command them I should fight myself.” They said: “At least support us so that people can be encouraged to fight.” Ibn al-Hanafiyyah shouted: “Glory be to Allah! Should I command people with something I won’t do and I am not even pleased with? In that case, I won’t be faithful to Allah with regard to His servants.” “In that case, we’ll force you.” They threatened. Ibn al-Hanafiyyah retorted “In that case, I’ll command people to fear Allah and not please the creation at the cost of the anger of the Creator.” And then he left for Makkah.

These narrations show the love and respect Yazid had for the Ahl al-Bayt. The family of Husayn (Allah be pleased with him) are the ones that exonerated Yazid from the evil that were attributed to him.

Yazid was also outstanding in his knowledge. Ibn ‘Abbas (Allah be pleased with him) praised him for this.

Mada’ini relates that Ibn ‘Abbas (Allah be pleased with him) came to Mu’awiyah (Allah be pleased with him) after the demise of Hasan bin ‘Ali (Allah be pleased with him). Thereafter Yazid entered and sat next to Ibn ‘Abbas (Allah be pleased with him) to console him. When Yazid got up, Ibn ‘Abbas remarked: “When the Banu Harb departs, the ‘ulama of the people depart.” (Ibn Kathir 11:642)

Layth used to give him the title of Amir al-Mu’minin

Abu Bakr ibn al-Arabi (Allah have mercy on him) says: “If it is objected that Yazid was addicted to wine, we’ll say: This is not accepted unless you bring two witnesses, so who would bear witness for you? In contrast, liable people bore testimony to Yazids good reputation.”

Yahya bin Bukayr relates that Layth used to say: “Amir al-Mu’minin Yazid passed away on such a date…” So he called Yazid ‘Amir al-Mumineen’ years after their rule and dominance. Had Yazid not deserved this title according to Layth, he would merely say ‘Yazid died’.”(Al-‘Awasim min alQawasim 153)

It is also not authentically proven that Yazid had any thing to do with the martyrdom of Husayn (Allah be pleased with him).

Ibn al-Salah says: “It is not authentic according to us that (Yazid) commanded that Husayn (Allah be pleased with him) be martyred.” (al-Khulasah fi bayan rayi Shaykh al-Islam Ibn Taymiyyah fi ‘l-Rafidha 1:151)

The last words uttered by Yazid were;

اللهم لا تؤاخذني بما لم احبه، ولم ارده، واحكم بيني و بين عبدالله بن زياد

“Oh Allah do not take me to task for what I don’t like, and I didn’t intend (i.e. the martyrdom of Husayn (Allah be pleased with him)), and judge between me and ‘Abdullah bin Ziyad.”

Thereafter he said;

أمنت بالله العظيم

“I belief in Allah, the Glorious”

And with this he passed away. (Al-Bidayah wa ‘l-Nihayah 11:659) This proves his death with iman.

In view of the above mentioned narrations, the ‘ulama of Deoband have adopted a cautious view and refrained from condemning Yazid. The general principle of Shari’ah is to hold a good opinion about a fellow Muslim brother and also to invoke Allah’s mercy for Muslims in general.

 

Mufti Rashid Ahmed Saheb (may Allah have mercy on him), in Ahsan al-Fatwa [6: 215], states:

حاصل یہ کہ یزید سے متعلق حسن ظن کے درجہ میں مطاعن سے کف لسان اور توقف ہی اسلم واحسن ہے

Paraphrase: In conclusion, to remain silent in regards to Yazid is the most suitable and best approach[5].

 

And Allah Ta’āla Knows Best

Hanif Yusuf Patel

Student Darul Iftaa
UK

Checked and Approved by,
Mufti Ebrahim Desai.

www.daruliftaa.net


[1] [Al-Bidayah wa an-Nihayah, 4: 625, Dar al-Ma`rifah, Beirut] [Tahzib at-Tahzib, 11: 360, al-Faruq al-Hadithiyyah, Cairo;  Lisan al-Mizan]

[2] روى المدائني أن ابن عباس وفد إلى معاوية بعد وفاة الحسن بن علي ، فدخل يزيد على ابن عباس وجلس منه مجلس المعزي ، فلما نهض يزيد من عنده قال ابن عباس : إذا ذهب بنو حرب ذهب علماء الناس

[3] Al-Bidayah wa an-Nihayah, 4: 625-636, Dar al-Ma`rifah, Beirut

[4] [Al-Bidayah wa an-Nihayah, 4: 630, Dar al-Ma`rifah, Beirut]

[5] [Ahsan al-Fatawa, 6: 215, H. M. Saeed Company]



What is our stand as a Muslim with regards to the behavior and acts of Yazid Ibn Muawiyyah ra.

However, in relation to the righteousness and innocence of Yazid bin Muawiyah (Radhi Allahu a Muawiyah), Imam Ibn Kathir (may Allah have mercy on him) states:

وقد أورد ابن عساكر أحاديث في ذم يزيد بن معاوية كلها موضوعة لا يصح شيئ منها وأجود ما ورد ما ذكرناه على ضعف أسانيده وانقطاع بعضه والله أعلم

Paraphrase: The entire collection of reports condemning Yazid bin Muawiyah (Radhi Allahu an Muawiyah) are weak or fabricated[4].

Al-Dhahabi said: he was the commander of that army during the campaign against Constantinople, among which were people such as Abu Ayyoob al-Ansaari. Yazeed was appointed by his father as his heir, so he took power after his father died in Rajab 60 AH at the age of thirty-three, but his reign lasted for less than four years.

Yazid is one of those whom we neither curse nor love. There are others like him among the khalifas of the two states (Umawi/Umayyad and ‘Abbaasi/Abbasid) and the governors of various regions, indeed there were some among them who were worse than him. But the issue in the case of Yazeed is that he was came to power forty-nine years after the death of the Prophet SAWS (peace and blessings of Allaah be upon him); it was still close to the time of the Prophet and some of the Sahaabah were still alive such as Ibn ‘Umar who was more entitled to the position than him or his father or his grandfather.

His reign began with the killing of the martyr al-Husayn and it ended with the battle of al-Harrah, so the people hated him and he was not blessed with a long life. There were many revolts against him after al-Husayn, such as the people of Madeenah who revolted for the sake of Allaah, and Ibn al-Zubayr.

(Siyar A’laam al-Nubalaa’, part 4, p. 38)

Shaykh al-Islam described people’s attitudes towards Yazeed ibn Mu’aawiyah, and said:

The people differed concerning Yazeed ibn Mu’aawiyah ibn Abi Sufyaan, splitting into three groups, two extreme and one moderate.

One of the two extremes said that he was a kaafir and a munaafiq, that he strove to kill the grandson of the Prophet SAWS (peace and blessings of Allaah be upon him) to spite the Messenger of Allaah and to take revenge on him, and to avenge his grandfather ‘Utbah, his grandfather’s brother Shaybah and his maternal uncle al-Waleed ibn ‘Utbah and others who were killed by the companions of the Prophet SAWS (peace and blessings of Allaah be upon him), by ‘Ali ibn Abi Taalib and others on the day of Badr and in other battles – and things of that nature. To have such a view is easy for the Raafidis who regard Abu Bakr, ‘Umar and ‘Uthmaan as kaafirs, so it is much easier for them to regard Yazeed as a kaafir.

The second extreme group think that he was a righteous man and a just leader, that he was one of the Sahaabah who were born during the time of the Prophet and were carried and blessed by him. Some of them give him a higher status than Abu Bakr and ‘Umar, and some of them regard him as a prophet. Both views are obviously false to one who has the least common sense and who has any knowledge of the lives and times of the earliest Muslims. This view is not attributable to any of the scholars who are known for following the Sunnah or to any intelligent person who has reason and experience.

The third view is that he was one of the kings of the Muslims, who did good deeds and bad deeds. He was not born until the caliphate of ‘Uthmaan. He was not a kaafir but it was because of him that the killing of al-Husayn happened, and he did what he did to the people of al-Harrah. He was not a Sahaabi, nor was he one of the righteous friends of Allaah. This is the view of most of the people of reason and knowledge and of Ahl al-Sunnah wa’l-Jamaa’ah.

Then they divided into three groups, one which cursed him, one which loved him and one which neither cursed him nor loved him. This is what was reported by Imaam Ahmad, and this is the view of the fair-minded among his companions and others among the Muslims. Saalih ibn Ahmad said: I said to my father, that some people say that they love Yazeed. He said, O my son, does anyone love Yazid who believes in Allaah and the Last Day? I said, O my father, why do you not curse him? He said, O my son, when did you ever see your father curse anybody?

Abu Muhammad al-Maqdisi said, when he was asked about Yazeed: according to what I have heard he is neither to be cursed nor to be loved. He said, I also heard that our grandfather Abu ‘Abd-Allaah ibn Taymiyah was asked about Yazeed and he said: we do not deny his good qualities or exaggerate about them. This is the fairest opinion. 

Majmoo’ Fataawa Shaykh al-Islam, part 4, p. 481-484

And Allah Ta’āla Knows Best

Hanif Yusuf Patel

Student Darul Iftaa
UK

Checked and Approved by,
Mufti Ebrahim Desai.

www.daruliftaa.net


[1] [Al-Bidayah wa an-Nihayah, 4: 625, Dar al-Ma`rifah, Beirut] [Tahzib at-Tahzib, 11: 360, al-Faruq al-Hadithiyyah, Cairo;  Lisan al-Mizan]

[2] روى المدائني أن ابن عباس وفد إلى معاوية بعد وفاة الحسن بن علي ، فدخل يزيد على ابن عباس وجلس منه مجلس المعزي ، فلما نهض يزيد من عنده قال ابن عباس : إذا ذهب بنو حرب ذهب علماء الناس

[3] Al-Bidayah wa an-Nihayah, 4: 625-636, Dar al-Ma`rifah, Beirut

[4] [Al-Bidayah wa an-Nihayah, 4: 630, Dar al-Ma`rifah, Beirut]

[5] [Ahsan al-Fatawa, 6: 215, H. M. Saeed Company]


Ummu Juwairiyah binti al-Harith رضي الله عنه


Her name is Juwairiyah bint al-Harith bin Abu Dhirar bin Habib bin 'Aiz bin Malik bin Juzaimah which is al-Mustaliq bin 'Amr bin Rabi'ah bin Harithah bin 'Amr al-Khuza'iyyah al-Mustaliqiyyah. He was initially a prisoner of war in the war of al-Muraisi' which took place in the year 5 Hijrah. His original name was Barrah, but later His Majesty changed it (to Juwairiyah). In addition, she is also one of the most beautiful women.

Regarding changing his name to Juwairiyah, there is a narration by Ibn Abbas R. Anhuma, he said:

كَانَتْ جُوَيْرِيَةُ اسْمُهَا بَرَّةُ. فَحَوَّلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اسْمَهَا جُوَيْرِيَةَ. وَكَانَ يَكْرَهُ أَنْ يُقَالَ: خَرَجَ مِنْ عِنْدَ بَرَّةَ.

Meaning: "Indeed, this Juwairiyah's original name is Barrah. Then Rasulullah SAW changed his name to Juwairiyah. This is because His Majesty does not like when it is said, His Majesty came out of the side of Barrah (goodness)."

Riwayat Muslim (2140)

As it is already known that Juwairiyah was originally a prisoner of war in the war of al-Muraisi' or also known as the war of Bani al-Mustaliq which took place in the year 5 Hijrah or 6 Hijrah according to some opinions. Juwairiyah R. Anha before being captured was the wife of Musafi' bin Safwan al-Mustaliqi. Musafi' was killed in the battle of al-Muraisi'. During his captivity, he was under the captivity of Thabit bin Qais bin Syammas or his cousin. Then, he made mukatabah with his master in exchange for freeing himself.

Juwairiyah R. Anha is a beautiful woman. Aisyah said: "Juwairiyah is a sweet-faced and beautiful person, so much so that almost no one sees her but falls in love." Aishah also said: "He came to see the Messenger of God SAW asking for help to help him fulfill the agreement." Aisyah said: "By God, after I saw him in front of the house, I felt disgusted. I know that His Majesty will feel what I think. He said: 'O Messenger of Allah, I am Juwairiyah bint al-Harith bin Abu Dhirar, who is the leader of his people. I have befallen a matter (accident) that you yourself know. I was a prisoner of Thabit bin Qais or his cousin, then I made a mukatabah agreement with him in exchange for freeing myself.

So, I have come here to ask for your help (to fulfill the agreement).' His Majesty SAW said to him: 'Do you want something more than that?' He asked: What is it, O Messenger of Allah?' His Majesty SAW replied: 'I will fulfill your agreement and I will marry you.' He replied: 'Agreed.' He said: 'I will do it.' After that, the news spread to the public that the Prophet SAW had married Juwairiyah bint al-Harith. The people said: 'These captives have a family relationship with the Prophet SAW.' Therefore, they freed all the captives among the Bani al-Mustaliq that they had." Aisyah said: "I don't know a woman whose blessings are greater towards her people than her (Juwairiyah)."

Imam al-Zahabi mentioned that his father, al-Harith, came to meet the Prophet SAW, then embraced Islam. There is a narration from Juwairiyah, she said: "The Messenger of God SAW married me when I was 20 years old." Similarly, there is a narration from al-Sya'bi, he said: "The Messenger of God freed Juwairiyah, then married her, and her dowry was freeing all the slaves (captives) from among the Bani al-Mustaliq."

In addition, he also narrated a hadith. According to Imam al-Zahabi, the total number of hadiths narrated from the Juwairiyah line is as many as seven hadiths. Of these, Imam al-Bukhari narrated one hadith, while Imam Muslim narrated two hadiths. Among those who narrated hadiths from him are Ibn Abbas, 'Ubaid bin al-Sabbaq, Kuraib, Mujahid, Abu Ayyub Yahya bin Malik al-Azdi and many others.

The hadith from the line found in sahih al-Bukhari is from Abu Ayyub, from Juwairiyah bint al-Harith R. Anha that:

أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، دَخَلَ عَلَيْهَا يَوْمَ الجُمُعَةِ وَهِيَ صَائِمَةٌ، فَقَالَ: «أَصُمْتِ أَمْسِ؟»، قَالَتْ: لاَ، قَالَ: «تُرِيدِينَ أَنْ تَصُومِي غَدًا؟» قَالَتْ: لاَ، قَالَ: «فَأَفْطِرِي» وَقَالَ حَمَّادُ بْنُ الجَعْدِ: سَمِعَ قَتَادَةَ، حَدَّثَنِي أَبُو أَيُّوبَ أَنَّ جُوَيْرِيَةَ حَدَّثَتْهُ: فَأَمَرَهَا فَأَفْطَرَتْ

Meaning: "The Prophet saw him on Friday and he was fasting. The Prophet SAW asked: 'Did you fast last night?' Juwairiyah replied: 'No.' He asked again: 'Do you want to fast tomorrow?' He replied: 'No.' He said: 'Break your fast.'" Hammad bin al-Ja 'd heard Qatadah say (that) he heard Qatadah (say): "Abu Ayyub conveyed to me that Juwairiyah conveyed to him: 'The Prophet ordered him (to break his fast), so he broke his fast.'"

Riwayat al-Bukhari (1986)

While among the hadiths from the line found in Sahih Muslim is from Ibn Shihab that 'Ubaid bin al-Sabbaq said: Verily Juwairiyah - the wife of the Prophet SAW - informed him that:

 أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَيْهَا فَقَالَ: هَلْ مِنْ طَعَامٍ؟ قَالَتْ: لَا. وَاللَّهِ! يَا رَسُولَ اللَّهِ! مَا عِنْدَنَا طَعَامٌ إِلَّا عَظْمٌ مِنْ شَاةٍ أُعْطِيَتْهُ مَوْلَاتِي مِنَ الصَّدَقَةِ. فَقَالَ: قريبة. فَقَدْ بَلَغَتْ مَحِلَّهَا.

Meaning: "(One day) the Messenger of God SAW went in to see him and said: 'Is there any food?' He replied: 'No, by God, O Messenger of God, we have no food except the bones of the goat that were donated to my maula.' He said: ' Bring it here, hasn't the alms already served its purpose.'"

Riwayat Muslim (1073)

Apart from that, Juwairiyah R. Anha also worshiped and prayed to Allah SWT a lot. This can be seen through narration from Ibn Abbas, from Juwairiyah that:

أنَّ النَّبيَّ صَلَّى اللَّهُ عليه وَسَلَّمَ خَرَجَ مِن عِندِهَا بُكْرَةً حِينَ صَلَّى الصُّبْحَ وَهي في مَسْجِدِهَا، ثُمَّ رَجَعَ بَعْدَ أَنْ أَضْحَى وَهي جَالِسَةٌ، فَقالَ: ما زِلْتِ علَى الحَالِ الَّتي فَارَقْتُكِ عَلَيْهَا؟ قالَتْ: نَعَمْ، قالَ النَّبيُّ صَلَّى اللَّهُ عليه وَسَلَّمَ: لقَدْ قُلتُ بَعْدَكِ أَرْبَعَ كَلِمَاتٍ ثَلَاثَ مَرَّاتٍ، لو وُزِنَتْ بما قُلْتِ مُنْذُ اليَومِ لَوَزَنَتْهُنَّ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، عَدَدَ خَلْقِهِ، وَرِضَا نَفْسِهِ، وَزِنَةَ عَرْشِهِ، وَمِدَادَ كَلِمَاتِهِ.

Meaning: "The Prophet SAW once came out from his side one morning when he finished the morning prayer, while he was still in his place of prostration (i.e. his prayer). Then the Prophet SAW returned after Dhuha time and at that time he was still sitting (in his place earlier). His Majesty said: 'Are you still sitting in that place since I left you?' He replied: 'Yes.' since this morning today, he must have equaled his weight, which is, 'سبْحَانَ اللهِ وَبِحَمْدِِ, عَدَ خَلْقِهِ, وَرِضَا نَفْسِهِ, وَزِنَةَ عَرْشِهِ, وَمِدَادَ كَلِمَاتِهِ' (Glory be to God and I praise Him as much as His creation, self-satisfaction -His weight the weight of His throne and as much as the ink of His words).'"

Riwayat Muslim (2726)

Ummul Mukminin Juwairiyah R. Anha died in the year 50 Hijrah. However, there is an opinion stating that he died in the month of Rabiul Awwal in the year 56 Hijrah. This is al-Waqidi's opinion. His remains were prayed by Marwan. It is said that he lived for 65 years.


(Lihat al-Isabah fi Tamyiz al-Sahabah, 8/72-73; Siyar A‘lam al-Nubala’, 2/261).

Lihat al-Isti‘ab fi Ma‘rifah al-Ashab, 4/1804-1805; al-Sunan al-Kubra oleh al-Baihaqi, no. 18128; al-Isabah fi Tamyiz al-Sahabah, 8/74).

(Lihat Siyar A‘lam al-Nubala’, 2/261-263)

(Lihat Siyar A‘lam al-Nubala’, 2/263; al-Isabah fi Tamyiz al-Sahabah, 8/74).


Wednesday

Hind bint Utba ibn Rabi'a ibn Abd Shams.رضي الله عنه



Hind bint ‘Utbah (هند بنت عتبة) رضي الله عنه was an Arab woman who lived in the late 6th and early 7th centuries CE; she was the wife of Abu Sufyan ibn Harb, a powerful man of Makkah, in western Arabia. She was the mother of Muawiyah I, the founder of the Umayyad dynasty, and of Hanzala, Juwayriya, and Umm Hakam. Saydatuna Ramlah bint Abi Sufyanرضي الله عنه, who became one of Rasulullah's wives, was her stepdaughter.

Both Abu Sufyan and Hind originally opposed the Islamic prophet Muhammad Rasulullahﷺ before their conversion to Islam in 630.

Hind bint ‘Utbah رضي الله عنه was born in Makkah, the daughter of one of the most prominent leaders of the Quraysh, Utbah ibn Rabi'ah, and of Safiya bint Umayya. She had two brothers: Abu-Hudhayfah ibn 'Utbah and Walid ibn Utbah. Her father and her paternal uncle Shaibah ibn Rabī‘ah were among the chief adversaries of Islam who eventually were killed by Sayyidina Ali ibn Abi Talib رضي الله عنه in the Battle of Badr.

Hind bint ‘Utbah رضي الله عنه first husband was Hafs ibn Al-Mughira from the Makhzum clan, to whom she bore one son, Aban. Hafs died young after an illness. Hind then married his brother al-Fakah, who was much older than she was, but she accepted him because she wanted her son to grow up within his father's family. Al-Fakah owned a banqueting hall that the public was allowed to enter freely. One day he left Hind alone in the hall and returned home to see one of his employees leaving in a hurry. Assuming that his wife had a lover, he kicked her and asked her who the man had been. She replied that she had been asleep and did not know that anyone had entered, but al-Fakah did not believe her, and he divorced her immediately.

Hind bint ‘Utbah رضي الله عنه then found herself the subject of gossip. Hind bint ‘Utbah رضي الله عنه father Utbah asked her to tell the truth about her divorce. "If the accusations are true, I will arrange to have Hafs murdered; and if they are false, I will summon him to appear before a soothsayer from Yemen," Hind swore by the gods that she was innocent, so Utbah called the soothsayer. Hind was sitting among a crowd of women; the soothsayer walked up, struck her on the shoulder, and said, "Arise, you chaste woman and no adulteress. You will give birth to a King!" Al-Fakah then took her hand, ready to accept her back as his wife; but Hind withdrew her hand and said, "Go away, for I shall make sure to bear him to some other man."

Hind refused another suitor in order to marry Abu Sufyan, who was her maternal first cousin and paternal second cousin, c.599. Her family borrowed the jewelry of the Abu'l-Huqayq clan in Madinah so that she could adorn herself for the wedding.

Conflict With Muhammad Rasulullah

From 613 to 622, Rasulullah preached the message of Islam publicly in Makkah. As he gathered converts, he and his followers faced increasing persecution. In 622 they emigrated to the distant city of Yathrib, now known as Medina. They were at war with the Makkans and attacked Mskkan caravans. The Makkans sent out a force to defend the caravans. The Makkans and the Muslims clashed at the Battle of Badr. The Muslims defeated the Makkans and Hind's father, son, brother, and uncle were all killed in that battle.

Hind's anger at the Muslims was of the greatest and most intense; she kept wailing publicly in the open desert and pouring dust over her face and her clothes while lamenting her deceased relatives; and she did not stop not until her husband Abu Sufyan urged her to weep no more and promised her to avenge the death of her father and brother.

Hind accompanied the Makkan forces to the Battle of Uhud. She was among the women who sang and danced, urging on their warriors.

On, ye sons of Abdaldar,
On, protectors of our rear,
Smite with every sharpened spear!
If you advance we hug you,
spread soft rugs beneath you;
if you retreat we leave you,
leave and no more love you.

During this battle, Jubayr ibn Mut'im bribed his slave Wahshy ibn Harb with manumission to kill Rasulullah's uncle Sayyidina Hamzahرضي الله عنه. Whenever Hind passed Wahshy, she called, "Come on, black man! Satisfy your vengeance and ours!" because Sayyidina Hamzahرضي الله عنه was the one who had killed her uncle. Wahshy speared Sayyidina Hamzahرضي الله عنه in the height of the battle; after Hamza had fallen, Wahshy returned to retrieve his spear and then left the battle. After the battle, Hind and the women went to mutilate the corpses of the dead Muslims. They cut off noses and ears and made them into necklaces and anklets (Hind gave hers to Wahshy). She gouged out Sayyidina Hamzahرضي الله عنه's liver and bit into it; but she was unable to swallow the bite and spat it out. (Ibn ‘Abdu l-Barr states in his book "al-Istī‘āb" that she cooked Hamzah's heart before eating it.) Then she climbed a rock and "shrieked at the top of her voice":

We have paid you back for Badr
and a war that follows a war is always violent.
I could not bear the loss of Utbah
nor my brother and his uncle and my first-born.
I have slaked my vengeance and fulfilled my vow.
You, O Wahshy, have assuaged the burning in my breast.
I shall thank Wahshy as long as I live
until my bones rot in the grave.

After the occupation of Makkah in 630, however, Hind accepted Islam. Sunni Muslims now consider her to be among the ranks of the companions of Muhammad.

The Battle of Yarmouk is regarded as one of the most decisive battles in military history, where the Muslims were hugely outnumbered by the Romans, but with the help of the women and boys amongst them, defeated the Eastern Roman Empire. The battle is also considered to be one of Khalid ibn al-Walid'sرضي الله عنه's greatest military victories. It cemented his reputation as one of the greatest tacticians and cavalry commanders in history.

Two of the earliest history books on Islam pay great tribute to Hind for her actions in the midst of the battle. They show how the early Muslim women, including Hind bint Utbahرضي الله عنه'  and Asma bint Abi Bakr رضي الله عنه', were instrumental in the Battle of Yarmouk. The Muslims were hugely outnumbered. Every time the men ran away, the women turned them back and fought, fearing that if they lost, the Romans would enslave them. Every time the men fled, the women would sing:

O you who flees from his loyal lady!
She is beautiful and stands firmly.
You're abandoning them to the Romans
to let them the forelocks and girls seize.
They will take what they want from us to the full
and start fighting themselves.

Hind sang the same song she had sung when she fought against the Muslims in the battle of Uhud:

Night star's daughters are we,
who walk on carpets soft they be
Our walk does friendliness tell
Our hands are perfumed musk smell
Pearls are strung around these necks of us
So come and embrace us
Whoever refuses will be separated forever
To defend his women is there no noble lover?

After seeing the women fight, the men would return and say to each other: "If we do not fight, then we are more entitled to sit in the women's quarter than the women."

At one point, when arrows started raining down on Abu Sufyan and he tried to turn his horse away, Hind struck his horse in the face with a tent peg and said: "Where do you think you're going, O Sakhr? Go back to battle and put effort into it until you compensate for having incited people in the past against Muhammad." An arrow later hit Abu Sufyan in the eye and he became blind.



Utbah ibn Abi Sufyan رضي الله عنه


Utbah ibn Abi Sufyan ibn Harb (Arabic: عتبة بن أبي سفيان بن حرب‎, ʿUtba ibn Abī Sufyān ibn Ḥarb; died 665) was a member of the Umayyad ruling family and served as the Umayyad governor of Egypt in 664–665, during the reign of his brother, Caliph Mu'awiya I.

Utbah was a son of Abu Sufyan ibn Harb رضي الله عنه of the Banu Umayya and Hind bint Utba ibn Rabi'a ibn Abd Shams رضي الله عنه. Under Caliph Sayyidina Umar ibn al-Khattab رضي الله عنه (r. 634–644), he was charged with collecting the sadaqat (tribute) from the Kinanah tribe based around Makkah. Utbah was a son of Abu Sufyan ibn Harb رضي الله عنه sought to use the money collected from them for trade. Utbah was a son of Abu Sufyan ibn Harb رضي الله عنه fought alongside most of the Quraysh led by the Islamic prophet Muhammad's wife A'isha against Muhammad's cousin, Caliph Sayyidina Ali رضي الله عنه(r. 656–661), in the Battle of the Camel near Basra in 656. In the immediate aftermath of Caliph Sayyidina Ali رضي الله عنه's victory, Utba took refuge with A'isha رضي الله عنهand avoided giving allegiance to Caliph Sayyidina Ali رضي الله عنه.

Utbah was a son of Abu Sufyan ibn Harb رضي الله عنه soon after managed to escape to Damascus, where his brother, Mu'awiya ruled as governor of Syria. In the alliance negotiations between Mu'awiya رضي الله عنه and Amr ibn al-As رضي الله عنه, Utbaرضي الله عنه pressed his brother to accept Amr's offer of receiving the lifetime governorship of Egypt in return for his support against Caliph Sayyidina Ali رضي الله عنه'sUtbah was a son of Abu Sufyan ibn Harb رضي الله عنه and was later part of Mu'awiya's retinue during the Battle of Siffin against Caliph Sayyidina Ali رضي الله عنه in 657. Mu'awiya رضي الله عنه became caliph in 661 and appointed Utba to lead the annual Hajj pilgrimage to Makkah in March 662.   led the Hajj again in February 667 and January 668.

Following the death of Amr in 664, Utbah a son of Abu Sufyan ibn Harb رضي الله عنه was appointed governor of Egypt. He strengthened the Muslim Arab presence and elevated the political status of Alexandria by attaching 12,000 Arab troops to the city and constructing a Dar al-Imara (governor's palace). The Dar al-Imara was intended to serve as the residence of the Arab governor of the province, who was based in Fustat. 

Utbah was a son of Abu Sufyan ibn Harb رضي الله عنه was the first Arab governor of Egypt recorded to have visited Alexandria by Arabic sources, though Amr is implicitly said to have entered the city as governor, according to al-Baladhuri. Nonetheless, Utbah a son of Abu Sufyan ibn Harb رضي الله عنه remained concerned that troop numbers in Alexandria remained insufficient and vulnerable to the large, local Christian population there. Utbah was a son of Abu Sufyan ibn Harb رضي الله عنه died in office in 665, and was succeeded by the muleteer of Muhammad, Uqba ibn Amir رضي الله عنه ..

Utba's son al-Walid رضي الله عنه went on to serve as governor of Medina under Mu'awiya and his son and successor, Caliph Yazid I (r. 680–683). A descendant of Utbah رضي الله عنه. Abd Allah ibn Muhammad al-Utbi was recorded as a source of information in the 9th-century historical work of al-Tabari.

WILLS OF UTBAH BIN ABI SUFYAN AND UMAIR BIN HABIB FOR MANNERS EDUCATORS.

The following is his will which is very important to educate the best generation of Muslims in the future.

From Sa'ad he said, "Utbah bin Abi Sufyan رضي الله عنه bequeathed to Abduh Shomad, his son's educator: "The first thing in educating or improving the morals of my children should be to improve yourself. Because their spies are very interested in your shortcomings. Goodness on their side is what you do. And ugliness is what you leave behind.

He said, "Teach the children the Qur'an and don't make them bored, then they will leave you. Teach them hadiths and poems that bring wisdom. Do not leave the chapter of knowledge until they are really solid, because the words that are rushing to be delivered can confuse understanding.

Utbah bin Abi Sufyan رضي الله عنه said, "Let them be afraid of me. Educate their manners to other than me. Be to them like a loving doctor, who does not rush to give medicine until they understand the disease. Forbid them from discussing women. Keep them busy with the stories of the wise. Teach them the manners of people full of manners. Ask me to help you educate them in manners, and I will certainly provide more. Don't relax because of the excuses that come from me. Because really I have given this responsibility to you. 

(Ibn Abi Dunya – Kitab Al Qiyal)

From the will of 'Utbah bin Abi above, we educators of manners can take wisdom. Here are some lessons that can be cited to be applied in children's education:

  • Improve yourself before teaching manners
  • Be a pleasant educator 
  • Teach the Qur'an and hadith
  • Teach poetry that is full of wisdom, but does not take away from worship

  1. Use sentences that the child understands
  2. Finish the lesson that has been started until you really understand
  3. Learn to solve your own problems
  4. Train children to choose and pay attention to other people who have good manners
  5. Encourage children to stay away from ikhtilat, especially after puberty.
  6. Be enthusiastic and avoid relaxing in educating.

The problem of this ikhtilat was also highlighted by Umair bin Habib on the dangers of this ikhtilat as conveyed by Ibnu Syaibah Abi Ja'far Alkhutami:

He said: That Umair bin Habib had a slave whom he later freed. He taught Umair's son the Qur'an and writing. (At that time) he mentioned women and the world in front of them. So Umair reprimanded,

"Ya Ziyad, indeed you have placed the devil's dome over my children's heads. So (now) remove it."

The seriousness of this ikhtilat problem, which is now considered normal, turns out we have to swallow the consequences. Even though the scholars have already provided a solution if the condition is to put men and women in the same classroom. Place the boys in front of the girls so that their eyes are more awake. No, this solution is not to 'lower' the intelligence of women. Indeed, by not displaying women in front of men, their honor is more protected. Precisely what is visible and valued is his intelligence, not his physicality.

Wallahu ‘alam bi shawab