Muslims Profiles: Bilal Ibn Rabah

Bilal Ibn Rabah, on of Prophet Mohammad's (PBUH) companions, and one of the greatest figures in the history of Islam.

Bilal originally was a black slave from Ethiopia, belonging to Umayyah ibn Khalaf tribe.

It was said that Bilal was a tall thin man, and slightly hump-backed. He had thick grayish. He moved about silently never speak unless somebody talk to him.

Bilal was restrained by the class system; a slave in the hands of the most harsh tribe of Bani Jumuh and under the scourge of one of the dirtiest polytheistic elements of the Age of Ignorance - Umayyah son of Khalaf.

However, what make his personality most clear and presents him as a model of virtue during the course of history and for all times to come, and lends him greatness, is his true, revolutionary, and unwavering faith. It is a psychological miracle that a person who is an illiterate slave of about twenty years old and has been brought up in the most deplorable system of values and has become habituated to it, should completely reform himself in the shortest possible time and display an exact effect of this reformation in spite of the severest spiritual and corporal torture.

Bilal started to hear people talking about Prophet Mohammad (PBUH), specially in the discussions between his master and guests. Soon he felt drawn and knew that his only resolution is to embrace the religion of justice nad dignity, Islam, and so he did.

He would listen to Abu Bakr, another companion of Prophet Mohammad (PBUH) calling to Islam, and gradually he found his heart strongly attached to this religion. He went with Abu Bakr to the Prophet, (PBUH), and declared his submission to Islam. He was the seventh person to embrace Islam. Abu Bakr and others of the same tribal status, were safe from harm by the Quraysh tribe, which was very much against Islam and a great enemy to Prophet Mohammad (PBUH).

However, the anger of the disbelievers fell upon the Muslims who had no tribe to defend them. Umayyah ibn Khalaf used to force Bilal (after embracing Islam) to go outside in the morning of a very hot day wearing a suit of armor where he would then throw him face down in the sand and leave him to bake in the sun. He would not return except to turn him on his back.

At times Bilal became unconscious as a result of being subjected to severe torture when he regained his consciousness he had to face the angry yelling of his master who wanted him to abandon Islam. However, Umayyah, his master, said with a dirty and unkind heart: "You must either die or disown Mohammad's Lord." But the resistant and brave Bilal who had been filled with passion for Prophet Mohammad (PBUH) and Islam, was not negligent even for a moment and repeated the eloquent and permanently effective word Allah is On, Allah is One.

In spite of all the hardships, which Bilal had to put up with one after the other, he remained solid and firm like a mountain and was optimistic and sure that Allah will soon save him. And not only that these difficulties and torments did not weaken his faith in Allah but they increased his steadfastness and devotion. Although his body was wounded and his stomach was hungry and he cried on account of weariness his soul was strong and enlightened.

One day Abu Bakr was passing by and saw Bilal being tortured.

He said to Umayyah: "Have you no fear of Allah that you treat this poor man like this?" He replied saying: "You are the one who corrupted him, so you save him from his plight!" Abu Bakr replied: "Then sell him to me, you can state your price." Umayyah who was not to let a good deal pass by, sold Bilal at a good price. However, to humiliate Bilal, he added: "I would have sold him to you even if you had offered me but an ounce of gold." Abu Bakr answered: "I would have bought him even if you had asked a hundred ounces." Abu Bakr and Bilal went to Prophet Mohammad (PBUH) with the good news. There he announced: "I am setting Bilal free, O Messenger of Allah. "Prophet Mohammad (PBUH) was very happy for the news.

When the Muslims settled in Madinah, Islam became firmly established nad its pillars were set- praying, paying zakat and fasting were instituted. At first, Muslims gathered for praying at the appointed times without being summoned. Afterwards Prophet Mohammad (PBUH) thought about using a trumpet to summon to the prayers. But he (PBUH) disliked that idea as the Jews used to use the same method, and so ordered a clapper to be made at prayer times.

Later on Abdullah ibn Zayd came to him and said: "O Messenger of Allah, I had a dream last night: A man wearing two green garments came to me holding a bell, so I offered to buy it. When he asked me what I wanted it for, I told him that it was to summon people to Salah (prayer), whereupon he offered to show me a better way. It was to say four times: 'Allahu Akbar', then to say twice: Ash-hadu allaa ilaaha ilia Allah, then twice: ash-hadu anna Muhammadar rasoolullah, then twice: hayya 'alas-salah, then twice: hayya 'alal-falah, then "Allahu Akbar, Allahu Akbar laa ilaaha ilia Allah." "It is a true vision insha Allah (with God's will)," said Prophet Mohammad (PBUH), adding, "Go and teach it to Bilal for he has a more beautiful and far reaching voice." For the first time Madinah resonated with the adhan as Bilal was reciting it.

When Umar Ibn Al Khattab, another companion of the Prophet (PBUH), heard the adhan he rushed to the Prophet and said; "By the One Who has sent you with the Truth I had the same dream about it!" "Revelation has already preceded you," replied the Prophet, (PBUH).

Bilal was the muadhin (the caller to prayer) during the time of the Prophet (PBUH). After he would make the adhan, he would stand at the Prophet's door and say : "Hayya alas-salah, hayya 'alal-falaah, the salah O Messenger of Allah.". The sweet days with Prophet Mohammad (PBUH) soon came to an end.

For later on, Prophet Mohammad (PBUH) died in Madinah, and all of the Muslims wept over his death, the dearest man ever on Earth. They asked Bilal to make adhan before the burial of the Prophet (PBUH). He started the call: "Allahu Akbar...", but when he came to the name of the Prophet (PBUH), he was sobbing so heavily, he could not continue. He said: "By Allah I will not say the adhan anymore."

Bilal asked the Khalifah, Abu Bakr, to let him to go to ash-Sham for Jihad. And there he spent the rest of his life. He made adhan only twice since then. The first was when Umar Ibn AL Khattab came to ash-Sham. The second was when he visited the tomb of Prophet (PBUH) in Madinah. Upon hearing his voice, people started to cry for it reminded them of the days of the Prophet (PBUH).

On his death bed, Bilal was saying: "Tomorrow you will meet your loved ones, Muhammad and his companions." He died in Alippo at the age of sixty four.

Source: alinaam.org

Muslims Profiles: Abu Hurayrah

His name is Abdurrahman bin Sakhr, he is the master of retainers and endurance, and the companion of Prophet Mohammad (PBUH).

Abu Hurayrah received a lot of knowledge from the Prophet (PBUH).

Through his great efforts, hundreds of Hadiths or sayings of the Prophet (PBUH) were transmitted to later generations. His is the foremost name in the roll of Hadith transmitters. Next to him comes the names of such companions as Abdullah the son of Umar, Anas the son of Malik, Umm al-Mumininin Aicha, Jabir ibn Abdullah and Abu Said al-Khudri all of whom transmitted over a thousand sayings of Prophet Mohammad (PBUH).

Aat-Tufayl ibn Amr the chieftain of the Daws tribe helped Abu Hurayrah tp became a Muslim . The Daws tribe, which Abu Hurayrah belongs to, lived in the region of Tihamah which stretches along the coast of the Red Sea in southern Arabia. When at-Tufayl returned to his village after meeting the Prophet (PBUH) and becoming a Muslim in the early years of his mission, Abu Hurayrah was one of the first to respond to his call and embrace Islam. He was unlike the majority of the Daws people who remained stubborn with their old beliefs for a long time.

When at-Tufayl visited Mekkah again, Abu Hurayrah accompanied him. There he had the honored to meet the noble Prophet Mohammad (PBUH).

The prophet asked him:

"What is your name?"

"Abdu Shams - Servant of a Sun," replied Abu Hurayrah.

"Instead, let it be Abdur-Rahman - the Servant of the Beneficent Lord," said the Prophet (PBUH).

However, he continued to be known as Abu Hurayrah, "the kitten man", literally "the father of a kitten" for he was fond of cats and since his childhood often had a cat to play with.

Abu Hurayrah stayed in Tihamah for a long time and it was only at the beginning of the seventh year of the Hijrah that he arrived in Madinah with others of his tribe. The Prophet (PBUH) had gone on a campaign to Khyber. Being poor, Abu Hurayrah took up h is place in the Masjid. He was single, and had no wife or a son. With him however was his mother who was still an atheist. He longed, and prayed, for her to become a Muslim but she stubbornly refused. One day, he was trying to convince her to have believe in Allah alone and embrace Islam, but she uttered some words about the Prophet (PBUH) which hurt him greatly. With tears in his eyes, he went to the noble Prophet (PBUH) who said to him:

"What makes you cry, O Abu Hurayrah?"

"I have not let up in inviting my mother to Islam but she has always rebuffed me. Today, I invited her again and I heard words from her which I do not like. Do make supplication to Allah Almighty to make the heart of Abu Hurayrah's mother incline to Islam."

Responding to Abu Hurayrah's request, Prophet Mohammad (PBUH) prayed for his mother. Abu Hurayrah said:

"I went home and found the door closed. I heard the splashing of water and when I tried to enter my mother said: "Stay where you are, O Abu Hurayrah." And after putting on her clothes, she said, "Enter!" I entered and she said: "I testify that there is no god but Allah and I testify that Mohammad is His Servant and His Messenger."

"I returned to the Prophet, peace be on him, weeping with joy just as an hour before I had gone weeping from sadness and said: "I have good news, O Messenger of Allah. Allah has responded to your prayer and guided the mother of Abu Hurayrah to Islam."

Abu Hurayrah (May Allah be pleased with him) had great love and respect for Prophet Mohammad (PBUH) and found favor with him. He was never tired of looking at the Prophet whose face appeared to him as having all the radiance of the sun and he was never tired of listening to his words. Often he would praise Allah for becoming a Muslim and having the chance of being near the Prophet (PBUH), he used to say:

"Praise be to Allah Who has guided Abu Hurayrah to Islam." Praise be to Allah Who has taught Abu Hurayrah the Qur'an."

"Praise be to Allah who has bestowed on Abu Hurayrah the companionship of Mohammad, may Allah bless him and grant him peace."

On reaching Madinah, Abu Hurayrah decided on attaining knowledge. Zayd ibn Thabit the notable companion of the Prophet (PBUH) narrated :

"While Abu Hurayrah and I and another friend of mine were in the mosque praying to Allah Almighty and performing dhikr (mentioning Allah is names) to Him, the Messenger of Allah appeared. He came towards us and sat among us. We became silent and he said: "Carry on with what you were doing."

"So my friend and I made a supplication to Allah before Abu Hurayrah did and the Prophet (PBUH) began to say Ameen to our supplication.

"Then Abu Hurayrah made a supplication saying: "O Lord, I ask You for what my two companions have asked and I ask You for knowledge which will not be forgotten."

"The Prophet, peace be on him, said: 'Ameen.' "We then said: 'And we ask Allah for knowledge which will not be forgotten, and the Prophet replied: 'The Dawsi youth has asked for this before you."

With his startling memory, Abu Hurayrah memorized in the four years that he spent with the Prophet (PBUH), the gems of wisdom that emanated from his lips. He realized that he had a great gift and he set about to use it fully in serving Islam.

Unlike many of the Muhajirun(those who migrated from Mekkah to Madinah) he did not spend his time in the market-places, with buying and selling. Also he had no land to cultivate nor crops to tend. He spared the time to sit with the Prophet (PBUH) in Madinah and went with him on journeys and expeditions.

Many companions were amazed at the number of Hadith he had memorized and often questioned him on when he had heard a certain Hadith and under what circumstances.

Once Marwan ibn al-Hakam wanted to give Abu Hurayrah's a small test to see how strong his memory was. He sat with him in one room and behind a curtain he placed a scribe, unknown to Abu Hurayrah, and ordered him to write down whatever Abu Hurayrah said. A year later, Marwan called Abu Hurayrah again and asked him to recall the same Hadiths which the scribe had recorded. He was amazed when he found out that he had forgotten not a single word.

Abu Hurayrah devoted his life to teaching and transmitting the Hadiths he had memorized and knowledge of Islam in general. It is reported that one day he was passing by some people engrossed in the business of buying and selling.

"How feeble are you, O people of Madinah!" he said.

"What do you see that is feeble in us, Abu Hurayrah?" they asked.

"The inheritance of the Messenger of Allah, peace be on him, is being distributed and you remain here! Won't you go and take your portion?"

"Where is this, O Abu Hurayrah?" they asked.

"In the Masjid," he replied.

Quickly they left. Abu Hurayrah waited until they returned. When they saw him, they said: "O Abu Hurayrah, we went to the Masjid and entered and we did not see anything being distributed."

"Didn't you see anyone in the Masjid?" he asked.

"O yes, we saw some people performing Salah, some people reading the Qur'an and some people discussing about what is halaal and what is haraam."

"Woe unto you," replied Abu Hurayrah," that is the inheritance of Mohammad, may Allah bless him and grant him peace."

Abu Hurayrah went through much hardship and difficulties as a result of his dedicated search for knowledge. He was often hungry and destitute. He said about himself:

"When I was afflicted with severe hunger, I would go to a companion' of the Prophet (PBUH) and asked him about an ayah (verse) of the Qur'an and (stay with him) learning it so that he would take me with him to his house and give food. "

Abu Hurayrah spent most of his time in spiritual exercises and devotion to Allah. Staying up for the night in prayer and devotion - was a regular practice of his family including his wife and his daughter, (for he was married and has a daughter at that time). He would spend a third o f the night prayer, his wife for another third and his daughter for a third. In this way, in the house of Abu Hurayrah no hour of the night would pass without worshiping Allah and praying.

During the caliphate of Umar, Umar appointed Abu Hurayrah as governor of Bakrain. Umar was very careful about the type of persons whom he appointed as governors. He was always concerned that his governors should live simply and frugally and not acquire much wealth even though this was through lawful means.

In Bahrain, Abu Hurayrah became quite wealthy. Umar heard of this and recalled him to Madinah. Umar thought he had acquired his wealth through unlawful means and questioned him about where and how he had get such a fortune. Abu Hurayrah replied: "From breeding horses and gifts which I received."

"Hand it over to the treasury of the Muslims," ordered Umar.

Abu Hurayrah did as he was told and prayed: "O Lord, forgive the Amir al-Muminin." Subsequently, Umar asked him to become governor once again but he declined. Asked about the reason behind his refusal, Abu Hurayrah said:

"So that my honor would not be besmirched, my wealth taken and my back beaten."

And he added: "And I fear to judge without knowledge and speak without wisdom."

Throughout his life Abu Hurayrah used to be kind and courteous to his mother. Whenever he wanted to leave home, he would stand at the door of her room and say: As-salaamu alaykum, mom, wa rahrnatullahi wa barakatuhu, peace be on you, mother, and the mercy and blessings of Allah." She would reply: "Wa alayka-s salaam, son, wa rahmatullahi wa barakatuhu - And on you be peace, my son, and the mercy and blessings of Allah." Often, he would also say: "May Allah have mercy on you as you cared for me when I was small," and she would reply: "May Allah have mercy on you as you delivered me from error when I was old." Abu Hurayrah always advised people to be kind and tender to their parents.

Abu Hurayrah took good care to accompany the Prophet peace be upon him to wherever the Prophet peace be upon him goes; whether to pilgrimage or to war (jihad). Abu Anas Malik bin Abi Aamir says:

Once a man came to Talha bin Ubaydillah and said: "O, father of Mohammad! Do you know this Yamani Abu Hurayrah ? Is he more knowledgeable about the Prophet's hadeeth than you? Because we hear things from him that we do not hear from you. Or does he narrate what the Prophet did not really say?" Ibn Ubaydillah answered: "That Abu Hurayrah heard from the Prophet peace be upon him what we did not hear then there is no doubt about it. Let me tell you about it. We always had to take care of our houses, goats and works. We used to visit the messenger of Allah peace be upon him at the two folds of daylight and Abu Hurayrah was there and poor. He was a guest at the Prophet's house, and had nothing in his hands. Therefore we do not doubt it that he heard from the Prophet what we did not hear, and you would never find a man who has goodness in his self that he would say what the messenger of Allah did not say."

Source: sunnahonline.com

Muslims Profiles: Imam Al Bukhari (194 - 265), Part II

Imam al-Bukhari is one of the most eminent of those pious people who have gave endless bliss upon the Muslim Nation of Prophet Mohammad (PBUH).

Glimpses of his private life

1. Self sufficiency:

Imam Bukhari's father, Muhaddith Isma`il ibn Ibrahim was very rich and Imam Bukhari had inherited a huge share of his wealth. He used to give his wealth on the basis of silent partnership (e.g. if a person is in possession of a shop, the profits are shared equally, but only one partner does all the work). Abu Sa`id Bakr ibn Munir narrated: "Once Abu Hafs sent some goods to Imam Bukhari and when traders learnt of this, they came to him and offered five thousand dirhams. He asked them to come in the evening. A second group of traders came and offered ten thousand dirhams, but he told them, 'I have already made an agreement with someone else. I do not want to change my intention for the sake of ten thousand dirhams."

2. Simplicity and humbleness:

Imam Bukhari was a simple and hard working person. He used to look after his own needs. Despite being a wealthy and honorable man, he always kept a little number of servants and never indulged himself in this matter. Muhammad ibn Hatim Warraq, who was one of his main disciples, narrated: "Imam Bukhari was establishing an inn near the city of Bukhara and as he was placing the bricks with his own hands, I came forward and asked him to leave laying the bricks for this building to me.' But he refused; saying: 'On the day of judgement, this act will be of benefit to me."

Warraq goes on to say: "When we accompanied Imam Bukhari on a journey, he would gather us in one room and stay in another room alone. Once I saw Imam Bukhari get up between fifteen and twenty times during the night and every time, he lit the lamp. He took some Ahadith out, marked them and then placed his head on his pillow and laid on his couch. I said to him, 'Why did you go through all this trouble during the night, you could have woke me up to help you.' He said: 'You are young and in need to get sufficient amount of sleep and I did not want to disturb your sleep."

3. Generosity

Just as he was generous with this wealth, he was also generous with his heart and emotions. Sometimes, he would give three thousand dirhams as a donation in one day. Warraq says that Imam Bukhari's earnings were five hundred dirhams per month and he would spend all of it on his students.

4. His abstention (Zuhd)

Imam Bukhari used to stay away from all worldly desires and temptations. In his quest for knowledge, he used to spend his time eating dried grass (hay). Usually he would eat only two or three almonds in a whole day. Once he became ill and the doctors told him, "Your intestines have become dry because you have been eating dried leaves." It was at that moment that Imam Bukhari told the doctor that he had been eating dried leaves for forty years and during this span of time he never even touched any kind of curry.

5. Fear of Allah

He was blessed with the highest rank of piety and righteousness. He feared Allah in everything he did. He kept himself away from backbiting and suspicion and always respected people�s rights.

Imam Bukhari was so vigilant in his worship, that he would pray Sunnah and keep fasts in abundance. He would read the whole Qur'an on each day in the month of Ramadan and also recited ten chapters of the Holy Qur'an late at the night. He would complete the Holy Qur'an in the Tarawih prayers and always reciting twenty verses in each rak`a. He was very polite, tolerant and gentle. He never got angry when mistreated by others and prayed forgiveness for those who attributed evil to him. If he needed to correct any person, he would never embarrass him in public.

His Arrival in Nishapur and the issue of the creation of the Qur'an

In 250 AH, Imam Bukhari went to Nishapur. After hearing this news, joy and happiness spread among its people. In those times, Muhammad ibn Yahya adh-Dhuhli was the head of the literary kingdom of Nishapur. He advised and led the inhabitants of the city to gather together to welcome Imam Bukhari. A large amount of people went to the outskirts of the city to welsome Imam Bukhari, with extreme magnificence and honour. Imam Muslim ibn Hajjaj says that in all his life, he had never seen such a reception ever given to a scholar or even a ruler.

Imam Bukhari started giving lectures on Hadith in Nishapur. In each session, a huge crowd always packed the area to listen and many included people who had arrived specifically to learn about Hadith. However, some unpleasant people were envious about the reputation and popularity of Imam Bukhari. These people set up Muhammad ibn Yahya adh-Dhuhli to become his opponent. In this incident, Muhammad ibn Yahya considered the *pronunciation* of the Qur'an as eternal..." and "Imam Bukhari said, 'Our actions are created and the pronunciation is one our actions.'".

Once, a man came to Imam Bukhari and asked him whether the Qur'an was created (makhluq) or not created (ghayr makhluq). Imam Bukhari paused for a while. The man insisted on getting a reply, so Imam Bukhari told him: "The Qur'an are the words of Allah and they are not created (ghayr makhluq)." The asked some more questions about the words of the Qur'an, upon which Imam Bukhari said, "Our actions are created and the pronunciation is one our actions."

After this, mass propaganda was stirred against Imam Bukhari, which led to accusations that he beleived the words of the Qur'an to be created. When Dhuhli heard these rumours, he disconnected his ties with Imam Bukhari and became his enemy. He started warning people by announcing that they should not attend the lectures of Imam Bukhari. As a result, people refrained from attending the Imam's lectures, except Muslim ibn Hajjaj. At last, due to his disappointment, Imam Bukhari left the city of Nishapur and returned to Bukhara.

Banishment from his homeland

When the people of Bukhara heard that Imam Bukhari was coming back to his homeland, they were extremely happy and erected tents many miles outside the city to welcome him. They greeted him with splendour for his return. He established a school there where he spent a great deal of time teaching with satisfaction.

Even here, there were envious people who never stopped disturbing him. They met the governor of Bukhara, who was a representative of the Khilafat `Abasiyya, Khalid ibn Ahmad. They told him to call Imam Bukhari to his house and make him as busy as possible with teaching his son. When told Imam Bukhari about this suggestion, he was told, "I do not want to abuse knowledge and carry it to the footstep of the rulers. If anybody wants to learn, they should join my school." The governor said:"If my son was to attend your school, he should not sit with ordinary people. You would have to teach him separately." Imam Bukhari answered: "I cannot stop any person from hearing Ahadith." Upon hearing this, the governer of Bukhara gotmad at him and got a fatwa (verdict) from the time wasting opportunist (ibn al-waqt) `Ulama against Imam Bukhari to banish him from the city.

Imam Bukhari was majorly upset at the thought of being banished from his homeland. Not even a month passed, before the Khalaf of Baghdad dismissed the governor of Bukhara, Khalid ibn Ahmad adh-Dhuhli. The governor was expelled from his palace in extreme disgrace and dishonour, being mounted on a she-ass and then thrown into prison, where he died after few days.

His passing

After returning from Bukhara, Imam Bukhari decided to go to Samarqand. He was still many miles from the city, when he heard that the people there had two veiws about him. So he decided to stay at a village called "Kharteng". There, he made the following invocation one night after the late-night prayer, saying: "O Allah, the Earth despite its grandeur is becoming narrow and is troubling me greatly. So take me back to You." After this invocation, he became ill. Meanwhile, the people of Samarqand sent a messenger to bring him there. Bukhari got up and was ready to travel, but his strength gave way. He began to invoke Allah at length, then he took to his bed and his soul passed away to his Lord - may Allah have mercy on him. An indescribable amount of perspiration came out of him even after he consigned his life to the Creator of life. When this abated, he was shrouded. He died on the night of `Id al-Fitr, the first night of Shawwal in the year 256 AH, at the age of 62 years.

Imam Bukhari devoted his entire life, in the search for the way of life given by Prophet Mohammad (PBUH), in acting upon his sayings and researching into this science. His each and every action was a fragment of the way of the Messenger.

Imam Bukhari was not only a scholar, worshipper, a devotee and a prosperous man, but he always feared Allah and shone with the love of Prophet Mohammad (PBUH). The knowledge he gave to the world during his life is still being given today and as the Muslim Nation goes about its daily acts of worship, they realize how important the role played by Imam Bukhari was. He used to spread the Ahadith of Prophet Mohammad (PBUH) everywhere he goes and Allah spread his status to every corner of the world.

Source: IslamOnline

Muslims Profiles: Imam Abu Hanifa

The four Imam's - Imam Abu Hanifa, Imam Malik, Imam Ahmed bin Hanbal and Imam Shafi - are the main figures who's interpretation of the Hadith and Qur'an are followed by the majority of Sunni Muslims all over the world. They are therefore of great importance to the correct practice of Islam.

From the book Qamus Al-A'lam:

Al- Imam Al Azam Abu Hanifa's name was Numan. His father's name was Thabit. His grandfather's name was Numan, too. He was the first of the four great imams of the Ahl as-Sunnah.

Imam Abu Hanifa was a descendant of a Persian notable, he was born in Kufa in 80 (698 A.D.). He learned Fiqh with the help of Hammad ibn Abi Sulaiman. He enjoyed the companionship of many notables of the Tabiin, and of Imam Jafar as-Sadiq. He memorized innumerable Hadiths. He was brought up so as to become a great judge, but he became an imam Al-madhhab. He had a superior, and amazingly keen intellect. In Al fiqh, he attained an unequalled grade in a short time. He then became very popular all over the world.

Yazid ibn 'Amr, Governor of Iraq during the time of Marwan ibn Muhammad, the fourteenth and last Umayyad Khalifah, asked Abu Hanifa to become a judge for the law-court of Kufa. But, since he had he refused his offer, for he wanted to devote his time and effort serving Islam, and had not interest in worldly pleasures. He was afraid of not being able to safeguard human rights because of human weaknesses. With a command from Yazid, he was given a whipping, hundred and ten blows to the head. His blessed face and head swelled. The next day, Yazid took the Imam out and oppressed him by repeating his offer. The Imam said, "Let me consult," and obtained permission to leave. He left to Mecca and remained there for five or six years.

The 'Abbasid Khalifah Abu Jafar Mansur offered Imam Abu Hanifa to be the chief of the Supreme Court of Appeal in 150 A.H. [767 A.D.]. Again the Imam refused, and was put into jail. He was subjected to whipping, ten blows more every following day. When the number of whipping reached one hundred, he attained martyrdom. Abu Sad Muhammad ibn Mansur al-Harizmi, the third Saljuqi Sultan and the son of Sultan Alparslan), had a wonderful dome built over his grave. Afterwards, Ottoman emperors embellished and had his tomb restored several times.

Imam Abu Hanifa was the first to compile and classify the Fiqh science, he collected information for each branch of knowledge. He wrote the books Fara'id and Shurut (Obligations and Conditions). There are a lot of books describing his wide knowledge on fiqh, and his amazing superiority in piety, God consciousness, mildness and righteousness.

The Hanafi Madhhab (approach) spread far and wide during the time of the Ottoman Empire. It almost became the official Islamic approach of the State. Today, more than half of the Muslims all over the world follow this approach.

Source: IslamOnline

Muslims Profiles : Imam Al Shafi'i

The four Imam's - Imam Abu Hanifa, Imam Malik, Imam Ahmed bin Hanbal and Imam Shafi - are the main figures who's interpretation of the Hadith and Qur'an are followed by the majority of Sunni Muslims all over the world. They are therefore of great importance to the correct practice of Islam.

He is Abdullah Mohamed Ibn Idris Al Shafi'i, a prominent Imam who was a descendant from the Hashimi family of Quraysh tribe, which Prophet Mohamed (PBIUH) came from.

He is known as the revivalist of the second century, for he was the one who put the fundamental of jurisprudence; science of (usul al Fiqh).

At the age of 10, Al Shafi'i mother sent him to Mekkah, near his tribal ancestry. After entrusting him initially in the care of a relative, she followed him there to keep an eye on his studies.

As he could not afford enough writing material, Al Shaafi'i used to go to the governor's offices in search of paper that had already been used. On the blank side of the paper, he would do his lessons. He memorized the Qur'an at a very young age.

In order to improve his knowledge of Arabic, he went deep into the desert to join the Bedouin tribe of Huthail, who were renowned for the best standard of literary Arabic. He studied poetry and learnt their prose reporting and stories. He accompanied the tribe on nomadic travels, until he mastered all that was there to learn. He also learnt archery and became very skilful; he could hit the target 10 times out of 10.

On his return to Mekkah Al Shafi'i continued studying. At the age of 20 he had completed all that its scholars has to teach, but this thirst for knowledge was not quenched. So, he traveled to Madinah to learn from Imam Malik.

Al Shafi'i wished to have a foretaste of what he would be learning. He borrowed Al-Muwatta to read which even fueled him more made him more eager to study under Imam Malik.

Al-Shafi'i stayed very closed to Malik for nine years, he never left him during those nine years except to visit his mother, or to stay for a short while with some bedouin tribes. The last three years at Malik's study circle were doubly fruitful because the eminent Iraqi scholar. Muhammad ibn Al-Hasan Al-Shaibani (132-189H) who recorded all the Hanafi scholarship had come to study under Malik.

Imam Malik used to care more and give more attention to poor and needy students. Al-Shafi'i was one of them. When Malik died (179H), Al-Shafi'i returned to Mekkah hoping to earn his living. Some people asked the governor of Yemen to help Al-Shafi'i, and so he took him to Yemen where he was appointed justice in the city of Najran. The people there soon realised that they had a judge who was devoted to justice, unwilling to swerve from it for any favor or pressure. They respected him so much and learnt a great deal from him.

In his fifth years at Najran, Al-Shafi'i's mettle was tasted when a strong-fisted governor took over. Al-Shafi'i did not spare him from criticism whenever the occasion arose. In the process of curbing the governor's injustice, Al-Shafi'i earned his enmity.

The governor wrote to Caliph Al-Rasheed in Baghdad, accusing Al-Shafi'i of backing a revolt by people loyal to the Alawis, the descendants of Ali ibn Talib (may Allah be pleased with him). He said:

"I have no authority over this man, and he achieves by his tongue much more than a fighter can achieve with this sword."


Was this accusation false? Indeed it was, for Al-Shafi'i never supported or advocated any revolt or rebellion against the Caliph. On the contrary he used to love the Alawis, as they were the descendants of Ali, (may Allah be pleased with him), and Fatimah, (,ay Allah be pleased with her), the daughter of Prophet Mohammad, (PBUH).

At the age of 34, Imam Al-Shafi'i was brought in 184H before the Caliph in Baghdad, in fetters and chains. Muhammad ibn Al-Hasan Al-Shaibani, the Chief Justice was his the only of his advisers and top officials present at the court. Two factors affected the Caliph's Judgement: a lucid defence by the accused himself; and Chief Justice Muhammad ibn Al-Hasan Al-Shaibani's Testimony. Al-Shafi'i pointed out that his scholarship was known to the Chief Justice, who described Al-Shafi'i as a scholar of eminence who would not be involved in such matters.

Caliph Al-Rasheed, known to be kind and merciful, saw in this testimony his way out to spare Al-Shafi'i. He told Muhammad ibn Al-Hasan Al-Shaibani to take Al-Shafi'i to his home while he thought the matter over. There the case ended. The charge was never revived. The governor who had rid himself of a fearless critic was no longer interested what happened to him.

This episode was a blessing in disguise because it brought Al-Shafi'i back on track in his quest for knowledge. Al-Shafi'i stayed with Muhammad ibn Al-Hasan Al-Shaibani and read under his guidance all the books that he had written, recording the Fiqh of Imam Abu Haneefah ( one of the Four grand Imams) and his disciples. After two years, Al Shaafi'i left Baghdad, he said:

"I carried with me a whole camel load of books, all of which I learnt directly form Muhammad ibn Al-Hasan."

Al-Shafi'i learnt the Fiqh in Baghdad as well as memorized the Ahadith that were known in Iraq, but not in Madinah or Mekkah. He also entered into debate with many scholars, speaking as a student of Imam Malik, but he would only debate with lesser scholars than Muhammad ibn Al-Hasan Al-Shaibani, whom he gave great respect.

Among the most important characteristic of Al-Shafi'i was his native intelligence that gave him an easy and good grasp of even the most difficult of questions. He always studied matters in depth, so as to reach the right solution and the right answer regarding any question put to him. His cleverness was coupled with a superb memory and ready argument.

When discussing any matter, Imam Al-Shafi'i would put it with a wealth of meanings that he always found ready to hand, his explanation was always rich and to the point.

Al-Shafi'i had a unique exquisite literary style, lucidity of expression and command over the language. His very clear use of words made him a influential speaker. One of his students said:

"Every scholar gives more in his books than when you meet him personally, except for Al-Shafi'i whose verbal discussion gives you more than his books."


Imam Al-Shafi'i's books are among the finest in style, eloquence and presentation.

Another quality that positioned Al-Shafi'i at the highest rank of Islamic scholars was his persistent devotion and sincerity in the pursuit of truth, and declaring it even if it was unpopular, or at variance with his teacher, to whom he was most devoted. His gratitude to Muhammad ibn Al-Hasan, who had saved him from the Caliph's wrath, did not prevent him from supporting the Madinan scholars views. No one ever accused him of rejecting true evidence.

Imam Al-Shafi'i used to urge his students to devote both their time and effort in studying the Hadith.

Imam Al-Shafi'i never got furious while debating with anyone, because he was not interested in scoring points or winning people's admiration, but rather in reaching the truth. And if his opponent were right, he would not find any difficulty accepting his view.

He was quoted as saying:

"I wish people would learn what I have to give, without it being attributed to me. In this way, I will receive the reward for it from Allah, without having people's praise."


With such noble qualities and wealth or knowledge, no wonder that scholars placed Imam Muhammad ibn Idris Al-Shafi'i in the highest rank.

Source: traditionalislam.tripod.com

Muslims Profiles: Imam Malik

The four Imam's - Imam Abu Hanifa, Imam Malik, Imam Ahmed bin Hanbal and Imam Shafi - are the main figures who's interpretation of the Hadith and Qur'an are followed by the majority of Sunni Muslims all over the world. They are therefore of great importance to the correct practice of Islam.

ABU ABDULLAH, Malik bin Anas, was born in Medina in the year 715 AD. He comes from a Yemeni origin, but his grandfather settled in Medina after embracing Islam. He received his education in Medina, which was the center of Islamic learning, and where the immediate descendants of the Companions of Prophet Mohammad (PBUH) lived.

Imam Malik devoted his entire interest to the study of Fiqh. It is said that he sought out over three hundred Sahaba (those who saw the Companions of the Holy Prophet). From them he acquired the knowledge of the Holy Prophet's Hadith- and the Holy Prophet's Deeds, - Sunnah.

The Imam was known throughout the world of Islam for his self-control and great patience. One a band of Kharijis armed with swords forced their way into a mosque of Kufa, where he was praying, people ran out of the mosque in panic but he stayed there undismayed. It was customary with all those who waited on Khalifah Mansur in his durbar to kiss his hands but Imam Malik never stooped to his humiliation. He gave great respect to the learned people and once, when Imam Abu Hanifa came to see him, he offered him his own seat.

Imam Malik studied Fiqh through one hundred Sheikhs who were residing in the city of the Prophet (PBUH) at the time. Among Imam Malik's work is the great book entitled Kitab-al-Muwatta, which is the earliest surviving book of Islamic law and Hadith. It quotes Sayings as well as the practices according to the Sunnah of Prophet Mohammad (PBUH).

Although Imam Malik wrote many treatises dealing with religion and ethics, Kitab-al-Muwatta is considered as the most important among his writings. Imam Malik had originally recorded ten thousand Ahadith in this book, but in a revised edition the Imam reduced the number to only one hundred and seventy-two. Imam Malik was well known for his piety and honesty and courageously stood up, and was prepared to bear stand in the face of all difficulties for his convictions. For example, when the governor of Medina forced people to take the oath of allegiance to Khalifah al-Mansour, Imam Malik issued a Fatwa that such an oath was not binding, because it was given under pressure. This encouraged a lot of people to be strong and courage to express their opposition, but the Imam was arrested, found guilty of defiance and publicly flogged.

When al-Mansour, learnt of this outrage, he apologized to the Imam and dismissed the governor. Sometime later the Khalifah sent him three thousand Dinars for his travelling expenses and invited him to come and reside in Baghdad. Imam Malik refused the offer and indicated that he preferred to continue his residence in Medina where the Holy Prophet was buried.

When the Khalifah Haroun-al-Rasheed visited Medina when he came to perform Hajj, he asked Imam Malik to visit him and give a lecture. But Imam Malik politely refused to go to the ruler and instead invited him to join the class of students to whom he delivered regular lectures. And indeed the Khalifa, accompanied by his two sons, accepted the invitation and sat among the students to hear the Imam's lecture.

Imam Malik died in the year 795 AD at Medina and was buried in the famous al-Baqie cemetery in the Medina with the noble Prophet Companions.

Imam Malik's followers and disciples developed the Fiqh science based on his books which came to be known as the Maliki Madhhab (approach). Most of the people who follow the Maliki Madhab are found in North and West Africa, - Tunis, Algeria, Morocco and Egypt.

Source: Trueislaam.free-online.co.uk

Muslims Profiles: Imam Ahmad Ibn Hanbal

The four Imam's - Imam Abu Hanifa, Imam Malik, Imam Ahmed bin Hanbal and Imam Shafi - are the main figures who's interpretation of the Hadith and Qur'an are followed by the majority of Sunni Muslims all over the world. They are therefore of great importance to the correct practice of Islam.

Imaam Ahmad ibn Mohamed Ibn Hanbal, Abu `Abd Allah al-Dhuhli Al-Shaybani al-Marwazi al-Baghdadi (d. 241).

Imam Ahmed ibn Hanbal (780 - 855) was among the great Muslim scholars and theologians. He is the founder of the Hanbali school of fiqh. His full name was Ahmed bin Muhammad Hanbal.

Imam Hanbal was born in Central Asia to Arab parents in 780. After his father died, he moved to Iraq and studied extensively in Baghdad, and later used his travels for further education. He was mainly interested in the science of Hadith and traveled extensively through Iraq, Syria, and Arabia studying religion and collecting traditions of Prophet Mohammad (PBUH).

His travels lasted several years. Upon returning home, he studied under Imam Shafi on Islamic law. Imam Hambal was very devoted to traditional views and was opposed to innovations in Islamic law.



Imam ibn Hanbal became very well known all, and his teachings spread worldwide. His learning, piety and unswerving faithfulness to traditions gathered a lot if admirers around him.

From the biographical notice on Imam Ahmad in the Reliance of the Traveler:

"Out of piety, Imam Ahmad never gave a formal legal opinion (fatwa) while Imam Shafi`i was in Iraq, and when he later formulated his school of jurisprudence, he mainly drew on clear texts from the holy [Qur'an], Hadith, and scholarly agreement, with relatively little expansion from analogical reasoning (qiy's). He was probably the most learned in the sciences of Hadith of the four great Imams of Sacred Law; Imam Abu Hanifah, Imam Al Shafi`i`, Imam Malik, and him Imam Ahmad Ibn Hanbal.

His students included many of the foremost scholars of Hadith. Abu Dawud said of him: "Ahmad's gatherings were gatherings of the afterlife: nothing of this world was mentioned. Never once did I hear him mention this-worldly things."

... Imam Ahmad never once missed praying in the night, and used to recite the entire [Qur'an] daily. Imam Ahmad was imprisoned and subjected to various forms of torture for twenty-eight months under the Abbasid caliph al-Mu`tasim in an effort to force him to publicly support the [Mu`tazila] position that the Holy [Qur'an] was created, but the Imam refused to give up the belief that the [Qur'an] is the uncreated word of Allah, after which Allah delivered and vindicated him.

"When Imam Ahmad died in 241/855, he was accompanied to his resting place by a funeral procession of eight hundred thousand men and sixty thousand women, marking the departure of the last of the four great mujtahid Imams of Islam."

Al-Dhahabi describes him saying:

"The true Sheikh of Islam and leader of the Muslims at his time, the Hadith master and proof of the Religion. He took Hadith from Hushaym, Ibrahim ibn Sa`d, Sufyan ibn `Uyayna, `Abbad ibn `Abbad, Yahya Ibn Abi Za'ida, and their layer. From him narrated al-Bukhari [two Hadiths in the Sahih], Muslim [22], Abu Dawud [254], Abu Zur`a, Mutayyan, `Abd Allah ibn Ahmad, Abu al-Qasim al-Baghawi, and a huge array of scholars. His father was a soldier one of those who called to Islam and he died young."- Al-Dhahabi continues.

Ibn al-Jawzi relates in al-Manaaqib (p. 192):

"Imaam Ahmad was the foremost among the Imams in collecting the Sunnah and sticking to it."

`Abd Allah ibn Ahmad said:

"I heard Abu Zur`a [al-Razi] say: '"Your father had memorized a million Hadiths, which I rehearsed with him according to topic.""

Hanbal said:

"I heard Abu `Abd Allah say: "I memorized everything which I heard from Hushaym when he was alive.""

Ibrahim al-Harbi said:

"I held Ahmad as one for whom Allah had gathered up the combined knowledge of the first and the last."

Imam al-Shafi`i said:

"You (addressing Imaam Ahmad ibn Hanbal) are more knowledgeable about Hadith than I, so when a hadith is sahih (correct), inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of the hadith, as long as it is sahih."

Related by Ibn Abi Haatim in Aadaab ash-Shaafi'i (pp. 94-5),

Harmala said:

"I heard Imaam al-Shafi`i say: "I left Baghdad and did not leave behind me anyone more virtuous (afdal), more learned (a`lam), more knowledgeable (afqah) than Ahmad ibn Hanbal.""

`Ali ibn al-Madini said about Imam Ahmed Ibn Hanbal:

"Truly, Allah reinforced this Religion with Abu Bakr al-Siddiq the day of the Great Apostasy (al-Ridda), and He reinforced it with Ahmad ibn Hanbal the day of the Inquisition (al-Mihna)."

Abu `Ubayd said:

"The Science at its peak is in the custody of four men, of whom Ahmad ibn Hanbal is the most knowledgeable."

Ibn Ma`in said, as related by `Abbas [al-Duri]:

"They meant for me to be like Ahmad, but by Allah! I shall never in my life compare to him."

A lot of great scholars who followed the approach (Madhab) of Imam Ahmad Ibn Hanbal.

Ibn ul-Qayyim al-Jawziyyah says in his book Imam Bukhari, Imaam Muslim and Imaam Abu Dawood were strong followers of Imam Ahmad Ibn Hambal. Among other great Imams who followed the teachings of Imam Ahmad include Shaikh-ul-Islam Taqi ad-Deen Ibn Taymiyyah, Abdul Qadir Jillaani, Ibn ul-Qayyim al-Jawziyyah, Al-Haafidh Zaynud-Deen Ibn Rajab al-Hanbali, Imam Muhammed Bin Abdul Wahab and Imam Ibn ul Jawzi.

Ibn al-Jawzi narrates from Bilal al-Khawass that the latter met al-Khidr and asked him: "What do you think of al-Shafi`i?" He said: "One of the Pillar-Saints (Awt'd)." " What about Ahmad Ibn Hanbal?" "He is a Siddiq."

Ibn al-Jawzi also narrates that Imam Ahmad ibn Hanbal said:

"Whoever rejects a statement of Prophet Mohammad (PBUH) is on the brink of destruction." and was the foremost in sticking to the Sunna and sahih hadith.

Among Imam ibn Hanbal's works is the great encyclopedia of Traditions called Musnad, collected by his son from his lectures and amplified by supplements - containing over twenty eight thousand traditions. Other works include Kitab-us-Salat, on the Discipline of Prayer and Kitab-us-Sunnah, on the Traditions of Prophet Mohammad (PBUH).

Main sources:
al-Dhahabi, Siyar A`lam al-Nubala 9:434-547 #1876
and Tadhkira al-Huffaz 2:431 #438.
Source: radioislam.org

Muslims Profiles: Ibn Rushd (1128-1198), Spanish Muslim Philosopher

Abul Waleed Muhammad Ibn Ahmad Ibn Muhammad Ibn Rushd, stands out as a towering figure in the history of Arab-Islamic thought, as well as that of West-European philosophy and theology.

Ibn Rushd, known as Averroes in the West, was born in 1128 A.D. in Cordova, where his father and grandfather had both been judges. His grandfather was well versed in Fiqh (Maliki School) and was also the Imam of the Cordova Mosque. Ibn Rushd received his education in Cordova and lived a quiet life, devoting most of his time to learned-pursuits. He studied philosophy and law from Abu J'afar Haroon and from Ibn Baja; he also studied medicine.

Al-Hakam, the famous Umayyad Caliph of Spain, had constructed a magnificent library in Cordova, which housed 500,000 books. Al Hakam studied many of these books and made brief marginal comments on them. This rich collection laid the foundation for intellectual study in Spain and provided the background for men like Ibn Rushd, who lived two centuries later. Abu Yaqub, the Caliph of Morocco, called Ibn Rushd to his capital and appointed him as his physician in place of Ibn Tufail.

His son, Yaqub al-Mansur, retained him for some time but soon Ibn Rushd's views on theology and philosophy drew the Caliph's wrath. All his books, barring strictly scientific ones, were burnt and he was banished to Lucena. However, as a result of intervention of several leading scholars he was forgiven after about four years and recalled to Morocco in 1198; but he died towards the end of the same year.

Ibn Rushd made remarkable contributions; in philosophy, logic, medicine, music and jurisprudence. A common theme throughout his writings is that there is no incompatibility between religion and philosophy when both are properly understood. His contributions to philosophy took many forms, ranging from his detailed commentaries on Aristotle, his defense of philosophy against the attacks of those who condemned it as contrary to Islam and his construction of a form of Aristotelianism which cleansed it, as far as was possible at the time, of Neoplatonic influences.

His well known book in medicine Kitab al-Kulyat fi al-Tibb was written before 1162 A.D. Its Latin translation was known as 'Colliget'. In it, Ibn Rushd has thrown light on various aspects of medicine, including the diagnoses, cure and prevention of diseases. The book concentrates on specific areas in comparison to Ibn Sina's wider scope of al-Qanun, but contains several original observations of Ibn Rushd.

In philosophy, his most important work Tuhafut al-Tuhafut was written in response to al-Ghazali's work. Ibn Rushd was criticized by many Muslim scholars for this book, which, nevertheless, had a profound influence on European thought, at least until the beginning of modern philosophy and experimental science. His views on fate were that man is neither in full control of his destiny nor is it fully predetermined for him. He wrote three commentaries on the works of Aristotle, as these were known then through Arabic translations.

The shortest Jami may be considered as a summary of the subject. The intermediate was Talkhis and the longest was the Tafsir. The longest commentary was, in fact, an original contribution as it was largely based on his analysis including interpretation of Qu'ranic concepts.

In the field of music, Ibn Rushd wrote a commentary on Aristotle's book De Anima, which was translated into Latin by Mitchell the Scott. In astronomy he wrote a treatise on the motion of the sphere, Kitab fi-Harakat al-Falak. He also summarized Almagest and divided it into two parts: description of the spheres, and movement of the spheres. This summary of the Almagest was translated from Arabic into Hebrew by Jacob Anatoli in 1231.

According to Ibn al-Abbar, Ibn Rushd's writings spread over 20,000 pages, the most famous of which deal with philosophy, medicine and jurisprudence. He wrote 20 books on medicine alone. Regarding jurisprudence, his book Bidayat al-Mujtahid wa-Nihayat- al-Muqtasid has been held by Ibn Jafar Thahabi as possibly the best book on the Maliki School of Fiqh.

Ibn Rushd's writings were translated into various languages, including Latin, English, German and Hebrew. Most of his commentaries on philosophy are preserved in the Hebrew translations, or in Latin translations from the Hebrew, and a few in the original Arabic, generally in Hebrew script. This reveals his wider acceptance in the West in comparison to the East. His commentary on zoology is entirely lost. Ibn Rushd also wrote commentaries on Plato's Republic, Galen's treatise on fevers, al-Farabi's logic, etc. Eighty-seven of his books are still extant. Ibn Rushd has been held as one of the greatest thinkers and scientists of the 12th century. Ibn Rushd influenced Western thought from the 12th to the 16th centuries. His books were included in the syllabi of Paris and other universities till the advent of modern experimental sciences.

Source: www.trincoll.edu

Muslims Profiles: Salah El Deen El Ayoubi

Known in the West as Saladin Al Ayoubi, Salah-adeen Yusif ibn Ayoubi ibn Marwan was born in the year 1137 in the region of Iraq. Famous in the Western history books for his challenge against Richard the Lion heart, he is very seldom portrayed in his true light.

He was a man of good build, with a bright face, sharp eyes and a dark thick beard. He was known for his courage, strength of Iman and love of reading the Holy Qur�an. He was also famous for his eloquent speech and the kindness and mercy he had for his people. Although tough with the non believers he respected their creeds and allowed them to worship without facing any harm. Many of them holding good positions during his era.

Salah El Deen died and was, buried in Damascus on the 4th February 1197, leaving behind nothing more than 47 silver pieces and one gold coin.

During Salah El Deen�s lifetime the Muslims suffered being disunited and subject to humiliation from anti-Muslim powers.

In the coming line we will shed light on how Salah El Deen set about liberating Palestine from the Christian crusaders after he had united the Muslim Nation under his leadership.

In 1169 Salah El Deen took rule of Egypt, and started to make a lot of changes to improve its situation and uniting the State. After establishing his army in Egypt he proceeded to unite the various smaller Arab States that had become semi-independent states. In particular he annexed these States surrounding Palestine. Salah El Deen considered it first necessary to unite Muslims before he facing the Christian kingdoms in the Holy lands.

In 1187 the Christian King of Karak, who was called Arnat, launched an attack against a number of pilgrims travelling to make the hajj. The attackers, showing no mercy, plundered, tortured men, humiliated women. Whilst killing the pilgrims Arnat said: �Go tell Mohammad and ask him if he can save you.� This event ended a period of temporary peace that had ensued between Salah El Deen and the Christians who were occupying Palestine. Salah El Deen who was always keen on setting free Al-Quds (Jerusalem) and Al-Aqsa Mosque, was now given the opportunity to face the Christians.

When the news of this event reached Salah El Deen tried to overcome his outrage and sent a polite message to King Arnat. In the letter he asked him to respect the peace agreement, to free all the hostages and to return whatever he had stolen. But the King refused Salah El Deen�s request, leaving him no other choice but to teach him a good lesson.

After preparing his army in Damascus, in March 1187. Salah El Deen proceeded to Karak. After seizing Karak Salah El Deen�s next step was to move north towards Tabarieh to assess the reaction of the Christian armies.

The Christian army collected at Nazarate under the leadership of the King of Jerusalem. The battle commenced in May 1187 and ended in complete defeat for the Christians. The Christian army, now strengthened with reinforcements - including Richard, known as the Lion heart - were bent on seeking revenge. It appeared as if the whole Christian army collected at Safarid.

Salah El Deen, however, was always one step ahead of them. He decided to avoid Safarid and attack Tabarieh first. Salah El Deen�s plan was to push the Christian to leave their positions in Safarid so that they would be tired and exhausted by the difficult journey. In July 1187 Salah El Deen destroyed Tabarieh.

Forced into leaving their positions Salah El Deen�s plan proved its success. The Christians wore bulky armour and heavy weapons, the intense heat and shortage of water combined with the difficult terrain, weakened the Christian soldiers. And what was awaiting them? Courageous Muslim fighters were awaiting them, willing to sacrifice their life for the sake of Allah.

On the 4th July 1187, the Muslim army had surrounded the Christians and when the heat was unbearable and the fighting reached its climax, Salah El Deen ordered his soldiers to set fire to the grass and shrubs surrounding the enemy�s army. Their suffering complete, Salah El Deen inflicted on them a resounding defeat.

After this defeat the Christians amassed a strength of 50,000 fighters to do battle at Hiteen. The Christians lead by the Kings of Jerusalem, Karak and Tripoli were again defeated. Many of their princes and knights were taken as prisoners. It was Allah�s will that Salah El Deen should meet face to face with King Arnat of Karak, the butcher of innocent pilgrims. Before killing him with his own hands Salah El Deen told him he was killing him for defaming the honor and dignity of Prophet Mohammad (PBUH) and for murdering innocent Muslims.

From Hiteen Salah El Deen opened the Castle at Tabarieh. He then moved on to Akka and on a Friday he opened it peacefully. After performing the first Friday prayer he left the city to his son Al-Abdal. Salah El Deen then went to north to Sida and Beirut. All this occurred in one month.

At the outset Salah El Deen �s aim was setting free Al-Quds, the eradication of the Christian Kingdom and the uniting of the Muslim Ummah. With Jerusalem his target he moved to Askalan. This enabled him to cut off Jerusalem from the Mediterranean sea and by so doing isolating Jerusalem. He accomplished this on the 5th September 1187.

Before moving on Jerusalem he arranged with the well known Egyptian sailor, Hussain Uddeen El Hajeb, to move the Egyptian navy close to Palestine so as to prevent the Christian navy from approaching the coastline.

On the 19th September 1187 Salah-a-deen approached Jerusalem and proceeded to lay siege on the City. He bombarded the City with fire and projectiles until the Christians surrendered. The Muslim army led by Salah El Deen entered the City peacefully on Friday the 2nd October 1187. He put the Islamic flag and took down the large cross from the Dome of the Rock.

Salah El Deen expressed in the most practical way the kindness, and mercy of Islam when, at the peak of his victory and power he gave freedom for all inhabitants of Jerusalem to leave the City unharmed. When the Crusaders defeated Jerusalem in 1099 the streets of the City flowed with the blood of 70,000 slaughtered Muslims.

After Jerusalem, Salah El Deen opened negotiated with the Christians to leave the Islamic lands. The last stronghold of the Christians, Akka, was removed by the hand of Salah El Deen�s successor Zahir Babers.

Indeed Salah El Deen was both a kind merciful man and a great warrior.
Source: www.nasrproductions.i-p.com

Muslims Profiles; Umm Habibah: Ramlah Bin Abi Sufyan

Umm Habibah is one of the wives of Prophet Mohamed (PBUH), and she is the daughter of Abi Sufyan; he was the leader of the camp of those who rejected faith in Mekkah. And he embraced Islam the day Muslims took control over Mekkah.

She was one of the earliest people to embrace Islam and a very good and sincere believer. She devoted the entire of her life to worshiping Allah.

Umm Habibah was married to Ubaid Allah ibn Jahsh before Prophet Mohamed (PBUH). And because they could not stand in the face of Quraysh�s cruelty they fled to Abyssinia and there she gave birth to her daughter Habibah.

After some time, Ubaid Allah converted to Christianity, which was his religion before embracing Islam. He indulged in drinking wine and then died, not as a Muslim.

Umm Habibah was a lady of dignity, so she decided to live alone after her husband turned back from his faith.

After Ramlah's husband died, Prophet Mohamed (PBUH) who had learned about what had happened to her and was scared she might turn back from her faith like her husband did, decided to propose to her and sent the Negus telling him about his proposal. And soon the Negus sent one of his maids called Abraha to Ramlah with the message seeking her agreement to marry Prophet Mohamed (PBUH). Umm Habibah was extremely happy and pleased to hear the message. She at once took off her silver bangles and rings, and gave them as a gift to Abraha.

The marriage was soon solemnized in Abyssinia. Khalid ibn Sa�id who was chosen by her to act as her legal guardian was present at the ceremony. The Negus read out the Khutba himself, and Khalid ibn Sa'id also made a speech in reply. On behalf of the Prophet, the Negus offered a dowry of four hundred Dinars to Khalid. The Negus also gave a huge wedding feast on behalf of Prophet Mohamed (PBUH). He was generous enough to send musk and ambergris to the bride through Abraha. Later, he made arrangements to send her to Medina by boat. Shurahil ibn Hasana accompanied Umm Habibah in her journey.

She was very charitable, virtuous woman and she was of great courage. She was very attached to the person of Prophet Mohamed (PBUH).

There is no other wife to Prophet Mohamed (PBUH) who is closer than Ramlah Bint Abu Saufyan in relation, and Prophet Mohamed (PBUH) gave no other wife a higher dowry than her.

There is about sixty-five Hadith narrated by her in the book Hadith. The Bukhary and Muslim agreed on two of them, and Muslim took two of them alone.

She died in the year 40 or 44 A.H, during the Caliphate of her brother, Mu'awiyah Abn Abi Saufyan. And was buried in al-Baqi cemetery next to all the wives of Prophet Mohamed (PBUH).
Source: WWW.PROPHETMOHAMED.COM

Muslims Profiles: Omar Al Khayyam

Ghiyath al-Din Abul Fateh Omar Ibn Ibrahim Al-Khayyam was born at Nishapur, the provincial capital of Khurassan, (now Iran) around year 1044 A.D. He died at the same town when he was 85 years old.

Omar Al Khayyam was a Muslim Persian mathematician, astronomer, philosopher, physician and poet. Al Khayyam means "the tent-maker" in the Arabic language, most probably he was called by this name, because of his father's profession. Omar Al Khayyam wrote about his own name saying; "Khayyam, who stitched the tents of science, Has fallen in grief's furnace and been suddenly burned, The shears of Fate have cut the tent ropes of his life, And the broker of Hope has sold him for nothing! " Although he is considered a Persian, it has also been said that he could have belonged to the Al Khayyami tribe of Arab origin who might have settled in Persia. There are not so much details about his early life, except for the fact that he was educated at Nishapur, where he was born and where he lived. He also spent most of his life in Samarqand.

Omar Al Khayyam devoted all his time to the search for knowledge, he traveled to the great centers of learning, Samarqand, Bukhara, Balkh and Isphahan seeking knowledge and there he exchanged views with other scholars. His major accomplishments were in Algebra, he made early trials to classify most algebraic equations, including the third degree equations and he also offered solutions for a number of them.

His book Maqalat fi al-Jabr wa al-Muqabila is a masterpiece on algebra and has great importance in its development. Omar Al Khayyam is also considered to be the first to find the binomial theorem and determine binomial coefficients. In geometry, he studied generalities of Euclid and contributed to the theory of parallel lines. Omar Al Khayyam was also a renowned astronomer and a physician. He developed primitive astronomic tables, and invented methods for the accurate determination of specific gravity, etc. The Saljuq Sultan, Malikshah Jalal al-Din, invited him to the new observatory at Ray around 1074 and assigned him the task of determining a correct solar calendar.

Al Khayyam introduced a calendar that was remarkably accurate, and was named as Al-Tarikh-al-Jalali. It had an error of one day in 3770 years and was thus even superior to the Georgian calendar (error of 1 day in 3330 years). In metaphysics, he wrote three books Risala Dar Wujud and the recently discovered Nauruznamah.

Besides science and Mathematics, Al Khayyam was also a well-known poet. Although he wrote a number of important mathematical and scientific studies, Al Khayyam's fame as a scientist has been greatly outweighed in the West by the popularity of his Rubaiyat, epigrammatic verse quatrains. He is thought to have written about a thousand and four-line verses. He was best known in the Western world in 1839, when Edward Fitzgerald published an English translation of his Rubaiyat. This book has since become one of the most popular classics in the world of literature. Although the Rubaiyat was translated form its original language into English, it conveyed the complicated mystical and philosophical message of Al Khayyam. This proves the wealth of his rich thought.

Al Khayyam wrote many other books and monographs, out of which, only 10 books and thirty monographs have been identified. Of these, four are about mathematics, three physics, three metaphysics, one about algebra and another about geometry. Al Khayyam, who could be described as a man in despair, was always hiding his sorrows behind a smile. He pursued the truth through his whole life. He made great contributions to science, astronomy, poerty, philosophy, and mathematics. The outcome of his restless search for knowledge, could not be expressed better than in one of his quatrains: Our great wide world - a piece of dust. All human knowledge - words.

Source: www.trincoll.edu

Muslims Profiles: Abu Abdullah Al-Battani

Abu Abdallah Muhammad Ibn Jabir Ibn Sinan al-Battanial-Harrani is a great Muslim astronomer mathematician and astrologer. He was of Sabian origin. His name in Latin is Albatenius, Albategnus, or Albategni.

He was born around 858 A.D. in Battan, a State of Harran. Battani received his first education through his father Jabir Ibn San'an al-Battani, who was also a well-known scientist. After this he moved to Raqqa, situated on the bank of the Euphrates, where he received advanced education and later on flourished as a scholar.

He migrated to Samarra at the beginning of the 9th century, and over there he worked till the end of his life in929 A.D.

He is one of the most prominent astronomers in the Islamic history. He contributed in a number of important discoveries in astronomy, which was the result of a long career of 42 years of research beginning at Raqqa when he was young.

His greatest discovery is the remarkably accurate determination of the solar year as being 365 days, 5 hours, 46 minutes and 24 seconds, which is very close to the latest estimates. He found that the longitude of the sun's apogee had increased by 16�, 47' since Ptolemy. This implied the important discovery of the motion of the solar upsides and of a slow variation in the equation of time. He did not believe in the trepidation of the equinoxes, although Copernicus held it.

Al-Battani pointed out with unbelievable accuracy the obliquity of the ecliptic, the length of the seasons and the true and mean orbit of the sun.

He rectified several orbits of the moon and the planets and propounded a new and very ingenious theory to determine the conditions of visibility of the new moon. He proved, in sharp contrast to Ptolemy, the variation of the apparent angular diameter of the sun and the possibility of annular eclipses. Dunthorne used his excellent observations of lunar and solar eclipses in 1749 to determine the secular acceleration of motion of the moon. He also provided very clear solutions by means of orthographic projection for some problems of spherical trigonometry.

In the field of mathematics, he was the first to replace the use of Greek chords by singes, with a clear understanding of their superiority. He also developed the concept of cotangent and furnished their table in degrees.

Abu Abdullah Al Battani wrote a number of books on astronomy and trigonometry. His most famous book was his astronomical treatise with tables, which was translated into Latin in the 12th century and flourished as De scienta stellerum � De numeris stellerum et motibus. An old translation of this is available at the Vatican.

What he wrote on astronomy was extremely influential in Europe till the Renaissance, with translations available in several languages. His original discoveries both in astronomy and trigonometry were of great help in the development of these scientific fields.

Source: members.tripod.com

Muslims Profiles: IBN AL-BAITAR

Abu Muhammad Abdallah Ibn Ahmad Ibn al-Baitar Dhiya al-Din al-Malaqi was one of the best scientists of Muslim Spain and was the greatest botanist and pharmacist of the Middle Ages.

He was born towards the end of the 12th century, in the Spanish city of Malaqa (Malaga), and he died in Damascus in 1248.

He learned botany from Abu al-Abbas al-Nabati who is a well-learned botanist, and with him he started collecting plants from inside and outside Spain.


In 1219 he left Spain on a plant-collecting expedition and traveled along the northern coast of Africa as far as Asia Minor. The exact modes of his travel (whether by land or sea) are not known, but the major stations he visited include Bugia, Qastantunia (Constantinople), Tunis, Tripoli, Barqa and Adalia.

After 1224 he joined the service of al-Kamil, the Egyptian Governor, and was appointed chief herbalist. In 1227 al-Kamil extended his domination to Damascus, and Ibn al-Baitar accompanied him there, which gave him a great opportunity to collect plants.

During his stay in Syria, his researches on plants extended over a vast area, including Arabia and Palestine, where he was able to collect plants from stations located there.

Ibn Baitar's major contribution, Kitab al-Jami fi al-Adwiya al- Mufrada, is one of the greatest botanical compilations dealing with medicinal plants in Arabic. It enjoyed a high status among botanists up to the 16th century and is a systematic work that embodies earlier works, with due criticism, and adds a great part of original contribution. The encyclopedia comprises some 1,400 different items, largely medicinal plants and vegetables, of which about 200 plants were not known earlier. The book refers to the work of some 150 authors mostly Arabic, and it also quotes about 20 early Greek scientists. It was translated into Latin and published in 1758.

His second major work is Kitab al-Mlughni fi al-Adwiya al-Mufrada is an encyclopedia of medicine. The drugs are listed in accordance with their therapeutic value. Thus, its 20 different chapters deal with the plants bearing significance to diseases of various parts of the human body.

On surgical issues he has often quoted the famous Muslim surgeon, Abul Qasim Zahrawi. Besides Arabic, Baitar has given Greek and Latin names of the plants, thus facilitating transfer of knowledge.

Ibn Baitar's contributions are characterized by observation, analysis and classification and have exerted a profound influence on Eastern as well as Western botany and medicine.

Although his book al-Jami was translated and published late in the western languages as mentioned above, yet many scientists had long before that studied various parts of the book and made a lot of references to it.

Source: www.amanna.org

Muslims Profiles: Nasir Al-Din Al-Tusi

Abu Jafar Muhammad Ibn Muhammad Ibn al-Hasan Nasir al-Din al-Tusi is an Iranian Muslim, and was one of the greatest scientists, philosophers, mathematicians, astronomers, theologians and physicians of the 7th/13th century Islamic lands and he was also a prolific writer. He was born in Tus (Khurasan) in 597/1201 C.E. He learnt sciences and philosophy from Kamal al-Din Ibn Yunus and others. He died in Baghdad in 672/1274.

His father was a jurist in the Twelfth Imam School. The school where al-Tusi was educated was mainly a religious establishment. However, while studying in Tus, he was taught other topics by his uncle, which had an important influence on his intellectual development. These topics included logic, physics and metaphysics. He also studied mathematics with other teachers, in particular algebra and geometry.

His ability and talent in learning enabled him to master a number of disciplines in a relatively short period, and he showed a great interest for mathematics, astronomy and the intellectual sciences at a very young age.

At the age of twenty-two or a while later, Tusi joined the court of Nasir al-Din Muhtashim, the Muslim governor of Quhistan, Northeast Iran, where he was accepted into the Islamic community as a novice (mustajib).

A sign of close personal relationship with Muhtashim�s family is to be seen in the dedication of a number of his scholarly works such as Akhlaq-i Nasiri and Akhlaq-i Muhtashimi to Nasir al-Din himself and Risala-yi Mu�iniyya to his son Mu�in al-Din.

In 1256 when the Mongols conquered Almut, Nasir al-Din joined Hulegu's service. Hulegu being himself interested in science, treated al-Tusi with great respect and he was deeply impressed by his knowledge, including his astrological competency; appointed him as one of his ministers, and, later on, as administrator of Auqaf. He was instrumental in the establishment and progress of the observatory at Maragha.

He made significant contributions in a large number of subjects, and it is indeed difficult to present his work in a few words. He wrote one or several treatises on different sciences and subjects including those on geometry, algebra, arithmetic, trigonometry, medicine, metaphysics, logic, ethics and theology. In addition he wrote poetry in Persian.

Being the chief scientist and the supervisor at the observatory established at Maragha, he made significant contributions to astronomy. The observatory was equipped with the best possible equipments, including those collected by the Mongol armies from Baghdad and other Islamic centers. The instruments included astrolabes, representations of constellations, epicycles, shapes of spheres, etc.

He himself invented an instrument 'turquet' that contained two planes. After the devoted work of 12 years at the observatory and with the assistance of his group, he produced new astronomical tables called Al-Zij-Ilkhani dedicated to Ilkhan (Hulegu Khan). Although Tusi had contemplated completing the tables in 30 years, the time required for the completion of planetary cycles, but he had to complete them in 12 years on orders from Hulegu Khan. The tables were largely based on original observations, but also drew upon the then existing knowledge on the subject. The Zij-Ilkhani became the most popular tables among astronomers and remained so till the 15th century.

Nasir al-Din pointed out several serious shortcomings in Ptolemy's astronomy and foreshadowed the later dissatisfaction with the system that culminated in the Copernican reforms.

In mathematics, his major contribution would seem to be in trigonometry, which was compiled by him as a new subject in its own right for the first time. Also he developed the subject of spherical trigonometry, including six fundamental formulas for the solution of spherical right-angled triangles.

In philosophy, his work on ethics entitled Akhlaq-i-Nasri became the most important book on the subject, and remained popular for centuries. His book Tajrid-al-'Aqaid was a major work on al-Kalam (Islamic Scholastic Philosophy) and enjoyed widespread popularity. Several commentaries were written on this book.

In logic al-Tusi followed the teachings of ibn Sina (Avicenna). He wrote five works on the subject, the most important of which is one on inference.

He wrote a famous work on minerals, which contains an interesting theory of colors based on mixtures of black and white, and included chapters on jewels and perfumes. He also wrote on medicine, but his medical works are among his least important.

The list of his known treatises is exhaustive; Brockelmann lists 56 and Sarton 64. About one-fourth of these concern mathematics, another fourth astronomy, another fourth philosophy and religion, and the remainder other subjects.

The books, though originally written in Arabic and Persian, were translated into Latin and other European languages in the Middle Ages and several of these have been printed.

Tusi's influence has been significant in the development of science, notably in mathematics and astronomy. His books were widely consulted for centuries and he has been held in high repute for his rich contributions. Tusi�s fame in his own lifetime guaranteed the survival of almost all of his scholarly output.

Source: ummah.net

Muslims Profiles: Abu Sufyan ibn al-Harith

Abu Sufyan ibn al-Harith was the cousin of Prophet Mohamed (PBUH) and during their childhood and youth they were very close to each other, and they resembled each other a great deal. However, despite their strong relationship, Abu Sufyan completely rejected to embrace Islam for so many years.

Abu Sufyan ibn al-Harith was born about the same time as the blessed Prophet Mohamed (PBUH), and he was also a foster-brother of the Prophet.

When Prophet Mohamed (PBUH) made public his call for Islam and warned people about the danger of continuing in their existing state of disbelief, injustice and immorality, the fire of envy and hatred erupted in the heart of Abu Sufyan. What was once a relation of love and brotherhood turned into a relation of resistance and opposition.

At that time Abu Sufyan was one of the most promoted fighters and horsemen of the Quraysh tribe and also one of their best poets.

He used both his sword and tongue in the battle against Prophet Mohamed (PBUH) and his mission. He participated in all the battles the Quraysh fought against Prophet Mohamed (PBUH) and in all the torture and persecution they made to the Muslims. He composed and recited verses attacking and vilifying Prophet Mohamed (PBUH).

Abu Sufyan stayed like that for almost twenty years. His three others brothers - Nawfal, Rabiah and Abdullah, had all embraced Islam except him.

However, in the eighth year after the Hijrah, just before the Islamic liberation of Makkah, Abu Sufyan's position began to shift. He began to reconsider his hostile position against Prophet Mohamed (PBUH) and his family convinced him that he was long in all what he was doing.

Eventually God opened his heart to Islam. He says: �I got up and said to my servant, Madhkur: 'Get ready a camel and a horse for us.� I took my son Jafar with me and we galloped with great speed towards al-Abwa between Makkah and Madinah. I heard that Mohamed camped there. As I approached the place, I covered my face so that no one could recognize and kill me before I could reach Prophet Mohamed (PBUH) and announce my acceptance of Islam directly to him.

I proceeded slowly on foot while advance groups of Muslims headed towards Makkah. I avoided their path out of fear that one of the Prophet's companions would recognize me. I continued in this fashion until I saw Prophet Mohamed (PBUH) on his mount. Coming out into the open, I went straight up to him and uncovered my face. He looked at me and recognized me. But, he turned his face away. I moved to face him once again. He avoided looking at me and again turned away his face. This happened repeatedly.

Prophet Mohamed (PBUH) and his companions completely rejected to talk or even look at Abu Safyan for days. Until Prophet Mohamed (PBUH) reached al-Jahfah (about four days journey from Makkah).

Abu Sufyan sat down at the door of the tent of Prophet Mohamed (PBUH) and his son Jafar stood beside him. But still Prophet Mohamed (PBUH) rejected to look at him.

The situation became too much for Abu sufyan and he said: �By God, either the Prophet, peace be on him, shows he is pleased with me or I shall take my son and go wandering through the land until we die of hunger and thirst.�

When Prophet Mohamed heard this, he relented and on leaving his tent, he looked more gently towards me then before. I so much hoped that he would smile.�

Eventually Prophet Mohamed (PBUH) relented and told Abu Sufyan, "There is now no blame on you."

The Prophet then called Ali ibn Abi Talib who had newly embraced Islam and told him:

"Teach your cousin how to perform wudu and about the Sunnah. Then bring him back to me."

When Ali returned, the Prophet said: "Tell all the people that the Messenger of God is pleased with Abu Sufyan and that they should be pleased with him."

Abu Sufyan continued: "The Prophet then entered Makkah and I too entered in his entourage. He went to the Sacred Mosque and I also went, trying my best to remain in his presence and not separate from him on any account...

In the Battle of Hunayn the Arabs put together an unprecedented force against Prophet Mohamed (PBUH) and they were determined to give a mortal blow to Islam and the Muslims.

Abu Sufyan narrated: The Prophet went out to confront them with a large number of his companions. I went out with him and when I saw the great throngs of mushrikin, I said: �By God. Today, I shall atone for all my past hostility towards the Prophet. Peace be on him, and he shall certainly see on my part what pleases God and what pleases him.�

When the two forces met, the pressure of the mushrikin on the Muslims was severe and the Muslims began to lose heart. Some even began to desert and terrible defeat stared us in the face. However, the Prophet stood firm in the thick of battle astride his mule "Ash-Shahba" like a towering mountain, wielding his sword and fighting for himself and those around him... I jumped from my horse and fought beside him. God knows that I desired martyrdom beside the Messenger of God. My uncle, al-Abbas, took the reins of the Prophet's mule and stood at his side. I took up my position on the other side. With my right hand I fended off attacks against the Prophet and with my left I held on to my mount.

When the Prophet saw my devastating blows on the enemy, he asked my uncle: �Who's this?� 'This is your brother and cousin. Abu Sufyan ibn al-Harith. Be pleased with him. O Messenger of God.'

�I have done so and God has granted forgiveness to him for all the hostility he has directed against me.'�

My heart soared with happiness and wept .He turned towards me and said:

�My brother! Upon my life! Advance and strike!�

The words of the Prophet spurred me on and we plunged into the positions of the mushrikin until they were routed and fled in every direction.�

After the battle of Hunayn, Abu Sufyan ibn al-Harith stayed in the company of the noble Prophet Mohamed (PBUH). But he was never able to look directly in the Prophet�s eyes out of shame and embarrassment for his past hostility towards him.

Abu Sufyan felt very bad because of what he had done to harm Prophet Mohamed (PBUH) and his mission and he spent so many nights regretting trying to extinguish the light of God and refusing to follow His message.

He spent his days and nights reciting the verses of the Quran. Trying to understand and follow its laws and profit by its admonitions. He shunned the world and its adornments and turned to the worship of Allah.

One day Prophet Mohamed (PBUH) saw him entering the mosque and asked his wife:

"Do you know who is this, Aishah?"

"No, O Messenger of God." she replied.

�This is my cousin. Abu Sufyan ibn al-Harith. See, he is the first to enter the masjid and the last to leave. His eyes do not leave his shoelace."

On the death of Prophet Mohamed (PBUH) Abu Sufyan felt intense grief and wept bitterly.

During the caliphate of Umar al-Farouk, Abu Sufyan felt his end drawing near.

One-day people saw him in al-Baqi, the cemetery not far from the Prophet's mosque where many Sahabah are buried. He was digging and fashioning a grave. They were surprised to see him doing that.

After three days Abu Sufyan was lying on his death bed. His family gathered around him weeping but he said: "Do not weep for me. By God, I did not commit any wrong since I accepted Islam." He then died after serving Islam with all he had of power.

Source: famousmuslims.com