Lofty Rank & Status
Hazrat Mirza Bashir Ahmad Sahib (ra) writes:
“During the Khilafat of Hazrat Umar (ra), Hazrat Suhail bin Amr (ra) along with Abu Sufyan and various other chieftains of Mecca who had accepted Islam at the victory of Mecca, went to meet Hazrat Umar (ra). Coincidentally, at the same time, Bilal (ra), Ammar (ra), Suhaib (ra) and others also came to meet Hazrat Umar (ra). These people were those who were previously slaves and were very poor, but they were among those who had accepted Islam in the early days.
“When Hazrat Umar (ra) was notified, he invited Hazrat Bilal (ra) and his party to come and see him first. Upon witnessing this sight, Abu Sufyan, who perhaps still possessed a tinge of ignorance, became furious and said, ‘Were we to witness such disgrace as well? Are we to wait, while these slaves are granted the honour of audience?’ ‘Then who is to blame for this?’ retorted Suhail. ‘Muhammad (sa) invited us all to God and they accepted him immediately while we held back. Then should they not possess superiority over us?’”
(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 369)
Whilst mentioning Hazrat Bilal’s (ra) status and rank, Hazrat Musleh Maud (ra) has related this incident in the following manner:
“During his Khilafat, Hazrat Umar (ra) once came to Mecca and all those former slaves who would be dragged by their hair, came one by one to meet with Hazrat Umar (ra). It was Eid day and before these former slaves arrived, all the sons of the prominent chiefs of Mecca came to greet Hazrat Umar (ra). They were still sitting when Hazrat Bilal (ra) came – the same Bilal (ra) who was previously a slave. People would beat him severely and drag his bare body across sharp rocks. Large heavy rocks would be placed on his chest and he would be forced to say that he would worship Lat and Uzza [idols]; however, he would only say:
أَشْہَدُ أَنْ لَّا اِلٰہَ إِلَّا اللّٰہُ
“[I bear witness that there is none worthy of worship except Allah.]
“When Hazrat Umar (ra) saw Hazrat Bilal (ra), he requested the chiefs if they could move back and allow for Hazrat Bilal (ra) to sit down. He had just sat down, when another companion, who was previously a slave, came and Hazrat Umar (ra) asked the chiefs again if they could move back and allow him to sit. After a short while, another companion, who was a former slave, came and again Hazrat Umar (ra) requested the chiefs to move back and to leave space for him to sit down. Because Allah wished to humiliate them, coincidentally eight or 10 [former] slaves came one after another and each time, Hazrat Umar (ra) would request the chiefs to move back and allow them to sit in front.
“In those days, there were no large halls; rather, there used to be small rooms in which only a small number of people could be accommodated. When the room was filled with the companions who were once slaves, and the chiefs were made to sit where the shoes were kept, they were unable to bear this humiliation. They immediately left and outside they began discussing how they had been disgraced in that those people that were once their slaves, now were made to sit ahead of them and they were forced to move back, also that they were forced to sit where the shoes were and that they were disgraced and humiliated in front of everyone.
“One of the young chiefs, who was wiser than the others, heard all of this and said, ‘Indeed, we were disgraced, but the question is, whose actions resulted in our disgrace? When our brothers and fathers would inflict cruelties on the Holy Prophet (sa) and his companions, these slaves would sacrifice their lives for his sake. Since the Holy Prophet (sa) was granted victory and governance, you can decide for yourselves who the followers of the Holy Prophet (sa) would grant honour to; you, who would beat them or those slaves who sacrificed their lives for the sake of Islam? If indeed they deserve honour and respect today, then why do you have any grievances. It is owing to the evil actions of your forefathers that you do not receive the same honour as these [former] slaves.’
“When the wise young man said this, they understood the matter. They said, ‘Indeed, our forefathers are responsible for this humiliation, but is there a way in which we can wash away this blemish?’ They all agreed that since they were unable to think of a solution, they would speak to Hazrat Umar(ra) and ask him if there was a way to atone for their mistakes. When they went to meet Hazrat Umar(ra), the gathering had come to a close and the companions had all left. They said to Hazrat Umar (ra), ‘We have come to speak to you about the anguish we felt today in the gathering.’ Hazrat Umar (ra) stated, ‘Do not feel aggrieved, for these people were the companions of the Holy Prophet (sa) and would always be seated at the front in his gatherings. Therefore, I was obliged to seat them in the front. I am aware you may have been pained by my action, but this was my duty.’ They replied, ‘We can understand this predicament of yours. We only wish to know is there any way in which we can atone for the reasons why we suffered this humiliation? Is there any water with which we can wash away these stains?’
“Hazrat Umar (ra) had seen the influence, power, awe and might their forefathers wielded. When Hazrat Umar (ra) heard them say these words, it brought tears to his eyes just thinking about how far they would go to atone for their mistakes. He was overcome with such an intense state of emotion that he was unable to speak. All he could do was to point towards Syria, where in those days, the Muslims were engaged in battle with the armies of the Byzantine emperor. What he meant was that the only way to atone for the reason why they suffered this humiliation was to sacrifice their lives and go fight. Thus, mounting their camels, they immediately departed for Syria. History tells us that not a single one of these young chiefs came back alive. Thus, through the sacrifice of their blood, they washed away the stain that was marked on their foreheads, as it were, owing to the actions of their forefathers.”
(Tafsir-e-Kabir, Vol. 9, pp. 289-290)
Thus, one of the things we learn from this is that in order to attain a rank or honour, one must offer sacrifices. The beautiful teachings of Islam are such that those who offered sacrifices from the outset, their rank and station is undoubtedly greater, irrespective of whether they were slaves of African descent or belonged to any other ethnicity.
Islam has granted honour on the ground of merit and can be bestowed upon anyone, not just the rich or the poor. If they show loyalty and are willing to offer sacrifices, and if they are willing to sacrifice everything including their lives, then they will be given their due rank and honour.
“One morning, the Messenger (sa) of Allah called for Hazrat Bilal (ra) and asked, ‘O Bilal! What is the reason for you being in front of me in Paradise? I entered Paradise last night and I heard your footsteps before me.’ Hazrat Bilal(ra) replied, ‘Whenever I call the Azan, I offer two rak‘aat [units] of prayer and whenever my ablution [wuzu] breaks, I perform ablution again. And I consider this incumbent upon me from Allah to offer the two rak‘aat.’ Upon that, the Messenger of Allah (sa) said, ‘This is the reason.’”
(Sunan al-Tirmidhi, Abwab al-Manaqib, Hadith 3689)
In another narration, it is stated that Hazrat Abu Hurairah (ra) narrates:
“The Holy Prophet (sa) said to Hazrat Bilal (ra) at the morning prayer, ‘Bilal, tell me about the most hopeful act you have done since your acceptance of Islam [i.e., one for which you hope for the most reward from God] because I heard the sound of your footsteps in front of me in Paradise?’ Hazrat Bilal (ra) replied, ‘I do not consider any act more hopeful [for reward] other than whenever I have performed the ablution during the day or the night, I would immediately perform prayer with that wuzu for as long as was destined for me to perform it.’”
(Sahih al-Bukhari, Kitab al-Tahajud, Bab Fazl al-Tuhur bi al-Lail wa al-Nahar, Hadith 1149)
This does not mean that Hazrat Bilal (ra) surpassed the Holy Prophet (sa) in any way, rather it only means that Allah the Almighty granted him this status – due to his purity and cleanliness and due to his [voluntary] prayers in seclusion – thus he was with the Holy Prophet (sa) in paradise like he used to be in this world.
It was previously mentioned in one of the narrations that on the day of Eid, Hazrat Bilal (ra) would walk in front of the Holy Prophet (sa) while holding a spear and would then plant the spear into the ground to indicate the direction of the Ka‘bah and the Holy Prophet (sa) would lead the Eid prayer. Thus, Allah the Almighty continued to grant him that honour even in Paradise due to his purity and worship just as the Holy Prophet (sa) saw in one of his visions.
It is mentioned in another narration, “The Messenger (sa) of Allah said, ‘When I was being taken towards paradise at night, I heard the sound of someone’s footsteps. I asked, “O Gabriel, whose footsteps are those?” Gabriel replied, “It is Bilal (ra).”’ Hazrat Abu Bakr (ra) said, ‘I wish I was born from the mother of Bilal (ra). I wish the father of Bilal (ra) was my father and I was like Bilal (ra).’”
(Majma‘ al-Zawa‘id wa Manba‘ al-Fawa‘id, Vol. 9, p. 363, Kitab al-Manaqib, Bab Fadl Bilal al-Mu’adhin, Hadith 15635)
What a lofty status is that of Bilal (ra), who once used to be considered worthless and dragged across rocks, and then came a time when Hazrat Abu Bakr (ra) stated that he wished he had been Bilal (ra).
Whilst mentioning the early companions, Hazrat Mirza Bashir Ahmad Sahib (ra) writes:
“Then was Bilal bin Rabah (ra) … the Abyssinian slave of Umayyah bin Khalf. After he migrated, the duty of calling the Azan in Medina was entrusted to him. However, after the demise of the Holy Prophet (sa) he stopped calling the Azan but in the Khilafat of Hazrat Umar (ra), when Syria was conquered, upon the persistence of Hazrat Umar (ra), he called the Azan. This reminded everyone of the Holy Prophet’s (sa) time, and Hazrat Umar (ra) himself, and the companions who were present at the time, wept profusely. Hazrat Umar (ra) loved Bilal (ra) to the extent that when he died, Hazrat Umar (ra) said, ‘This day a leader of the Muslims has passed away.’ These were the words of the king of that time for a poor Abyssinian [former] slave.”
(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 124-125)
On one occasion, addressing Ahmadi women, Hazrat Khalifatul Masih II (ra) quoted the following verse of the Holy Quran:
ٱلۡمَالُ وَٱلۡبَنُونَ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَٱلۡبَٰقِيَٰتُ ٱلصَّـٰلِحَٰتُ خَيرٌ عِندَ رَبِّكَ ثَوَابٗا وَخَيرٌ أَمَلٗا
“Wealth and children are an ornament of the life of this world. But enduring good works are better in the sight of thy Lord in respect of immediate reward, and better in respect of future hope.” (Surah al-Kahf, Ch.18: V.47)
Whilst expounding upon this verse and also mentioning Hazrat Bilal (ra), Hazrat Khalifatul Masih II(ra) stated that there is only one thing that shall remain and that is وَٱلۡبَٰقِيَٰتُ ٱلصَّـٰلِحَٰتُ [enduring good works]. Whatever deeds one carries out for the sake of God will remain. Following this, Hazrat Khalifatul Masih II (ra) stated:
“Where is Abu Hurairah’s (ra) progeny and property today? We have no knowledge of any property he had or his children. We do not know whether he even had any children. However, despite not having seen his children, his house or property, when we mention his name we say ‘Hazrat Abu Hurairah (ra), may Allah be pleased with him.’”
Hazrat Khalifatul Masih II (ra) further states:
“A few days ago, an Arab visited me and said that he was from the progeny of Bilal (ra). I am not certain whether he spoke the truth or not; however, at that time, I had a heartfelt desire to embrace him, as he was the offspring of that individual who called the Azan in the mosque of the Holy Prophet (sa). Where is the progeny of Bilal (ra) today? We do not know whether he even had any progeny. And even if he did, we do not know where they are, nor do we have any knowledge of his wealth or properties. However, the fact that he called the Azan in the mosque of the Holy Prophet (sa) remains and will continue to remain in the future as well.”
(Masturat sey Khitab, Anwar-ul-Ulum, Vol. 16, pp. 457-458)
Therefore, it is only the pious deeds that shall remain.
Hazrat Bilal (ra) narrated 44 ahadith [sayings of the Holy Prophet (sa)] and four narrations have been included in Sahih Bukhari and Sahih Muslim.
(Siyar A‘lam al-Nubala li Imam al-Dhahabi, Vol. 1, p. 360, ‘Bilal bin Rabah’, Mu‘assisat al-Risalah, 2014)
In one narration, it is mentioned that the Holy Prophet (sa) said that heaven is eagerly awaiting three individuals; Ali (ra), Ammar (ra) and Bilal (ra).
(Siyar A‘lam al-Nubala li Imam al-Dhahabi, Vol. 1, p. 355, ‘Bilal bin Rabah’, Mu‘assisat al-Risalah, 2014)
Once, Hazrat Umar (ra) was narrating the excellences of Hazrat Abu Bakr (ra). Whilst doing so, he pointed towards Hazrat Bilal (ra) and said, “This is Bilal (ra), our leader.” He was mentioning the qualities of Hazrat Abu Bakr (ra) and Hazrat Bilal (ra) was also seated [in the gathering]. Hazrat Umar (ra) pointed towards him and said, “This is Bilal (ra), our leader and he is an example of one of the pious deeds of Hazrat Abu Bakr (ra).” This is because he purchased Hazrat Bilal (ra) and freed him from captivity.
(Tarikh Dimashq al-Kabir li Ibn Asakir, Vol. 10, p. 363, Dhikr man Ismuh Bilal bin Rabah, Dar Ihya al-Turah al-Arabi, Beirut, 2001)
Aaiz bin Amr relates that Abu Sufyan once walked by Hazrat Salman (ra), Hazrat Suhaib (ra) and Hazrat Bilal (ra) in a gathering. Upon this, these individuals said, “By God! The swords of Allah did not strike the necks of the enemies of Allah on their appropriate places.” The narrator says that upon this Hazrat Abu Bakr (ra) responded, “Do you say this about an honourable man of the Quraish and their chief?” Thereafter, Hazrat Abu Bakr (ra) went to the Holy Prophet (sa). In other words, Hazrat Abu Bakr (ra) disapproved of what they said regarding the chief of the Quraish, which is that they did not take appropriate revenge against him. Following this, Hazrat Abu Bakr (ra) went to the Holy Prophet (sa) and informed him of this incident.
The Holy Prophet (sa) stated, “O Abu Bakr! Perhaps you have upset them. If you have upset them, then you have displeased your Lord.” Hazrat Abu Bakr (ra) went to them and said, “O my dear brothers, have I upset you?” Hazrat Abu Bakr (ra) presented the incident before the Holy Prophet (sa) so that he may admonish them; however, instead, the Holy Prophet (sa) stated that perhaps they had been upset by his words.
However, how great was the character of Hazrat Abu Bakr (ra) that he immediately returned to them and said, “My dear brothers! Did I upset you?” To this, they replied, “No, dear brother, may Allah grant you forgiveness. You did nothing of the sort; we are not upset with you.”
(Sahih Muslim, Kitab Faza‘il al-Sahabah, Bab min Faza‘il Salman wa Suhaib wa Bilal, Hadith 2504)
Hazrat Abu Musa (ra) narrates:
“I was with the Holy Prophet (sa) when he was passing through Jir‘anah (a place between Mecca and Medina). Hazrat Bilal (ra) was also with us. A Bedouin came to see the Holy Prophet (sa) and said, ‘O Muhammad (sa)! Will you not fulfil the promise you have made with me?’ The Holy Prophet (sa) replied, ‘I give you glad tidings.’ The Bedouin then said, ‘You have said أَبْشِرْ (i.e., I give you glad tidings), many times to me before.’ The Holy Prophet (sa) turned away from the Bedouin as if in a state of displeasure and looked towards Hazrat Abu Musa (ra) and Hazrat Bilal (ra), and did not look towards the Bedouin again.
“Turning towards them, the Holy Prophet (sa) said, ‘I was giving him glad tidings, but he has rejected it. You both can accept these glad tidings.’ They both replied, ‘O Messenger (sa) of Allah, we accept it.’ The Holy Prophet (sa) then requested for a bowl of water to be brought and using this, he washed his hands and his face and also rinsed out his mouth. He then said, ‘Both of you pour this over your face and chest, and be content.’ Thus, they both took the bowl and did as the Holy Prophet (sa) had ordered them. From behind the curtain, Hazrat Umme Salamah (ra) said, ‘Whatever is left in the bowl that you two have with you, save some for your mother,’ i.e., for Hazrat Umme Salamah (ra), the mother of the believers. Thus they left some in the bowl for her.”
(Sahih Muslim, Kitab Faza‘il al-Sahabah, Bab min Faza‘il Abi Musa wa Abi Aamir al-Ash‘ariyyin, Hadith 2497)
Hazrat Ali bin Abi Talib (ra) narrates that the Holy Prophet (sa) stated:
“Each prophet is granted seven leaders, but I have been granted 14,” i.e., double the number. They asked Hazrat Ali (ra) who were those 14 leaders. Hazrat Ali (ra) stated: “Me, both my sons, Jafar(ra), Hamza (ra), Abu Bakr (ra), Umar (ra), Mus‘ab bin Umair (ra), Bilal (ra), Salman (ra), Miqdad (ra), Abu Dhar (ra), Ammar (ra) and Abdullah bin Mas‘ud(ra).” (Sunan al-Tirmidhi, Abwab al-Manaqib, Hadith 3785)
Hazrat Zaid bin Arqam (ra) narrates that the Holy Prophet (sa) said, “How excellent is Bilal (ra), he is the chief of all the muazzins [those who call the Azan]. Only those who are muazzins will follow after him and on the Day of Resurrection, the people with the longest necks will be the muazzins.”
(al-Mustadrak ala al-Sahihain li al-Hakim, Dhikr Bilal bin Rabah, Vol. 3, Dar al-Kutub al-Ilmiyyah, Beirut, 2002, p. 322)
Hazrat Zaid bin Arqam (ra) narrates that the Holy Prophet (sa) said, “How excellent is Bilal, he is the leader of the martyrs and the muazzins and on the Day of Resurrection, Hazrat Bilal (ra) will have the longest neck”, meaning that Hazrat Bilal (ra) will have a lofty and prominent rank.
(Majma al-Zawa‘id wa Manba‘ al-Fawa‘id, Vol. 9, p. 363, Kitab al-Manaqib, Bab Fadl Bilal al-Muazzin, Hadith 15636, Dar al-Kutub al-Ilmiyyah, Beirut, 2002)
In one narration it is mentioned that the Holy Prophet (sa) stated, “Bilal will be granted one of the camels of paradise which he will be seated upon.”
(Siyar A‘lam al-Nubala li Imam al-Dhahabi, Vol. 1, p. 355, ‘Bilal bin Rabah’, Mu‘assisat al-Risalah, 2014)
The wife of Hazrat Bilal (ra) states, “Once the Holy Prophet (sa) came to our home and enquired if Bilal (ra) was at home. I said that he had not yet returned home. The Holy Prophet (sa) then said, ‘It seems that you are upset with Bilal?’ I replied that he loved me a lot. Every time he spoke, he would say he heard such and such from the Messenger (sa) of Allah.’ Upon this the Holy Prophet (sa) said to Hazrat Bilal’s (ra) wife, ‘Whatever Bilal relates to you from me, that is indeed the truth. Bilal would never lie to you. Thus, you should never remain upset with Bilal and none of your deeds will be accepted if Bilal is upset with you.’”
(Tarikh Dimashq al-Kabir li Ibn Asakir, Vol. 10, p. 356, Dhikr man Ismuh Bilal bin Rabah, Dar Ihya al-Turah al-Arabi, Beirut, 2001)
Hazrat Abu Hurairah (ra) narrates that the Holy Prophet (sa) stated, “The example of Bilal is like that of a honey bee who sucks the nectar from sweet fruit as well as bitter shrubs, but when honey is produced, all of it is sweet.”
(Majma al-Zawa‘id wa manba al-Fawa‘id, Vol. 9, p. 364, Kitab al-Manaqib, Bab Fadl Bilal al-Muazzin, Hadith 15639, Dar al-Kutub al-Ilmiyyah, Beirut, 2002)
Hazrat Bilal’s (ra) wife narrates, “Before Hazrat Bilal (ra) would go to bed, he would recite the following prayer:
اللّٰهُمَّ تَجَاوَزْ عَنْ سَیِّئَاتِیْ وَاعْذُرْنِیْ بِعِلَّاتِیْ
‘O Allah! Overlook my mistakes and forgive me for my errors, deeming them to be a weakness on my part.’”
(al-Mu‘jam al-Kabir li al-Tabarani, Vol. 1, p. 337, Bab Bilal bin Rabah, Hadith 1009, Dar Ihya al-Turath al-‘Arabi, Beirut, 2002)
Hazrat Bilal (ra) narrates:
“The Holy Prophet (sa) said to me, ‘O Bilal! Ensure that you pass away in a state of poverty and not in a state of affluence!’ I submitted, ‘O Messenger (sa) of Allah! I did not understand this statement’”, i.e., to pass away in a state of poverty and not in a state of affluence. “‘How can this be?’ The Holy Prophet (sa) then stated, ‘Whatever provision is granted to you, do not hoard it and do not withhold that what is asked from you.’ I asked, ‘O Messenger (sa) of Allah! If I am unable to do this, then what will happen?’ The Holy Prophet (sa) stated, ‘This must be adhered to, otherwise hell will await such a person.’”
(al-Mu‘jam al-Kabir li al-Tabarani, Vol. 1, p. 341, Bab Bilal bin Rabah, Hadith 1021, Dar Ihya al-Turath al-Arabi, Beirut, 2002)
Thus, one should never allow someone who is in need to go away empty-handed and also it should not be the case that one simply hoards and accumulates wealth, rather it is important to spend the wealth as well.