Ammar Ibn Yasir (ra) - A Companion of the Prophet ('s)
Chapter 8: Dawn of Islam in Medina
Islam had reached Madina before the Holy Prophet's migration to that
city, because the leaders of Aws and Khazraj who were the distinguished
personalities of these two tribes, and the Yemenite supporters of the
Prophet (S) had started propagating Islam on their return to Madina
after taking the oath of allegiance to the Prophet (S) at 'Aqaba.
The life of the Prophet (S) in this city was quite different from that
in Makkah. In Makkah he lived in the capacity of a missionary and the
enmity and obstinacy of Quraysh did not allow that his message should go
beyond the stage of an invitation which was confined to promises and
threats and giving good tidings and warning about bad consequences.
However, when he arrived in the city of Madina his invitation assumed a
different shape, because here he performed the role of a founder and a
lawgiver, and had been relieved to some extent of the process of
invitation and propagation, He started the process of regulation,
construction, administration, and foundation of legislation, The things
assumed this shape especially after the Muslims had migrated from Makkah
and joined the Prophet (S) in Madina.
Later the persons, who had migrated to Ethiopia, also came over to this
city, and now onerous duties and responsibilities regarding
establishment devolved upon the Prophet. These people who gathered round
the Holy Prophet (S) in this land of peace were recognized to be the
nucleus of the new Islamic State and took the central authority in their
hands. The houses of the Muslim residents of Madina, who came to be
known as Ansar, were filled with the Muhajirs (immigrants). The
kind-hearted Ansar did not grudge the presence of these guests and
accorded them a cordial welcome with great enthusiasm.
As all these Muhajirs who were continuously pouring into Madina, had
not come for a temporary stay but had decided to live in this city
permanently. As they preferred their new homeland to the old one their
arrival was a problem which required tackling,
The difficulty was to be solved in such a way that the guests should
live a free life in this city having due regard for the freedom of the
hosts, and that everyone must discharge his own responsibility.
For this reason the Holy Prophet (S) started settlement and commenced
with the construction of houses and buildings to be occupied by his
migrating companions. Before the foundation of any building was laid the
Prophet (S) ordered the construction of a masjid i.e. the house of
Allah. From amongst the Muhajirs ‘Ammar was for some time a guest of
Mubashshir bin Abdul Munzir till the Prophet (S) thought of another
house for him. He himself worked with ‘Ammar in constructing the new
house for him.
In those days there existed amongst the Muslims a group of persons in
whose minds the spirit of Islam had not penetrated and it might be said
that whatever they said about Islam with their tongues did not come from
their hearts. In other words they were the persons who had embraced
Islam on account of covetousness, as they imagined that it would be
beneficial for them to do so, and by that means they would acquire
wealth and status!
On the whole the number of these persons was not small and they were
not weak and helpless. It is evident that the Prophet of Allah was also
not oblivious of this state of affairs,
Almighty Allah had specially revealed some chapters of the Holy Qur'an
including Surah al-Tawba, Surah al-Munafiqun and Surah al-Ahzab about
these persons.
The Holy Prophet (S) was not unaware of their hypocrisy; rather he
excused and forgave them; and on the basis of peacefulness, on which the
entire programme of Islam rested, he allowed them the same rights and
privileges that were granted to the true believers. He accepted such
persons as Muslims in accordance with the general rule and the sacred
verse of the Qur'an which says:
You should not tell anyone who greets you that he is not a Muslim (Surah al Nisa, 4:94).
This was not withstanding the fact that the faith of these persons was
shaky and they entertained doubts in their hearts regarding the limits
and laws prescribed by Islam.
In such an atmosphere ‘Ammar was reckoned to be one of the chosen
believers and distinguished persons possessing faith and piety. He was
one of those persons who had suffered severe persecution and torture in
Makkah being a companion of the Holy Prophet, and had since become free
from such torments, arrived in the peaceful land of Madina. Not
withstanding this he did not slacken the campaign and strife which he
had started in the very beginning for the defence of Islam and there was
no diminishing in the zeal and enthusiasm of his faith.
The only difference which had taken place was that his resistance
against all those tortures, which formerly possessed the form of a
negative campaign, had now assumed the shape of a positive campaign in
the peaceful atmosphere of Madina, and he sincerely performed functions
for the strengthening of Islam, which it was not possible for other
Muslims to undertake.
Notwithstanding all this ‘Ammar continued his mission, untainted by
hypocrisy and far removed from hue and cry. His silence used to be a
long one associated with reflection and insight and he did not speak
except when necessary. Whenever he broke his silence he sought Allah's
refuge from mischief. It might be said that he was always expecting
mischief.
Of course he had tasted the flavour of hardships in advance, and had
perceived that a group of hypocrites, who lived among the Muslims, were
offended, because Islam had given freedom to persons like ‘Ammar, and
had even given them superiority over many others and had elevated their
position, established equality between all Muslims, removed
discriminations and differences, obliterated bias, and established
brotherhood between black and white and master and slave.
‘Ammar was very much worried on this account and as and when he broke
his silence he said for the fear of the future mischief which lay in
ambush for the Muslims: "I seek Allah's refuge from mischief.”
One morning the Prophet (S) passed along a piece of land which belonged
to the orphans of Amr Najjiri, and in which camels were made to rest. He
purchased this tract from their guardian, Mu’az bin‘Afra ' for a
handsome price so as to build on it a masjid as well as houses for
indigent Muhajirs.
At the time of the construction of this building, the Holy Prophet (S)
also rolled up his sleeves like other Muslims and began doing work. This
Islamic equality was a silent invitation for all the Muslims to show
that every one of them should participate in the work without any sense
of pride or egotism. The Muslims who observed the conduct of the Prophet
(S) said: "If we sit while the Prophet (S) works, our act will be the
cause of our perversion.”
This was the melody which the Muslims recited in reply to the action of
the Prophet. And while reciting this melody they busied themselves in
the constructional work. They carried bricks and mud, rose up the trunks
of date palm trees and placed them on the walls. They covered the roof
of the building in this manner and remained busy in work with great
enthusiasm and fervour. Usually every Muslim worker carried one brick
but ‘Ammar carried two and moved with great agility.
When all the Muslims took part in the work the first melody was
replaced by a new one. It was said that the new melody had been composed
by ‘Ali. ‘Ammar repeated this melody. The Holy Prophet (S) who was
working behind him made the bricks and uttered the last part of the
melody.
From within his house, which overlooked the masjid, ‘Uthman bin Affan
heard this melody and also looked in. As soon as dust and soil of the
walls which had been pulled down settled on his hair he turned back his
face, cleansed his nose with his dress, and stepped back. Later he came
into the masjid and began doing his work.
‘Ammar began reciting the same melody again and said: "Those who
construct a masjid while sitting or standing, and make efforts in the
performance of this job, are not equal to those who are seen to be
turning away from dust.”
‘Uthman could hear the Holy Prophet (S) repeating the verse, and was
grieved to realize that the intention behind reciting this melody was to
criticize him, As, however, the Prophet (S) was repeating the verse at
the back of ‘Ammar and was handing over the bricks to him, he (‘Uthman)
could not say anything to him (‘Ammar), Nevertheless, as soon as he
(‘Uthman) got an opportunity he turned to ‘Ammar and said: "O son of
Sumayya! Today I could hear what you were saying. By Allah, I was going
to strike this stick on your head. You slave!"
The Prophet (S) became aware of this. He was annoyed and said: "What do
they want from ‘Ammar? ‘Ammar invites them to Paradise and they invite
‘Ammar to Hell. Of course, ‘Ammar is like a skin which lies between my
two eyes and protects them. ‘Ammar is like a skin of my nose. If these
words reach the ears of ‘Uthman and he does not cooperate with ‘Ammar,
you should get aloof from him.” This tradition shows how dear ‘Ammar was
to the Prophet (S).
One day ‘Ammar did not participate in the work on account of some
dissatisfaction and complaint which he had. It was then said that ‘Ammar
had an attack of fever and had died. As soon as the Holy Prophet (S)
heard this remark of the hypocrites he threw on the ground the brick
which he was holding in his hand and said: "Alas, O son of Sumayya! A
rebellious group will kill you!"
On the following day when ‘Ammar turned up to work the Holy Prophet (S)
welcomed him with great kindness and love. On account of the great
longing which he had to see ‘Ammar he drew his hand on ‘Ammar's head and
said: "Rebellious and oppressive people will kill you!"
From that day onwards the hypocrites stung him continuously and
discussed his death and the Prophet's remark that he would be killed by
a rebellious group was commonly talked about. Thereafter this remark had
a great effect on the thinking of ‘Ammar just as he had experienced many
such important things regarding Islam.