The Role of Aisha in the History of Islam (volume 3)

Hind in the Battle of Uhud

When I ripped open the belly of Hamzah and pulled out his liver! Hind

  1. Hulays was the son of 'Alqamah ibn 'Amr ibn al-Arqam al-Kinani. al-Ahabish are the members of the two tribes of Banu al-Mustalaq and Banu al-Hawn that at the Habashi mountain made a pact of assistance with the Quraysh and because of the name of that mountain they were called al-Ahabish. Refer to Jamharat ansab al-'Arab 177 onward, and 'Uyun al-athar 1/25 for information bout al-Ahabish and their connection with the Quraysh. 37. Sirah of Ibn Hisham 3/608-609, and at-Tabari 2/527 published by Dar al-ma'arif and Ibn al- Athir 2/111.

  2. at-Tabari 2/526, and Ansab al-ashraf 1/327, and al-Maghazi 1/296-297, and Tabaqat al-kubra 2/48.

Hind, like her husband, had a great role in the battle of Uhud. She had much influence in inciting this war and constantly fanning up the flame of war. She even brought a number of Quraysh women with her to the field of battle in order to boost up the Arab ardor of the Quraysh, thereby, bring about the attainment of victory. And as we saw, when the combat ended, she pulled out the liver of that valiant warrior of Islam, Hamzah, by ripping open his side, and wanted to eat it. Her epic words about this war show her old and biting rancor. We have already mentioned examples of her epical verses and there are some more:

"In Uhud I soothed the pain of my heart And felt tranquil and free from the pains, Which the action of Hamzah had caused, When I ripped open his belly And pulled out his liver. This quenched the pain that lived with me, And the intense injury which burnt me with its fire. The war; like a hailstorm, poured its fire on you, And we rushed upon you like roaring lions."

After the battle, one of the Muslims said to Hassan ibn Thabit, a great Ansar poet39: "I wish you could have heard Hind, standing on a rock and, reciting a bravado verse in which she spoke of her crimes towards the martyr of God's way, Hamzah, in a boastful tone." Hassan asked: "Can you repeat her words? Then I will supply the response." That man quoted Hind's words for Hassan and the latter composed a fine epic verse about Hind and her wickedness and crimes, which begin with the following lines:

"What show of meanness did that base woman exhibit, For her conduct was always mean And her meanness was combined with infidelity" 40 Ibn Hisham, well-known biographer, after quoting these lines, does not repeat the rest of the verse and says: I have abstained from quoting the whole of Hassan's poem since abuses her with biter words.41 39. Hassan is the son of Thabit ibn al-Mundhir ibn Haram. His parents were of the Ansar of the al-Khazraj tribe. The Prophet had allotted him a pulpit in the mosque to stand on and defend the Prophet. The Prophet said: "So long as Hassan defends the position of the Prophet, the Holy Spirit supports him." The Prophet had ordered him to go Abu Bakr and learn the Quraysh's lineage from him. He usually went to Abu Bakr to receive instructions. Abu Bakr said to him: "Abstain from satirizing such and such a fellow, but make such a statement about so and so." When the Quraysh heard his satirical composition, they said: "These poems have been composed under the supervision of Abu Bakr." Hassan lived to be 120, and died in the year 40 of the Hijrah. Refer to al-Isti'ab 125-129 No. 522, Usd al-ghabah 2/4-7. 40. Sirah of Ibn Hisham 3/608 published by 'Abd al-Hamid and al-Aghani 14/16-21. 41. When well-known biographers and writers of history and tradition of the Sunnis did not find their own thoughts and interests or those of the public and the influential people of the time in harmony with a tradition or an event, they resorted to one of the following methods: Either they But at-Tabari follows the above lines with eleven other rhymed lines, which go like this:

"May God deprive Hind of His blessing, And involve her husband, too, with damnation. ……… O Hind! You arrived in Uhud merry-making among men, While you had tied a litter on your camel, An overloaded camel that a cry or whip could not make it rise, ……… Avenging the blood of you father and son Who were killed in Badr, brought you to the battlefield, And the vengeance for your uncle who In the said battle had fallen naked, and his garment Had been taken away and in vengeance for Your brother who had fallen with the others Face down in a pit and covered with blood. Fie! You have forgotten that evil deed of yours! Woe to you, an evil which will ever remain in time. And finally you returned in abjectness And failed in your vengeance and gained no victory! Midwives say that Hind gave birth to a bastard son." 42 Other poems have been composed with a different rhyme on this subject, and they are quoted in his poetical work as follows:

"Whose is this child who has fallen on a corner of the earth in the land of al- Batha'?

A child who is abandoned without a cradle in the dust?

A young beautiful and free woman gave birth to him. She went wailing to her lover; as-Sabbah. O Hind! How enraged you are! A respectable woman who used the best perfume of India to make herself sweet-smelling!

How like his mother is this child! But the likeness to a black father with curly hair; as-Sabbah, is much greater. That vile woman showed unruliness, abstained wholly from quoting it, or quoted only the necessary part, or they altered it completely. Among such writers are Ibn Hisham at-Tabari and al-Bukhari. This painful story is a long one in the history of Islam, and we will make some references to it in future. 42. Hassan's poetical works 87 printed Europe, and at-Tabari 2/525-526 printed Dar al-ma'arif, and Description of Hassan's poetical works 229-230 printed Egypt, and al-Aghani 14/16-21 published by Sasi.

For, rebellion was a constant habit with her, As well as taking a bone between her teeth and biting it." 43 In another biting and satirical poem, Hisham describes Hind in the following manner:

"Whose are those children that have fallen in the desert, Rubbing their feet on the desert of Ajyad? Fangs of labor overcame her, And then she gave birth to her child, While she had no midwife, But beasts of the wild and jinn of the desert! Among the abandoned babies fallen in the desert There is one whose mother is of high lineage. That woman said weekly in her travail: O, that I had been a camel-driver, And would not be involved with this condition! They abandoned this child in the dust and went away, While that woman's father and uncle Were the Sheikhs and chiefs of the tribe." 44 Ibn Hisham, the well-known biographer, quotes about thirty and a few more odes from the Muslims and infidels about the battle of Uhud in which the savage acts of Hind and Abu Sufyan are recorded.45

Abu Sufyan as leader in the battle of al-Khandaq

The Quraysh proceed towards the battle of al-Khandaq while Abu Sufyan was their leader. In the month of Sha'ban of the fourth year of the Hijrah, the Prophet and his friends came to the land of Badr as they had agreed the year before. Abu Sufyan and the people of Mecca, too, left their city but after going some distance, they changed their minds and returned, but before doing so Abu Sufyan said to his supporters: "O men of Quraysh! This war would have been possible for you in the years of greenness and freshness of the desert. But nothing can be done. This year we are faced with a drought. So I will go back and you can follow my example."46

  1. Hassan's poetical works 91 printed Europe, and Sharh Diwan Hassan of al-Barquqi 157-158.

  2. Hassan's poetical works 91, and Description of Hassan's poetical works 158-159, and Description of Nahj al-balaghah 3/387 with slight changes.

  3. Sirah of Ibn Hisham 3/581-667 published by Muhammad Muhyi ad-Din 'Abd al-Hamid, Egypt.

  4. Sirah of Ibn Hisham 3/697.

They obeyed him and returned to their city wondering when to start another war against Islam. Time passed and the fifth year of the Hijrah began. Then the Quraysh tribe headed by Abu Sufyan started their preparation of a war. Many groups gathered, and the confederation of the Quraysh including the Jews organized a large army under the command of Abu Sufyan in order to uproot Islam and Muslims.

The Muslims sat in consultation, and on the suggestion of Salman al-Farisi, a wise man of Iranian nationality it was decided to dig a ditch round Medina.47 The invaders reached Medina shortly after the defensive ditch was dug and the city was ready to face the enemy. Abu Sufyan and his army besieged Medina for a month, but as the Arabs did not know how to overcome the barrier of the ditch in war, there occurred few clashes. Occasionally a warrior from the army of infidels found an opportunity to cross the ditch to attack the Muslim ranks. One of these was 'Amr ibn 'Abd Wud who had fame as an Arab warrior. He leapt over the ditch with his horse and stood before the army of Islam and boastfully challenged them to fight. No one dared to say a word and step forth for fear of death. Eventually no one but Imam 'Ali was prepared to take up the challenge, and in a heroic and valiant combat he killed 'Amr ibn 'Abd Wud.

The death of 'Amr and the lengthy ineffectiveness of the siege especially the tactics deployed by the Prophet made the Jews retire from the combat. The weather, too, became severely cold and a violent wind started blowing so that it shook the tents of the Quraysh army violently, extinguished their fires and caused their horses and camels to flee to the desert, and thus complete chaos and disorder reigned over the whole army of the enemy.

Abu Sufyan, who was furious with this state of affairs, summoned the army commanders for consultation and said to them: "O men of Quraysh! I swear to your god that you are in a land where one cannot live or stay longer. Our horses and camels have run away. The Jews of Banu Qurayzah who were our allies have abandoned their pact and left us. Moreover, as you see we are confronted with cold and bad weather, which has even put out our fires and has left no tent standing. Therefore, I think we had better return. I am ready to move back." In the same dark night the large army of the Quraysh and their allies departed for Mecca and their own tribes.48 Abu Sufyan was in such a hurry to flee that he forgot to untie the foot-fetters of his camel and leapt on its back to move off!

Thus the big battle of al-Khandaq (or al-Ahzab) ended without any result for Abu Sufyan, and the big army of the infidels despite their large number failed to do anything against Islam, the religion of God.

  1. al-Ya'qubi 2/37, and Tabaqat al-kubra 2/66 printed Beirut, and al-Maghazi 2/455.
  2. al-Maghazi 2/490, and Sirah Ibn Hisham 3/714-715 published by 'Abd al-Hamid.

Feeling of weakness and proposal of peace

O people! I have concluded a pact between the Quraysh and the Muslims. Abu Sufyan The weakness of the parties opposed to Islam, despite their greater number greatly asserted the power, dignity and glory of Islamic front, and the Muslims were now recognized as a power in the Arabian Peninsula and perfectly counted upon. Every day the number of Muslims and their economic and military power improved.

In the seventh year of the Hijrah the Prophet accompanied by a group of 1,500 departed for Mecca for a pilgrimage to the House of God. The arrival of the Muslims in the land of Mecca was very displeasing for the Quraysh, for, allowing this pilgrimage to take place meant a formal recognition of Islam and its power. Consequently with a great effort they checked the entry of the Muslims to the city. So the Prophet wisely considered it enough to conclude a pact of non-aggression with them and issued the order for a return to Medina. Although this pact seemed to be more in the interest of the Meccan side and was protested against by those who judged by appearances, yet the infidels' acceptance of the pact which meant an unconscious recognition of Islam as an official power in Arabia, was wholly in the interest of Islam especially as on its account the Prophet was able to confront his other enemies. The battle of Khaybar was one such case when the Muslims succeeded in uprooting that powerful anti-Islamic king and were delivered from the dangers and hindrances created by the Jews.

Now in the desert land of Arabia, with the exception of the Quraysh, there existed no strong enemy to pose a threat to the Muslims, and owing to the pact concluded the Quraysh, too, had to abstain from dangerous moves. Consequently Islam was able to conquer Arabia rapidly. But no more than a year had passed of the al-Hudaybiyah peace when one of the terms of this pact was violated by the infidels of Mecca.

The Prophet thus decided to smash the last great stronghold of paganism and infidelity. The conquest of Mecca was about to be achieved. Abu Sufyan who had observed the increasing power of Islam, came to Medina to renew the pact, but the Prophet refused to meet this old enemy of Islam who pretended friendship and all due to his fear.

So Abu Sufyan met Imam 'Ali and said to him: "O Abu al-Hasan! I am badly involved with great difficulties! Please help me out and guide me." The Imam said: "I swear to God that I see no way of salvation for you. You are the chief of the Quraysh and their allies.49 Get up and go amidst the people and announce your friendship with them and then return to your homeland." Abu Sufyan said: "Do you think it is of any avail?"

The Imam said: "Not really! But I know of no other way for you." Abu Sufyan left and went to the mosque, and stood amidst the Muslims and cried out: "I pledge a pact of non-aggression and peace with you." Then he came out and embarked on his mount and proceeded towards Mecca.50 Mecca is captured Go your way, for, you are all free!

The Prophet At a time when paganism was having its last days, Abu Sufyan was considered the most outstanding person of the Arab infidel front. Not only was he the chief and leader of the Quraysh, but also he was considered as the head of the tribes of Banu Kananah, Quraysh and their allies. He had roused Banu Kananah, Quraysh and their allies. He had roused them all to fight the Muslims, made plans for it, and collected forces. Similarly in case of need he compelled them to retreat or make peace. The death of the great chiefs of the Quraysh in the battle of Badr had paved the way for his sole leadership.

He continued to hold this position until the day the warriors of Islam entered Mecca and freed it from the hands of infidels. On that day the supremacy of Abu Sufyan was broken for ever at the hands of the Prophet, in the same way that many idols were broken and destroyed by the order of the Prophet and at the hands of Imam 'Ali.

In the event of the capture of Mecca, Abu Sufyan played a particular role, which shows his cunning and deceitful nature. We will describe this incident by reference to the writings of Ibn Hisham and other historians.

At the time when the Prophet and his ten thousand Muslim combatants were approaching Mecca under God's banner, al-'Abbas, the Prophet's uncle, mounted his camel and went forward to find someone and send him as an envoy to the Meccans in order to warn them of any resistance, and persuade them to send an envoy to the Prophet to seek asylum. On his way al-'Abbas came across three men of the Quraysh including Abu Sufyan. They had come Out of the city to inspect the area and find out the more about the advancing Muslims. Al-'Abbas said to Abu Sufyan: "I swear to God that if our men find you,

  1. Refer to Jamharat ansab al-'Arab 89-179 printed Egypt concerning the lineage of Banu Kananah.

  2. Sirah of Ibn Hisham 4/756.

they will kill you right away. Then he allowed him to mount behind on the Prophet's camel and proceeded towards the Prophet. Al-'Abbas managed to somehow take Abu Sufyan safe to the Prophet. Abu Sufyan got permission to the presence of the Prophet. He saluted. The Prophet said: Woe upon you, Abu Sufyan! Has the time not arrived for you to know and admit that there is no god but Allah?"

Abu Sufyan said: "Bless your holiness! How noble and tolerant you are! And how kindly you treat your kith and kin! By God, I think if there existed a god but Allah, he would have granted me some benefit by now!" The Prophet said: "Woe upon you, Abu Sufyan! Has the time not come yet for you to know that I am the Prophet of God?" Abu Sufyan repeated what he had already said and added: "I am still doubtful about this matter." al-'Abbas who had sensed danger, said: "Woe upon you, Abu Sufyan! Embrace Islam and submit to God. Do not be stubborn in welcoming death." Fearful Abu Sufyan had no alternative but to utter the divine words pretending to testify to the truth of the existence of God and His Prophet, and thus apparently converted to Islam.51

Following Abu Sufyan's embracement of Islam, al-'Abbas begged the Prophet for a privilege for him, and after the capture of Mecca and entry of the army of Islam to the city, declare that anyone who takes asylum in Abu Sufyan's house, would be spared his life. He stated that as Abu Sufyan loves honour and reputation, such a consolation in the first moments of this conver- sion would serve a good purpose.

The holy Prophet with his usual nobility and generosity declared the house of his old enemy who had apparently shown submission now, a safe place for all who took refuge there, and said: "Indeed, he who enters Abu Sufyan's house, is secure, and anyone who shuts himself in his house is safe. Anyone who enters the House of God will be immune, and anyone who lays down his arm will be secure against every danger."

The army of Islam proceeded towards Mecca in a bid to transform that center of Arab polytheism into an eternal seat of monotheism and worship of God. The Prophet ordered al-'Abbas to keep Abu Sufyan at the entrance of a gorge on the way to Mecca so that he could observe God's army and its great size. The Prophet's order was carried out, and many tribes and groups of well- armed Muslim warriors carrying their particular banners marched by in good order and discipline. Every time a tribe passed, Abu Sufyan asked the name of the tribe, and al-'Abbas answered. Al-'Abbas responded to his question: "This is the Banu Sulaym tribe." Abu Sufyan said annoyedly: "What do I have to do with Banu Sulaym?" He meant: Why have these tribes come to fight us, since the Quraysh had no quarrel with them? In this way all the tribes passed by until 51. In the succeeding pages we will show that Abu Sufyan only pretended to be a Muslim, whereas in reality he was an infidel at heart.

the Prophet and his closest friends, namely the Emigrants and Ansar, passed by. The warriors were so fully armed and in battle dress that only their eyes could be seen. Abu Sufyan asked their names. Al-'Abbas said: "This is the Prophet of God surrounded by the Emigrants and Ansar." Abu Sufyan said: "No one could have bore in front of such an army. The kingdom of your cousin has become very great!" Al-'Abbas said: "O Abu Sufyan! This is a divine Prophet and mission, not a kingship!"

Abu Sufyan said: "Yes, it is so." Then al-'Abbas left him to himself and joined the army. Abu Sufyan hurriedly went to Mecca, and on reaching it he went straight to its center, Masjid al-Haram, and loudly exclaimed: "O men of the Quraysh! This is Muhammad who is coming to you with a massive army. Remember that anyone who enters the house of Abu Sufyan will be secure." At this moment Hind, Abu Sufyan's wife, rose and plucked at her husband's hair and cried out angrily: "Kill this fat, stupid man. Curse be upon such a leader of tribe as you!"

Abu Sufyan paid no attention to her abuses, and exclaimed again: "Let not this woman deceive you. Muhammad is coming towards you with an army that has no end. Anyone who enters Abu Sufyan's house will be immune." The people shouted: "May God destroy you! How can your house accommodate all of us?" Abu Sufyan continued to say: "Whoever shuts the door on himself in his house, will be secure. Whoever enters the mosque, will be secure." Then the people went to their own houses, or towards the mosque of al-Haram.

Not long afterwards, the Prophet whom God may bless, entered Mecca with his well-organized army and neared the House of Ka'bah. Then he stopped there and delivered a detailed speech, ending with an address to the Quraysh, saying: "What do you think I will do to you?" They said: "We expect nothing but goodness from you. You are a noble brother and a noble cousin." The Prophet said: "Go your way! For, you are all free!" 52 On such a day, such a word showed only the deep nobility of the character and the great decency of the Prophet. At the height of his power the Prophet pardoned his bitterest enemies, who had for so many years abused, tortured and molested him and had even killed his friends, and for long years they had fought him in many ways.

The generous pardon granted by the Prophet, in later years was interpreted as a disgrace for the Quraysh and their children. The word "at-Tulaqa'" means "those who were set free", and so some used it to decide the Quraysh as salves set free.

  1. Sirah of Ibn Hisham 4/470, and at-Tabari 3/61, and Ibn al-Athir 2/170, and al-Maghazi 2/835 (with the omission of the last sentence), and al-Ya'qubi 2/45 printed an-Najaf, and Futuh al- buldan 55 printed Egypt, and al-Bad' wa at-tarikh 5/3.

Abu Sufyan and his position in the Islamic community

If I could, I would once more rouse the people against this man! Abu Sufyan After his speech the Prophet circumambulated the House of Ka'bah. Abu Sufyan was standing in a corner watching the scene. When he noticed with what love and devotion the Muslims were circling round the House of God behind their Prophet, a wicked idea occurred to him, thinking how find it would be if he could once more rouse the people against Muhammad! The Prophet, reading his thought, turned to him and knocking on Abu Sufyan's chest with his finger, said: "On any such day God will abuse you!" Abu Sufyan said: "I turn to God again and beg His forgiveness. I did not give tongue to my thought!" Then he murmured to himself: "I do not understand how Muhammad overcame us."

At the same moment the Prophet patting his back said: "I overcame you at the Will of God!" It was then Abu Sufyan had to utter these words: "I confess that you are the messenger of God." 53 After the capture of Mecca, the Prophet departed towards Hunayn to stop the aggression of the Hawazin, and he was accompanied by a group of the Quraysh.

Al-Miqrizi, a well-known historian, writes: A group of Meccans, who had apparently embraced Islam, accompanied the Prophet. They did not take part in the battle but waited to see which side would be victorious so that they could seize some spoils of war from the defeated side. Among this group was Abu Sufyan ibn Harb who had taken his son Mu'awiyah with him. Abu Sufyan moved in the rear of the army. In his quiver he carried "al-Azlam", a kind of wooden arrows. He collected for himself what the soldiers happened leave on the battle field, such as shield, spear or anything else, so that the sack on the back of his camel as gradually filled with such objects so much so that the poor camel could hardly carry so much weight.54 According to al-Waqidi, Hunayn is a land within three days' journey from Mecca55. In this land there lived a strong tribe of 'Adnani Arabs called Hawazin.56

In spite of its strength, the army of Islam did not primarily gain any success in the clash. They had to advance through a narrow valley towards the center of

  1. Refer to an account of Abu Sufyan in Tahdhib of Ibn 'Asakir 6/404, and al-Isabah 2/172 printed Egypt 1358.

  2. al-Imta' al-asma' 405 printed Egypt.

  3. Mu'jam al-buldan 2/313 printed Beirut.

  4. Jamharat ansab al-'Arab 252-254 printed Egypt.

the tribe that they were suddenly raided by the enemy. The majority of the men fled, and only a few including Imam 'Ali and al-'Abbas remained with the Prophet.57 In the midst of this situation some of the newly-converted Quraysh chiefs uttered some words which are recorded by Ibn Hisham in his biography. He says: When the Muslims were fiercely under attack the hypocrites who had accompanied the Prophet, observing the run of the war against the Muslims, began to show their old rancor. For instance Abu Sufyan had remarked: "This rout and fight will stretch as far as the Red Sea." He had also brought with him some symbols of infidelity belonging to pagan times, namely al-Azlam which were wooden arrows used by the infidels on special occasions for drawing lots, and the Qur'an speaks of them in reproach in conjunction with pagan idols.58 Another chief of Quraysh had remarked: "Look, the witchcraft is new counteracted!"

On the order of the Prophet and the gallantry of al-'Abbas the Muslim army pulled together after the shock of the sudden and unexpected raid. Soon after, the enemy forces were defeated and the army of Islam came out victorious. Most of the spoils seized in this clash were divided among the new converts who in the words of the Qur'an are called "Those whose hearts are made to incline to truth".59 God and His prophet wished to provide them with their material expectations and thereby soften their hearts towards Islam as God's true religion. Therefore each man of this group was given one hundred camels. Abu Sufyan and his son Mu'awiyah, too, received one hundred camels each as well as a large amount of silver. Then Abu Sufyan said the Prophet: "By God, you are a noble man. May my parents' life be offered for you! When I fought you, I found you to be the best fighter, and now that I am at peace with you, you are the best of peace-makers."

The group of Ansar, who received a small share of the spoils, feel that they had been treated with discrimination and favoritism towards the kith and kin. Consequently they were very vexed and expressed their dissatisfaction. The Prophet summoned all the Ansar and after some preliminary remarks, said: "The matter is not as you think. The reason for my action was to incline them more towards Islam, whereas I left you to your true faith in Islam." 60 With the capture of Mecca, Abu Sufyan had apparently embraced Islam and had joined the Muslim society, but the Muslims found it hard to forget his past deeds against Islam and his constant opposition and enmity. Consequently they 57. al-Maghazi 3/900, and al-Ya'qubi 2/47 and Ansab al-ashraf 1/365.

  1. The Holy Qur'an, Chapter al-Ma'idah, Verses 3 and 90, and Chapter at-Tawbah, Verse 60.
  2. The Holy Qur'an, Chapter al-Ma'idah, Verses 3 and 90, and Chapter at-Tawbah, Verse 60.
  3. Sirah of Ibn Hisham 4/934-935, and at-Tabari 3/93-94, and al-Maghazi 2/955-956.

could not look upon him with kindness or welcome him in their gatherings.61 Muslim ibn Hajjaj, the great Sunni traditionist, describes the attitude and conduct of the Muslims as follows in his book of Sahih: "One day Abu Sufyan was passing by a group of good and virtuous early Muslims such as Salman, Bilal and Suhayb.62 They were talking together when they noticed Abu Sufyan, and said: "By God, the swords of God did not fall upon the neck of this great enemy of God." Abu Bakr, hearing their words vexedly said: "Are you speaking thus about the chief and Sheikh of the Quraysh?" Then fearing that his words might produce an unfavorable reaction in the Islamic community, he went hastily to the Prophet and narrated what had occurred. The Prophet said: "May be you have annoyed and angered your Muslim brethren. If they are enraged with you, God, too, will surely be enraged with you."

Abu Bakr returned to Salman and his friends and excused himself by saying: "Brothers! Have I annoyed you?" They said: "No, brother! May God bless you?" 63 Such an attitude was not confined to the time of the Prophet. After him, too, as we shall see in the next chapter, the Muslim's attitude towards Abu Sufyan had undergone no change 61. Sahih of Muslim 7/171 printed Egypt 1334 of Hijrah. 62. Salman al-Farisi was a Zoroastrian who had become a Christian before the Prophet's ordainment. Then he traveled to Medina to meet the Prophet. On the way he came across a group of Arabs who unchivalrously took him prisoner and sold him to a Jew of Medina. Salman spent some time in slavery until he met the Prophet, and on observing signs of prophethood in him, he embraced Islam. The Prophet bought him from the Jew and set him free. Salman is the man who suggested and drew the plan of the ditches of al-Khandaq round Medina before the battle of al-Khandaq. It was then that the Prophet said about him: "Salman is of our house." He died in the time of 'Uthman in the year 53 of the Hijrah in Madain, a city which he governed, and was buried in. (al-Isti'ab on al-Isabah 2/56-61, Usd al-ghabah 2/228-232: al-Isabah 2/62-63.) Bilal was the son of Ribah of Abyssinia, and his mother was Hamamah. He was one of the early Muslims who were tortured by the Quraysh. They forced him to lie on the ground with his back exposed to the sun and placed a large stone on him to be heated by the sun and then said to him:

"Show infidelity to Muhammad's God" but they could hear no word from him but "One, one". Abu Bakr bought Bilal and set him free. Some time later he was granted the honour of acting as muezzin and treasurer of the Prophet and accompanied the Prophet in all the Islamic wars. After the Prophet's death, he went to ash-Sham to fight the infidels and died there in the second decade of the Emigration, at the age of over sixty. (al-Isti'ab 1/141-145, Usd al-ghabah 1/209, al- Isabah 1/165 printed Beirut.) Suhayb ibn Sanan's father was governor of al-Ubulah on behalf of the king of Iran. The Romans attacked them and seized Suhayb as captive. He grew up amidst them until they sold him to the Kalb tribe who brought him to Mecca and sold him to 'Abd Allah ibn Jad'an, who set him free. Suhayb was one of the early Muslims who suffered torture in Mecca. The Prophet nicknamed him Abu Yahya. Suhayb had a slight stammer. He died in Medina in the year 38 or 39 of the Hijrah, and was buried there, at the age of 70 or 73. (al-Isti'ab 2/174-182, Usd al-ghabah 3/31-33, al-Isabah 3/195-196.)

  1. Sahih of Muslim 7/173, and account of Salman, Bilal and Suhayb in Siyar al-a'lam an-nubala' 2/15.