Article: Glimpses at Models of Tarbiyya among the Predecessors #1

Indeed, Allah-تهالى-said in the Qur’an

((وقدخلقكم أطوارا))

“While He has created you in different stages” Nuh:14

About all of these stages and phases, Allahتعالى–said

{وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِينٍ (12) ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَّكِينٍ (13) ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ (14) ثُمَّ إِنَّكُم بَعْدَ ذَٰلِكَ لَمَيِّتُونَ (15)} [المعارج]

“And indeed we created man out of an extract of clay (water and earth).Thereafter we made him as a NUTFAH and lodged it in a safe lodging. Then we made the NUTFAH and into a clot,then we made the clot into a little lump of flesh,then we made out of that little lump of flesh bones, then we clothed the bones with flesh,and then we brought it forth as another creation. So, Blessed is Allah the Best of creators. After that, surely you will die. Then (again),surely you will be resurrected on the day of  resurrection.”

All in all, those are nine(9) different phases in the phases and the stages that man passes through by preordainment and destiny. The phases and stages that man passes through that is earned or can be influenced and induced is what is known as TARBIYYAH.

In the Arabic language,the word YARBU is used for something when it is nourished or added to,if  it is piecemeal taken from a low status to a high status in stages and phases.

The word RABB is used for the Lord or Owner of a thing or person for the fact that the possessor of a thing is responsible for ITS growth and gradual nourishment.

In the Quran,Allah – تعالى-said

مَا كَانَ لِبَشَرٍ أَنْ يُؤْتِيَهُ اللَّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِبَادًا لِي مِنْ دُونِ اللَّهِ وَلَٰكِنْ كُونُوا رَبَّانِيِّينَ بِمَا كُنْتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنْتُمْ تَدْرُسُونَ

“It is not for a human [prophet] that Allah should give him the Scripture and authority and prophethood and then he would say to the people, “Be servants to me rather than Allah,” but [instead, he would say], “Be pious scholars of the Lord because of what you have taught of the Scripture and because of what you have studied.”

The companion Abdullah bn Abbas-said in the interpretation of the RABBANIYYIN: ”They are those that nourish people with little knowledge before the sophisticated knowledge. “

This is what is known as teaching and nourishing in developmental phases.

Also, Allah-تعالىsaid

وَكَأَيِّن مِّن نَّبِيٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُواْ لِمَا أَصَابَهُمْ فِي سَبِيلِ اللّهِ وَمَا ضَعُفُواْ وَمَا اسْتَكَانُواْ وَاللّهُ يُحِبُّ الصَّابِرِينَ﴾
سورة : آل عمران الاية : (146)

“And how many a prophet has fought with whom were many worshippers of the Lord; so they did not become weak-hearted on account of what befell them in Allah’s way, nor did they weaken, nor did they abase themselves; and Allah loves the patient.”   Al-Imran:146

The Ribiyyun are those that give teaching and nourishment in phases (TARBIYYAH) or those that occupy themselves with the worship of Allah. This is how the ulama of tafsir interpreted the word.

TARBIYYAH is very necessary and important in the life of a human being. It is the general and specific education given to an individual right from his birth to his death. The very basics of it is given by the parents.

In the Hadith, the Rasul- said

ما مِن مَوْلُودٍ إلَّا يُولَدُ علَى الفِطْرَةِ، فأبَوَاهُ يُهَوِّدَانِهِ أوْ يُنَصِّرَانِهِ، أوْ يُمَجِّسَانِهِ

“Every new born is born upon the fitrah; until his parents make him turn to a jew, to a Christian or a magian.”

An individual himself  and the society he is exposed to all have a role to play in his education and nourishment(Tarbiyyah).

Based on this, we may divide Tarbiyyah into three kinds.

1. Intellecual Tarbiyyah: This has to do with knowledge which builds the mind and the intellect. Knowledge is expected to build the intellect. Thi sincludes the knowledge of the Din and that of the Dunya.

2. Physical Tarbiyyah; which has to do with growing the aspects of the individual and physical training for the expertise of the certain craft or condition reflexes such as sewing, riding, writing, reading and their likes.

3.Spiritual Tarbiyyah; which is meant for spiritual growth and purification of the heart.Culturing the manners and behaviours and disciplining the mind.

Allah تعالى said:

وَاللّهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لاَ تَعْلَمُونَ شَيْئاً وَجَعَلَ لَكُمُ الْسَّمْعَ وَالأَبْصَارَ وَالأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ

“And Allah brought you forth from the the wombs of your mothers when you knew nothing and then gave you your hearing, seeing faculties and your hearts that you may show gratitude.”   An-Nahl:78

Likewise Allah said:                                                                                                                                                        { وقل رب زدني علما}

“And say, O Lord increase me in knowledge”

That is because on a daily basis, one may earn increase in ILm.

The affair of TARBIYYAH should never be downplayed and it is not a thing that is overlooked at any phase or stage in life.

It is narrated that once Isa -عليه السلم-and the Hawariyyin (his disciplines) were moving together when they came across the carcass of a dog. The Disciplines said:” what a repulsive smell does this carcass carry.” Isaعليه السلم—said” How excellent and white are its teeth.” They said to him “What is that?” He answered “I mentioned it by remembering the best attribute it possesses.”

Likewise, the Rasul – used to pray long raka’at in the middle of the night until his legs would swell.

Once, Aisha-radiyallahu anha -said to him in amazement “Has Allah not forgiven for you what has preceded of your sins and what is yet to come? He replied to her:

{أفلا أكون عبدا شكورا}

“Should I not be a servant showing gratitude?” 

Thus the Rasul –wanted to train himself even at such a stage and period in his prophethood to be a servant of Allah showing gratitude. The Rasul-despite been a prophet, a messenger and the seal of prophethood was never reluctant in his high aspirations. Once, his poet companion An-Nabighah sang a beautiful poem before the Rasul  -صل الله عليه وسلم-

بلغنا السماء مجدنا وسناؤنا  وإنا لنرجو فوق ذلك مظهرا

“Our glory and honour transcended us to the skies, and we seek a station higher and more esteemed than that.”

asked him: ”O Abu Layla, to which station is that?”He answered!” to Jannah”.-صل الله عليه وسلم-He said: ”To Jannah insha Allah”.

Likewise, the great ulama that preceded in this ummah and authored the books that became the basis of the Islamic libraries. They were never complacent about increasing in what they had of Tarbbiyyah.

An example is the imam of Luggah Muhammad bn Abdullah ibn Malik At -Ta known as Ibn Malik the teacher of An-Nawawi who authored several books in Lugga popular of which is the “ALFIYYA”,”AL-LAMIYYAH” and the “AL-KAFIYYA”, despite his undisputable encyclopaedic knowledge in the sciences of islam, it is said that on his death bed he learnt 80 references of literature from his son while trying to grapple with death.

Another example in this regard is Imam Malik bn Anas despite his undisputable esteem in knowledge and Hadith and his age _for he passed away at 93-he was once asked regarding rubbing between the toes during the wudhu to which he said: ”I did not memorize anything on that matter”. So when  the audience had dispersed, one of his students Abdullah bn Wahb narrated to him from Layth bn Sad, from Muhammad bn Ajlan from Said bn Abi Said At-Maqbari from his father from Abi Hurayrah that the Rasul used to rub between his toes during the wudhu. The next day, Malik bn Anas, after gathering the same audience now quoted the Hadith on behalf of his student Abdullah bn Wahb.

Thus everyday, a muslim must strive to learn more and not restrict himself to whatever little he knows or have learnt. Whenever a person feels no longer in need of getting additional TARBIYYAH, then he has declined in knowledge. For this reason, when Allah revealed to the Rasul-the verse.

{الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِيناً

“Today I have completed for you your Din, I have perfected upon you my favours and I have chosen for you Islam as a Din.”       

Once, Umar bn Al-Khattab-رضي الله عنه-wept. Some said to him:” what makes you weep o Ibn Khattab?” He said: there is nothing that gets perfected unless that it becomes deficient.” For Umar realized that since Allah’s favours have been perfected, soon may deficiency begin and something may be lost.

And the affair was exactly as Umar feared for the first deficiency that followed was the passing away of the Rasul-صلى الله عليه وسلم–then the passage of the era of the khulafa Ar-Rasidin then Fitnah became widespread until the rulership and legislation of Allah was entirely lost and the ummah lost itself at the state level to the situation we have today. All of what has preceded shows us the importance of been persistent in the pursuant of a high Tarbiyyah.

Of the tools that help an individual grow in his Tarbiyyah is the studying of the Sira of the predecessors for the purpose of learning from their methodologies of education and nourishment (Tarbiyyah), and experiencing their lessons. And in this era in which we live where the true inheritors of the Rasul صلى الله عليه وسلم—the ulama are few In number and are not readily available at most quarters. It is obligatory that every muslim strives hard to reach himself and to reach those whom he his responsible for to the levels of esteem more so the few men who can be called the ulama are passing away gradually and consistently. And no doubt, the loss of pious ulama and leaders is a Fitnah and a trial among the trials that face the ummah.

On the day of Mu’ tah that the Rasul صلى الله عليه وسلم—appointed for the muslim Armies three commanders Zayd bn al-Harithah, Ja ’far bn AbdulMutallib and Abdullah bn Rawahah on consecutively, when Abdullah bn Rawahah was been martyred, the banner was quickly held and carried by the shinning companion-Thabit bn Aqram-رضي الله عنه-who said out to the muslims: I did not carry the banner so as lead you but I have done so, so that you may choose a new leader.” It was later that the companions agreed on Khalid bn Walid been the leader. That is because; the ummah banner of assignment and duty must never be left to the floor. It must always be carried by one or more persons and whenever it is seen to be mismanaged, it is the duty of every Muslim to uphold it while at the same time acknowledging the presence of a one who is more befitting of carrying the leadership of the ummah and guiding the Muslims .

When the Rasulصلى الله عليه وسلم—was about to pass away, Abdullah bn Abbas -رضي الله عنه-was a young man between 10 and 13. Abdullah bn Abbas said: so I went to a friend of mine also a kid who used to play with me among the Ansar and I said to him “my brother, indeed Allah has taken his messenger صلى الله عليه وسلم—and the knowledge of hisصلى الله عليه وسلم—is in his companions. So come along, let us gather the knowledge of Rasulullahصلى الله عليه وسلم—that probably the ummah will be in need of us one day. Thus I left him and set forth (on that).” In that manner, Ibn Abbas set forth in collection the knowledge of the Rasul صلى الله عليه وسلم—from the companions of the Rasulصلى الله عليه وسلم—until just with the passage of a few years he was a member of the SHURA committee of Umar bn Al-Khattab-رضي الله عنه-who would sit him down in a panel and cabinet of elders who had participated at Badr and used to call him the “wise youth” and always sought his opinion on matters.

Let our youth learn from the life Abdullah bn Abbas-رضي الله عنه-and his likes for they were the ones that carried the banner of Islam from the Rasul-رضي الله عنه-through the ages by their determination, zeal and patience. It is not that they saw the Din progressing and relaxed. Rather, they saw the need to carry a falling banner of Islam. This is most needed in this era of ours where one may look hard to seeing scholars and ulama that will give one the proper TARBIYYA of islam and may not find. We must not give up, lose heart or relent. That should rather galvanize us and encourage us to struggle more and to work hard to fill in the gaps for the muslim ummah and to contribute in building a new edifice for the generations of muslims to come after us. It is not a time to weep or to wail. It is a time to struggle and to work hard and to make sure that, no matter the deficiencies that impede the growth of Islam in ourselves today, our own offsprings and descendants will not face same problem but will rather continue from where we had stopped. Looking at the companions of the Rasulصلى الله عليه وسلم—we see splendid examples of TARBIYYH and how the Rasulصلى الله عليه وسلم—-inculcated in them the ability to carry along the banner of his. Of course, it requires persistent struggles and sacrifices.

The companion Utbah bn Ghazwan-رضي الله عنه-narrated to us of the first companions of the Rasulصلى الله عليه وسلم—that believed in the Rasul and were severely tried on the path of Guidance, they were hurt on the path of Allah and sieged for three years in which no one sold or brought from them. They were neither given nor collected from. He-رضي الله عنه-said: “we were in the mountain pass-of Abi Talib-while one of us would tie stones on his stomach due to hunger. So one night I came and found a cloth which had been torn and worn out so I took it, washed it, tore it into two and used one half ad an Izar and gave the other half to sa’d bn Malik (ibn Abi Waqqas) who also used it as an Izar. One night, Sa’d bn Malik went into the open to attend to his needs when his urine fell on something (that sounded). He then bent down top feel it and saw that it was a skin. He took it, washed it, roasted it and we ate it. And I have seen that same band (today), there is none among them unless that he is a governor among the governors of cities after they passed through all they did of harm and dangers_ _ _” in Sahih Al-Bukhari, sa’d bn Abi Waqqas said: “By Allah, I am the first of the Arabs to shoot an arrow in the path of Allah. I had witnesses us with the prophet صلى الله عليه وسلم—while none of us had anything (to eat) except for the leaves of the samr tree and the Hublah. And we would pass out feaces like a sheep’s dung that is whole and in droppings. And then Banu Asad are accusing and casting doubt on me in the Din?” then I would have lost and my efforts naught.” That was when Banu Asad, a tribe that apostatized after the Rasul صلى الله عليه وسلم—by believing in Tulaylah when he claimed prophethood accused sa’ad of something of the Din such as the salat. (See Fa’hu Al-Bari) these companions of the Rasul صلى الله عليه وسلم—were indeed nurtured by the Rasul صلى الله عليه وسلم—in a splendid and amazing way.

A Tarbiyyah that gave them the ability to bear all the burdens of Islam and to carry on the banner of Din to the generations that followed. The Rasul صلى الله عليه وسلم—trained them for 13 years in Makkah and worked with them in its establishment for 10 years. But the training in these 13 years sufficed the ummah to-till date- grows in tremendous ways for over fourteen (14) centuries. May Allah reward the companions of the Rasul صلى الله عليه وسلم—on our behalf? It was indeed the training they received from the Rasul صلى الله عليه وسلم—that allowed them to carry the banner of Islam and to transmit it long after the demise of the Rasul صلى الله عليه وسلم- . a good example is the esteem personality of Abu-Bakr -رضي الله عنه-who believed in the Rasul صلى الله عليه وسلم—and was patient in all that afflicted him of the Mushrikin. They made fun of him of anything the Rasul صلى الله عليه وسلم—mentioned of the unseen. They would say to him “have you believed in so, so and so and that he said?” after the passing away of the Rasul صلى الله عليه وسلم—it was Abu-Bakr’s standing and position that made the ummah steadfast.

Anas bn Malik –said: “the companions of Muhammad صلى الله عليه وسلم—when he passed away, they were like a goat beaten by rain. None of them could stand nor talk but for Abu-Bakr -رضي الله عنه- .” that was not because Abu-Bakr belittled the significance of the passing away of the Rasul صلى الله عليه وسلم—or that he was not jolted by the gravity of this trial and calamity for the ummah. But it was a time in which the companions were in need of a person of substance and meant to make them steadfast and to continue the propagation of the message of the Rasul صلى الله عليه وسلم–. He Abu-Bakr recited the verse to them:

وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ ۚ أَفَإِيْن مَّاتَ أَوْ قُتِلَ ٱنقَلَبْتُمْ عَلَىٰٓ أَعْقَٰبِكُمْ ۚ وَمَن يَنقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَن يَضُرَّ ٱللَّهَ شَيْـًٔا ۗ وَسَيَجْزِى ٱللَّهُ ٱلشَّٰكِرِينَ

“And Muhammad is no more than a messenger, and indeed messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful. And no person can ever die except by Allah’s leave and at an appointed term. And whoever desires a reward in (this)world, we shall give him of it; and whoever desires a reward in the hereafter, we shall give him thereof. And we shall reward the grateful.”

It was indeed a time in which steadfastness was needed and determination was needed. Same can be seen after the massive Riddah occurred, after the passing away of the Rasul صلى الله عليه وسلم–Abu-Bakr -رضي الله عنه-was adamant on crushing (without compromising with) all the rebellious tribes that sought to undermine the authority of the Islamic state and who sought to believe in the false prophethood of the claimants such as Tulayhah and musaylimah. The peak of the Rasul صلى الله عليه وسلم—Tarbiyyah is as is manifested in the person of Abu-Bakr and Umar -رضي الله عنه- and that is by virtue of their long companionship of his.

The Rasul صلى الله عليه وسلم—himself bore testimony to this when he said: “Once a time, a cow spoke. Its owner was driving it once, and then climbed on it. It then turned to him and said: “I was not created for this.” They the people present said “Subhanallah, a cow is speaking.” He صلى الله عليه وسلم—said: “but I believe in that, and Abu-Bakr and Umar.” That was in the absence of them both. But the Rasul صلى الله عليه وسلم—was certain of their Iman.

Abdullah bn Abbas -رضي الله عنه-after the death of Umar bn Khattab recalled in the Sahih: “after the death of Umar, a man approached me from behind me and placed his hand on my shoulders then looked at me. He said: Allah be merciful to you, how often do I hear Rasulullah صلى الله عليه وسلم—saying: I came out Abu-Bakr, Umar and myself; entered alongside Abu-Bakr and Umar. So I looked back and It was Ali _ _ _”

And these were men in the shadows of ignorance for they were the Jahili Arabs who –at that time- were the most backward in civilization and human technology. But the Tarbiyya and civilization with which the Rasul صلى الله عليه وسلم—came completely transformed them, to such an extent that once, Ali bn Abi Talib was on the minbar and said as an opening:- الحمد لله الذى يجزى كل نفس بما تسعى وإليه الماب والرجعى “praises are to Allah who rewards every soul by what it has prepared and to him is the final return and the abode” Then someone interrupted him saying:

{هلك عن زوجة وأبو ين و ا بنتين}

“ A man passed way leaving behind a wife, two parents and two daughters.”

He Ali-said immediately:

{صار ثمنها تسعا}

“her one-eighth (1/8) becomes nine.”

Without further explanation Ali -رضي الله عنه-continued his khutbah.

This mas’alah in the science of inheritance (Al Fara’id)came to be known as mas’ala minbariyyah.” We are not here going into the details of how Ali -رضي الله عنه-derived that result but the interesting thing is his ability to so swiftly and quickly derive such a result in the midst of a khutbah.

Another example was Ali’s calculation of the least period of pregnancy in humans when he derived from the verse:

{وحمله و فصا له ثلا ثون شهرا }

“And his pregnancy and weaning takes 30months.”

And the verse

{وفصا له فى عا مين} :

“and his weaning is in (a period of) two years.”

Thus he subtracted 2 years (24 months) from 30 months and arrived at 6 months.

Another shinning gem that portrays the Tarbiyyah of the Rasul صلى الله عليه وسلم—to his companions is the personality of Mus’ab bn Umayr -رضي الله عنه-. He was the most beloved of children to his mother while she used to spend much of her money on him. When he became Muslim and she learnt of his Islam, she hurt him and imprisoned him behind four walls and appointed for him strong and hefty men to beat him morning and evening; that probably he may renegade from his Din. But by Allah’s mercies, he left the bondage placed upon him by his mother and made hijrah to Allah and his messenger. And when the Ansar gave their Bay’ah to the Rasul صلى الله عليه وسلم—and requested from him that he send them and one of his displines to lead them in prayer and to teach them the basics of the Din. The Rasul صلى الله عليه وسلم—sent to them this shinning youth. It was a very important and great task: the founding of the first state of Islam from where Islam would be spread and propagated to the entire globe. And when Rasul صلى الله عليه وسلم—sent him to them, he had with him nothing but his sword and his Burdah. He delivered excellently the work he was sent to deliver by the Rasul صلى الله عليه وسلم—and on the day of Badr, the Rasul صلى الله عليه وسلم—gave him the banner of the muslims, and on the day of Uhud he was also handed the banner. And when, on that day he was martyred, the companions of the Rasul صلى الله عليه وسلم—found nothing to shroud him except his Burdah and whenever his head is covered with it, his legs are exposed and if his legs are covered with it, his head is exposed. The Rasul صلى الله عليه وسلم—asked thecompanions to cover with it his head and to cover his legs with the leaves of the IDHKHIR. Thus he left this world without tasting any of the sweetness of it after his acceptance of islam.

Likewise those of the companions that the Rasul صلى الله عليه وسلم—sent as emissaries to the kings and emperors of his time. He sent Dahiyyah bn Khalifa Al-Kalbi to the Heraclius, Abdullah bn Hudhafah bn Qays to Kisra, Amr bn A-Aas to Al-mundhir bn Sawi, and many others to every king known to his subcontinent at the time. All of the companions of the Rasul صلى الله عليه وسلم—were icons and models of sacrifices and determination, and were all the product of the Raasul صلى الله عليه وسلم—school of Daru Al-Arqam and the prophetic masjid of Madinah. In their lives should the youths of the era derive guidance and emulation.

Of them were those commanders and warriors that fought in the defence of islam and its propagation. During the reign of Umar bn Al-khattab -رضي الله عنه-and the conquests and liberation of lands was going on, Amr bn Al-Aas once sent to Umar bn Al-khattab requesting from him 3,000 fighters as reinforcements. Umar responded by sending 3 men only: Zubayr bn Al-awwam , Al-Miqdad bn Amr and Ubadah bn As-Samit and wrote him:

{لقد أرسلت إليك ثلا ثه من أصحا ب محمد صلى الله عليه وسلم-كل واحد منهم بألف :فإذا لقيت العدو,فا جعلهم صفا بين العدو وبين المسلمين}

“I have sent you three men among the companions of Muhammad صلى الله عليه وسلم–. Each is equivalent to a thousand. So, when you meet the enemy (in battle), put them between the ranks of the enemy and the ranks of the muslims”

And from then henceforth, Amr bn Al-Aas usually place the three of them in the middle of the muslims and the enemy ranks, they do not relent or turn back until the enemy is routed.

Zubayr bn Al-Awwam recalled himself the kind of Tarbiyyah that his mother gave to him. He said: “Safiyyah bnt AbdulMuttalib used to beat me severely in my childhood. My uncle used to fault that of her and claim that she hated me. So, she used to say:

من قال إني أبغضه فقد كذب، وإنما أضربه لكي يلب

ويهزم الجيش ويأتي بالسلب، ولا يكن لما له خبأ مخب،

يأكل في البيت من تمر وحب}

“Whoever accuses me that I hate him has lied I beat him so that he hearkens, and he routes the enemy and come back with the spoils”

Once a man came to her and said “where is Zubayr?” she said “ what is your need of him “ he said” ”I want to kill him” she said “He is in the vineyard, go and kill him.” The man then went to Zubayr and Zubayr tied him up with a rope and bundled him up on his shoulders and brought him flinging him to the front of his mother Safiyya. She hit his head then with a small rod used to spin thread and said:

{كيف وجدت زبيرا أعسلا و تمر ا أم أسدا هزبرا}

“how did you find Zubayr, as a honey and a date palm or as a large fierce lion?”

In a like manner, the Rasul صلى الله عليه وسلم—prepared him for battles and for the leadership of the ummah for he used to place him at the head of the Muslim armies in the most of the battles. About him, Hassan bn Thabit said:

{وكم كر بة ب الزبير بسيفه عا لمصطف و الله يعطى ويجزل فما مثله فيهم وما كن قبله وليس يكون الرهرما كن يبذل}

“And how much unique was Zubayr’s defending with his sword the Prophet Mustafa and Allah gives and magnifies. There was not his like among them neither was there before him, nor would there be over time as long as he gives “

Alhamdulillahi Rabbi Al-Alamin.

Written: Dhul Hijjah 1435H