Hazrat Bilal (ra) bin Rabah

Hazrat Bilal’s (ra) father’s name was Rabah and his mother’s name was Hamamah. Hazrat Bilal (ra) was a slave of Umayyah bin Khalf. His title was Abu Abdullah however, according to other narrations, it is also mentioned as Abu Abdur Rahman, Abu Abdul Karim and Abu Amr. Hazrat Bilal’s (ra) mother was from Abyssinia while his father was from Arabia.

Historians have written that he was of Abyssinian Semite descent. In ancient times, certain Semitic or some Arab tribes migrated to Africa and settled there. Due to this, the complexion of their offspring resembled the natives of that region, but the specific characteristics and habits that are found in the people of that region were not adopted by them. Later on, some of them returned to Arabia as slaves. Since they were of a dark complexion, the Arabs used to think of them as Habshi, i.e., people of Abyssinia.

According to one narration, Hazrat Bilal (ra) was born in Mecca and was among the muwallideen. Those who were not of a purely Arab descent used to be referred to as muwallideen. According to another narration, he was born in Surat, situated close to Yemen and Abyssinia where many mixed-race people lived. 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 174-175) (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2008] 415) (Roshan Satarey az Ghulam Bari Saif Sahib, Vol. 1, p. 145) (Ali Ibn al-Athir, Usd al-Ghabah fi Ma’rifat al-Sahabah [Mutarjam] Vol. 1 [Maktabah Khalil] 283)*

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Introduction

Hazrat Bilal (ra) was of a dark-brown complexion. He was thin, had thick hair and a slender face. 

*(Roshan Satarey az Ghulam Bari Saif Sahib, Vol. 1, p. 145)*


Appearance

Hazrat Bilal (ra) married several times. Some of his wives belonged to very noble families of Arabia. One of his wives’ names was Halah bint Auf, who was the sister of Hazrat Abdur Rahman bin Auf (ra). Another wife’s name was Hind Khaulaniyah. The Holy Prophet (sa) also married Hazrat Bilal (ra) into the tribe of Banu Abi Bukair. Hazrat Bilal (ra) was also related to the family of Hazrat Abu Darda(ra) through marriage. However, there were no children from any of these wives. 

*(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 2, Bilal bin Rabah [Karachi, Pakistan: Dar al-Isha‘ah, 2004] 159) (Ibn Hajar al-Asqalani, al-Isabah fi Tamyiz al-Sahabah, Vol. 8, Halah bint Auf [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2005] 339) (Ibn Asakir, Tahdhib Tarikh Dimashq al-Kabir, Vol. 10, Dhikr min Ismih Bilal bin Rabah [Beriut, Lebanon: Da Ihya al-Turah al-’Arabi, 2001] 334)*

Hazrat Bilal (ra) had a brother whose name was Khalid and a sister whose name was Ghufairah. 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2016] 418)*


Family

The Holy Prophet (sa) stated, “Bilal is سَابِقُ الْحَبَشَۃ” i.e., the foremost believer from among the Abyssinians. 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 175)*

Hazrat Anas (ra) narrates that the Messenger (sa) of Allah said, “There are four people who have taken the lead in accepting Islam.  أَنَا سَابِقُ الْعَرَبِ (i.e., I am the foremost believer from among the Arabs). سَلْمَانُ سَابِقُ الْفُرْسِ (i.e., Salman is the foremost believer from among the Persians).  بِلَالٌ سَابِقُ الْحَبَشَۃِ (i.e., Bilal is the foremost believer from among the Abyssinians). صُہَیْبٌ سَابِقُ الرُّوْمِ (i.e., Suhaib is the foremost believer from among the Romans).” 

*(Shamsuddin adh-Dhahabi, Siyar A‘lam al-Nubala, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Mu‘assisat al-Risalah, 2014] 349)*

Foremost Believer From Among the Abyssinians

Urwah bin Zubair narrates that Hazrat Bilal bin Rabah (ra) was amongst those individuals, who were considered amongst the weak members of society. When he accepted Islam, he was persecuted so that he may turn back from his faith. However, not once did he utter such words which they desired to hear from him – that is to deny belief in Allah the Almighty. Umayyah bin Khalf would punish him. 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 175)*

When Hazrat Bilal (ra) accepted the Holy Prophet (sa), he was persecuted through different means. When people would intensify their punishment against Hazrat Bilal (ra), he would say, “Ahad, Ahad” [i.e., God is one, God is one]. His tormentors would tell him to repeat as they did but in reply, Hazrat Bilal(ra) would say, “My tongue cannot utter such a thing.” According to another narration, when the mushrikeen [idolaters] would punish him so that they could deter him away from his belief, Hazrat Bilal (ra) would respond by saying, “Allah, Allah.” 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar Ihya al-Turath al-‘Arabi, 2017] 175) (Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Dar al-Fikr, 2003] 283)*

In one narration, it is mentioned that when Hazrat Bilal (ra) became a Muslim, his masters took hold of him and laid him on the ground and placed stones and cow skin on him and said, “Your gods are Lat and Uzza [names of idols].” However, Hazrat Bilal (ra) would only repeat, “Ahad, Ahad [God is One, God is One].” Hazrat Abu Bakr (ra) approached his masters and said, “For how long will you continue to torment this man?” Hazrat Abu Bakr(ra) paid seven auqiyah for Hazrat Bilal (ra) and freed him. One auqiyah is equivalent to 40 dirham; that is, he paid 280 dirhams for him. Thereafter, Hazrat Abu Bakr (ra) narrated this incident to the Holy Prophet (sa), upon which the Holy Prophet (sa) said, “O Abu Bakr! Include me in this deed as well.” Hazrat Abu Bakr (ra) replied, “O Prophet (sa) of Allah! I have already freed him.” 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2017] 175) (Waheed al-Zaman, Lughat al-Hadith, Vol. 4 [Lahore, Pakistan: Ali Asif Printers, 2002] 527)*

Acceptance of Islam & Persecution

Hazrat Abu Bakr (ra) bought Hazrat Bilal (ra) and freed him for the sake of Allah. With regard to the purchase, as has previously been mentioned, Hazrat Abu Bakr (ra) paid 280 dirhams. According to some narrations, Hazrat Abu Bakr (ra) bought him for five auqiyah, i.e., 200 dirhams. According to some other narrations, he bought him for seven auqiyah, i.e., 280 dirhams and according to yet other narrations, for nine auqiyah, i.e., 360 dirhams. 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2016] 415)*

In one narration it is mentioned that when Hazrat Abu Bakr (ra) bought Hazrat Bilal (ra), he was lying under a pile of rocks and Hazrat Abu Bakr (ra) purchased him in exchange for five auqiyah of gold. Upon this, people said to Hazrat Abu Bakr (ra) that they would have sold him even if he were willing to give only one auqiyah, i.e., 40 dirhams. In response to this, Hazrat Abu Bakr (ra) said, “Even if you would have been willing to sell him for a hundred auqiyah, i.e., 4,000 dirhams, I would have bought him for that price.” 

*(Shamsuddin adh-Dhahabi, Siyar A‘lam al-Nubala, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Mu’assisat al-Risalah, 2014] 353)*

Hazrat Aisha (ra) relates that Hazrat Abu Bakr (ra) freed seven such slaves, who were being oppressed. Hazrat Bilal (ra) and Hazrat Aamir bin Fuhaira (ra) were among them. 

*(Hakim al-Nishapuri, al-Mustadrak ala al-Sahihain, Vol. 3, Dhikr Bilal bin Rabah, [Beirut, Lebanon: Dar al-Kutub al-
Ilmiyyah] 321)*

Hazrat Jabir bin Abdullah (ra) relates that Hazrat Umar (ra) used to say, “Hazrat Abu Bakr (ra) is our leader and he has freed our chief, i.e., Bilal.” 

*(Sahih al-Bukhari, Kitab Fada‘il Ashab al-Nabi (sa), Bab Manaqib Bilal bin Rabah Maula Abi Bakr, Hadith 3754)*

Mentioning the punishment inflicted upon Hazrat Bilal (ra) and the incident of Hazrat Abu Bakr (ra) freeing him, Hazrat Khalifatul Masih II (ra) states:

“The slaves who accepted the Holy Prophet (sa) belonged to various nations. There were Abyssinians such as Bilal (ra) and Romans such as Suhaib (ra). There were Christians such as Jubair (ra) and Suhaib (ra) and idolaters such as Bilal (ra) and Ammar (ra).

“Bilal’s (ra) master would make him lie on burning sand and either place rocks on him, or have boys jump on his chest. Bilal (ra), who was of Abyssinian descent, was the slave of Umayyah bin Khalf, a Meccan chief. Umayyah would take him outside of Mecca at noon under the hot sun, make him lie down naked on the burning sand, place heavy rocks on his chest and say that ‘Accept the divinity of Lat and Uzza and renounce Muhammad (sa)!’ In reply, Bilal (ra) would say, ‘Ahad, Ahad’ that is, ‘God is One, God is One.’ Repeatedly hearing this response enraged Umayyah even further. He would tie a rope around Bilal’s (ra) neck, hand him over to deviant individuals and tell them to drag him across the stones in the streets of Mecca. As a result of this, his body would be covered in blood, but he carried on saying, ‘Ahad, Ahad’ that is, ‘God is One, God is One.’ After a while, when God the Exalted granted the Muslims peace in Medina and they were able to worship freely, the Holy Prophet (sa) appointed Bilal (ra) to call the Azan [call for prayer]. When this Abyssinian slave would say as-hadu an la ilaha illallahu instead of ash-hadu an la ilaha illallahu [I bear witness that there is none worthy of worship except Allah] during the Azan, the people of Medina, who were not aware of his circumstances, would start laughing.

“Once, when the Holy Prophet (sa) saw the people of Medina laughing at Hazrat Bilal’s (ra) Azan, he turned to them and said, ‘You laugh while Bilal (ra) calls the Azan but God hears his Azan in the heavens and is pleased.’ The Holy Prophet (sa) was indicating towards the fact that all they saw was that Bilal (ra) was unable to pronounce the [Arabic letter] sheen, but what value is there in a mere sheen or [Arabic letter] seen. God Almighty knows that when he was made to lay on burning sand with his bare back, and those treacherous people would stomp on his chest with their shoes and would ask whether or not he had learned his lesson, he would respond in his broken [Arabic] language and announce his continued belief in the Unity of God Almighty by saying ‘Ahad! Ahad!’ [God is One, God is one], thus proving his dedication, his belief in the Unity of God and his resoluteness of heart. Thus, his ‘as-hadu’ was of much greater value than the ‘ash-hadu’ of many people.

“When Hazrat Abu Bakr (ra) saw how cruelly Hazrat Bilal (ra) was being treated, he paid his master and freed him. Similarly, there were many slaves whom Hazrat Abu Bakr (ra) freed through his wealth.” 

*(Dibacha Tafsir-ul-Quran, Anwar-ul-Ulum, Vol. 20, pp. 193-194)*

Oppression & Freed by Hazrat Abu Bakr (ra)

Hazrat Bilal (ra) is among the foremost believers; he accepted Islam at a time when only seven people had announced their acceptance. 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2017] 176)*

Hazrat Abdullah bin Mas‘ud (ra) narrates there were seven people who initially announced their acceptance of Islam; the Holy Prophet (sa), Abu Bakr (ra), Ammar (ra) and his mother Sumayyah (ra), Suhaib (ra), Bilal (ra) and Miqdad (ra). It is narrated that Allah the Almighty kept the Holy Prophet (sa) safe by way of his uncle, Abu Talib, and kept Hazrat Abu Bakr (ra) safe by way of his people – as mentioned in a previous sermon, the Holy Prophet (sa) was not exempt from the hardships afflicted by the opponents, nor could Hazrat Abu Bakr’s (ra) people keep him safe from their cruelties. Both were also made to endure extreme cruelties. There was some leniency in the beginning, but there were great hardships later on. In any case, this is the account of the narrator; he says that they both had someone to support them – someone who would speak up for them. However the others who were weak or slaves fell victim to the disbelievers. They would be chained in iron shackles and burned in the sun. There was none among them who did not eventually give in to what the disbelievers sought to hear, except for Bilal (ra). In the cause of Allah, his own being held no significance to him. It was Hazrat Bilal (ra) who always remained steadfast. He was also considered insignificant by his nation, so they would grab him and hand him over to the youngsters, who would drag him around the valleys of Mecca, and all the while, Bilal (ra) would continue saying “Ahad! Ahad!” 

*(Sunan Ibn Majah, Fada‘il Bilal, Hadith 150, Noor Foundation translation)*

At one instance, while mentioning Hazrat Bilal’s (ra) acceptance at the outset of Islam, Hazrat Khalifatul Masih II (ra) states that Hazrat Khabbab (ra) was also among the foremost believers and there is a difference of opinion as to whether he or Hazrat Bilal (ra) accepted Islam first. The Holy Prophet (sa) once said that a slave and a free man were the very first to accept him. Some believe this refers to Hazrat Bilal (ra) and Hazrat Abu Bakr (ra), while others believe it refers to Hazrat Abu Bakr (ra) and Hazrat Khabbab (ra). 

*(Misri Sahib ke Khilafat se Inhiraf ke Muta‘aliq Taqrir, Anwar-ul-Ulum, Vol. 14, p. 598)*

One of the Foremost to Accept Islam

In his book Sirat Khatamun-Nabiyyin [The Life & Character of the Seal of Prophets (sa)] Hazrat Mirza Bashir Ahmad Sahib (ra) writes about the difficulties endured by Hazrat Bilal (ra) in the following manner:

“Bilal bin Rabah (ra) was the Abyssinian slave of Umayyah bin Khalf. In the scorching heat of the afternoon, when the rocky ground of Mecca burned like a furnace, Umayyah would take him out and strip him of his clothes. He would lie him down then place very large burning rocks on his chest and say, ‘Worship Lat and Uzza, and abandon Muhammad, or I shall punish you to death.’ Bilal (ra) knew little Arabic. He would only respond saying: ‘Ahad, Ahad’, meaning, ‘Allah is one, Allah is one.’ This response would further infuriate Umayyah and he would tie a rope around his neck and hand him over to the miscreants of Mecca who would drag him throughout the stony streets of Mecca until his body would become drenched in blood. But no word except ‘Ahad, Ahad’ would come to his tongue. When Hazrat Abu Bakr (ra) saw the persecution of this slave, he purchased him for a hefty price and set him free.” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), p. 140)*

Difficulties Faced After Accepting Islam

When Hazrat Bilal (ra) migrated to Medina, he stayed at the home of Hazrat Sa‘d bin Khaithamah (ra). The Holy Prophet (sa) established a bond of brotherhood between Hazrat Bilal (ra) and Hazrat Ubaidah bin Harith (ra); according to another narration, the Holy Prophet (sa) established the bond of brotherhood between Hazrat Bilal (ra) and Hazrat Abu Ruwaiha Khathami (ra). 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 176)*

When the Holy Prophet (sa) arrived in Medina, some Companions were beginning to fall ill. Among them were Hazrat Abu Bakr (ra), Hazrat Bilal (ra) and Hazrat Aamir bin Fuhaira (ra). Hazrat Aisha (ra) narrates that when the Holy Prophet (sa) arrived in Medina, Hazrat Abu Bakr (ra) and Hazrat Bilal (ra) developed a fever. When Hazrat Abu Bakr (ra) had a fever, he would recite an Arabic couplet, the translation of which is, “Whenever a person wakes up in their home, he is given the greeting of ‘good morning’, though he is in a state where death is nearer to him than the laces of his shoes.” When Hazrat Bilal’s (ra) fever would subside, he would cry loudly and read the following couplet; the translation of which is, “If only I could know, if I will ever spend a night in Mecca, where I will be surrounded by idhkir and jalil [fragrant grass] or if I will ever go to Majannah and drink its water.”

Majannah is located a few miles away from Mecca, near Marruz Zahran. During the time of jahiliyyah [time of ignorance before the advent of Islam] there was a famous festival held by the Arabs in Marruz Zuhran after the festival of Ukaz. After the festival of Ukaz, the Arabs would move to Majannah and stay there for 20 days. In any case, Hazrat Bilal(ra) wondered whether he would ever drink the water there and said, “Will my eyes ever behold the mountains of Shaamah and Tafil again?” He was saying this in the form of a poetic couplet. Tafil is a mountain located approximately 10 miles away from Mecca and there is another mountain near it which was known as Shaamah. Then Hazrat Bilal (ra) would say, “O Allah! Cursed be Shi‘bah bin Rabi‘ah, Utbah bin Rabi‘ah and Umayyah bin Khalf, for they have driven us away from our land towards a land inflicted by disease.” Upon hearing these words of Hazrat Abu Bakr (ra) and Hazrat Bilal (ra), the Holy Prophet (sa) prayed, “O Allah! Make Medina just as beloved to us as Mecca, or even more than that. O Allah! Bestow Your blessings in our sa‘ and our mudd.” Sa‘ and mudd were the names of common units of measurement. “… and make Medina a place which affords us health and send its illness towards Juhfa.” Juhfa is another city in the direction of Mecca.

Hazrat Aisha (ra) relates, “We arrived in Medina, and it was a place most afflicted with disease in Allah’s earth.” She said, “Some water flowed in the Buthan stream, but even that water had a foul smell.” Buthan is the name of a valley in Medina. 

*(Sahih al-Bukhari, Kitab Fada‘il al-Madinah, Bab Karahiyyat al-Nabi (sa) an Ta‘ra al-Madinah, Hadith 1889) (Sayyid Fadl al-Rahman, Farhang-i-Sirat [Karachi, Pakistan: Zawwar Academy Publications, 2003] 58, 180, 259) (Shama‘il al-Nabi (sa), p. 76, footnote) (Sharh Zurqani ala al-Mawahib al-Laduniyyah, Vol. 2, p. 172, [Dar al-Kutub al-‘Ilmiyyah, Beirut])*

During the migration from Qadian, Hazrat Musleh Maud (ra) particularly gave the Ahmadis advice with reference to the migration to Medina, saying, “We should not be made to worry due to this migration”. At the time, whilst referring to the incident of Hazrat Bilal (ra) and mentioning the instruction of the Holy Prophet (sa), Hazrat Musleh Maud (ra) said to his community, “I do not know about others and I cannot say anything to them,” i.e., the non-Ahmadi Muslims who have migrated, “but to the Ahmadis I say that you should abandon the thought that you have suffered loss,” i.e.,  you have migrated here and have lost everything. “The Holy Prophet (sa) would pity those muhajireen [companions migrating] who lamented the loss of their home and possessions.

“When the Holy Prophet (sa) migrated to Medina, it was known as Yathrib, and malaria was widespread there. Malaria began to spread and the muhajireen caught a fever. On one hand, the Muslims were hurting due to the separation from their homeland and some of them began wailing and weeping whilst remembering Mecca. One day, Hazrat Bilal (ra) also caught the fever, so he started to cry out some couplets he had formed. When the Holy Prophet (sa) looked at him, he expressed his disappointment and said, ‘Is this all you have come here to do?’ In other words, they had migrated and thus there was no need to express grief.”

At the time, Hazrat Musleh Maud (ra) advised the Ahmadis who had migrated from India to Pakistan, “I also say to you, remain happy. Do not focus upon what you have lost. Focus on Who you have lost it for. If whatever you have lost is solely for the sake of God Almighty and for the success of Islam, then let this be a source of happiness and do not become despondent. Your faces should not show signs of sorrow, rather the signs of joy should be visible upon them.” 

*(Qadian se Hamari Hijrat, Anwar al-Ulum, Vol. 21, p. 379)*

Thus, Ahmadis had this mind-set [upon migrating] and this was the advice of the Khalifa of the time, that our migration was for the sake of Allah and for the service of Islam. Today, the very people who were against the establishment of Pakistan claim to be those who have laid the foundation for Pakistan. And through lies and deception, they are depriving Ahmadis of their basic rights in that same country for which Ahmadis rendered the greatest sacrifices.

Migration to Medina

Hazrat Bilal(ra) participated in the battles of Badr, Uhud, Khandaq and in all other battles including the Battle of Badr. In Al-Tabaqat al-Kubra, it is mentioned that Hazrat Bilal(ra) participated in the battles of Badr, Uhud, Khandaq and in all other battles alongside the Holy Prophet(sa). (Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 180)



Participation in Battles

During the Battle of Badr, Hazrat Bilal (ra) killed Umayyah bin Khalf, who was a staunch enemy of Islam and used to persecute Hazrat Bilal (ra) for accepting Islam. 

*(Sheikh Shah Moinuddin Ahmad Nadvi, Siyar al-Sahabah, Vol. 2, Bilal bin Rabah [Karachi, Pakistan: Dar al-Isha‘ah, 2004] 256)*

The incident in regard to the killing of Umayyah is mentioned in Sahih al-Bukhari [previously cited in relation to Khubaib bin Isaaf]. Nevertheless, they shall also be narrated here as some of these details relate directly to Hazrat Bilal (ra) as well.

Hazrat Abdur Rahman bin Auf relates (ra), “I wrote a letter to Umayyah bin Khalf stating that he should look after my property and family in Mecca – which at the time had become a land of conflict – and I would in turn look after his wealth and property in Medina.” Hazrat Abdur Rahman bin Auf (ra) had known Umayyah bin Khalf for a long time. Umayyah bin Khalf also participated in the Battle of Badr alongside the army of the disbelievers and Hazrat Abdur Rahman bin Auf (ra) learnt of this. Owing to this old relation of theirs, he wished to extend him a favour and thought of protecting him the night after the battle.

Hence, he narrates, “During the battle when everyone had fallen asleep, I made my way towards a hilltop in order to give him refuge. I knew in which direction he would have gone, so I too went there to protect him and offer him refuge, but somehow, in that moment, Hazrat Bilal (ra) saw him. Hence, Hazrat Bilal (ra) went and stood in a gathering of the Ansar, saying, ‘Umayyah bin Khalf is nearby; if he escapes, then my life will be in danger.’ So, a group of people who were with Hazrat Bilal (ra) went forth in pursuit of us. Being afraid that they would catch us, I left Umayyah’s son behind so that they would first engage in fighting with him and we would be able to advance further ahead. Subsequently, they killed him in battle. And so, this plan of mine proved unsuccessful as they killed him and continued to pursue us. Umayyah, being of a heavy build, was unable to escape quickly. Eventually, when they reached us, I told him to sit down. So, he sat down and I laid myself on him to protect him but they, i.e., those pursuing us, killed him by piercing him with their swords underneath me, and one of them also injured my foot with his sword.” 

*(Sahih al-Bukhari, Kitab al-Wakalah, Bab idha Wakkala al-Muslim…, Hadith 2301)*

A part of another narration in which this incident is mentioned is as follows. Hazrat Abdur Rahman bin Auf (ra) relates, “I was walking along with both of them”, i.e., Umayyah bin Khalf and his son, “when all of a sudden, Hazrat Bilal (ra) spotted Umayyah with me. Umayyah was the one who used to greatly torture Hazrat Bilal (ra) in Mecca so that he would leave Islam. Therefore, when Hazrat Bilal (ra) saw Umayyah, he started saying, ‘Umayyah bin Khalf, the chief of the disbelievers is here and I will not survive if he is spared.’”

Hazrat Abdur Rahman bin Auf (ra) further narrates, “After hearing this I said to him ‘O Bilal! Are you saying this about my prisoners?’ Thereupon, Hazrat Bilal (ra) once again repeated what he was saying and each time, I would reply in the same manner that they were my prisoners. Following this, Hazrat Bilal(ra) said the following words in an extremely loud voice: ‘O Ansar of Allah! This is Umayyah bin Khalf, the chief of the disbelievers. I shall be destroyed if he is spared’ and he continued to say this over and over.”

Hazrat Abdur Rahman (ra) bin Auf then says, “Following this call of his, the Ansar charged forward and surrounded us from all sides. Hazrat Bilal (ra) drew his sword and attacked Umayyah’s son and as a result, he fell down. Out of fear for his son, Umayyah let out such a shocking cry that I had never heard before. Thereafter, the Ansar struck both of them with their swords.” 

*(Ali bin Burhan al-Din al-Halabi, al-Sirah al-Halabiyyah, Vol. 2, Bab Dhikr Maghaziyat al-Nabi (sa) /Gahzwat Badr al-Kubra [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah] 232-233)*

The Killing of Umayyah bin Khalf

According to another account, Hazrat Bilal (ra) was the secretary or treasurer of the Holy Prophet (sa). 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2008] 415)*

A person once asked Hazrat Ibn Abbas (ra), “Did you also accompany the Holy Prophet (sa) in any journey?” He replied, “Were it not for my relationship with the Holy Prophet (sa), I would not have been able to participate in any journey with him.” What he meant by this is that he had the opportunity to travel because he was young and also due to the fact that he was related to the Holy Prophet (sa).

He further states, “The Holy Prophet (sa) then arrived near the sign which was close by the house of Hazrat Kathir bin Salt (ra) and delivered an address to the companions. He then went to the women and granted them some advice and instructed them to give alms. The women then lowered their hands to remove their rings and one by one they placed them in the cloth of Hazrat Bilal (ra) (Hazrat Bilal (ra) was with the Holy Prophet(sa) at the time).” This is the account of Hazrat Ibn Abbas (ra). Thereafter, the Holy Prophet (sa) and Hazrat Bilal (ra) returned home. 

*(Sahih al-Bukhari, Kitab al-Adhan, Bab Wudu al-Sibyan wa mata Yajibu ‘alaihim al-Ghusl…, Hadith 863)*

Hazrat Anas bin Malik (ra) states, “The Holy Prophet (sa) told me, ‘I have suffered so much affliction for the sake of Allah, which no other person can be given. I have been threatened so much for the sake of Allah that no other person can be threatened to that extent. Three nights would pass whereby no food would be brought to me and Bilal (ra), which was edible, except that which could be hidden under the arm of Bilal (ra) (i.e., they only had very little food).” 

*(Sunan Ibn Majah, Fada‘il Bilal, Hadith 150, Noor Foundation translation)*

Secretary or Treasurer of the Holy Prophet (sa)

Hazrat Bilal (ra) had the honour of being the first muazzin [the one who calls the Azan]. Whether the Holy Prophet (sa) was on a journey or at home, Hazrat Bilal (ra) was the muazzin for the Holy Prophet (sa) throughout his life. He was the first person in Islam to call the Azan. 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2008] 416)*

Muhammad bin Abdullah bin Zaid narrates from his father who stated that the Holy Prophet (sa) thought about ways to call people to the prayer using a trumpet or a bell. Thus, the Holy Prophet (sa) ordered for this to be prepared and it was made accordingly (this is a narration of Bukhari).

The companions gave suggestions for a bell or a horn to be used. It was then that Hazrat Abdullah bin Zaid (ra) was shown a dream. He related:

“I saw a man clad in two green garments with a bell in his hand. I said to that man, ‘O servant of Allah! Will you sell me this bell?’ He asked, ‘What will you do with it?’ I replied, ‘I would call people to prayer with it. He then said, ‘Shall I teach you something better than this?’ I enquired what that was? He then called out the words of the Azan in full:

اللّٰہُ أَکْبَرُ اللّٰہُ أَکْبَرُ۔

أَشْہَدُ اَنْ لَّا اِلٰہَ اِلَّا اللّٰہُ۔

أَشْہَدُ اَنْ لَّا اِلٰہَ اِلَّا اللّٰہُ۔

أَشْہَدُ أَنَّ مُحَمَّدًا رَّسُولُ اللّٰہِ۔

أَشْہَدُ أَنَّ مُحَمَّدًا رَّسُولُ اللّٰہ۔

حَیَّ عَلَی الصَّلٰوۃِ۔ حَیَّ عَلَی الصَّلٰوۃِ۔

حَیَّ عَلَی الْفَلَاحِ۔ حَیَّ عَلَی الْفَلَاحِ۔

اللّٰہُ أَکْبَرُ اللّٰہُ أَکْبَرُ۔

لَا إِلٰہَ إِلَّا اللّٰہُ۔

[Allah is Greatest, Allah is Greatest. I bear witness that there is none worthy of worship Except Allah. I bear witness that there is none worthy of worship Except Allah. I bear witness that Muhammad(sa) is the Messenger of Allah. I bear witness that Muhammad (sa) is the Messenger of Allah. Come to Salat. Come to Salat. Come to Success. Come to Success. Allah is the Greatest. Allah is Greatest. There is none worthy of worship except Allah.]

The narrator states, “Hazrat Abdullah bin Zaid (ra) went to the Holy Prophet (sa) and related his dream to him. Hazrat Abdullah (ra) said, ‘O Messenger (sa) of Allah! I saw a person clad in two green garments with a bell in his hand.’ He then related the entire dream. The Holy Prophet (sa) said to the Companions, ‘Your brother has seen a dream.’ He then instructed Abdullah bin Zaid (ra) to go to the mosque with Bilal (ra) and to teach him these words and for Bilal (ra) to recite them in a loud voice because he had a louder voice as compared to him. Hazrat Abdullah bin Zaid (ra) narrates that he went with Bilal (ra) to the mosque and he would recite these words and Bilal (ra) would repeat them in a loud voice. When Hazrat Umar bin Khattab (ra) heard these words, he came out [of his home] and said, ‘O Messenger (sa) of Allah! By God, I have seen the exact same dream as he has.’” 

*(Sunan Ibn Majah, Kitab al-Azan, Bab bad‘ al-adhan, Hadith 706) (Sahih al-Bukhari, Kitab al-Azan, Bab Bad’ al-Azan, 
Hadith 604)*

Explaining this, Hazrat Mirza Bashir Ahmad Sahib (ra) writes:

“Until now there was no arrangement for a call to Salat or Azan etc. The Companions would generally congregate in the mosque at the approximate time themselves. These state of affairs, however, were not satisfactory. Upon the construction of Masjid-e-Nabawi, the question as to how Muslims would be congregated at the appropriate time was felt even more. One Companion proposed the use of a bell, like the Christians. Someone proposed the use of a trumpet, like the Jews; and others made other suggestions. However, Hazrat Umar (ra) proposed that an individual be appointed to announce that it is time for Salat at the appointed time. The Holy Prophet (sa) approved this proposal, and appointed Hazrat Bilal (ra) to perform this duty. As such, after this, when the time for Salat would arrive, Hazrat Bilal (ra) would announce in a loud voice,

اَلصَّلٰوۃُ جَامِعَۃٌ

[Gather for Salat] and people would congregate for the Salat. As a matter of fact, the very same call would be made if it was necessary to congregate the Muslims in the mosque for a purpose other than the Salat as well. Sometime afterwards, the words of the current Azan were taught to a Companion named ‘Abdullah bin Zaid Ansari (ra), in a dream. He presented himself before the Holy Prophet (sa) and mentioned this dream saying, ‘I saw an individual in my dream call out such and such words as if calling the Azan.’ The Holy Prophet (sa) said, ‘This dream is from Allah,’ and instructed Abdullah (ra) to teach these words to Bilal (ra). A strange coincidence was that when Bilal (ra) called out the Azan in these words for the very first time, upon hearing them, Hazrat Umar(ra) made haste to the Holy Prophet (sa) and said, ‘O Messenger (sa) of Allah! Today, the words in which Bilal (ra) called out the Azan were exactly those which I also saw in my dream.’ In one narration it has also been related that when the Holy Prophet (sa) heard these words of the Azan, he said, ‘Revelation has already been sent down as such.’ Therefore, in this manner, the current method of Azan commenced.

“The method which commenced in this manner is so blessed and attractive that no other method can compare to it. In other words, the unity of God and the Prophethood of Muhammad (sa), the Messenger of Allah, is proclaimed five times daily from every mosque, in every village, of every city in the Islamic world. A summary of Islamic teachings is conveyed to the people in extremely beautiful and comprehensive words.” 

*(Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad (ra), pp. 271-272)*

Musa bin Muhammad narrates on the authority of his father that after Hazrat Bilal (ra) used to call the Azan, he would go to inform the Holy Prophet (sa). Standing beside his door, Hazrat Bilal (ra) would recite:

حَیَّ عَلَى الصَّلٰوۃِ۔ حَیَّ عَلَى الْفَلَاحِ۔ اَلصَّلٰوۃُ یَا رَسُولَ اللّٰہِ

Meaning, “Come to Prayer, Come to Success. Come for Salat, O Messenger (sa) of Allah.” Upon seeing the Holy Prophet (sa) approaching for prayer, Hazrat Bilal would call the iqamah. 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 176-177)*

This aspect of this narration is not clear. The iqamah is usually recited when the imam has taken his position [for prayer] at the mihrab. Either this narration has not been recorded correctly or perhaps it has not been translated accurately, as the correct practice is that the iqamah should be called when the Imam stands in the mihrab for prayer.

In Sunan Ibn Majah, Hazrat Bilal (ra) has narrated an account in which it is stated that he once went to call the Holy Prophet (sa) for prayer. He was informed that he was asleep. Hazrat Bilal (ra) then said:

اَلصَّلٰوۃُ خَیْرٌ مِّنَ النَّوْمِ۔ اَلصَّلٰوۃُ خَیْرٌ مِّنَ النَّوْمِ

[Salat is better than sleep; Salat is better than sleep]

These words were then incorporated in the Azan for the Fajr prayer and this became the established practice. 

*(Sunan Ibn Majah, Kitab al-Adhan, Bab al-Sunnah fi al-Adhan, Hadith 716)*

In another narration it is stated that the Holy Prophet (sa) said, “O Bilal! How majestic are these words! Include them in the Azan for the Fajr prayer.” 

*(Imam al-Tabarani, al-Mu‘jam al-Kabir, Bilal bin Rabah, Vol. 1, Hadith 1081 [Beirut, Lebanon: Dar Ihya al-Turath al-Arabi, Beirut, 2002] 355)*

In the time of the Holy Prophet (sa), there were three muazzins: Hazrat Bilal (ra), Abu Mahzura (ra) and Amr bin Umme Maktoom (ra). 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2017] 177)*

The First Muazzin (Caller of Azan)

Hazrat Abu Hurairah (ra) reported that when the Messenger (sa) of Allah returned from the expedition of Khaybar, he walked all night and only stopped in order to sleep. The Holy Prophet (sa) told Bilal (ra) to keep note of the time for the prayer during the night. This meant that he should be mindful of the prayer time and wake him up for the Fajr prayer. Thereafter, Hazrat Bilal (ra) offered his nawafil [voluntary] prayers as much as Allah had decreed for him that night, while the Messenger (sa) of Allah and his companions slept. When the time for the Fajr prayer drew close, Bilal (ra) turned towards the direction from which the sun would rise and sat down. Since he was leaning against his camel, he was overcome by sleep. Neither Bilal (ra), nor anyone else from among the companions woke up, until sunrise. Allah’s Messenger (sa) was the first of them to wake up and in a tone of concern said, “O Bilal! O Bilal!” Bilal (ra) replied, “O Messenger (sa) of Allah! May my father and mother be sacrificed for you! I was overcome by the same state as you were,” i.e., he was also overcome by sleep.

The Holy Prophet (sa) then ordered for them to depart and travelled a short distance on their mounts. The Messenger (sa) of Allah then stopped them after a short distance and performed ablution, then gave orders to Bilal (ra) who recited the iqamah and the Holy Prophet (sa). and then led them all in the morning prayer after the sun had risen. When he finished the prayer, he said, “When anyone forgets to offer a prayer, he should pray [the missed prayer] as soon as he remembers it, for Allah the Almighty has said: ‘And observe Prayer for My remembrance.’” 

*(Sunan Ibn Majah, Kitab al-Salat, Bab man naama ‘an al-Salat wa nasiyaha, Hadith 697)*

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An Incident with Regards to Offering Missed Prayers

On the day of the Conquest of Mecca, when the Messenger (sa) of Allah entered the Ka‘bah, Hazrat Bilal (ra) also accompanied him.

Hazrat Ibn Umar (ra) narrates, “The Holy Prophet (sa) arrived at Mecca on the day of the Conquest of Mecca and sent for Uthman bin Talha (ra). He opened the door of the Ka‘bah and the Holy Prophet (sa), Hazrat Bilal (ra), Hazrat Usama bin Zaid (ra) and Hazrat Uthman bin Talha(ra) went inside and then closed the door behind them. They stayed there for some time and then came out.” Hazrat Ibn Umar (ra) added, “I quickly went to Hazrat Bilal (ra) and enquired from him [what happened inside]. He replied, ‘The Holy Prophet (sa) prayed in the Ka‘bah.’ I asked, ‘Where?’ He replied, ‘Between these pillars.’” Hazrat Ibn Umar (ra) would say, “I forgot to ask how many rak‘aat [units of prayer] he had offered.” 

*(Sahih al-Bukhari, Kitab al-Salat, Bab al-Abwab wa al-Ghalaq li al-Ka‘bah wa al-Masajid, Hadith 468)*

Hazrat Bilal (ra) would later tell people where in the Ka‘bah the Holy Prophet (sa) had prayed.

It is narrated by Hazrat Ibn abi Mulaikah (ra), “On the day of the Conquest of Mecca, the Messenger of Allah (sa) ordered Hazrat Bilal (ra) to call the Azan from the rooftop of the Ka‘bah. Hence, Hazrat Bilal (ra) called the Azan from the rooftop.” 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 177)*

Whilst mentioning Hazrat Bilal (ra) in relation to the Conquest of Mecca, Hazrat Khalifatul Masih II (ra) states:

“Hazrat Abbas (ra) took Abu Sufyan and went to the Holy Prophet (sa) during a gathering. The Holy Prophet (sa) saw Abu Sufyan and said, ‘Woe unto you! Do you still not believe that God is One?’ Abu Sufyan replied, ‘Why would I not believe? If there was another god, would he not have helped us?’ Upon this, the Holy Prophet (sa) said, ‘Woe unto you! Do you still not believe that Muhammad (sa) is the Prophet of Allah?’ He replied, ‘Regarding this, I am still unsure.’ Hazrat Abbas (ra) said to Abu Sufyan, ‘O unfortunate soul! Pledge your allegiance; through this, you and your nation will be saved!’ Abu Sufyan replied, ‘Very well, I will do so.’ On the insistence of Hazrat Abbas (ra), he performed the Bai‘at [pledge of initiation] on that occasion, but his heart was not fully convinced by it. However, later on, he became a true Muslim. Nevertheless, he performed Bai‘at, upon which Hazrat Abbas (ra) said that now, he ought to ask for his people to be spared, otherwise they would be destroyed. At that moment, the hearts of the muhajireen were apprehensive. They were originally from Mecca and believed that once the honour of Mecca was destroyed, it could not be restored. Despite having been subjected to extreme torture [in Mecca], they still prayed for a peaceful resolution.

“In contrast however, the Ansar were filled with great zeal and passion. The Holy Prophet (sa) said, ‘What have you come to ask for?’ In reply, Abu Sufyan said, ‘O Messenger (sa) of Allah! Will you not show mercy to your people? You are indeed merciful and benevolent. Moreover, I am your relative, your brother and I should be honoured in some way as well, as I have now entered Islam.’ The Holy Prophet (sa) said, ‘Very well! Go and make an announcement in Mecca that whoever enters the house of Abu Sufyan shall be granted protection.’ He replied, ‘O Messenger (sa) of Allah! My house is of a limited size, how many people could it possibly accommodate? This is such a large city; how can its inhabitants all be accommodated in my home?’ The Holy Prophet (sa) then said, ‘Very well! Whoever enters the Ka‘bah will be given refuge.’

“Abu Sufyan replied, ‘O Messenger (sa) of Allah! Some people will still remain [without protection].’ The Holy Prophet (sa) said, ‘Alright! The one who throws down his weapons will be left in peace.’ Abu Sufyan replied, ‘O Messenger (sa) of Allah! Some people will still remain.’ The Holy Prophet (sa) said, ‘Alright! Whoever closes the doors of their home will be given refuge as well.’ Abu Sufyan replied, ‘O Messenger (sa) of Allah! The poor people living on the streets will be killed.’ The Holy Prophet(sa) said, ‘Very well! Prepare a flag for Bilal (ra) and bring it to me.’ Abi Ruwaiha (ra) was a companion, and when the Holy Prophet (sa) formed bonds of brotherhood in Medina between the Muhajireen and the Ansar, he established a bond of brotherhood between Abi Ruwaiha(ra) and Bilal (ra). Perhaps Bilal (ra) was not present at the time or due to some other reason. Nevertheless, the Holy Prophet (sa) had a flag made for Bilal (ra) and gave it to Abi Ruwaiha (ra) and said, ‘This is the flag of Bilal (ra). Go forth into the city and announce that whoever stands under the flag of Bilal (ra) will be granted refuge.’ Abu Sufyan said, ‘This is sufficient. Mecca will now be saved.’ He then requested permission to leave. The Holy Prophet(sa) said, ‘You may go! Since the leader has already accepted defeat, now whether or not the people of Mecca learn of [the conquest of Mecca] it makes no difference.

“Abu Sufyan entered Mecca anxiously and continuously said, ‘O People! Close the doors to your homes. O People! Throw away your weapons. O People! Enter the Ka‘bah. Bilal’s (ra) flag has been raised aloft, go and stand underneath it.’ In the meantime, people started closing their doors. Some started entering the Ka‘bah and others cast their weapons outside. Meanwhile, the Islamic army entered the city and people gathered under the banner of Bilal (ra).”

Hazrat Musleh Maud (ra) further states:

“The most extraordinary point worth noting from this incident is the flag of Hazrat Bilal (ra). The Holy Prophet (sa) arranged a flag for Hazrat Bilal (ra) and said that whoever stands beneath the standard of Bilal (ra) shall be granted refuge. Even though the Holy Prophet (sa) was the leader, he raised no flag for himself. After him, in terms of the level of sacrifices offered, was Hazrat Abu Bakr (ra), yet no flag was raised for him either. Following him in terms of the leaders from among the Muslims was Hazrat Umar (ra), yet he too had no flag raised. The worthiest after him was Hazrat Uthman (ra), the son-in-law of the Holy Prophet (sa), yet for him also, no flag was raised. Thereafter was Hazrat Ali (ra), who was his cousin and son-in-law, but again, he also had no flag raised for him. Then, Hazrat Abdur Rahman bin Auf (ra), regarding whom the Holy Prophet (sa) stated that as long as he lives, there shall be no discord among the Muslims, yet despite this, he too was not granted a flag. The Holy Prophet (sa) did not even raise a flag for Hazrat Abbas (ra), his uncle, and who, at times, would even speak boldly in front of the Holy Prophet (sa) of which he would never be displeased by, and yet, he too was not granted a flag. Furthermore, all the other chieftains and people of great eminence were present. There was Hazrat Khalid bin Waleed (ra), the son of a chieftain and who was very well-known himself. Hazrat Amr bin As (ra), another son of a chieftain was present, as well as the children of other chiefs, yet none of them had a banner raised. A flag was only prepared and granted to Hazrat Bilal (ra). What was the reason for this? This was because when a skirmish was about to break out in the vicinity of the Kab‘ah, Hazrat Abu Bakr (ra) saw that the ones who were about to be killed were his brethren. Thus, he went to the Holy Prophet (sa) saying, ‘O Messenger (sa) of Allah, will they [i.e. the Muslims] kill their own brothers?’ At that point he had forgotten about the injustices committed against them and overlooking this aspect only saw that they were his brethren. Hazrat Umar (ra) who would usually say, ‘O Messenger (sa) of Allah, kill these disbelievers [of Mecca]’, but when the Holy Prophet (sa) decided to forgive them all, even Hazrat Umar (ra) would have thought to himself that it was better that our brothers were pardoned. And despite having committed great injustices against them, Hazrat Uthman (ra) and Hazrat Ali (ra) would also have been thinking the same. Even whilst the Holy Prophet (sa) was pardoning them, a thought may have arisen that among them were his uncles, brothers, sons-in-law, relatives and dear ones; thus, if he was to pardon them, it would be better as his relatives would be saved. However, there was only one person who had no relatives in Mecca; he did not wield any influence in Mecca; who had no helper in Mecca and who was tortured in a state of utter helplessness. Neither was Hazrat Abu Bakr (ra) subject to this [torture], nor Hazrat Ali (ra), Hazrat Usman (ra) or Hazrat Umar (ra). In fact, the Holy Prophet (sa) himself did not suffer affliction in the same manner.”

Hazrat Bilal (ra) was the only one to suffer atrocities of such nature. Here too, Hazrat Musleh Maud (ra) has not rejected the notion that they suffered injustices; rather, he is stating that no one experienced the same kind of torture that Hazrat Bilal (ra) went through.

Whilst describing some of the details of the torture carried out against Hazrat Bilal (ra), Hazrat Musleh Maud (ra) says:

“Hazrat Bilal (ra) was made to lay naked on the burning sand. We can see for ourselves that we cannot walk barefoot in the months of May and June, yet he was made to lay unclothed in burning sand. Then children wearing shoes with nails would jump up and down on his chest telling him, ‘Say, there are more gods other than the One God, say Muhammad (sa) is a liar.’ When they would beat him constantly, Hazrat Bilal (ra) would respond only this much in his own way of speaking, ‘As-hadu allaa ilaaha illallah. As-hadu allaa ilaaha illallah.’ meaning, ‘How can I utter this after witnessing that God is One, and no matter how much you may torture me, after learning that Muhammad (sa) is the true Messenger of Allah, how can I call him a liar?’ Thereupon the children would beat him even more. He was treated in this manner in the summer months, i.e. the months of intense heat. During the winter months, they would tie his feet with rope and drag him in the stony streets and his skin would be wounded. They would drag him telling him to say, ‘Muhammad (sa) is a liar and there are other gods besides God.’ His response, however, was, ‘As-hadu allaa ilaaha illAllah. As-hadu allaa ilaaha illallah.’

“Now that the Islamic army, numbering 10,000, was ready to enter Mecca, Bilal (ra) must have thought that today would be the day for retribution against those who used to stamp on his chest with their shoes and that he would be recompensed for the cruel beatings and torture he endured. However, when the Holy Prophet (sa) declared that all those who either entered the home of Abu Sufyan, entered the Holy Ka‘bah, laid down their arms or closed the doors of their homes would be forgiven, the thought may have crossed Bilal’s (ra) mind that the Holy Prophet (sa) was pardoning his own kith and kin, which was indeed a noble deed, but how would he receive retribution? The Holy Prophet (sa) knew that on that day, there was only one person who could be pained by him forgiving these people, and that was Bilal (ra), as these people were not his family or tribesmen. The pain he was made to endure was not endured by anyone else. Thus, the Holy Prophet (sa) decided that he would seek retribution for Bilal’s (ra) pain, but he would do so in a manner that upheld the dignity of his prophethood, whilst at the same time remaining mindful of Bilal’s sentiments. The Holy Prophet (sa) instructed that Bilal’s (ra) flag should be raised and the chieftains of Mecca, who used to stamp on Bilal’s chest with their shoes; who used to tie a rope to his feet and drag him; who used to make him lay on burning sand, should be informed that if they wish to save their own lives, as well as the lives of their wives and children, they must come and stand under the flag of Bilal (ra).

“It is my belief that since the creation of this world and since man has entered a stage of his development where he has been in a position of strength to be able to seek retribution against another for an injustice committed against them, never has anyone sought retribution in such a magnificent manner. When Bilal’s (ra) flag was pitched in the grounds in front of the Holy Ka‘bah, the circumstances were very different to how they used to be. The chieftains of Mecca who used to crush Bilal (ra) under their feet, demanding from him to declare Muhammad (sa), the Messenger of God, as a liar, the same chieftains would have come running, holding the hands of their wives and children, to seek refuge under the flag of Bilal (ra) in order to save their lives.

“Just think of the love and devotion Bilal’s heart and soul must have felt for the Holy Prophet(sa) in that moment. He must have thought to himself, ‘I did not know whether I would ever obtain retribution from the disbelievers, or whether I would even have the ability to do so. Now, I have been able to take retribution in a manner whereby every person who used to stamp down on my chest, their heads have been lowered beneath my feet.’”

This was his retribution; those who used to stomp on Bilal’s (ra) chest with their shoes were now made to lower their heads at the feet of Bilal (ra).

“This retribution was far more magnificent than the retribution of Joseph (as) because Joseph (as) forgave his brothers for the sake of his father.” The person for whose sake he forgave them was his father, and the people who he forgave were his brothers. “The Holy Prophet Muhammad (sa) forgave his uncles and his brothers only after they submitted at the feet of a [former] slave. Thus, the retribution of Joseph (as) is of no comparison.” 

*(Sair-e-Ruhani, Anwar-ul-Ulum, Vol. 24, pp. 268-273)*

It is stated in Introduction to the Study of the Holy Quran:

“Abu Sufyan (ra) asked the Holy Prophet (sa) whether the Meccans would be safe if they did not take up arms. The Holy Prophet (sa) replied in the affirmative. He said that every person who closed the door to their home would remain safe. Hazrat Abbas (ra) said to the Holy Prophet (sa) that Abu Sufyan was a very proud person and what he wanted to ask was whether his honour would be duly regarded.” This is an additional detail mentioned here with reference to Hazrat Abbas (ra). “The Holy Prophet (sa) said, ‘Very well, whoever enters the home of Abu Sufyan would also be granted security. Whoever enters the Ka‘bah, lays down their arms, closes the doors to their homes, or enters the home of Hakim bin Hizam would also be granted security.’ After this, the Holy Prophet (sa) called Abi Ruwaiha – a bond of brotherhood had been established between him and the [former] Abyssinian slave, Bilal (ra). The Holy Prophet (sa) said, whoever came and took refuge under the flag of Abi Ruwaiha would be granted amnesty. He also instructed Bilal (ra) to announce that whoever stood under the flag of Abi Ruwaiha would be granted security.” The part where Hazrat Bilal (ra) makes an announcement is an addition to the earlier account.

“This commandment of the Holy Prophet (sa) was full of profound wisdom. The people of Mecca used to tie a rope to Bilal’s (ra) feet and drag him through the streets. The streets and plains of Mecca were not a peaceful place for Bilal (ra), but were a place of torture; a place where he was humiliated and mocked. The Holy Prophet (sa) thought that on this day, Bilal’s (ra) heart must be inclined towards seeking retribution; it is necessary that this extremely loyal companion should be granted his retribution; however, it was also necessary for this retribution to be in accordance with the pristine teachings of Islam. Thus, the Holy Prophet (sa) did not seek retribution for Bilal (ra) by severing the heads of his enemies with the sword, rather he handed a flag to his brother and commissioned Bilal (ra) to announce that all those who stood under his brother’s flag would be saved. How glorious and beautiful this retribution was; as Bilal (ra) made this announcement in a loud voice, that ‘O people of Mecca, come stand under my brother’s flag so that you may be granted protection’, the feelings of retribution must have subsided from his heart. He must have felt that there could have been no retribution more magnificent and beautiful than the retribution arranged for him by the Holy Prophet (sa).” 

*(Dibachah Tafsir-ul-Quran, Anwar al-Ulum, Vol. 20, p. 340)*

Mentioning Hazrat Bilal’s (ra) patience and his condition at the time of the Conquest of Mecca, Hazrat Khalifatul Masih II (ra) states:

“Such were the hardships that Bilal (ra) was made to endure.” The persecution he faced at Mecca has been mentioned earlier. “However, on the occasion of the Conquest of Mecca, do you know how the Holy Prophet (sa) took retribution against the disbeliever and bestowed honour upon this [former] Abyssinian slave on whose chest the chieftains of Mecca would stamp on? At the Conquest of Mecca, the Holy Prophet (sa) handed Bilal (ra) a flag and announced, ‘O leaders of Mecca! If you wish to safeguard your lives, take refuge under the flag of Bilal (ra).’ In other words, the Holy Prophet (sa) announced to Mecca that the only means to guarantee the protection of their lives was to submit before Bilal (ra), upon whose chest the chieftains of Mecca would stamp on; even though Bilal (ra) was a [former] slave and they were the chiefs.” 

*(Aindah Vohi Qaumein Izzat Paeingi Jo Mali-o-Jani Qurbanion Mein Hissah Lein Gi, Anwar-ul-Ulum, Vol. 21, p. 164)*

Thus, whether the flag was handed to Bilal’s brother and Bilal(ra) was appointed to stand next to him, or in the instance of handing the flag to Bilal(ra), the end result was ultimately the same. Despite a small difference in the details of how the events unfolded, the same point is inferred and the conclusion is the same nonetheless.

Banner of Hazrat Bilal (ra) at the Conquest of Mecca

Hazrat Abdullah bin Umar (ra) narrates that on the occasion of Eid, a person would be appointed to walk ahead of the Holy Prophet (sa) with a spear in his hand and this duty would mostly be assigned to Hazrat Bilal (ra).

Muhammad bin Amr narrates that Hazrat Bilal (ra) would dig the spear into the ground – in those days, the Eid Gah would be an open plain. 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 177)*

According to a narration, the King of Abyssinia [Negus] sent three spears to the Holy Prophet (sa) as a gift. The Holy Prophet (sa) kept one for himself and from among the remaining two, he gave one to Hazrat Ali bin Abi Talib (ra) and one to Hazrat Umar bin Khattab (ra). On the occasions of Eid, Hazrat Bilal (ra) would walk ahead of the Holy Prophet (sa) whilst carrying the spear, which the Holy Prophet (sa) had kept for himself and would then dig it into the ground. The Holy Prophet (sa) would then pray in its direction. It is further narrated that after the Holy Prophet’s (sa) demise, Hazrat Bilal (ra) continued this practice of carrying the spear and would walk ahead of Hazrat Abu Bakr (ra). 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 178)*


The Spear of the Holy Prophet (sa) on Eid

According to some narrations, after the demise of the Holy Prophet (sa), Hazrat Bilal (ra) travelled to Syria in order to take part in Jihad. It has been narrated that Hazrat Bilal (ra) went to Hazrat Abu Bakr (ra) and said, “O Khalifa of the Messenger (sa)! I heard the Messenger (sa) of Allah say that the best deed of a believer is to serve in Jihad in the way of Allah.” Hazrat Abu Bakr (ra) stated, “Bilal (ra), what is it that you desire?” Hazrat Bilal (ra) replied, “I desire to be sent to perform Jihad in the way of Allah and to attain martyrdom.” Hazrat Abu Bakr (ra) replied, “For the sake of Allah and whilst reminding you of my honour and right, I ask you to stay with me, for I have reached an old age and my body has become frail and the time of my demise is very near.” Subsequently, Hazrat Bilal (ra) remained with Hazrat Abu Bakr (ra) till his demise.

After the demise of Hazrat Abu Bakr (ra), Hazrat Bilal (ra) went before Hazrat Umar (ra) and submitted the same request he made to Hazrat Abu Bakr (ra). Hazrat Umar (ra) also gave a similar response to him as Hazrat Abu Bakr (ra) did. However, Hazrat Bilal (ra) did not want to accept this and insisted on going for Jihad and continued to request Hazrat Umar (ra). Hazrat Umar (ra) stated to him, “Who will I entrust with the duty of calling the Azan after you?” Hazrat Bilal (ra) proposed the name of Hazrat Sa‘d (ra) as he also called the Azan during the lifetime of the Holy Prophet (sa). Hence, Hazrat Umar (ra) entrusted the duty of calling the Azan to Hazrat Sa‘d (ra) and that after him, his progeny would continue rendering this service and permitted Hazrat Bilal (ra) to go for Jihad upon his insistence. 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 178)*

This has been taken from one narration, but in another narration, it mentions the conversation that took place between Hazrat Abu Bakr (ra) and Hazrat Bilal (as) was as follows:

Musa bin Muhammad relates on the authority of his father that after the demise of the Holy Prophet (sa), Hazrat Bilal (ra) called the Azan and the Holy Prophet (sa) had not been buried yet.

When Hazrat Bilal (ra) recited:

أَشْہَدُ أَنَّ مُحَمَّدًا رَّسُولُ اللّٰہِ

[I bear witness that Muhammad (sa) is messenger of Allah] – instead of reciting Ash-hadu, he would say As-hahadu because of his pronunciation – the people inside the mosque began to cry profusely.

When the Holy Prophet (sa) was buried, Hazrat Abu Bakr (ra) asked Hazrat Bilal (ra) to call the Azan. Hazrat Bilal (ra) replied, “If you freed me so that I remain with you then I will do as you ask of me. However, if you freed me for the sake of Allah then let me do as I please.” Hazrat Abu Bakr (ra) stated, “I freed you for the sake of Allah.” Upon this, Hazrat Bilal (ra) submitted, “After the Messenger (sa) of Allah’s demise, I shall not call the Azan for anyone else.” Hazrat Abu Bakr (ra) stated to him that this was entirely his choice. Thereafter, Hazrat Bilal (ra) remained in Medina to the point that the armies began to depart for Syria during the era of Hazrat Umar (ra) and Hazrat Bilal (ra) also left with them. 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 178)*

According to a narration in Usdul Ghabah, Hazrat Bilal (ra) stated to Hazrat Abu Bakr (ra), “If you have freed me for your own sake, then hold me back with you, but if you have freed me for the sake of Allah then permit me to go for Jihad in the way of Allah.” Upon this, Hazrat Abu Bakr (ra) permitted Hazrat Bilal (ra) to go. Hazrat Bilal (ra) travelled to Syria and remained there till his demise. However, according to most narrations, it states that Hazrat Bilal (ra) left [for Syria] during the Khilafat of Hazrat Umar (ra) and not Hazrat Abu Bakr’s (ra). And according to another narration, after the demise of the Holy Prophet (sa), Hazrat Bilal (ra) continued to call the Azan during the Khilafat of Hazrat Abu Bakr (ra). 

*(Ali Ibn al-Athir, Usdul-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah (ra) [Beirut, Lebanon: Dar al-Kutub al-
Ilmiyyah] 416)*

In another narration it states that once, Hazrat Bilal (ra) saw the Holy Prophet (sa) in a dream and he said to him, “O Bilal, how inconsiderate of you that you have still not come to visit me?”

Hazrat Bilal (ra), who was in Syria at the time, awoke in a state of deep sorrow and mounted upon his ride and left for Medina right away. Upon arriving at the blessed grave of the Holy Prophet (sa), he began to weep profusely and was overcome with a state of intense anguish. At the same time, Hazrat Hassan (ra) and Hazrat Hussain (ra) also arrived. Hazrat Bilal (ra) kissed them both and embraced them. Hazrat Hassan (ra) and Hazrat Hussain (ra) stated that they wished he could call the Azan for the morning prayer [Fajr]. And so, Hazrat Bilal (ra) climbed the roof of the mosque and according to the narrator, when he recited:

أَللّٰہُ اَکْبَرُ أَللّٰہُ اَکْبَرُ

[Allah is the Greatest, Allah is the Greatest], the city of Medina echoed forth with the sound. And when he recited:

أَشْہَدُ أَنْ لَّا اِلٰہَ إِلَّا اللّٰہُ

[I bear witness that there is none worthy of worship except Allah], the sound reverberated even greater and the people suddenly became restless.

When he recited:

أَشْہَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللّٰہِ

[I bear witness that Muhammad (sa) is the Messenger of Allah], even the women came out of their quarters. The narrator states that he had never seen so many men and women cry as he had witnessed that day. 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah (ra) [Beirut, Lebanon: Dar al-Kutub 
al-‘Ilmiyyah] 417)*

In other words, the Muslims were reminded of the era of the Holy Prophet (sa) and caused them to be overcome with intense emotion.

During the era of Hazrat Umar’s (ra) Khilafat, when Hazrat Bilal (ra) sought permission to go for Jihad, Hazrat Umar (ra) enquired as to what stopped him from calling the Azan. Upon this, Hazrat Bilal (ra) replied, “I called the Azan upon the instruction of the Holy Prophet (sa) and I continued doing so till his demise. Thereafter, I called the Azan upon the instruction of Hazrat Abu Bakr (ra) for he was the one who granted me my freedom and I continued to do so until his demise. I heard the Holy Prophet (sa) say, ‘O Bilal, there is no greater form of worship than performing Jihad in the way of Allah.’”

Thus, Hazrat Bilal (ra) left for Syria. Later, when Hazrat Umar (ra) travelled to Syria, Hazrat Bilal (ra) called the Azan upon his instruction. The narrator of the tradition states that he never saw Hazrat Umar (ra) become as emotional as he did that day. 

*(Ali Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah, Vol. 1, Bilal bin Rabah (ra) [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah] 416-417)*

Jihad in Syria

Regarding the latter part of Hazrat Bilal’s (ra) life, Hazrat Khalifatul Masih II (ra) states:

“Towards the end of his life, Hazrat Bilal (ra) went to Syria…”

It mentions here that people would not accept his proposals for marriage; however, it was mentioned earlier that he was previously married, therefore perhaps he did not get certain proposals for marriage due to the fact that he was travelling to Syria, or whilst in Syria he did not get any marriage proposals. But in any case, there are many narrations which report that he previously had marriages during the life of the Holy Prophet (sa).

Hazrat Musleh Maud (ra) continues:

“Hazrat Bilal (ra) sent a proposal for marriage in Syria and stated that he was an Abyssinian and so it was their choice if they wished to decline his proposal. However, if they accepted his proposal on account of him being a companion of the Holy Prophet (sa), then it would be an act of great kindness on their part. Thus, the proposal for marriage was accepted and Hazrat Bilal (ra) remained in Syria.”

He had previous marriages as well and so it could be that all of his wives had passed away, or that none of them wanted to go with him, or he wanted to marry in Syria. In any case, it ought to be clarified here that Hazrat Bilal (ra) did have previous marriages even though Hazrat Musleh Maud (ra) has written that according to the other narrations, no one would accept his proposal or give their hand to him in marriage, but Allah knows best in which context those narrations were written. However, Hazrat Bilal (ra) sent a proposal for marriage while in Syria and it was accepted and thus, he remained in Syria.

The mention of his marriage was stated as a subsidiary point; the actual narration is about a dream he experienced. Hazrat Musleh Maud (ra) states that on one occasion, the Holy Prophet (sa) came to him in his dream and stated, “Bilal, you seem to have forgotten about me and do not come to visit my grave.” Hazrat Bilal (ra) immediately stood up and prepared his provisions for travel and left for Medina and fervently prayed at the side of the Holy Prophet’s (sa) grave. He was overcome with intense emotion and the news of his arrival spread throughout the city. Hazrat Hassan (ra) and Hazrat Hussain (ra), who were much older now, came running to him and said, “Did you used to call the Azan in the time of the Holy Prophet (sa)?” “Yes”, replied Hazrat Bilal (ra). They both asked him to recite the Azan for them as well and so Hazrat Bilal (ra) called the Azan and everyone heard it. 

*(Khutbat-e-Mahmud, Vol. 25, p. 182, Friday Sermon, 10 March 1944)*

During his Khilafat, Hazrat Umar (ra) established a system to record and monitor accounts, finances, and the like in Syria. When these records were complete, Hazrat Bilal (ra) moved to Syria and remained with the mujahideen [those who partook in battles]. Hazrat Umar (ra) said to Hazrat Bilal, “O Bilal! Who will you entrust to oversee matters relating to your allowance”, i.e., who will be his representative in dealing with his financial matters. He replied, “I will assign it to Abu Ruwaiha, as he is one whom I can never overlook owing to the bond of brotherhood established between him and myself by the Holy Prophet (sa).” 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 176)*

With regard to Hazrat Bilal’s (ra) truthfulness and honesty, there is a narration as follows:

Amr bin Maimoon narrates on account of his father that Hazrat Bilal’s (ra) brother would declare himself to be an Arab and considered himself to be one of them. He sent a marriage proposal to an Arab woman, who stated that if Hazrat Bilal (ra) personally came to see her [to convey the proposal], she would consider the proposal. When Hazrat Bilal (ra) went to see her, he recited Tashahud [the declaration of faith] and then said, “I am Bilal bin Rabah and this is my brother. With regard to faith and his morals, he is not a good man. If you wish to marry him, then you may do so and at the same time, if you wish, you can refuse the proposal.” She replied, “Since he is your brother, I agree to the marriage proposal.” Hence, she married Hazrat Bilal’s (ra) brother. 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-Ilmiyyah, 2017] 179)*

Zaid bin Aslam relates that a few people from Banu Abi Bukair came to see the Holy Prophet (sa) and requested if he would arrange the marriage between their sister and such and such person. The Holy Prophet (sa) asked them what their thoughts were regarding Bilal (ra) [as a suitor for the marriage]? The second time they came, they asked, “O Messenger (sa) of Allah! Kindly settle the marriage between our sister and such and such person.” The Holy Prophet (sa) asked them again what they thought of Bilal (ra)? When these people came for the third time – having refused previously – and requested the Holy Prophet (sa) to settle the marriage of their sister with such and such person, the Holy Prophet (sa) said, “What is your opinion regarding Bilal (ra)? What are your thoughts about someone who is from among the dwellers of paradise?” The narrator then says that they settled the marriage between their sister and Hazrat Bilal (ra). 

*(Ibn Sa‘d, Al-Tabaqat al-Kubra, Vol. 3, Bilal bin Rabah [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2017] 179)*

In the previous extract of Hazrat Musleh Maud (ra), in which it was written that he would not receive any marriage proposals, there was a particular context and background to that narration, as there are various other narrations which state that Hazrat Bilal (ra) married a few times.

Marriage Proposals

Lofty Rank & Status

Hazrat Bilal (ra) passed away in 20 AH in Damascus, during the Khilafat of Hazrat Umar (ra). According to some narrations, he passed away in Aleppo. At the time, Hazrat Bilal (ra) was over 60 years old. According to some narrations, Hazrat Bilal (ra) passed away in 18 AH. He was buried in a graveyard in Damascus near Bab as-Saghir. 

*(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) (Al-Tabaqat al-Kubra Li ibn Sa‘d, Vol. 3, p. 180)*

With regard to Hazrat Bilal’s rank and status, Hazrat Khalifatul Masih II (ra) states:

“Hazrat Bilal (ra) was an Abyssinian and was not fluent in Arabic. Whilst speaking Arabic, he would make a number of mistakes [in pronunciation]. For example, the natives of Abyssinia would pronounce the Arabic letter ‘sheen’ as ‘seen’. Thus during the Azan, instead of ‘Ash-hadu’, Hazrat Bilal (ra) would say ‘As-hadu’ and the Arabs would laugh at this because they still felt that their own race was superior, even though the Arabs themselves are unable to correctly pronounce certain words of other languages. For example, they are unable to correctly pronounce the word ‘roti’ [flat bread in Urdu] as they would be unable to pronounce the letter ‘ta’ [a letter of the Urdu alphabet which has a strong ‘T’ sound, similar to that in the word ‘tent’]. Similarly, they would be unable to pronounce the ‘ch’ in ‘churi’ [form of bread] and instead would pronounce it as ‘juri’.”

Hazrat Musleh Maud (ra) states:

“Just as certain non-Arab people are unable to correctly pronounce letters of the Arabic language, similarly, the Arabs themselves are unable to correctly pronounce certain letters of other languages. Yet they were so consumed within themselves by the sense of Arab supremacy that they failed to understand that they themselves were unable to pronounce certain letters of other languages. Seeing the Arabs laugh at Hazrat Bilal(ra) for pronouncing ‘Ash-hadu’ as ‘As-hadu’ [in the Azan], the Holy Prophet (sa) said, ‘You mock the Azan of Bilal, whereas Allah the Almighty, on His Throne, is pleased with him when he calls the Azan. God Almighty is more delighted by his “As-hadu” than your “Ash-hadu”.’

“Bilal (ra) was an Abyssinian and in those times, Abyssinians were taken as slaves.” In fact, they [natives of Africa] were made slaves in the recent past as well and are even made slaves today. “However, the Holy Prophet (sa) was not from among those people who would subdue or humiliate another nation. According to the Holy Prophet (sa), every nation was equally the creation of God. He loved the Greeks and Abyssinians just as much as he loved the Arabs and would not make any distinction.” He loved Arabs just as he loved Africans and Greeks. “It was this very love shown by him that instilled a deep love for the Holy Prophet (sa) in the hearts of foreign nations; a love that many Arabs were unable to comprehend. These nations developed a deep love for the Holy Prophet (sa), yet those who were unable to comprehend this love and were devoid of wisdom and insight and any sense of loyalty, were unable to fathom what was happening around them.

“The Holy Prophet (sa) was born in Mecca to an Arab tribe and belonged to the tribe of Quraish for that matter – which was considered as the best of all the Arab tribes, and the people of the Quraish would look down upon other Arab tribes and consider them inferior. What relation could there possibly be between the Holy Prophet (sa) and the Abyssinians? If there was a tribe or people that ought to have love for the Holy Prophet (sa), it was the Banu Hashim. If someone ought to have love for him, it ought to be the Quraish or the Arab people as they were his kith and kin. How was it ever possible that a deep love for the Holy Prophet (sa) was ingrained amongst non-Arabs, those nations who suffered defeat at the hands of the Holy Prophet’s (sa) army, or were overthrown by the Islamic Empire?”

There were wars against other nations who were subsequently defeated and their reign was destroyed, but despite this, how did they manage to develop love for the Holy Prophet (sa)?

“They ought to have developed enmity against him. Before we delve into this, let us analyse the love Prophet Jesus’ (as) people had for him. When Prophet Jesus(as) was arrested, the soldiers enquired from Peter – a close disciple of Jesus (as) and whom Jesus (as) appointed as his successor after him – as to why he was following after Jesus (as) and that it seemed as if he was a follower of Jesus (as).” The soldiers became suspicious as he was following them and suspected that he was a follower of Jesus (as), “to which Peter immediately responded out of fear, ‘I am not one of his followers’ and said, ‘I curse him.’

“Not only did he deny knowing him but he also cursed him. There is no doubt that the disciples of Jesus(as) loved him also. Later on, Peter was hanged on the cross in Rome and on this occasion, courageously embraced death and did not hide his love or his obedience to Prophet Jesus (as). However, when Jesus (as) was hanged on the cross, Peter’s faith had not yet strengthened at the time. At that time, he became afraid of facing a small beating, but later he bravely faced being hung on the cross.

“Nevertheless, this was a glimpse of how much love Jesus’ (as) followers had for him. In comparison, we now turn to those slaves who professed belief in the Holy Prophet (sa) and then sacrificed everything for his sake.

“Bilal (ra) was an Abyssinian [former] slave and his love for the Holy Prophet (sa) was such that it had a profound impact upon him. Some people have great love for their beloved but it is only superficial and confined within certain parameters. Thus, we have to see whether the Holy Prophet’s (sa) love for Bilal – who was not only loathed by the Quriash, but in fact, by all the Arabs owing to him being an Abyssinian slave – was simply to make him feel better or did it demonstrate true love?” Was the Holy Prophet’s (sa) expression of love merely as pretence or was it true love? “This can only be determined by Bilal (ra) himself. We cannot make this assessment, rather we have to seek the answer from Bilal (ra) himself because he alone could have truly ascertained this. This incident took place over 1,300 years ago; how could we possibly determine this ourselves? Thus, if we want to seek the answer to this we would have to ascertain this from Bilal (ra) himself whether he perceived this to be a demonstration of true love from the Holy Prophet (sa).

“It is not a question of how I perceive this, or how it was perceived by those who lived a century ago before us, or by those who lived a hundred years before them, nor is it a question of how the companions themselves perceived it.” It is not for others to decide this; not even those who lived in the era of the Holy Prophet (sa), i.e. the companions. “Rather, we have to see how Bilal (ra) himself perceived this and this is reflected by a very concise statement of the Holy Prophet (sa)”, which has previously been mentioned as well, “when he addressed the people and said, ‘You laugh at him saying “As-hadu”, but God Almighty expresses His pleasure upon this in the heavens. His saying “As-hadu” is dearer to Him than your “Ash-hadu”.’ Were these words of the Holy Prophet (sa) – that his ‘As-hadu’ was dearer to Allah than ‘Ash-hadu’ – uttered merely to make him happy and for that occasion alone in order to diffuse the situation or owing to his deep love for him? What we want to know, however, is how did Bilal (ra) perceive this statement? The conclusion that Bilal (ra) drew from this statement was that despite him being a non-Arab and belonging to a people who were perceived inferior to humans and would enslave them, the Holy Prophet (sa) had a bond of deep love and affection for him. If we look a little further on in history, the one who proclaimed:

مَمَاتِیْ لِلّٰہِ رَبِّ الْعَالَمِیْن

‘My death is for Allah, the Lord of all the worlds’ [Surah al-An‘am, Ch.6: V.163] eventually passes away [i.e. the Holy Prophet (sa)] (Allah the Almighty revealed this verse in relation to the Holy Prophet (sa)). After the passing of the Holy Prophet (sa), new governments were established, many new people entered the fold of Islam and many new changes came about. As time passed on, new governments were formed and many other changes occurred and some of the companions migrated hundreds of miles away from the Arab land. All of these changes came about after the demise of the Holy Prophet (sa). Among these companions who migrated was also Bilal (ra), who had migrated to Syria after the Holy Prophet’s (sa) demise and settled in Damascus.

“One day, some people were gathered in Damascus where Hazrat Bilal (ra) resided and stated that during the time of the Holy Prophet (sa), Bilal (ra) would call the Azan and they also desired for Bilal (ra) to call the Azan once again. They asked Hazrat Bilal (ra); however, he refused to call the Azan. Bilal(ra) stated that he would not call the Azan after the Holy Prophet’s (sa) demise because as soon as he would think of calling the Azan, he would be reminded of the blessed era of the Holy Prophet (sa) and he would become extremely emotional and could not contain himself, therefore he would not call the Azan.

Hazrat Umar (ra) was on an official tour and happened to be in Damascus at the time. The people requested Hazrat Umar (ra) if he could ask Bilal (ra) to call the Azan. They stated that among them were those who had seen the Holy Prophet (sa) and their ears were longing to hear the Azan of Bilal (ra) once again and thereby be able to experience the era of the Holy Prophet (sa).” Whenever they would reminisce about the era of the Holy Prophet (sa), they would also recall the Azan of Hazrat Bilal (ra), thus they wished to hear the actual Azan once again so that they could relive those memories again. “They also stated that there were others among them who had not witnessed the era of the Holy Prophet (sa) and had only heard about it, therefore their hearts also desired to hear the Azan of the individual whose Azan was also heard by the Holy Prophet (sa) and he pleased him greatly.

“Hazrat Umar (ra) called for Bilal (ra) and stated, ‘The people desire to hear your Azan.’ Hazrat Bilal (ra) replied, ‘You are the Khalifa of the time; if this is your wish, then I shall call the Azan, but let me tell you that my heart will not be able to withstand the emotions.’ Hazrat Bilal (ra) then stood up and in a loud voice began to call the Azan in exactly the same manner as he would call the Azan during the time of the Holy Prophet (sa). Whilst recalling the era of the Holy Prophet (sa), tears began to flow from the eyes of the companions who were the Arab natives and some even let out a loud cry. Hazrat Bilal (ra) would continue reciting the Azan and people would remember the era of the Holy Prophet (sa) and would be overcome with a state of deep emotion. However, Hazrat Bilal (ra), who was an Abyssinian, who the Arabs used for their own services, and who did not have any blood relation with them nor any brotherly ties with them, what impact did the calling of the Azan have upon his heart?”

The impact it had on the Arabs was that those who had witnessed the era of the Holy Prophet (sa) were once again able to relive those memories, while those Arabs who did not witness that era also became extremely emotional upon recalling the accounts they had heard of that era, or they were deeply moved due to observing the state of the emotions of others at the time. However, what impact did this Azan have upon Hazrat Bilal (ra), who was not an Arab and was a [former] slave?

“It is said that upon concluding the Azan, Hazrat Bilal (ra) fainted – such was the impact it had on him – and after just a few minutes, he passed away. This was the testimony given by those non-Arabs themselves to the claim of the Holy Prophet (sa) that he held no distinction between an Arab and a non-Arab. This indeed was the greatest testimony by the non-Arabs themselves of the immense love and affection they had for the Holy Prophet (sa). The demonstration of this deep love was a true and practical testimony of the Holy Prophet (sa) saying that an Arab and a non-Arab were of an equal status. This was the testimony given by the non-Arabs who heard the loving call of the Holy Prophet (sa) and the profound impact of what they had witnessed had convinced them that even their own people could not give them as much love as the Holy Prophet (sa) had for them.” 

*(Khutbat-e-Mahmud, Vol. 30, pp. 263-267, Friday Sermon, 26 August 1949)*

This was our leader Bilal (ra) who established such lofty standards of one’s love and loyalty for the Holy Prophet (sa) and instilling the oneness of Allah the Almighty in the heart and its practical demonstration that these have become a pure and holy model for us to emulate. Likewise, the accounts of the Holy Prophet’s (sa) love and affection for this devotee of his are such that not a single example of it can be found anywhere in the world. It is this very example that can establish a spirit of love, harmony and brotherhood in our society and break the shackles of slavery.

Even today, our salvation can only be found by establishing the oneness of God and by demonstrating those examples of love for the Holy Prophet (sa). May Allah the Almighty enable us to do so.

Demise

Hazrat Bilal’s (ra) father’s name was Rabah and his mother’s name was Hamamah. Hazrat Bilal (ra) was a slave of Umayyah bin Khalf before being freed by Hazrat Abu Bakr as-Siddiq (ra). He was the first Muazzin (caller of Azan, the Islamic call to prayer) in Islam.

Profile of Bilal (ra) bin Rabah

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