Hazrat Mu'adh (ra) bin Jabal

His name was Mu‘az and the name of his father was Jabal bin Amr and his mother was Hind bint Sahl, who belonged to the Banu Raba‘ah branch of the Juhaynah tribe.

Hazrat Mu‘az (ra) bin Jabal’s title was Abdur-Rahman and he belonged to the Uday bin Sa‘d bin Ali branch of the Khazraj tribe. The author of Siyar-us-Sahabah [life of the companions] writes that Sa‘d bin Ali had two sons, Salama and Uday. Banu Salama is the progeny of Salama.

During the era of Islam, only two individuals from the progeny of Uday bin Sa‘d survived; they were Hazrat Mu‘az (ra) and his son, Abdur-Rahman. The houses of Banu Uday were situated in the neighbourhood of Banu Salama.

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Introduction

Hazrat Mu‘az bin Jabal was of extremely fair complexion, had a beautiful countenance, bright teeth and beautiful eyes. Amongst his people, he was considered the most handsome, youthful and generous person.

Appearance

Abu Nu‘aim relates that Hazrat Mu‘az (ra) bin Jabal was more compassionate, modest and generous than any other youth of the Ansar. 

Noble Traits

Hazrat Mu‘az (ra) bin Jabal participated in the second pledge of initiation at Aqabah, along with 70 other Ansar and was 18 years old at the time of his acceptance of Islam.

Acceptance of Islam

Hazrat Mu‘az (ra) bin Jabal participated alongside the Holy Prophet (sa) in all the battles, including the battles of Badr, Uhud and Khandaq. When he participated in the Battle of Badr, he was 20 or 21 years of age.

Participation in Battles

His step-brother (who was born to the same mother but had a different father) was Hazrat Abdullah (ra) bin Jadd and he also participated in the Battle of Badr.

According to Usd-ul-Ghabah, the name of his step-brother was Sahl bin Muhammad bin Jadd. Sahl belonged to Banu Salama, therefore they also counted him among their tribe.

His Step Brother

When the Muhajireen of Mecca migrated to Medina, the Holy Prophet (sa) formed a bond of brotherhood between Hazrat Abdullah (ra) bin Mas‘ud and Hazrat Mu‘az (ra) bin Jabal. This is the only reference that can be found in this regard from the various books of history.

Bond of Brotherhood

After accepting Islam, Hazrat Mu‘az (ra) bin Jabal, along with the youth of Banu Salama, broke the idols of their tribe. 

*(Ali Ibn al-Athir, Usd-ul-Ghabah fi Ma‘rifat al-Sahabah, Vol. 5, Mu‘az(ra) bin Jabal [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003] 187) (Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3, Mu‘az(ra) bin Jabal wa min Sa‘ir Bani Salamah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990] 437-438) (Ibn Hajar al-Asqalani, al-Isabah fi Tamyiz al-Sahabah, Vol. 6 [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1995] 107-108) (Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3, Mu‘az(ra) bin Jabal [Karachi, Pakistan: Dar al-Isha‘ah, 2004] 497)*

Hazrat Amr (ra) bin Jamooh placed an idol made out of wood in his home. He named it Manaat and would show great respect to it and revere it. On the occasion of the second Bai‘at [pledge] at Aqabah, some youths from Banu Salama also pledged their allegiance. Among them was Hazrat Mu‘az (ra) bin Jabal and also Mu‘az (ra), the son of Amr [bin Jamooh] who also pledged his allegiance.

Hazrat Amr (ra) bin Jamooh’s son devised a plan to call his father towards Islam. He would take the idol of Hazrat Amr (ra), which he had placed in his home, and throw it into a pit or a pile of rubbish. Some of the youths would assist him in this, including Hazrat Mu‘az (ra) bin Jabal. Nevertheless, he threw the idol into the pit of rubbish one day. Amr (ra) found it, brought it back home and said, “If I come to know who is doing this to my idol, I will punish him severely.”

The following day, these young men did the same with the idol and it was once again lying face down in the pit. He once again picked it up and brought it back. The third day, he cleaned the idol again and placed it in his home, but this time, he hung his sword around the idol and said, “By God! I am not aware of who is doing this to you, but I am leaving a sword with you so that you may protect yourself. You now have a sword.”

The following day, Hazrat Amr (ra) noticed that the idol was once again not in its place and found it in that very pit nearby, tied to the neck of a dead dog. Seeing this, he was taken aback and became extremely concerned and was compelled to ponder over the fact that the idol he considered to be a god and had placed in his home did not even have the strength and power to protect itself even with a sword by its side; how then could it possibly protect him? Furthermore, it was lying around the neck of a dead dog. Thus, he deeply reflected on how this could possibly be a god. Nevertheless, this incident was the cause for his inclination towards Islam and later accepting Islam. 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 4, Amr bin al-Jamuh [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003] 195)*

Breaking of the Idols

Hazrat Mu‘az (ra) bin Jabal’s love and devotion to the Holy Prophet (sa) can also be gauged by the fact that when the Holy Prophet (sa) returned to Medina following the Battle of Uhud, sounds of wailing and lamenting could be heard in the streets. The Holy Prophet (sa) asked what it was? They replied that these were the wives of the Ansar, who were weeping for their martyrs. Upon this, the Holy Prophet (sa) said, “Is there no one to weep for Hamza?” The Holy Prophet (sa) then prayed for the forgiveness of Hazrat Hamza (ra).

When Hazrat Sa‘d (ra) bin Mu‘az, Hazrat Sa‘d (ra) bin Ubadah, Hazrat Mu‘az (ra) bin Jabal and Hazrat Abdullah (ra) bin Rawahah heard this, they went to their respective neighbourhoods and gathered the women of Medina who were wailing and weeping. They then said, “No one shall now mourn over the martyrs of the Ansar until they have mourned over the uncle of the Holy Prophet (sa), because he said there is no one in Medina to mourn over Hazrat Hamza (ra).” This was their love and devotion to the Holy Prophet (sa) upon seeing that he was in pain due to [the martyrdom of] Hazrat Hamza (ra). 

*(Ibn Hisham, al-Raud al-Anf fi Tafsir al-Sirah al-Nabawiyyah, Vol. 3, Ghazwat Uhud [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1986], 95-96)*

Love & Devotion to the Holy Prophet (sa)

Although howling and shrieking over a departed one is forbidden, but the Holy Prophet (sa) permitted it in this instance, or perhaps having witnessed the emotions of the people, he expressed his wish for them to also express their emotions for Hazrat Hamza (ra). But in any case, howling and shrieking over the dead is forbidden in Islam and the Holy Prophet (sa) himself forbade it.

Lamenting over the Dead in Islam

After the conquest of Mecca, the Holy Prophet (sa) went to Hunayn. Hunayn is a valley situated north-east of Mecca, near Ta‘if. The Holy Prophet (sa) kept Hazrat Mu‘az (ra) bin Jabal in Mecca, so that he could teach the people of Mecca about Islam and the Holy Quran. 

*(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 2, Mu‘az(ra) bin Jabal, [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990] 265) (Sayyid Fadl al-Rahman, Farhang-i-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003], 109)*

Teacher of the Holy Qur'an

Hazrat Mu‘az (ra) bin Jabal fully participated in the Battle of Tabuk. When the Holy Prophet (sa) enquired about Hazrat Ka‘b (ra) bin Malik, who, at the time, had remained behind in Medina, a man from the Banu Salama tribe spoke ill of Hazrat Ka‘b (ra) bin Malik. In response, Hazrat Mu‘az (ra) bin Jabal reproached that man and then submitted to the Holy Prophet (sa), “O Messenger (sa) of Allah, we only see good in him, we do not see anything bad.” 

*(Sahih al-Bukhari, Kitab al-Maghazi, Bab Hadith Ka‘b (ra) bin Malik…, Hadith 4418)*


A Noble Characteristic

Qatadah relates that he heard Hazrat Anas (ra) say, “In the time of the Holy Prophet (sa), four people compiled the Holy Quran, who were all among the Ansar. They were: Hazrat Mu‘az (ra) bin Jabal, Hazrat Ubayy (ra) bin Ka‘b, Hazrat Zaid (ra) bin Thabit and Hazrat Abu Zaid (ra).” Hazrat Abu Zaid (ra) was the paternal uncle of Hazrat Anas (ra). 

*(Sahih Muslim, Kitab Faza‘il al-Sahabah, Bab min Faza‘il Ubayy bin Ka‘b…, Hadith 2465)*

Hazrat Abdullah bin Umar (ra) narrates that he heard the Holy Prophet (sa) say, “Learn the Quran from four people – Ibn Mas‘ud (ra), Salim (ra) the freed slave of Abu Huzaifah (ra), Ubayy (ra) bin Ka‘b and Mu‘az (ra) bin Jabal.” 

*(Sahih al-Bukhari, Kitab Manaqib al-Ansar, Bab Manaqib Mu‘az bin Jabal, Hadith 3806)*

Hazrat Musleh Maud (ra) has explained this Hadith. Hazrat Musleh Maud (ra) states:

“The Holy Prophet (sa) appointed a group of teachers who taught the Holy Quran; they [learned and] memorised the entire Holy Quran from the Holy Prophet (sa) and taught it to others. These were four esteemed teachers who were responsible for learning the Holy Quran from the Holy Prophet (sa) and teaching it to others and there were many companions under them who would also teach the Holy Quran to others. The names of these four esteemed teachers are Abdullah bin Mas‘ud (ra), Salim (ra), the freed slave of Abu Huzaifah (ra), Mu‘az (ra) bin Jabal and Ubayy (ra) bin Ka‘b. The first two were Muhajireen and the latter two were Ansar. With regard to their work, Abdullah (ra) bin Mas‘ud was a labourer, Salim (ra) was a freed slave, while Mu‘az (ra) bin Jabal and Ubayy (ra) bin Ka‘b were chieftains of Medina. Thus, the Holy Prophet (sa) appointed qaris [reciters] keeping in view every member of society.

“It is narrated in a Hadith that the Holy Prophet (sa) used to say:

خُذُوا الْقُراٰنَ مِنْ اَرْبَعَۃٍ (مِنْ) عَبْدِاللّٰہِ بِنْ مَسْعُوْدٍ وَ سَالِمٍ وَ مُعَاذِ بِنْ جَبَلٍ وَاُبَیِّ بِنْ کَعْبٍ

“‘Anyone who desires to read the Quran should learn from the following four individuals; Abdullah bin Mas‘ud, Salim, Mu‘az(ra) bin Jabal and Ubayy bin Ka‘b.’

“These were the four people who either learned the entire Quran from the Holy Prophet (sa) or would recite it before him to ensure they did not make any mistakes. Aside from them, there were also many other companions who learned various portions of the Holy Quran directly from the Holy Prophet (sa).

“It is related in another narration that on one occasion, when Hazrat Abdullah (ra) bin Mas‘ud [was reciting the Quran, he] pronounced a word differently. Hazrat Umar (ra) stopped him and said that it should be pronounced in such and such manner. Hazrat Abdullah (ra) bin Mas‘ud stated that the Holy Prophet (sa) taught him to pronounce it in that very manner. Hazrat Umar (ra) took him to the Holy Prophet (sa) and complained that he did not recite the Quran correctly. The Holy Prophet (sa) asked Abdullah (ra) bin Mas‘ud to recite. When he recited it, the Holy Prophet (sa) said he was reciting correctly. Thereupon Hazrat Umar (ra) submitted, ‘O Messenger (sa) of Allah, you taught me to pronounce the word differently.’ The Holy Prophet (sa) told him that that was also correct.

“This shows that in addition to the four companions who learnt the Holy Quran from the Holy Prophet (sa), there were others who also used to learn portions of the Holy Quran from him. Hazrat Umar’s (ra) submission that he had been taught to pronounce a certain word in a particular way shows that he too used to learn the Quran from the Holy Prophet (sa) himself.” 

*(Dibachah Tafsir al-Quran, Anwar-ul-Ulum, Vol. 20, p427-428)*

Compiler & Scholar of the Holy Qur'an

Hazrat Anas bin Malik (ra) relates that the Holy Prophet (sa) said, “From among my Ummah, the most merciful to them is Abu Bakr (ra); the one who most strictly adheres to the religion of Allah is Umar (ra); the most modest is Uthman (ra); the best decision-maker is Ali (ra) bin Abi Talib; the most knowledgeable of the Holy Quran is Ubayy (ra) bin Ka‘b; the most knowledgeable of what is lawful and unlawful is Mu‘az (ra) bin Jabal and the person with the greatest awareness of his obligations is Zaid (ra) bin Thabit. Hearken! Every nation has an ameen [custodian] and the ameen of my ummah is Abu Ubaidah (ra) bin al-Jarrah.” 

*(Sunan Ibn Majah, Kitab Iftitah al-Kitab fi al-Iman wa Faza‘il al-Sahabah wa al-Ilm, Bab Faza‘il Khubbab, Hadith 154)*

Hazrat Abu Hurairah (ra) relates that the Holy Prophet (sa) said, “What an excellent man is Abu Bakr; what an excellent man is Umar; what an excellent man is Abu Ubaidah bin al-Jarrah; what an excellent man is Usaid bin Hudair; what an excellent man is Thabit bin Qais bin Shammas; what an excellent man is Mu‘az bin Jabal and what an excellent man is Mu‘az bin Amr bin al-Jamooh.” This is a narration of Musnad Ahmad bin Hanbal. 

*(Musnad Ahmad bin Hanbal, Vol. 7, p. 502, Hadith 9421, Alam al-Kutub, Beirut, 1998)*

Hazrat Mu‘az (ra) bin Jabal relates that the Messenger (sa) of Allah took hold of his hand one day and said, “O Mu‘az! By Allah, I love you”. Hazrat Mu‘az (ra) replied, “May my parents be sacrificed for you; I too love you.” The Holy Prophet (sa) then said, “O Mu‘az (ra), I advise you to never forget to recite after every prayer:

اللّٰہُمَّ أَعِنِّیْ عَلٰى ذِکْرِکَ وَشُکْرِکَ وَحُسْنِ عِبَادَتِکَ

‘O Allah, help me remember You, to be grateful to You and to worship You in an excellent manner.’” 

*(Musnad Ahmad bin Hanbal, Vol. 7, p. 380, Hadith 22470, Alam al-Kutub, Beirut, 1998)*

Esteemed Status in the Eyes of the Holy Prophet (sa)

Hazrat Mu‘az (ra) bin Jabal relates that the Holy Prophet (sa) said, “Shall I not tell you about one of the doors to paradise?” Hazrat Mu‘az (ra) bin Jabal submitted, “Of course.” The Holy Prophet (sa) said to recite:

لَا حَوْلَ وَلَا قُوَّۃَ إِلَّا بِاللّٰہِ

‘There is no might or power except with Allah.’” 

*(Musnad Ahmad bin Hanbal, Vol. 7, p. 374, Hadith 22450, Alam al-Kutub, Beirut, 1998)*



A Door to Paradise

Hazrat Mu‘az (ra) bin Jabal narrates that he enquired from the Holy Prophet (sa) as to what the most excellent kind of faith was. The Holy Prophet (sa) replied, “The most excellent form of faith is to instil love for Allah and to only express your hatred for His sake, and to remain occupied in the remembrance of Allah.” Hazrat Mu‘az (ra) then asked, “O Messenger of Allah, what else?” The Holy Prophet (sa) answered, “Love for others what you love for yourself. You must like for others that which you like for yourself, and you must dislike for them that which you dislike for yourself.” 

*(Musnad Ahmad bin Hanbal, Vol. 7, p. 385, Hadith 22481, Alam al-Kutub, Beirut, 1998)*

Rights of Allah & His Creation

Hazrat Jabir bin Abdillah (ra) narrates that Hazrat Mu‘az (ra) bin Jabal would pray with the Holy Prophet (sa) and then return to his tribe and lead them in prayer. 

*(Sahih al-Bukhari, Kitab al-Adhan, Bab idha Salla thumma amma Qauman, Hadith 711)*

He would first come to Masjid al-Nabawi and offer prayers there, after which he would return to his home and lead his people in prayer. This is a narration from Sahih al-Bukhari.

Hazrat Jabir (ra) narrates that Hazrat Mu‘az (ra) would offer prayers with the Holy Prophet (sa) and then would return to his people and lead them in prayers. One evening, he offered the Isha prayer behind the Holy Prophet (sa). When he returned to his people, he led them in prayers and began reciting Surah al-Baqarah [chapter 2 of the Holy Quran]. Upon this, one person separated himself from the congregation, said ‘salam’ [to indicate the end of prayer] and began to pray on his own. When he saw that a lengthy chapter was being recited, he said ‘salam’ and began to offer the prayer on his own. Seeing him do this, the people called out his name and said, “Have you become a hypocrite?” They admonished him for leaving the congregational prayer and praying on his own and asked him whether he had become a hypocrite. Upon this he replied, “No, by God, I am not a hypocrite. I will certainly go to the Holy Prophet (sa) and inform him of what I have done. If I was a hypocrite, I would have secretly offered my prayers. I will certainly inform the Holy Prophet (sa) of all this.”

Subsequently, he came to see the Holy Prophet (sa) and said, “O Messenger (sa) of Allah! We transport water from one place to another on our camels and ensure people have water in their homes. Thus, we work all day long. Hazrat Mu‘az (ra) offered the Isha prayers with you and then came to his own neighbourhood and began reciting Surah al-Baqarah.” The Holy Prophet (sa) turned to Hazrat Mu‘az (ra) and said, “O Mu‘az! Do you wish to place the people in a trial? Why do you cause hardship for the people?” The Holy Prophet (sa) then advised what to recite and repeated it again.

According to the narration of Hazrat Jabir (ra), the Holy Prophet (sa) said: “You ought to recite Surah al-Shams, Surah al-Duha, Surah al-Lail and Surah al-A‘la.” The Holy Prophet (sa) mentioned these four chapters as an example. This is a narration of Sahih Muslim. 

*(Sahih Muslim, Kitab al-Salah, Bab al-Qira‘ah fi al-Isha, Hadith 465)*

There is a narration in Sahih al-Bukhari as follows: Hazrat Jabir (ra) bin Abdillah Ansari relates that one evening, a man was taking his camels, which would transport water and coincidentally, he saw that Hazrat Mu‘az (ra) was leading prayers in the mosque. Upon seeing him, he tied down his camels and began offering prayers behind Hazrat Mu‘az (ra). Hazrat Mu‘az (ra) began reciting Surah al-Baqarah or Surah al-Nisa. This individual stopped his prayers and left, but later found out that Hazrat Mu‘az (ra) was displeased by this act of his. Hence he came to the Holy Prophet (sa) and complained about Hazrat Mu‘az (ra). Upon hearing this, the Holy Prophet (sa) said to Hazrat Mu‘az (ra) three times, “O Mu‘az! You wish to put the people through a grave trial? Why do you put the people through difficulty by reciting long surahs [chapters of the Holy Quran]? Why did you not recite: Surah al-A‘la, Surah al-Shams, Surah al-Lail, because in the congregation behind you, there are elderly people, some of whom are weak and there are also those who have other needs.” As mentioned earlier, this is a narration of Sahih al-Bukhari. 

*(Sahih al-Bukhari, Kitab al-Azan, Bab man shaka amamahu idha tawwala, Hadith 705)*

Guidance on Reciting Shorter Surah's in Congregational Prayer

In light of the advice of the Holy Prophet (sa) to Hazrat Mu‘az (ra) bin Jabal about reciting shorter surahs in [congregational] prayers, Hazrat Khalifatul Masih II (ra) writes:

“It was the preference of the Holy Prophet (sa) to recite Surah al-A‘la, Surah al-Ghashiyah, Surah al-Fajr and other similar surahs [in terms of length] in obligatory prayers. al-Nisai has related from Hazrat Jabir (ra) that once, Hazrat Mu‘az (ra) bin Jabal was leading the prayers. A person came and joined in the [congregational] prayers behind him. Hazrat Mu‘az (ra) prolonged the prayers; according to some narrations, he began to recite Surah al-e-Imran or Surah al-Nisa.

“When the prayer became prolonged, he stopped his prayers and moving to one side, began to pray on his own. When he concluded his prayer, he left. After the prayer finished, someone informed Hazrat Mu‘az (ra) of what happened in that one person came and joined the prayer, but when the prayer became prolonged, he stopped the prayer and moving to one side, he began to pray on his own. After he finished his prayer, he then left. Hazrat Mu‘az (ra) said that perhaps he was a hypocrite and then related the entire incident to the Holy Prophet (sa). He said, ‘O Messenger of Allah! I was leading the prayer when such and such person joined the prayer. But when the prayer became prolonged, he left the prayer and began to pray on his own and left once he finished.’

“When the person against whom the complaint was raised found out that the incident had been mentioned to the Holy Prophet (sa), he also came to see the Holy Prophet (sa) and submitted, ‘O Messenger (sa) of Allah! I came to offer the prayers and joined in when he [i.e. Hazrat Mu‘az (ra)] was leading the prayers. However, he prolonged the prayers. We work all day long and my camel was also tied up without any food. Therefore, I stopped praying in congregation and prayed on my own to one side of the mosque. I then returned home and fed my camel.’ Upon hearing this, the Holy Prophet (sa) was displeased with Hazrat Mu‘az (ra) and said to him, ‘O Mu‘az! You will place the people in great difficulty. Why do you not recite Surah al-A‘la, Surah al-Shams, Surah al-Fajr or Surah al-Lail? Why did you not recite these chapters and why did you choose to recite the longer chapters?’

“From this incident we can conclude that the Holy Prophet (sa) has deemed these [aforementioned] chapters of average length. Indeed, under special conditions, one may recite the longer chapters, or when one is unwell, they may recite even shorter chapters. However, these chapters are of average length which ought to be recited during the prayers in which the Imam recites a portion of the Holy Quran out aloud.” 

*(Tafsir-e-Kabir, Vol. 8, pp. 497, Tafsir Surah al-Fajr)*

It should also be remembered that this does not mean that only these chapters can be recited. The Holy Prophet (sa) has given a general instruction that one should not recite long chapters in congregational prayers. However, one can recite the chapters according to their own circumstances or according to what they have learnt. Some people have memorised shorter chapters and because there is nobody else to lead the congregation, they have to lead the prayers. Therefore, it is permissible for them to recite shorter chapters as well. However, the general instructions of the Holy Prophet (sa) is that longer chapters are not to be recited in the congregational prayers because there are various people in the congregation, some of whom are elderly, some are unwell or labourers.

Guidance on Reciting Shorter Surah's in Congregational Prayer (Hazrat Musleh Ma'ud's (ra) Narration)

Hazrat Mu‘az (ra) bin Jabal relates: “I was riding behind the Holy Prophet (sa) and there was nothing between him and me but the rear part of the saddle, when he said, ‘O Mu‘az bin Jabal!’ to which I replied, ‘I am present O Messenger of Allah and at your service!’ The Holy Prophet (sa) travelled for a short while, when again, he said, ‘O Mu‘az (ra) bin Jabal!’ to which I replied, ‘I am present, O Messenger (sa) of Allah and I am at your service.’ He then again travelled for a short while and said, ‘O Mu‘az bin Jabal!’ to which I replied, ‘I am present, O Messenger (sa) of Allah, and I am at your service!’ The Holy Prophet (sa) then said, ‘Do you know what right Allah has upon His servants?’ I submitted, ‘Allah and His Messenger (sa) know best.’ The Holy Prophet (sa) said, ‘Verily the right of Allah over His servants is that they should worship Him and not associate anything with Him.’ The Holy Prophet (sa) then rode a short distance and then said, ‘O Mu‘az bin Jabal!’ to which I replied, ‘I am present O Messenger of Allah and I am at your service!’ The Holy Prophet (sa) said, ‘Do you know what rights the servants have upon Allah?’ I replied, ‘Allah and His Messenger (sa) know best.’ The Holy Prophet (sa) said, ‘It is that Allah will not punish them.’” That is, people must firstly fulfil the rights they owe to Allah the Almighty. When they fulfil these rights and act accordingly, then they have rights over God Almighty.

When people obey Allah the Almighty’s commandments, then they are granted the right that Allah will not punish them. This is a narration of Sahih Muslim. 

*(Sahih Muslim, Kitab al-Iman, Bab al-Dalil ala man mata ala al-Tauhid, Hadith 30)*

Hazrat Mu‘az (ra) bin Jabal narrates: “I was once travelling in the company of the Holy Prophet (sa). Whilst we were on the journey, I moved closer and enquired, ‘O Messenger (sa) of Allah, tell me of a deed that will take me to Paradise and will keep me away from the Hellfire.’ The Holy Prophet (sa) said, ‘You have asked me about a great matter indeed! Yet it is attainable for whom Allah makes it easy for.’ He further said, ‘Worship Allah and do not associate any partners with Him; observe prayer; pay the Zakat; fast in the month of Ramadan and perform the pilgrimage to the House of Allah.’

Rights of Allah & His Creation (II)

“The Holy Prophet (sa) then said, ‘Shall I not inform you about the doors to attain goodness?’ The Holy Prophet (sa) then explained, ‘I shall inform you about the doors to attain goodness. Fasting is a shield and charity washes away sins just as water extinguishes a fire; and for one to offer prayers in the middle of the night (i.e. to offer Tahajjud prayers).’

“The Holy Prophet (sa) then recited the following verse:

تَتَجَافٰى جُنُوْبُہُمْ عَنِ الْمَضَاجِعِ یَدْعُوْنَ رَبَّہُمْ خَوْفًا وَّ طَمَعًا وَّ مِمَّا رَزَقْنٰہُمْ یُنْفِقُوْنَ۔ فَلَا تَعْلَمُ نَفْسٌ مَّا اُخْفِیَ لَہُمْ مِّنْ قُرَّۃِ اَعْیُنٍ جَزَآءً بِمَا کَانُوْا یَعْمَلُوْنَ

“‘Their sides keep away from their beds; and they call on their Lord in fear and hope and spend out of what We have bestowed on them. And no soul knows what joy of the eyes is kept hidden for them, as a reward for their good works.’ [Ch.32: V.17-18]

“The Holy Prophet (sa) further said, ‘Shall I not inform you of the best deed, its pillar and its peak?’ The Holy Prophet (sa) then stated, ‘It is to perform Jihad.’ He then said, ‘Shall I not tell you the foundation of all this (i.e. it is a fundamental matter upon which everything rests)?’ I said, ‘Yes, O Messenger (sa) of Allah.’ And so, the Holy Prophet (sa) took hold of his tongue and said, ‘To restrain this.’

“I submitted, ‘O Prophet (sa) of Allah, will we be held accountable for what we say with it?’ The Holy Prophet (sa) said, ‘May Allah bless you, O Mu‘az! There is nothing that throws people into the Hellfire upon their faces except what you reap from your tongues?’” 

*(Sunan Ibn Majah, Kitab al-Fitan, Bab Kaff al-Lisan fi al-Fitnah, Hadith 3973)*

The Doors to Attain Goodness

Hazrat Ka‘b (ra) bin Malik narrates that Hazrat Mu‘az (ra) bin Jabal would pass edicts [fatwas] during the lifetime of the Holy Prophet (sa) and also during the caliphate of Hazrat Abu Bakr (ra) in Medina. 

*(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 2, Mu‘az bin Jabal [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 265)*

Muhammad bin Sahl bin Abi Khaithamah narrates on the authority of his father that during the Holy Prophet’s (sa) life, three men from the Ansar and three men from the Muhajireen would pass edicts. They were Hazrat Umar (ra), Hazrat Uthman (ra), Hazrat Ali (ra), Hazrat Ubayy (ra) bin Ka‘b, Hazrat Mu‘az (ra) bin Jabal and Hazrat Zaid bin Thabit (ra). 

*(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 2, Bab Ahl al-Ilm wa al-Fatawa min Ashab Rasul Allah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 267)*

Abdur Rahman bin Qasim narrates from his father that whenever Hazrat Abu Bakr (ra) would be faced with a matter in which he needed to consult with those who possessed good judgement and knowledge of jurisprudence, he would call individuals from among the Muhajireen and the Ansar and these included Hazrat Umar (ra), Hazrat Uthman (ra), Hazrat Ali (ra), Hazrat Abdur Rahman (ra) bin Auf, Hazrat Mu‘az (ra) bin Jabl, Hazrat Ubayy (ra) bin Ka‘b and Hazrat Zaid (ra) bin Thabit. All of these individuals would issue the fatwas [edicts] during the era of Hazrat Abu Bakr (ra). 

*(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 2, Bab Ahl al-Ilm wa al-Fatawa min Ashab Rasul Allah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 267)*

In other words, they formed the jurisprudential committee and were permitted to issue edicts based on the knowledge they had obtained from the Holy Prophet (sa).

During the era of Hazrat Abu Bakr (ra), Hazrat Mu‘az (ra) bin Jabl migrated to Syria and settled there. Upon this, Hazrat Umar (ra) stated that Hazrat Mu‘az (ra) bin Jabl’s departure had a left a void in Medina and amongst the people of Medina in the field of jurisprudence and in those matters regarding which he would issue edicts. Hazrat Umar (ra) requested Hazrat Abu Bakr (ra) that he should stop him from leaving as people greatly needed him. However, Hazrat Abu Bakr (ra) refused saying that he could not stop anyone who had made a decision and desired to embrace martyrdom. Hazrat Umar (ra) stated, “By God, one can attain martyrdom even whilst laying on their bed.” 

*(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 2, Mu‘az bin Jabal [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 1990], 265)*

The Judisprudential Committee 

Thaur bin Yazid relates that when Hazrat Mu‘az (ra) bin Jabl would offer the Tahajjud prayer in the night, he would recite the following prayer:

“O Allah! My eyes are asleep whilst the stars are shining brightly. You are the Living, the Self-Subsisting and All-Sustaining. O Allah! My desire to attain paradise is lacking and I am weak and lack the strength to escape from the hellfire. O Allah! Enable me to become among the guided, and save this for it to be granted to me on the Day of Judgment – surely You do not go against Your promise.” 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 5, Mu‘az(ra) bin Jabal [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 188)*

Such was the level of fear of God he had.

His Level of Taqwa 

Hazrat Anas (ra) bin Malik relates that the Holy Prophet (sa) stated to Hazrat Mu‘az (ra) bin Jabal whilst he was sat behind the Holy Prophet (sa) on the saddle, “O Mu‘az bin Jabl!” “O Messenger (sa) Allah, I am here at your service”, responded Hazrat Mu‘az (ra) bin Jabal. The Holy Prophet (sa) stated, “O Mu‘az!” Again, he answered, “O Messenger (sa) Allah, I am here at your service.” The Holy Prophet (sa) again called his name and he submitted, “O Messenger (sa) Allah, I am here at your service.”

After calling his name out three times, the Holy Prophet (sa) said, “Whoever, with sincerity of heart, testifies that there is none worthy of worship except Allah and Muhammad (sa) is the Messenger of Allah, then Allah will surely safeguard him from the Hellfire.” Upon this, Hazrat Mu‘az (ra) submitted, “O Messenger (sa) of Allah, shall I not convey this to the others as it will be a source of joy for them?” The Holy Prophet (sa) replied, “Then they will only rely on this one thing and abandon all other virtues, therefore do not tell this to others.” Hazrat Mu‘az (ra) only revealed this saying of the Holy Prophet (sa) at the time of his demise, and even then, only did so lest he committed a sin for not having conveyed the words of the Holy Prophet (sa). 

*(Sahih al-Bukhari, Kitab al-Ilm, Bab man Khassa bi al-‘Ilm Qauman, Hadith 128)*

Hazrat Mu‘az (ra) felt that he ought to convey this saying to the scholars of the time but did not do this while he was alive and in good health.

Hazrat Waliullah Shah Sahib (ra) has written about this in the commentary of Bukhari. There were certain Hadith in relation to a subject and whilst mentioning those, he also included this particular Hadith and stated: “This particular intellectual statement is only addressed to certain people because others could suffer greatly on account of failing to understand its proper meaning. It is not enough to simply proclaim that ‘there is none worthy of worship except Allah and Muhammad (sa) is the Messenger of Allah’ and then assume that there this no need to carry out any other deed.”

Hazrat Shah Sahib (ra) further writes: “This Hadith has explained that there is a particular context to such statements.”

He was mentioning various Ahadith and this particular Hadith was also included in that. He then further writes: “Hazrat Ibn Mas‘ud (ra) has recorded Hadith with the correct sanad [chain of narrators] in Sahih Muslim, which is as follows:

مَا اَنْتَ بِمُحَدِّثٍ قَوْمًا حَدِیْثًا لَا یَبْلُغُہٗ عُقُوْلُھُمْ اِلَّا کَانَ لِبَعْضِھِمْ فِتْنَۃٌ

“The gist of the aforementioned saying of the Holy Prophet (sa) is that one should address people in accordance to their intellect and level of understanding because certain statements can lead to fitnah.”

In any case, he further writes: “We see that how some people claim to be believers have made the mere verbal declaration of ‘there is none worthy of worship except Allah …’ as a way of freeing mankind from enduring the hardships of the Shariah by granting them a ‘certificate’ for their faith and whilst showing a complete disregard to all other religious obligations.”

Every maulvi [Muslim cleric] who delivers sermons from his pulpit claims that whoever offers their prayers behind him and recites the Kalimah he would be granted the certificate of faith and there is no need to do anything else.

He further writes: “It was in the presence of these very believers who had verbally testified their complete belief to whom the Holy Prophet (sa) stated that in the Latter Days, faith would neither be in the hearts, nor uttered from tongues of the people of that time; rather, it would ascend into the Pleiades. This was in reference to the Latter Days. Thus, it was in this context that the Holy Prophet (sa) mentioned this Hadith regarding the Kalimah.

Then Hazrat Waliullah Shah Sahib(ra) mentions the following narration:

مَنْ لَقِیَ اللّٰہَ لَا یُشْرِکُ بِہٖ شَیْئًا

“One who abstains from every kind of shirk [idolatry] right till his death, will enter paradise.”

He further writes: “The wisdom behind the Holy Prophet (sa) repeatedly calling Hazrat Mu‘az’s name and then remaining silent upon his response was in order to arouse his interest and passion to listen to the words of the Holy Prophet (sa). Thus, the Holy Prophet (sa) only told him this was once he was fully attentive and eager to listen.”

Shah Sahib (ra) further writes: “This was so that he would be able to truly understand what the Holy Prophet (sa) was going to say and so it would leave an impression on him. Thus, the Holy Prophet (sa) repeated his name three times in order to draw his attention on this matter. On the other hand, Hazrat Mu‘az (ra) greatly honoured what the Holy Prophet (sa) stated and did not disclose this to anyone, except towards the end of his life and even then it was only in fear of being held accountable by Allah the Almighty for not having conveyed something of knowledge to at least the scholars of the time.” 

*(Translation of Sahih al-Bukhari, Vol. 1, pp. 211-212, Nazarat Ishaat Rabwah)*

In regard to the aforementioned Hadith – in which it states that Allah the Almighty would safeguard those from the Hellfire who recite the Kalimah – it also proves that the reward of this lies with Allah alone. It is not the duty of man to issue an edict regarding one who recites the Kalimah whether they are a Muslim or not. Such self-issued edicts are also against the Quranic teachings as well.

The True Meaning of “Whoever, with sincerity of heart, testifies that there is none worthy of worship except Allah and Muhammad(sa) is the Messenger of Allah, then Allah will surely safeguard him from the Hellfire.”

Hazrat Mu‘az (ra) bin Jabal narrates: “In the year when the Battle of Tabuk took place, we also left with the Holy Prophet (sa) and the Holy Prophet (sa) would join the Zuhr and Asr prayers and also the Maghrib and Isha prayers. One day, the Holy Prophet (sa) read the prayers slightly later. He came out and led the Zuhr and Asr prayers and then returned to his residence. He then came out again and led the Maghrib and Isha prayers. The Holy Prophet (sa) then stated, ‘Tomorrow, you will, InshAllah, reach the springs of Tabuk.’”

To clarify, it does not mean that the Holy Prophet (sa) led all four prayers together; rather, he joined the Zuhr prayer with the Asr and read it at the very last moments of when Asr can be offered and similarly offered the Maghrib and Isha prayer at the earliest time when Maghrib can be offered. In any case the Holy Prophet (sa) stated:

“Tomorrow when the sun has fully risen, you will reach the spring of Tabuk. (The Holy Prophet (sa) estimated that they would roughly reach during the day.) Whoever among you reaches it should not touch its water or drink from it until I arrive.”

The narrator states, “Upon arriving, two individuals had already reached before us and there was a very small stream of water coming from it, almost as thin as the lace of a shoe. The Holy Prophet (sa) asked both these individuals if they had touched the water and they both replied that they had taken water from it and also drank from it.”

The Holy Prophet (sa) admonished them both, asking why they had taken some water despite the fact that he had forbidden them from doing so; and he continued to say to them that which Allah willed. The narrator says that little by little, people began taking water out of the spring until some water had accumulated in a bowl – there was only a small stream of water. The narrator says that the Holy Prophet (sa) washed both hands in the bowl and washed his face as well. Then he took the water and poured it back into the spring, meaning he washed his face whilst standing by the stream and the excess water fell back into the spring. Upon this, the spring began flowing rapidly; when the Holy Prophet (sa) washed his face and hands in the spring and the excess water fell back into the spring, what was once a light stream began to quickly flow and people were able to drink to their fill. Then the Holy Prophet (sa) said, “O Mu‘az! If you live long enough, you will see this place become filled with gardens.” 

*(Sahih Muslim, Kitab al-Faza‘il, Bab fi Mu‘jazat al-Nabi, Hadith 706)*

According to the books of Ahadith, we learn that this miracle occurred when the Holy Prophet (sa) had just arrived in Tabuk. According to Sirat Ibn Hisham this event took place on the way back from Tabuk, in a valley named Mushaqaq. 

*(Ibn Hisham, al-Raud al-Anf fi Tafsir al-Sirah al-Nabawiyyah, Ghazwat Tabuk fi Rajab Sanah Tis‘ [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2001], 821-822)*

Imam Malik (rh) has also mentioned this incident in his book, Muwatta. Whilst explaining this Hadith, Muhammad bin Abdul Baqi Zarqani writes that Abu Waleed Waji states that this was a prophecy which had already been fulfilled and the Holy Prophet (sa) specifically mentioned Hazrat Mu‘az (ra) because he had moved to Syria and that was where he passed away. The Holy Prophet (sa) was informed through revelation that Hazrat Mu‘az (ra) would see this place and through the blessings of the Holy Prophet (sa), that valley would become a place full of trees and gardens.

Allamah ibn Abdul Barr relates that Ibn Waddaha states that he visited the entire area surrounding that spring. He found the lushness and greenery of its trees to the extent that perhaps it would remain so until the end of time, which was exactly as the Holy Prophet (sa) had prophesied. 

*(Sharh Zurqani ala al-Muwatta, Vol. 1, p. 436, Kitab Qasr al-Salah fi al-Safar, Bab al-Jam‘ baina al-Salatain, Dar Ihya al-Turath al-Arabi, Beirut, 1997)*

It is written in Atlas Seeratun Nabawi that “one of the government officials in Tabuk said, ‘Until two years ago, this spring was continuously flowing for 1,375 years. Then tube wells were dug in areas at a lower altitude, and thus the water from this spring moved towards the tube wells. After being distributed among 25 tube wells, this spring has only just dried up.’ Afterwards, he took us to a tube well where we saw a four-inch pipe was installed and water was flowing from it with great force, without the use of any machine. We were told that the other tube wells were similar to this one. It is due only to the blessings from the miracle of the Holy Prophet (sa) that there is such an abundance of water in Tabuk, that apart from Medina and Khaybar, we have not seen as much water anywhere else. In fact the reality is that the amount of water in Tabuk is even more than these two places. Due to this water, gardens are being planted everywhere in Tabuk, and according to the prophecy of the Holy Prophet (sa), Tabuk is filled with gardens, which continue to increase by the day.” 

*(Atlas Sirat Nabawi, p. 431, Dar al-Islam, 1424 AH)*

Miracle at the Spring of Tabuk

Hazrat Mu‘az (ra) was extremely charitable and used to generously spend on others. Owing to this he often had to take loans as well. When the people who had loaned him money pressured him to return the money, he hid in his home for a few days. Upon this, these individuals went to the Holy Prophet (sa) and requested him to ask Hazrat Mu‘az (ra) to pay back the loan. The Holy Prophet (sa) sent an individual to Hazrat Mu‘az (ra) and called for him. When the debt of Hazrat Mu‘az (ra) surpassed the value of his belongings, the Holy Prophet (sa) said that God would have mercy on the person who did not seek the repayment of the loan. Accordingly, some of them forgave his debt. However, some individuals still demanded for it to be paid back. Upon this, the Holy Prophet (sa) distributed his entire belongings among those individuals, but still there was some debt outstanding. The manner in which this debt was repaid was that each lender received a small portion of their money, but they demanded for the remaining amount to be paid back as well. Upon this, the Holy Prophet (sa) said to leave the matter for the time being as there was nothing more to give, therefore they ought to take that amount.

When Hazrat Mu‘az (ra) was left with nothing, the Holy Prophet (sa) sent him to Yemen and said that Allah will soon compensate for his loss and enable him to pay off his debt. 

*(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3, Mu‘az (ra) bin Jabal [Karachi, Pakistan: Dar al-Isha‘ah, 2004], 502) (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 5, Mu‘az(ra) bin Jabal [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 188) (Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3, Mu‘az(ra) bin Jabal… [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 441)*

On this occasion, the Holy Prophet (sa) also said to Hazrat Mu‘az (ra), “O Mu‘az! You have a lot of debt. Therefore, if you are presented with a gift, you may accept it. I permit you to do so.” 

*(Siyar al-Sahabah, Vol. 5, p. 146, Dar al-Isha‘ah, Lahore)*

The Holy Prophet (sa) said that he was permitted to accept gifts – under normal circumstances, there is nothing wrong in accepting gifts and it is said that giving each other gifts increases the love between people, and so one ought to give gifts. However, since Hazrat Mu‘az (ra) was sent as a representative of the Holy Prophet (sa), he specifically instructed him that if he was presented with any gifts in his capacity as a representative, then he was permitted to spend it on himself. The reason for this [special permission] was that these gifts were generally given for the treasury [Bait al-Maal], or for the Holy Prophet (sa).

Hazrat Mu‘az (ra) bin Jabal relates that when the Holy Prophet (sa) sent him to Yemen, the Holy Prophet (sa) walked outside with him in order to impart some advice. Hazrat Mu‘az (ra) was seated on his mount and the Holy Prophet (sa) walked alongside him. When the Holy Prophet (sa) completed what he had to say, he added, “O Mu‘az! It is possible that we may not meet in the coming year and it is also possible that you will pass by my mosque and my grave.” Hearing this, Hazrat Mu‘az (ra) started to weep profusely because he was parting from the Holy Prophet (sa). Following this, the Holy Prophet (sa) turned his blessed face towards Medina and said, “The righteous from among my people are near and dear to me, whoever they may be and wherever they may be.” 

*(Musnad Ahmad bin Hanbal, Musnad Mu‘az (ra) bin Jabal, Vol. 7, p. 359, Hadith 22402, Alam ul-Kutub, Beirut, 1998)*

It is stated in one narration that on this occasion, the Holy Prophet (sa) said to Hazrat Mu‘az (ra), “Soon you shall go to those who are Ahl-e-Kitab [people of the book]. When you reach them, invite them to bear witness that there in none worthy of worship except Allah and that Muhammad is the Messenger of Allah. If they accept this, then inform them that Allah has prescribed for them the five daily prayers. If they accept this, then inform them that Allah has prescribed for them the giving of alms, which should be taken from their wealthy and given to their poor. If they accept this as well, then beware; do not take alms from their most valuable possessions, rather adopt the middle course with regard to taking from their wealth. And beware of the curse of the oppressed, for there is no barrier between them and Allah.” 

*(Sahih al-Bukhari, Kitab al-Maghazi, Bab Ba‘th Abi Musa wa Mu‘az ila Yaman…, Hadith 347)*

The Holy Prophet (sa) specifically advised him to be cautious lest he became the object of the prayers of those who are oppressed as there is no barrier between their pleas and Allah.

The Holy Prophet (sa) sent Hazrat Mu‘az (ra) bin Jabal to Yemen as a qazi. Hazrat Mu‘az (ra) would teach [the people of Yemen] the Holy Quran and matters of faith and would also settle their disputes. Those who collected Zakat in Yemen would send whatever they had collected to Hazrat Mu‘az (ra) bin Jabal. The Holy Prophet (sa) had entrusted five companions to oversee matters in Yemen; Hazrat Khalid (ra) bin Saeed, Hazrat Muhajir (ra) bin Umayyah, Hazrat Zaid (ra) bin Labeed, Hazrat Mu‘az (ra) bin Jabal and Hazrat Abu Musa Ash‘ari (ra). 

*(Ibn Abd al-Barr, al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Mu‘az (ra) bin Jabal [Beirut, Lebanon: Dar al-Jil, 1992], 460)*

According to this narration, the administering of matters in Yemen was entrusted to these five companions.

Hazrat Mu‘az (ra) bin Jabal relates that when the Holy Prophet (sa) sent him to Yemen, he instructed, for every 30 cows, take a one-year-old calf as Zakat and for every 40 cows, take a two-year-old cow (the Holy Prophet (sa) was stipulating the prescribed rate of Zakat and the threshold on which Zakat becomes obligatory) and from every person who has reached the age of maturity, take one dinar or the equivalent in m‘afirah,’ which was the name of a Yemeni cloth. In fact, m‘afirah was the name of a tribe which made this cloth and thus the cloth was named after them. This narration is from Musnad Ahmad bin Hanbal. 

*(Musnad Ahmad bin Hanbal, Musnad Mu‘az(ra) bin Jabal, Vol. 7, p. 348, Hadith 22363, Alam ul-Kutub, Beirut, 1998) (Lughaat-ul-Hadith, Vol. 3, p. 142, Pir Muhammad Kutub Khana Aram Bagh, Karachi)*

Allamah ibn Sa‘d states that Hazrat Mu‘az (ra) bin Jabal had a slight limp. When he went to Yemen, he led the people in prayer and whilst doing so, he extended his leg – meaning he must have placed it before him or extended it to the right or to whichever side his foot was impaired – and [those following him in prayer] also extended their legs in the same manner. When he had finished leading the prayer, Hazrat Mu‘az (ra) said, “You have done well to follow exactly as I have done; however, you must abstain from doing so in the future. I am compelled to extend my leg owing to my condition.” 

*(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3, Mu‘az (ra) bin Jabal… [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 439)*

What he meant was that the obedience which they had shown by doing exactly what he did was indeed praiseworthy. This in fact was true obedience, as whatever the imam does should be followed precisely. However, he was compelled to act in this way [i.e. to extend his leg] and this was not the practice of the Holy Prophet (sa). Whoever is not compelled [by an ailment or injury] should offer their prayers according to the commandments, teachings and practice adopted by the Holy Prophet (sa).

Hazrat Mu‘az (ra) conducted business in Yemen using money from the bait-ul-mal [treasury] and repaid his debts with the profits he made. He was the first person to conduct business with the wealth given in the way of Allah Almighty and this was done with the permission from the Holy Prophet (sa). He also accepted gifts as a result of which he eventually had 30 livestock animals. 

*(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3,  Mu‘az (ra) bin Jabal [Karachi, Pakistan: Dar al-Isha‘ah, 2004], 505) (Ibn Abd al-Barr, al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3,  Mu‘az (ra) bin Jabal [Beirut, Lebanon: Dar al-Jil, 1992], 1404)*

Thus, he used this wealth according to the permission granted by the Holy Prophet (sa), which most certainly was for the purpose of repaying his debts. He conducted business only to the extent of using the profits to repay his debts. Or if he did not use the profits for this purpose, it is also possible he would retain it as remuneration for his work [for the bait-ul-mal]. The Holy Prophet (sa) had given him permission for this, which is why he took it and used it to repay his debts. This fact seems the most accurate in that he would take a certain amount from the profits made as remuneration. Nevertheless, his actions were in line with the permission granted by the Holy Prophet (sa).


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Appointment to Yemen

After the demise of the Holy Prophet (sa), when Hazrat Mu‘az (ra) went to perform Hajj, he met Hazrat Umar (ra), who had been appointed by Hazrat Abu Bakr (ra) to oversee matters pertaining to the Hajj. Hazrat Umar (ra) and Hazrat Mu‘az (ra) met on the day of tarwiyyah. They embraced each other and expressed their condolences to one another for the demise of the Holy Prophet (sa). Then they both sat on the ground and began conversing. 

*(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3,  Mu‘az (ra) bin Jabal… [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 441)*

The Demise of the Holy Prophet (sa)

It is written in Al Isti‘ab, a book of history, that Hazrat Mu‘az (ra) was very generous and it was due to this generosity and benevolence that he fell into debt. He went to the Holy Prophet (sa) and requested him to ask those whom he owed to forgive his debt. This is the same incident mentioned earlier but from another source. The Holy Prophet (sa) made this request to those who he owed money to, but they refused to forgive the debt. Had they agreed to forgive the debts of Hazrat Mu‘az (ra) bin Jabal for anyone’s sake, it would have been for the sake of the Holy Prophet (sa), as his rank and status was the greatest. Thus, it could only have been for his sake that one would forgive the debts owed to them or would present financial sacrifices. However, as mentioned earlier, some people refused and said, “O Messenger (sa) of Allah, we will take the debt owed to us.” Then, in order to repay these debts, the Holy Prophet(sa) sold off the properties of Hazrat Mu‘az(ra) bin Jabal and he was left with no wealth or possessions.

In the same year as the Conquest of Mecca, the Holy Prophet (sa) sent Hazrat Mu‘az (ra) as a governor [Amir] in one part of Yemen. Here it becomes clear that he was sent in the capacity of a governor; thus, any gifts he received in this capacity would have been considered as part of the treasury. He was the first person to conduct business from the treasury using the wealth given in the way of Allah. He remained in Yemen until the Holy Prophet’s (sa) demise, by which time he had become affluent. During this period, his business became profitable and whatever portion he would take led him to become well-off.

Later, when he returned [to Medina], Hazrat Umar (ra) said to Hazrat Abu Bakr (ra), “He (i.e. Hazrat Mu‘az (ra)) should be summoned and aside from the necessities he requires, the rest of his wealth should be taken off him. The Holy Prophet (sa) only granted him permission for the sake of repaying his debts and now his debts have been repaid. He should keep the basic necessities he requires; however, he should not have accumulated wealth.”

This was the viewpoint of Hazrat Umar (ra) that he ought to keep what is required and return the rest of the wealth. The matter was then presented before Hazrat Abu Bakr(ra). The degree of love which Hazrat Abu Bakr (ra) had for the Holy Prophet (sa) did not allow him to bear that he should make a decision contrary to something for which the Holy Prophet (sa) had granted permission. Thus, Hazrat Abu Bakr (ra) said, “The Holy Prophet (sa) sent him and I shall not take anything back from him”; he sent him off, saying that he had permission to conduct business and use the profit from it, “unless he wishes to return it to me himself, as I will not take anything from him. He went upon the instructions of the Holy Prophet (sa) and accepted gifts and other things with his permission. Unless he offers it to me himself, I shall not ask him to.”

Hazrat Umar (ra) then went to Hazrat Mu‘az (ra). Hazrat Umar (ra) was very resolute when it came to certain matters of principle, so he went to Hazrat Mu‘az (ra) and mentioned this all to him. Hazrat Mu‘az (ra) replied, “The Holy Prophet (sa) sent me so that I may fulfil my requirements, so I shall not give anything of it.” It is also established through the various accounts and the biographies of his life that if Hazrat Mu‘az (ra) ever did pass through times of prosperity, they would only last for a few days, as he would regularly distribute his wealth among the people. We shall see in the accounts later on just how he would distribute it.

Hazrat Mu‘az (ra) thereafter went to Hazrat Umar (ra) and said, “I accept what you said.” Previously, he said to Hazrat Umar (ra) that he would not give anything, but after some time, he went to Hazrat Umar (ra) and said he accepted and consented to what he had asked and would act according to what he said. This must have been after some time because there is a mention of a dream.

Hazrat Mu‘az (ra) stated, “I saw in the dream that I am drowning in water and you [i.e. Hazrat Umar (ra)] rescued me.” Hazrat Mu‘az (ra) then went to Hazrat Abu Bakr (ra), related everything to him and vowed, “I shall not hide a single thing from you.” Meaning from where and how he received the money. Hazrat Abu Bakr (ra) said, “I shall not take a thing from you. Yes, you have related all of this to me and accounted for everything, but I shall take nothing from you and I have given it all to you as a gift.” Hazrat Umar (ra), who was also present, said, “This is the best solution.” 

*(Ibn Abd al-Barr, al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Bab Harf al-Meem, Mu‘az (ra) bin Jabal [Beirut, Lebanon: Dar al-Jil, 1992], 461)*

When he came to know that now the Khalifa of the time had made a decision even after Hazrat Mu‘az (ra) had offered all the money, Hazrat Umar (ra) accepted the decision with complete obedience. It did not matter to him as to why it was being taken; all that mattered was that after the demise of the Holy Prophet (sa), the decision should rest with the Khalifa of the time as to whether or not he could keep the wealth and spend out of it.

Prior to this, Hazrat Umar (ra) was insisting that the wealth should be taken from Hazrat Mu‘az (ra), but when Hazrat Abu Bakr (ra) made his decision that he would not take it from him and that he would give it all back to him as a gift, Hazrat Umar (ra) did not insist on the matter and stated, “Indeed, this is the best solution in relation to this matter.”

Here, there is further clarification that God Almighty did not draw Hazrat Mu‘az’s (ra) attention to this matter until his needs had been fulfilled. Furthermore, after the demise of the Holy Prophet (sa) and when Hazrat Mu‘az’s (ra) needs were also fulfilled, he was granted prosperity and his debts were paid off, only then did God Almighty draw Hazrat Mu‘az’s attention to this matter through a dream in which he was told that he should now suffice on his own property. In other words, he should no longer accept gifts in the capacity of being the governor, nor spend out of the treasury. He did not remain there for long after this, but in any case, this was a brief explanation.

Hazrat Mu‘az (ra) relates that when the Holy Prophet (sa) sent him towards Yemen, he asked, “How will you deal with a matter when it is brought before you?” He answered, “I shall decide in accordance with the Book of Allah.” The Holy Prophet (sa) then asked, “And if you do not find the command in the Book of Allah?” to which Hazrat Mu‘az (ra) replied, “I shall decide in accordance with the practice [Sunnah] of Allah’s Messenger (sa).” The Holy Prophet (sa) then asked, “And if you do not find the instruction in the Sunnah of the Messenger of Allah?” Hazrat Mu‘az (ra) answered, “I shall form my opinion according to my reasoning and shall not show any carelessness in this regard.” Hazrat Mu‘az (ra) states that when the Holy Prophet (sa) had listened to these three things, he placed his hand upon his chest and said, “All praise belongs to Allah, Who has enabled the ambassador of the Messenger (sa) of Allah to become a source of joy for him.” 

*(Musnad Ahmad bin Hanbal, Musnad Mu‘az (ra) bin Jabal, Vol. 7, p. 347, Hadith 22357, Alam ul-Kutub, Beirut, 1998)*

Hazrat Mu‘az (ra) narrates that when the Holy Prophet (sa) sent him to Yemen he instructed him not to adopt a life of comfort and ease, because the servants of Allah do not live a life of worldly comforts. 

*(Musnad Ahmad bin Hanbal, Musnad Mu‘az (ra) bin Jabal, Vol. 7, p. 375, Hadith 22456, Alam ul-Kutub, Beirut, 1998)*

This further clarifies that the Holy Prophet (sa) was aware that Hazrat Mu‘az (ra) was very generous and that he would spend the wealth from gifts and trade to help those in need. Even so, after giving permission for this, the Holy Prophet (sa) advised him not to live a life of comfort; instead, it was merely to fulfil his [basic] needs. So he admonished him to refrain from this.

Generosity with the Wealth Accumulated in Yemen

Hazrat Mu‘az (ra) relates, “When I placed my foot in the stirrup as I was about to depart to Yemen, the Holy Prophet (sa) gave me a final piece of advice, saying, ‘Meet people in a courteous manner, meet the people in a courteous manner.’” 

*(Ibn Sa‘d, al-Tabaqat al-Kubra, Vol. 3, Mu‘az (ra) bin Jabal… [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 439)*

However, look at the condition of the Muslims of today. Do they conduct themselves in this manner? And yet, they celebrate the milad-un-Nabi [birthday of the Holy Prophet (sa)]? The true essence of commemorating milad-un-Nabi is by following the example of the Holy Prophet(sa) and to act upon his teachings. When the Holy Prophet (sa) sent Hazrat Mu‘az (ra) as the governor of Yemen, he described his status in the following words:

اِنِّیْ بَعَثْتُ لَکُمْ خَیْرَ اَھْلِیْ

meaning, “Surely I send to you the best of my people.” 

*(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3, Mu‘az (ra) bin Jabal [Karachi, Pakistan: Dar al-Isha‘ah, 2004], 502)*

Final Advice of the Holy Prophet (sa)

Ibn Abi Naji‘ narrates that the Holy Prophet (sa) appointed Hazrat Mu‘az (ra) as the governor of Yemen, stating to the people of Yemen, “Indeed I have sent to you a governor who is the most knowledgeable of my people and the most well-versed in the matters of faith.” 

*(Ibn Sa’d, al-Tabaqat al-Kubra, Vol. 3, Mu‘az (ra) bin Jabal… [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 1990], 438-439)*

Most Knowledgeable and Well-versed

In a Hadith of Musnad Ahmad bin Hanbal, it is mentioned that Hazrat Mu‘az (ra) related, “The Holy Prophet (sa) gave me 10 instructions, saying, ‘The first is to not associate any partners with Allah, even if you are killed or thrown into the fire. Secondly, to not disobey one’s parents, even if they deprive you of your share in the inheritance.’” One should not disobey their parents, no matter what happens, even if one received nothing from them. “‘The third advice is to not miss any obligatory prayer knowingly, for one who abandons an obligatory prayer on purpose deprives himself from the support and protection of God Almighty.’ The Holy Prophet (sa) then said, ‘Never consume alcohol, for this is the root of every indecency.’ He then stated, ‘Abstain from sin and disobedience, because sin draws the displeasure of God Almighty.’ He then said, ‘When facing the enemy in battle, you must not flee. If you are confronted by the enemy, then you should not run away out of fear, even if the people are killed.’ He then stated, ‘If the people are afflicted with an epidemic such as the plague, they should remain wherever they are.’”

If they reside in an area where there is an outbreak of the plague, then the Holy Prophet (sa) has instructed that one should remain where they are.

“The Holy Prophet (sa) further stated, ‘Spend on your family according to your means, fulfil their rights and do not show any negligence in their moral training, (even if one has to show a little strictness in their moral training then one should do so to ensure for a good upbringing), instil the fear of God in them.’”

These were the ten things the Holy Prophet (sa) advised him about. 

*(Musnad Ahmad bin Hanbal, Musnad Mu‘az (ra) bin Jabal, Vol. 7, p. 366, Hadith 22425, Alam ul-Kutub, Beirut, 1998)*

10 Instructions from the Holy Prophet (sa)

Hazrat Ibn Umar (ra) narrates that the Holy Prophet (sa) said to Hazrat Mu‘az (ra), “I shall grant you advice like a kind-hearted brother. I advise you to instil the fear of Allah in you, visit the sick, fulfil the needs of the widows and the elderly, comfort those who are in need, dispense justice, speak the truth and never allow your fear of being rebuked stop you in matters relating to God. This is the advice I give to you.” 

*(Kanz al-Ummal, Vol. 15, Hadith 43555, Kitab al-Mawa‘idh…, Chapter 10, Mu‘assisah al-Risalah, Beirut, 1985)*

Advice of the Holy Prophet (sa)

On one occasion, Hazrat Umar (ra) asked his companions to express their desire for something. One of them replied, “I wish this house be filled with gold, so I may spend it in the way of Allah as Sadaqah.” Another stated, “I wish this house be filled with pearls and rubies, so I may spend it in the way of Allah as Sadaqah.” How lofty were the aspirations of the companions (ra)! Hazrat Umar (ra) then asked them to further express what they desired. They submitted, “O Leader of the Faithful, we do not understand as to what it is that we should desire?” Hazrat Umar (ra) stated, “I wish that this house be filled with people like Hazrat Abu Ubaidah (ra) bin Jarrah, Hazrat Mu‘az (ra) bin Jabal, Salim (ra), the freed slave of Abu Huzaifah (ra) and Hazrat Huzaifah (ra) bin Yaman.” 

*(al-Mustadrak Ala al-Sahihain, Vol. 3, p. 252, Hadith 5005, Kitab Marifat al-Sahabah, Dar al-Kutub al-Ilmiyyah, Beirut, 2002)*

Hazrat Mu‘az (ra) lived in Yemen for two years, from 9 AH to 11 AH. 

*(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3, Mu‘az (ra) bin Jabal [Karachi, Pakistan: Dar al-Isha‘ah, 2004], 505)*

On one occasion, Hazrat Umar (ra) bin Khattab placed 400 dinar in a money pouch and told one of his emissaries to take it to Hazrat Abu Ubaidah (ra) bin Jarrah and remain there for a while and to take note of what he did with it. And so, the emissary went to Hazrat Abu Ubaidah (ra) bin Jarrah (ra) with the small pouch of money and said, “The Leader of the Faithful has given this to you and said you may use it to fulfil any need you may have with it.” Hazrat Abu Ubaidah (ra) replied, “May Allah bestow His mercy upon him.” He then called one of his maidservants and told her to give 7 dinars to such and such person, five to such and such, five to such and such and in this way, he distributed the entire amount.” In other words, he called his maidservant and asked her to distribute all the wealth to the various houses, who perhaps were in need of it. The emissary returned to Hazrat Umar (ra) and related the entire incident.

Hazrat Umar (ra) had prepared another pouch for Hazrat Mu‘az (ra) which contained the same amount of money that was sent to Hazrat Abu Ubaidah (ra). Hazrat Umar (ra) told the emissary to give the pouch to Hazrat Mu‘az (ra) and again instructed him to remain in his house for a while and observe what he did with it. And so, the emissary took the pouch and went to Hazrat Mu‘az (ra) and said, “The Leader of the Faithful (ra) has said that you may use this to fulfil whatever needs you may have.” Hazrat Mu‘az (ra) replied, “May Allah bestow His mercy upon him.” Hazrat Mu‘az (ra) then called his maidservant and told her to give a certain amount to such and such house and a certain amount to such and such house. Whilst Hazrat Mu‘az (ra) was distributing the wealth, his wife entered and said, “By God, we are also in need of it for there is nothing in the house. Please keep something for us as well.” This narration further clarifies the earlier narration regarding making a profit and receiving gifts. His wife stated that they had nothing at home and thus, they too were in need of it. By then, all the money had been distributed and only two dinars remained in the pouch which Hazrat Mu‘az (ra) bin Jabal handed over to his wife. The emissary returned to Hazrat Umar (ra) and related the entire incident. Hazrat Umar (ra) was extremely pleased by this and stated, “Indeed, Hazrat Ubaidah (ra) and Hazrat Mu‘az (ra) are like two brothers.” 

*(Majma al-Zawa‘id wa Manba al-Fawa‘id, Kitab al-Zakah, Bab fi al-Infaq, Dar al-Kutub al-Ilmiyyah, Beirut, 2001)*

In other words, this attribute of spending [on others] was shared by both.

The Attribute of Spending on Others

Is it narrated by Shuraih bin Ubaid, Rashid bin Sa‘d, etc. that when Hazrat Umar (ra) reached Saragh, which is the name of a settlement situated near the valley of Tabuk, he was informed that there was a very severe outbreak of a plague in Syria. Subsequently, Hazrat Umar (ra) announced, “I have been informed that there is a very severe outbreak of the plague in Syria. Thus, if I am about to die and Abu Ubaidah (ra) is alive then I shall appoint him as the Khalifa. And if Allah the Almighty asks me as to why I appointed him as the Khalifah of the Muslim Ummah, I will submit that I heard His Messenger (sa) say that every prophet is granted a custodian [for his Ummah] and the custodian [of his Ummah] is Abu Ubaidah bin Jarrah.” However, people expressed their concern over this and enquired as to what would happen to the prominent members of the Quraish, i.e. the Banu Fehr. Hazrat Umar(ra) then stated, “If my demise is imminent and Abu Ubaidah bin Jarrah has also passed away, then I shall appoint Mu‘az (ra) bin Jabal as the Khalifa. If my Lord, the Glorious and Exalted were to ask me as to why I appointed him, I will submit that I heard His Messenger (sa) say that on the Day of Judgement, Mu‘az (ra) bin Jabal will walk ahead of the scholars of faith.” 

*(Musnad Ahmad bin Hanbal, Musnad al-Khulafa al-Rashidin, Musnad Umar al-Khattab, Vol. 1, p. 109, Hadith 108, Alam al-Kutub, Beirut, 1998) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 3 [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi], 239)*

This was the lofty status Hazrat Mu‘az (ra) bin Jabal occupied in regard to his knowledge.

At the Head of the Scholars of Faith

In the Battle of Yarmuk in 15 AH, Hazrat Abu Ubaidah (ra) and Hazrat Mu‘az (ra) bin Jabal were appointed commanders on the right flank of the army. The Christians attacked with such intensity that the right flank of the army broke away from the rest of the army and consequently the soldiers became dispersed. Upon witnessing these circumstances, Hazrat Mu‘az (ra) bin Jabal displayed great courage and remained resolute. He stepped down from his horse and said that he would now fight on foot and if there was anyone who could do justice by fighting on a horse, then his horse was at their service. Hazrat Mu‘az (ra) bin Jabal’s son was also present in the battlefield and he said, “I shall do justice to it because I can fight better on horse” And so, both father and son, penetrated into the Byzantine forces and fought so valiantly that the Muslims who had initially lost their footing were now able to regroup and thus by defeating the enemy, their state of fear was transformed into victory for the Muslims. 

*(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3, Mu‘az (ra) bin Jabal [Karachi, Pakistan: Dar al-Isha‘ah, 2004], 508) (Feroz al-Lughat, p. 1332, zir Lafz Maimanah)*


A Commander at the Battle of Yarmuk

Abu Idrees Khaulani narrates, “When I entered into the mosque in Damascus, Syria, I saw a young man with bright shining teeth and people were sitting around him. Whenever people had a difference of opinion on a matter, they would present the matter to him and would give precedence to his opinion on the matter. When I enquired about him, I was informed that he was Hazrat Mu‘az (ra) bin Jabal.

“The next day in the afternoon, I went again and saw that he was already there before me and was offering his prayers. I waited and when he finished his prayer, I went before him and conveyed the greetings of peace. I then said, ‘I swear by Allah, I love you for His sake.’ Hazrat Mu‘az (ra) bin Jabal asked, ‘Do you swear by Allah?’ I replied, ‘Yes, I swear by Allah.’ Hazrat Mu‘az (ra) bin Jabal again asked, ‘Do you swear by Allah?’ I again replied, ‘Yes, I swear by Allah.’ Hazrat Mu‘az (ra) bin Jabal then took hold of the corner of my cloak and pulled me towards himself and said, ‘Rejoice, for I have heard the Messenger (sa) of Allah say that Allah the Exalted has stated, “Those who show love to one another for My sake, those who sit with one another for My sake, those who meet one another for My sake and those who spend their wealth for one another for My sake, will most surely be granted My love.”’”

In other words, Allah the Almighty’s love will become incumbent for them. 

*(Musnad Ahmad bin Hanbal, Musnad Mu‘az (ra) bin Jabal, Vol. 7, p. 353-354, Hadith 22380, Alam al-Kutub, Beirut, 1998)*

Love for the Sake of Allah

In one of the narrations it states that Hazrat Mu‘az (ra) bin Jabal had two wives. When it would be the turn of one wife, he would not even take water to drink from the other wife’s house; such were his standards of justice. In another narration it states that Hazrat Mu‘az (ra) bin Jabal had two wives. When it would be the turn of one wife, he would not even perform the ablution in the house of the other. Both of his wives passed away in Syria owing to the plague and both were buried in one grave. Whilst they were being buried, Hazrat Mu‘az (ra) bin Jabal drew a lot to decide who would be lowered into the grave first. This was the level of justice he possessed. 

*(Hilyat al-Auliya, Vol. 1, Ch. 1, p. 204; Translated by Muhammad Asghar Mughal, Dar al-Isha‘ah, Karachi, 2006)*



Standard of Justice

In another narration in Siyar al-Sahaba, it states that Hazrat Mu‘az (ra) bin Jabal had two wives who passed away due to the Plague of Amwas and it is also reported that one of his sons, Abdur Rahman, who took part in the Battle of Yarmuk alongside Hazrat Mu‘az (ra) bin Jabal also passed away due to the Plague of Amwas – this was a plague that spread during that time. 

*(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3, Mu‘az (ra) bin Jabal [Karachi, Pakistan: Dar al-Isha‘ah, 2004], 510-511)*

Family

When Hazrat Abu Ubaidah (ra) passed away due to the Plague of Amwas, Hazrat Umar (ra) appointed Hazrat Mu‘az (ra) bin Jabal as the governor of Syria (Amwas was the name of a settlement situated 7 miles from Ramla in the direction of Jerusalem). Hazrat Mu‘az (ra) also passed away due to the Plague of Amwas in the same year. 

*(Ibn Abd al-Barr, al-Isti‘ab fi Ma‘rifat al-Ashab, Vol. 3, Mu‘az (ra) bin Jabal [Beirut, Lebanon: Dar al-Jil, 1992], 1405) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 4 [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi], 177-178)*

Kathir bin Murrah relates that during the period of his illness, Hazrat Mu‘az (ra) bin Jabal told them, “I have heard the Holy Prophet (sa) say something which till now I have kept hidden from you. I heard the Holy Prophet (sa) say that entrance into Paradise will become incumbent for one who states, ‘There is none worthy of worship except Allah.’” 

*(Musnad Ahmad bin Hanbal, Musnad Mu‘az (ra) bin Jabal, Vol. 7, p. 355, Hadith 22383, Alam al-Kutub, Beirut, 1998)*

In another narration it states that Hazrat Mu‘az (ra) stated, “The only reason why I did not inform you of this Hadith was lest you solely relied on this and abandoned all other good deeds.” 

*(Musnad Ahmad bin Hanbal, Musnad Mu‘az (ra) bin Jabal, Vol. 7, p. 361, Hadith 22410, Alam al-Kutub, Beirut, 1998)*

When the plague spread in Syria, Hazrat Mu‘az (ra) bin Jabal also became ill due to the plague and owing to his illness was overcome with a state of unconsciousness. When he regained consciousness, he stated, “O Allah, cause this affliction [i.e. the plague] to take over me. I swear by Your honour that indeed You are aware that I love You.” Hazrat Mu‘az (ra) bin Jabal again fell unconscious and when he regained consciousness, he again offered the same prayer.

Nearer to the time of his demise, Hazrat Mu‘az (ra) bin Jabal asked if it was morning and was informed that the daybreak had not occurred yet. When dawn broke, Hazrat Mu‘az (ra) bin Jabal was subsequently informed and he said, “I seek refuge in Allah from the night whose morning takes one to the hell-fire. I welcome death and to meet my beloved who comes after a long time. O Allah, You indeed know that I fear You, but today I am in hope. I do not love the world and seek a long life so that I can dig streams and plant trees, rather so that I may endure the intense thirst of midday and the difficulties of my circumstances and sit in the company of those scholars who remain occupied in Your remembrance.”

In another narration it is mentioned that when Hazrat Mu‘az (ra) was close to his demise, he began to cry. Some people asked him why he was crying as he was a companion of the Holy Prophet (sa). He replied, “I am not crying because I fear death, nor am I crying because I am departing this world. The reason why I am crying is that there are only two groups of people: those who are heaven-bound and those who are hell-bound, and I do not know from which of these two groups I will be raised up again after death. I only fear Allah the Almighty and that is why I am crying.” 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 5, Mu‘az (ra) bin Jabal [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 189)*

In Musnad Ahmad bin Hanbal there is a narration of Hazrat Mu‘az (ra) in which he states, “I heard the Holy Prophet (sa) say, ‘Very soon you will migrate to Syria and it will be conquered at your hands. But then you will suffer from an outbreak of a disease which will consist of boils and blisters or cause a sharp pain. It will appear below the navel region and Allah will grant martyrdom to some people through this and will purify their deeds.’ O Allah! If it is true that indeed Mu‘az bin Jabal heard these words from the Holy Prophet (sa), then grant me and my family a large share from it [i.e. from the prophecy about the plague].” Thus, they all [i.e. Hazrat Mu‘az (ra) and his household] suffered from this plague and not a single one of them survived.

When the boil of the plague became visible on Hazrat Mu‘az’s (ra) index finger, he would say that this pleased him greatly and that even if he were given red camels, it would not please him more. 

*(Musnad Ahmad bin Hanbal, Musnad Mu‘az (ra) bin Jabal, Vol. 7, p. 371, Hadith 22439, Alam al-Kutub, Beirut, 1998)*

In Tabari it is stated that a boil developed in the palm of his hand. He would look at his boil and kiss the back of the same hand, saying, “There is nothing in this world that I would exchange for this.” 

*(Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 4, Khuruj Umar bin al-Khattab ila al-Sham [Beirut, Lebanon: Dar al-Fikr, 1987], 238)*

Hazrat Mu‘az (ra) bin Jabal passed away in 18 AH. There are varying opinions with regards to his age at the time of his demise. His age has been recorded as 33, 34 or 38 years old. 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 5, Mu‘az (ra) bin Jabal [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2003], 190)*

There are a total of 157 narrations related by Hazrat Mu‘az (ra). Two of these Hadith are such that are found in both Bukhari and Muslim. 

*(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 3, Mu‘az (ra) bin Jabal [Lahore, Pakistan: Idarah Islamiyyah], 156)*



Final Illness & Demise

A narration from Musnad Ahmad bin Hanbal has been presented in which there was mention of the plague. The Holy Prophet (sa) said “You will soon migrate to Syria and it will be conquered at your hands. However, there, you will suffer from a disease consisting of boils and blisters, which will catch a person at the rung of the ladder.”

There was a mistake in the translation and therefore the meaning was not accurately conveyed and subsequently it did not explain the reality of the matter. The account again with its correct translation is as follows:

Ismail bin Ubaidullah narrates that Hazrat Mu‘az (ra) bin Jabal stated:

“I heard the Holy Prophet (sa) say, ‘You will soon travel to Syria and will conquer it. There, a disease will break out among you, which will resemble a boil or will be something that will give a sharp and severe pain. It will appear below one’s navel.’”

Here, the translation [which was originally quoted], “which will catch a person at the rung of the ladder” was incorrectly translated. The correct translation is that it will appear below the navel; just as a boil develops on the lower part of the body, under the navel and above the leg. The Holy Prophet (sa) stated that through this, Allah the Almighty would grant people martyrdom and as a result of this, He would purify their deeds. Following this, Hazrat Mu‘az (ra) prayed, “O Allah! If You are aware of the fact that Mu‘az bin Jabal heard these words from the Holy Prophet (sa), then grant him and his family a large portion of this [glad tiding of martyrdom].”

As a result of this, all of them were struck by the plague and not one of them was spared. When the boil of the plague developed on the index finger of Hazrat Mu‘az (ra), he said, “I will not rejoice if I were given red camels in exchange for this.” 

*(Musnad Ahmad bin Hanbal, Vol. 7, p. 371, Musnad Mu‘az bin Jabal, Hadith 22,439, Alam al-Kutub, Beirut, 1998)*

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