Monday, February 17, 2020


                        Hujr b. 'Adi






Ḥujr b. ʿAdī b. Jabala al-Kindī (Arabic: حُجر بن عدي بن جبلة الکندي), was one of the companions of the Prophet (s) and one of the elite companions of Imam 'Ali (a), and was one of the noblemen and wise of Kufa.

He had an important role in many battles such as Jamal, Siffin, and Nahrawan. He was martyred in the way of supporting Imam 'Ali (a) by Mu'awiya.

According to al-Mas'udi, he was the first Muslim to enter Marj 'Adhra' -in time of the Islamic conquests- and was the first Muslim to be martyred there.

The killing of Hujr and his men caused the reaction of Imam al-Husayn (a), and even some of the nearest entourage of Mu'awiya like Malik b. Hubayra.

In 2013, Wahhabis of Jabhat al-Nusra demolished the grave of Hujr and exhumed his body and took it to an unknown location.
Hujr b. 'Adi b. Mu'awiya b. Jabala al-Kindi al-Kufi, his kunya was Abu 'Abd al-Rahman and was famous as "Hujr al-Khayr" and Hujr b. Adbar (Adbar was the epithet of his father). In some sources, his lineage is mentioned as Hujr b. 'Adi b. Bajla.[1]
Status

Hujr and his brother, Hani, converted to Islam in the time of the Prophet (s), and Hujr was one of the noble of his tribe.[2]

Hujr b. 'Adi was one of the great companions of the Prophet (s) who was famous for his asceticism, piety, and worship.

He is considered as worshiper and trustworthy in 'ilm al-rijal, he had only narrated hadiths from Imam 'Ali (a).[3]
In Islamic Conquests

Hujr participated in Islamic conquests, including the Battle of Qadisiyya (14, 15, or 16/635, 636, 637, or 638).[4] In the Battle of Jalawla' (16 or 17 or 19/637, 638, 639, 640, or 641), he was the commander of the right wing of the army of Muslims.[5]

He was also present in the conquest of Syria and he was one of the army which conquered 'Adhra' (or Maraj 'Adhra'); in a report he is considered as the conqueror of 'Adhra'.[6]
Caliphate of Imam 'Ali (a)

After his presence in the conquests, he stayed in Kufa.[7] After the beginning of the caliphate of Imam 'Ali (a), he wanted to replace Ash'ath b. Qays with Hujr, as the head of the Kinda tribe; but Hujr apologized for he would not accept the leadership till Ash'ath b. Qays is alive.[8]Battle of Jamal
Main article: Battle of Jamal

Before the Battle of Jamal, when Abu Musa al-Ash'ari, the governor of Kufa, was preventing people from supporting Imam 'Ali (a); Imam al-Hasan (a) with Hujr b. 'Adi and 'Ammar b. Yasir, went to the Mosque of Kufa, and forced Abu Musa al-Ash'ari out of the mosque and encouraged people to support Imam 'Ali (a). Imam 'Ali (a) assigned Hujr as the commander of Kinda, Hadramut, Quda'a, and Mahra tribes in the battle.[9]Battle of Siffin
Main article: Battle of Siffin

In the Battle of Siffin (37/657) was one of the commanders of the army of Imam 'Ali (a) and the head of the combatants of Kinda tribe.[10]Arbitration
Main article: Arbitration

In the arbitration in the Battle of Siffin, Hujr was one of the witnesses of the agreement between 'Abu Musa al-Ash'ari and 'Amr b. al-'As.[11]Battle of Nahrawan
Main article: Battle of Nahrawan

In the Battle of Nahrawan (38/658) he was the commander of the right wing of the army of Imam 'Ali (a) against Khawarij.[12]

When Mu'awiya sent Dahhak b. Qays to attack the nomads of Iraq and make insecurity; Imam 'Ali (a) sent Hujr with 4000 combatants to confront them. Hujr chased them to Tadmur, and defeated them.[13]
Caliphate of Imam al-Hasan (a)

After the martyrdom of Imam 'Ali (a) and beginning of Imam al-Hasan's (a) caliphate, and his war with Mu'awiya, the circumstances made Imam al-Hasan (a) to accept the peace with Mu'awiya; Hujr was one of the first that met with Imam al-Hasan (a) and objected the decision on peace with Mu'awiya, and tried to persuade Imam al-Hasan (a) to continue the fight; Imam al-Hasan (a) answered: "the tendency of the people of Iraq is to the peace", so he had acceded to the peace to protect the life of Shi'as.

After that, Hujr met with Imam al-Husayn (a) and proposed his view about continuing the war with Mu'awiya, and Imam al-Husayn (a) told him to follow Imam al-Hasan (a).[14]
Rule of Mu'awiyaOpposition to the Cursing of Imam 'Ali (a)

When Mughira b. Shu'ba (the governor of Kufa in the rule of Mu'awiya) started to curse Imam 'Ali (a) over the pulpit by the order of Mu'awiya, Hujr and 'Amr b. Hamiq with a number of their men opposed and stoned him.[15] Mughira tried to bring Hujr near to him by sending him money.[16]Capture

In year 50/670 Ziyad b. Abih, gained the rule of Kufa, in addition to the rule of Basra, by the order of Mu'awiya. He, warned Hujr about supporting 'Ali (a) and criticizing Mu'awiya, but he still was calling people against Mu'awiya.[17]

When Ziyad was in Basra, Hujr and his men stoned 'Amr b. Hurayth, the deputy of Ziyad in Kufa, because he was cursing Imam 'Ali (a). When Ziyad was informed about the event came to Kufa immediately and captured Hujr and his men.[18]In the Way to Syria

Ziyad sent the captured with 100 men of his army to Mu'awiya, and in his letter to Mu'awiya wrote that Hujr and his men have defied the ijma' about cursing Abu Turab [Imam 'Ali (a)] and refused the order of the caliph. He also attached the testifying of some of the elite of Kufa about the explicit opposition of Hujr to cursing Imam 'Ali (a).[19]
Martyrdom

The mausoleum of Hujr before being demolished by Wahhabi terrorists

When Hujr and his men reached 'Adhra' (Maraj 'Adhra'), 25 Km from Damascus, Mu'awiya issued their death warrant,[20] but with the intervention of some,[21] Hujr and his men were given the chance to save their lives by cursing Imam 'Ali (a); seven accepted,[22] but Hujr and six of his men rejected and were killed.

Al-Ya'qubi, wrote the number of the killed as 7 but had only named 6, among them Hujr.[23]

According to al-Mas'udi, seven saved themselves with cursing Imam 'Ali (a) and the other seven refused to curse Imam 'Ali (a) and were killed.[24] They were martyred beside graves they had dug, and beside open kafans (shrouds).[25]Before Martyrdom

Hujr and his men spent the night before their martyrdom in prayer and supplication, also he prayed two rak'as before his martyrdom.[26]

Aisha sent someone to prevent Mu'awiya from killing Hujr but her courier reached Mu'awiya after the martyrdom of Hujr.[27]

According to al-Mas'udi,[28] Hujr was the first Muslim to be killed with handcuff and in captivity. He was the first Muslim who entered 'Adhra', in the time of Islamic conquests, and was the first Muslim to be killed there.[29]Date of Martyrdom

There are different reports about the date of his martyrdom, al-Tabari and Ibn Athir mentioned 51/671, al-Ya'qubi 52/672, and Ibn Qutayba and al-Mas'udi 53/673 as the year of his martyrdom.[30] In a weak report, his martyrdom is mentioned in the year 50/670.[31]

According to Ibn Qutayba, later the two sons of Hujr b. 'Adi, 'Ubayd Allah and 'Abd al-Rahman who had tendency to Shi'a, were captivated and killed by Mus'ab b. al-Zubayr.[32]
Reactions against the killing of HujrReaction of the Entourage of Mu'awiya

The killing of Hujr and his men even made some of the nearest men of Mu'awiya object it. Malik b. Hubayra, told Mu'awiya that he had committed a dirty crime and Hujr had not done anything that deserve killing, Mu'awiya answered that he wanted to uproot the riot.Reaction of Imam al-Husayn (a)

Hearing the report about the martyrdom of Hujr was very hard for Imam al-Husayn (a), and in a letter to Mu'awiya, he considered the killing of Hujr as one of the evil deeds of Mu'awiya.[33]

The mausoleum of Hujr after being demolished by Wahhabis; his body was exhumedReaction of Aisha

The killing of Hujr even raised the objection of Aisha, when Mu'awiya answered that his intention was the good of people, Aisha said:"I heard the Prophet (s): some people will be killed at 'Adhra' that Allah and the inhabitants of the heavens will be angered for them."[34]
Mausoleum

The mausoleum of Hujr was famous in Maraj 'Adhra'[35] and people would go there.

In May 2, 2013, Wahhabis of Jabhat al-Nusra demolished the mausoleum of Hujr and exhumed his body and took it to an unknown location.#astitlinks.com


                 Shrine of Hujr ibn Adi






Hujr ibn 'Adi al-Kindi (Arabic: حُجْر ٱبْن عَدِيّ ٱلْكِنْدِيّ‎, Ḥujr ibn ʿAdīy al-Kindīy, died 660 CE) was a companion to the Islamic prophet Muhammad.[1] He was sentenced to death by the Umayyad Caliph Muawiyah I for his unwavering support and praise for Ali, the fourth Rashidun Caliph of Islam and the first Imam of the Shias,[2][3] when he objected to the tradition of publicly cursing Ali and continued to condemn Uthman for his corruption. He belonged to the tribe of Kindah.
Titles
Hujr was given two titles: "al-Kindi" and "al-Adbar". The first title was "al-Kindi", meaning The Person From Kindah, an Arabian tribe. The second title given to Hujr was "al-Adbar".[4]
Character and biography
According to some narrations, his last wish was that his son should be executed before him lest death terrify him (his son) and therefore accede to the condition of cursing Ali.[5]
Desecration of shrine

Mosque Minaret
Hujr, his son Humaam ibn Hajar, and some other companions are buried in Adra, in the outskirts of the Syrian capital Damascus. A mosque had been built around his grave which became a pilgrimage site for Muslims.[citation needed]

On 2 May 2013, Jabhat al-Nusra attacked the mausoleum and exhumed his remains.[6] His body was taken to an unknown location by the rebels.[7] According to a report published in the New York Times, a widely distributed Facebook photo of the desecration of the pilgrimage site gives credit for the exhumation to a man named Abu Anas al-Wazir, or Abu al-Baraa, a leader of a military group called the Islam Brigade of the Free Syrian Army.[8][9]#fastitlinks.com

                       Umm Ayman




Barakah bint Tha'alaba (Arabic: بَـرَكَـة‎), commonly known by her kunya Umm Ayman (Arabic: أمّ أيمن‎), was an early Muslim and companion of the Islamic prophet Muhammad.
She was an Abyssinian slave of Muhammad's parents, Abdullah ibn Abdul-Muttalib and Aminah bint Wahb. Following the death of Aminah, Barakah helped to raise Muhammad in the household of his grandfather, Abdul-Muttalib ibn Hashim. Muhammad later freed her from slavery, but she continued to serve Muhammad and his family. She was an early convert to Islam, and was present at the important battles of Uhud and Khaybar.
Following her freedom Muhammad also arranged her marriages, first to Ubayd ibn Zayd of the Banu Khazraj, with whom she had a son, Ayman ibn Ubayd, giving her the kunya Umm Ayman (meaning mother of Ayman). She was later married to the adopted son of Muhammad, Zayd ibn Harithah. Her son with Zayd, Usama ibn Zayd, served as a commander in the early Muslim army and led the Expedition of Usama bin Zayd into the Byzantine Empire.
Background
Barakah was the daughter of Tha'alaba bin Amr, an Abyssinian.[1] She served as a slave in the household of Abdullah ibn Abdul-Muttalib and Aminah bint Wahb. She became Muhammad's slave after the death of Aminah.[2]
Muhammad's childhood
Following Aminah's death in Al-Abwa, Barakah looked after Muhammad, and moved with him to the household of his grandfather Abdul-Muttalib ibn Hashim in Mecca, where she served him during his childhood [3] and afterwards,[4] in his adulthood. [5]

According to Ibn Kathir, Abdul-Muttalib ibn Hashim, Muhammad's paternal grandfather, had told Barakah not to neglect his grandson, especially as many of the Ahl al-Kiṫâb (Arabic: أَهـل الـكِـتـاب‎, People of the Book) predicted that he would be a prophet of the nation.[6]
Marriages and children[edit]

When Muhammad married Khadija, he arranged for Barakah's freedom and marriage to a Khazrajite companion named Ubayd ibn Zaid. Through this marriage, Barakah bore a son named Ayman, and thus she was known as "Umm Ayman" ("Mother of Ayman").[7] Ubayd was killed fighting in the Battle of Khaybar.[8] Ayman ibn Ubayd was later killed fighting in the Battle of Hunayn.[9]

Muhammad's adopted son Zayd ibn Harithah later married Barakah. They had a son named Usama who appointed as an army leader by Muhammad and led the successful Expedition of Usama bin Zayd into the Byzantine Empire.[10]
Migration
After Muhammad declared his Prophethood, Umm Ayman became one of his first followers. Later, she migrated to Medina.[11]
Participation in battles
Campaigns of Muhammad
Umm Ayman was present at the Battle of Uhud. She fetched water for the soldiers and helped treat the injured. She also accompanied Muhammad in the Battle of Khaybar.[12]
In the battle of Uhud, many men ran away toward Medina after rumor of the death of Muhammad. Umm Ayman sprinkled dust on the face of some fugitives, gave them a spindle and told them: "give me your sword and [you] spin spindle." Then she went toward the battlefield along with several women.[13] Subsequently, she was injured by an arrow which Hebban bin Araqa, an enemy soldier, shot at her.[1
Relationships with other early Muslims
Muhammad was fond of Umm Ayman, even calling her sister.[15] Several hadiths describe Muhammad's esteem for her.[16] He visited Umm Ayman at her house, and after him, Caliphs Abu Bakr and Umar did the same.[17] In some hadith sources there is a heaven about the virtues of Umm Ayman.[18] She is also praised in Shi'ite sources.[19]
A few hadith have been narrated from her.[20] Those such as Anas ibn Malik, Abu Yazid Madani and Hanash bin Abdullah San'any have narrated from her.[21]
Death
The exact date of Umm Ayman's death is not clear. Some have suggested that she died approximately five months after Muhammad's death.[22] But according to ibn Sa'd,[23] she was alive in the early days of the caliphate of Uthman.[24]#fastitlinks.com

                   Al-Nuayman ibn Amr





Al-Nuayman ibn Amr (Arabic: النُعيمان بن عمرو‎) was a companion of Muhammad.

No recorded date of birth is known yet but this prominent and lovable companion of the prophet died in 652 CE

In spite of the fact that he fought in the battles of Badr, Uhud, Khandaq and other major encounters, an-Nuayman remained a light-hearted person who was quick at repartee and who loved to play practical jokes on others.

He belonged to the Banu an-Najjar of Madinah and he was among the early Muslims of the city. He was one of those who pledged allegiance to the Prophet at the Second Pledge of Aqabah. He established links with the Quraysh when he married the sister of Abdur Rahman ibn Awf and later Umm Kulthum the daughter of Uqbah ibn Mu'ayt. She had obtained a divorce from her husband az-Zubayr ibn al-Awwam on account of his harshness and severity.

On top of being known for his pranks, an-Nuayman too was known to have issues with alcohol. Despite knowing the ruling of Islam towards the intoxicating drink, an-Nuayman struggled with breaking his addiction, and was flogged twice for drinking.

Upon the second flogging, Umar who was angered by an-Nuayman's behaviour quipped, “La ‘nat Allah alayhi – may God’s curse be on him”.

The Prophet heard Umar's imprecation and said: "No, no, don't do (such a thing). Indeed he loves God and His Apostle. The major sin (as this) does not put one outside the community and the mercy of God is close to the believers."

While being firm, the Prophet still held out hope for an-Nuayman's reform especially on account of his past sacrifices as a veteran of Badr. Because he was not someone who went out of his way to conceal his actions, it was easier for him to acknowledge his crimes and repent and seek forgiveness from God. This he did and he won the favor of the Prophet and his companions who enjoyed his pleasantries and his infectious laughter.

Once an-Nuayman went to the suq and saw some food being sold which appeared to be tasty and delightful. He ordered some and sent it to the Prophet as if it were a gift from him. The Prophet was delighted with the food and he and his family ate of it. The vendor of the food then came to an-Nuayman to collect the price of it and an-Nuayman said to him: "Go to the Messenger of God it was for him. He and his family ate it."

The vendor went to the Prophet who in turn asked an-Nuayman: "Didn't you give it to me?" "Yes," said an-Nuayman. "I thought you would like it and I wanted you to eat some of it so I had it presented to you. But I don't have any dirhams to pay the vendor for it. So, pay, O Messenger of God!"

The Prophet had a good laugh and so did his companions. The laugh was at his expense, literally, for he had to pay the price of the unsolicited gift. An-Nuayman felt that two benefits came out of the incident: the Prophet and his family ate food that they enjoyed and the Muslims had a good laugh.

Once Abu Bakr and some companions went on a trading expedition to Busra. Various people on the trip were given fixed duties. Suwaybit ibn Harmalah was made responsible for food and provisions. An-Nuayman was one of the group and on the way he became hungry and asked Suwaybit for some food. Suwaybit refused and an-Nuayman said to him:

"Do you know what I would yet do with you?" and went on to warn and threaten him but still Suwaybit refused. An-Nuayman then went to a group of Arabs in the suq and said to them: "Would you like to have a strong and sturdy slave whom I can sell to you." They said yes and an-Nuayman went on: "He has got a ready tongue and is very articulate. He would resist you and say: 'I am free.' But don't listen to him"

The men paid the price of the slave - ten qala'is (pieces of gold) and an-Nuayman accepted it and appeared to complete the transaction with business-like efficiency. The buyers accompanied him to fetch theft purchase. Pointing to Suwaybit, he said: "This is the slave whom I sold to you."

The men took hold of Suwaybit and he shouted for dear life and freedom. "I am free. I am Suwaybit ibn Harmalah..."

But they paid no attention to him and dragged him off by the neck as they would have done with any slave.

All the while, an-Nuayman did not laugh or batter an eyelid. He remained completely calm and serious while Suwaybit continued to protest bitterly. Suwaybit's fellow travellers, realizing what was happening, rushed to fetch Abu Bakr, the leader of the caravan, who came running as fast as he could. He explained to the purchasers what had happened and so they released Suwaybit and had their money returned. Abu Bakr then laughed heartily and so did Suwaybit and an-Nuayman. Back in Madinah, when the episode was recounted to the Prophet and his companions, they all laughed even more.

A man once came to the Prophet on a delegation and tethered his camel at the door of the Masjid. The Sahabah noticed that the camel had a large fat hump and their appetite for succulent tasty meat was stimulated. They turned to Nuayman and asked: "Would you deal with this camel?"

An-Nuayman understood what they meant. He got up and slaughtered the camel. The nomad Arab came out and realized what had happened when he saw people grilling, sharing out and eating meat. He shouted in distress: "Waa 'aqraah! Waa Naqataah! (O my camel!)"

The Prophet heard the commotion and came out. He learnt from the Sahabah what had happened and began searching for an-Nuayman but did not find him. Afraid of being blamed and punished, an-Nuayman had fled. The Prophet then followed his footprints. These led to a garden belonging to Danbaah the daughter of az-Zubayr, a cousin of the Prophet. He asked the companions where an-Nuayman was. Pointing to a nearby ditch, they said loudly so as not to alert an-Nuayman: "We haven't found him, O Messenger of God." An-Nuayman was found in the ditch covered with palm branches and leaves and emerged with dirt on his head, beard and face. He stood in the presence of the Prophet who took him by the head and dusted the dirt from his face while he chuckled with laughter. The companions joined in the mirth. The Prophet paid the price of the camel to its owner and they all joined in the feast.

The Prophet obviously regarded an-Nuayman's pranks for what they were light-hearted sallies that were meant to create some relief and laughter. The religion of Islam does not require people to disdain seemly laughter and levity and remain perpetually gloomy. An appropriate sense of humor is often a saving grace.

An-Nuayman lived on after the Prophet and continued to enjoy the affection of Muslims. But did he put an end to his laughter? During the caliphate of Uthman, a group of Sahabah were sitting in the Masjid. They saw Makhramah ibn Nawfal, an old man who was about one hundred and fifteen years old and obviously rather senile. He was related to the sister of Abdur-Rahman ibn Awf, who was a wife of an-Nuayman.

Makhramah was blind. He was so weak that he could hardly move from his place in the Masjid. He got up to urinate and might have done so in the Masjid. But the companions shouted at him to prevent him from doing so.. An-Nuayman got up and went to take him to another place, as he was instructed. What is this other place that an-Nuayman took him to? In fact he took him only a short distance away from where he was sitting at first and sat him down.

The place was still in the Masjid!

People shouted at Makhramah and made him get up again all in a frenzy. The poor old man was distressed and said: "Who has done this?" "An-Nuayman ibn Amr," he was told.

The old man swore and announced that he would bash an-Nuayman on the head with his stick if he should meet him.

An-Nuayman left and returned. He was up to some prank of his again. He saw Uthman ibn Affan, the Amir al-Muminim, performing Salat in the Masjid. Uthman was never distracted when he stood for Prayer. An-Nuayman also saw Makhramah. He went up to him and in a changed voice said: "Do you want to get at an-Nuayman?"

The old man remembered what an-Nuayman had done. He remembered his vow and shouted: "Yes, where is he?" An-Nuayman took him by the hand and led him to the place where the Khalifah Uthman stood and said to him: "Here he is!"

The old man raised his staff and bashed the head of Uthman. Blood flowed and the people shouted: "It's the Amir al-Muminin!"

The dragged Makhramah away and some people set out to get an-Nuayman but Uthman restrained them and asked them to leave him alone. In spite of the blows he had suffered, he was still able to laugh at the deeds of an-Nuayman.

An-Nuayman lived up to the time of Muawiyah when fitnah saddened him and discord filled him with anguish. He lost his levity and laughed no more.[1]#fastitlinks.com


Amr initially halted his campaign at the Babylon Fortress (pictured in 2008), but ultimately forced its Byzantine garrison to evacuate in April 641 after a lengthy siege.



Amr ibn al-As


Amr ibn al-As al-Sahmi (Arabic: عمرو بن العاص‎, romanized: ʿAmr ibn al-ʿĀṣ al-Sahmī; c. 573 – 664) was the Arab commander who led the Muslim conquest of Egypt and served as its governor in 640–646 and 658–664. The son of a wealthy Qurayshite, Amr embraced Islam in c. 629 and was assigned important roles in the nascent Muslim community by the Islamic prophet Muhammad. The first caliph Abu Bakr (r. 632–634) appointed Amr as a commander of the conquest of Syria. He conquered most of Palestine, to which he was appointed governor, and led the Arabs to decisive victories over the Byzantines at the battles of Ajnadayn and Yarmouk in 634 and 636.

Amr launched the conquest of Egypt on his own initiative in late 639, defeating the Byzantines in a string of victories ending with the surrender of Alexandria in 641 or 642. It was the swiftest of the early Muslim conquests and Egypt has remained under Muslim rule since. This was followed by westward advances by Amr as far as Tripoli in present-day Libya. In a treaty signed with the Byzantine governor Cyrus, Amr guaranteed the security of Egypt's population and imposed a poll tax on non-Muslim adult males. He maintained the Coptic-dominated bureaucracy and cordial ties with the Coptic patriarch Benjamin. He founded Fustat as the provincial capital with the mosque later called after him at its center. Amr ruled relatively independently, acquired significant wealth and upheld the interests of the Arab conquerors who formed Fustat's garrison in relation to the central authorities in Medina. Caliph Uthman (r. 644–656) dismissed Amr in 646.

After mutineers from Egypt assassinated Uthman, Amr distanced himself from their cause, despite previously instigating opposition against the caliph. In the ensuing First Muslim Civil War, he allied with the governor of Syria, Mu'awiya ibn Abi Sufyan, against Caliph Ali (r. 656–661). Amr served as Mu'awiya's representative in the abortive arbitration talks to end the war. Afterward, he wrested control of Egypt from Ali's loyalists and assumed the governorship. Mu'awiya kept him in his post after establishing the Umayyad Caliphate in 661 and Amr ruled the province as a virtual partner of the caliph until his death.
Early life and military career
Amr ibn al-As was born in c. 573.[2] His father, al-As ibn Wa'il, was a wealthy landowner from the Banu Sahm clan of the Quraysh tribe of Mecca.[3] Following al-As' death in c. 622, Amr inherited from him the lucrative al-Waht estate and vineyards near Ta'if.[4] Amr's mother was al-Nabigha bint Harmala from the Banu Jallan clan of the Anaza tribe.[5][6] She had been taken captive and sold, in succession, to several members of the Quraysh, one of whom was Amr's father.[7] As such, Amr had two maternal half-brothers, Amr ibn Atatha of the Banu Adi and Uqba ibn Nafi of the Banu Fihr, and a half-sister from the Banu Abd Shams.[6][7] Amr is physically described in the traditional sources as being short with broad shoulders, having a large head with a wide forehead and wide mouth, long arms and a long beard.[6]

There are conflicting reports about when Amr embraced Islam, with the most credible version placing it in 629/630, not long before the conquest of Mecca by the Islamic prophet Muhammad.[2][8] According to this account, he converted alongside the Qurayshites Khalid ibn al-Walid and Uthman ibn Talha.[8] According to Amr's own testimony, transmitted by his fourth-generation descendant Amr ibn Shu'ayb, he converted in Axum in the presence of King Armah (Najashi) and met Muhammad in Medina upon the latter's return from the Battle of Khaybar in 628.[9] Amr's conversion was conditioned on the forgiveness of his past sins and an "active part in affairs", according to a report cited by the historian Ibn Asakir (d. 1176).[10]

Indeed, in October 629, Amr was tasked by Muhammad with leading the raid on Dhat al-Salasil, likely located in the northern Hejaz (western Arabia), a lucrative opportunity for Amr in view of the potential war spoils.[11] The purpose of the raid is unclear, though the modern historian Fred Donner speculates that it was to "break up a gathering of hostile tribal groups" possibly backed by the Byzantine Empire.[12] The historian Ibn Hisham (d. 833) holds that Amr rallied the nomadic Arabs in the region "to make war on [Byzantine] Syria".[12] The tribal groups targeted in the raid included the Quda'a in general and the Bali specifically.[13] Amr's paternal grandmother hailed from the Bali,[14] and this may have motivated his appointment to the command by Muhammad as Amr was instructed to recruit tribesmen from the Bali and the other Quda'a tribes of Balqayn and Banu Udhra.[13] Following the raid, a delegation of the Bali embraced Islam.[13] Amr further consecrated ties with the tribe by marrying a Bali woman, with whom he had his son Muhammad.[15]

The prophet Muhammad appointed Amr the governor of Oman and he remained there until being informed of Muhammad's death in 632.[16] The death of Muhammad prompted several Arab tribes to defect from the nascent Medina-based Muslim polity in the Ridda wars. Muhammad's successor Caliph Abu Bakr (r. 632–634) appointed Amr to rein in the apostate Quda'a tribes, and among those targeted were the Hejazi branches of the Bali.[17] Amr's campaigns, which were supported by the commander Shurahbil ibn Hasana, succeeded in restoring Medina's authority as far as the northern frontier with Syria.[18]
Governor of Palestine and role in the Syrian conquest
Amr was one of four commanders dispatched by Abu Bakr to conquer Syria in 633.[19] The focus of Amr's campaign was Palestine, to which he had been appointed governor by Abu Bakr before his departure.[14] He took the coastal route of the Hejaz, reaching Ayla before breaking west into the Negev or possibly the Sinai.[20] He reached the villages of Dathin and Badan in Gaza's environs where he entered into talks with Gaza's Byzantine commander.[20] After the negotiations broke down, Amr's men bested the Byzantines at the Battle of Dathin on 4 February 634 and set up headquarters at Ghamr al-Arabat in the middle of the Wadi Araba.[20][21] Most accounts hold that Amr's army was 3,000-strong; the Muhajirun (emigrants from Mecca to Medina) and the Ansar (natives of Medina), who together formed the core of the earliest Muslim converts, dominated his forces according to al-Waqidi (d. 823), while the 9th-century historian Ibn A'tham holds that Amr's army consisted of 3,300 Qurayshite and allied horsemen, 1,700 horsemen from the Banu Sulaym and 200 from the Yemenite tribe of Madh'hij.[22]

Amr conquered the area around Gaza by February or March 634 and proceeded to besiege Caesarea, the capital of Byzantine Palestine, in July.[23] He soon after abandoned the siege upon the approach of a large Byzantine army.[23] After being reinforced by the remainder of the Muslim armies in Syria, including the new arrivals commanded by Khalid ibn al-Walid, Amr, with overall command of the 20,000-strong Muslim forces, routed the Byzantine army at the Battle of Ajnadayn, the first major confrontation between the Muslims and Byzantium, in July–August 634.[23][24] Amr occupied numerous towns in Palestine, including Bayt Jibrin, Yibna, Amwas, Lydda, Jaffa, Nablus and Sebastia.[25] Most of these localities surrendered after little resistance due to the flight of Byzantine troops; consequently, there is scant information about them in the traditional accounts of the conquest.[26] Abu Bakr's successor Umar (r. 634–644) appointed or confirmed Amr as the commander of the military district of Palestine.[27]

The ravines of the Yarmouk River where Amr kept the Byzantines confined at the decisive Battle of Yarmouk in 636

The Muslims pursued the Byzantine army northward and besieged them at Pella for four months.[28] Amr may have retained overall command of the Muslim armies until this point, though other accounts assign command to Khalid or Abu Ubayda ibn al-Jarrah.[28] In any case, the Muslims landed a heavy blow against the Byzantines in the ensuing Battle of Fahl in December 634 or January 635.[28] Afterward, Amr and Shurahbil may have been sent to besiege Beisan, which capitulated after minor resistance.[29] The Muslims proceeded to besiege Damascus, where the remnants of the Byzantine army from the battles of Ajnadayn and Fahl had gathered. Amr was positioned at the Bab Tuma gate, the Muslim commanders having each been assigned to block one of the city's entrances.[30] By August–September 635, Damascus surrendered to the Muslims.[31] Amr acquired several residences within the city.[32]

In response to the series of defeats, the Byzantine emperor Heraclius (r. 610–641) led a large army in person to confront the Muslims; its rout at the Battle of Yarmouk, in which Amr played a key role by confining the Byzantines between the banks of the Yarmouk River and the Yarmouk's ravine, in August–September 636, paved the way for the rest of Syria's conquest by the Muslims.[33] Following Yarmouk, the Muslims attempted to capture Jerusalem, where Amr had previously sent an advance force.[34][35] Abu Ubayda led the siege of Jerusalem, in which Amr participated, but the city only surrendered after Caliph Umar arrived in person to conclude a treaty with its defenders.[34][35] Amr was one of the witnesses of the Treaty of Umar.[36] From Jerusalem,[37] Amr proceeded to besiege and capture the city of Gaza.[38]
First governorship of Egypt
Conquest of Egypt

Map detailing the route of Amr and al-Zubayr ibn al-Awwam's conquest of Egypt

From his base in southern Palestine, Amr launched the conquest of Byzantine Egypt, where he had established trading interests before his conversion to Islam, making him aware of its importance in international trade.[39][40] The traditional Muslim sources generally hold that Amr undertook the campaign with Caliph Umar's reluctant approval, though a number of accounts hold that he entered the province without Umar's authorization.[2][39] At the head of 4,000 cavalries and with no siege engines, Amr arrived at the frontier town of al-Arish along the northern Sinai coastline on 12 December 639.[39] He captured the strategic Mediterranean port city of Pelusium (al-Farama) following a month-long siege and moved against Bilbeis, which also fell after a month-long siege.[39]

Amr halted his campaign before the fortified Byzantine stronghold of Babylon, at the head of the Nile Delta, and requested reinforcements from Umar.[39] The latter dispatched al-Zubayr ibn al-Awwam, a leading Qurayshite companion of Muhammad, with a 4,000-strong force, which joined Amr's camp in June 640.[39] Amr retained the supreme command of Arab forces in Egypt.[41] In the following month, his army decisively defeated the Byzantines at the Battle of Heliopolis.[39] He captured Memphis soon after and besieged Babylon.[39] During the siege, Amr entered truce negotiations with the Alexandria-based Byzantine governor Cyrus; Emperor Heraclius opposed the talks and recalled Cyrus to Constantinople.[42] Though strong resistance was put up by Babylon's defenders, their morale was sapped after news of Heraclius' death in February 641.[39] Amr made an agreement with the Byzantine garrison, allowing their peaceful withdrawal toward the provincial capital Alexandria on 9 April 641.[43] Amr then sent his lieutenants to conquer different parts of the country.[44] One of them, Kharija ibn Hudhafa, captured the Fayyum oasis, Oxyrhynchus (Bahnasa), Hermopolis (el-Ashmunein) and Akhmim, all in Middle Egypt, and an unspecified number of villages in Upper Egypt.[42][44]

Amr initially halted his campaign at the Babylon Fortress (pictured in 2008), but ultimately forced its Byzantine garrison to evacuate in April 641 after a lengthy siege.

In late 641, Amr besieged Alexandria. It fell virtually without resistance after Cyrus, who had since been restored to office, and Amr finalized a treaty in Babylon guaranteeing the security of Egypt's inhabitants and imposing a poll tax on adult males.[45] The date of the city's surrender was likely November 642.[46] Taking advantage of the uncertain political situation in the wake of Umar's death in 644 and the meager Arab military presence in Alexandria, Emperor Constans II (r. 641–668) dispatched a naval expedition led by a certain Manuel which occupied the city and killed most of its Arab garrison in 645.[47] Alexandria's elite and most of the inhabitants assisted the Byzantines; medieval Byzantine, Coptic and, to a lesser extent, Muslim sources indicate the city was not firmly in Arab hands during the preceding three years.[48] Byzantine forces pushed deeper into the Nile Delta, but Amr forced them back at the Battle of Nikiou. He besieged and captured Alexandria in the summer of 646; most of the Byzantines, including Manuel, were slain, many of its inhabitants were killed and the city was burned until Amr ordered an end to the onslaught.[49] Afterward, Muslim rule in Alexandria was gradually solidified.[50]
In contrast to the disarray of the Byzantine defense, the Muslim forces under Amr's command were unified and organized; Amr frequently coordinated with Caliph Umar and his own troops for all major military decisions.[51] According to the historian Vassilios Christides, Amr "cautiously counterbalanced the superiority in numbers and equipment of the Byzantine army by applying skillful military tactics" and despite the lack of "definite, prepared, long-term plans ... the Arab army moved with great flexibility as the occasion arose".[52] In the absence of siege engines, Amr oversaw long sieges of heavily fortified Byzantine positions, most prominently Babylon, cut supply lines and engaged in long wars of attrition.[52] He made advantageous use out of the nomads in his ranks, who were seasoned in hit-and-run tactics, and his settled troops, who were generally more acquainted with siege warfare.[52] His cavalry-dominated army moved through Egypt's deserts and oases with relative ease.[52] Moreover, political circumstances became more favorable to Amr with the death of the hawkish Heraclius and his short-term replacement with the more pacifist Heraklonas and Martina.[52]
Expeditions in Cyrenaica and Tripolitania
After the surrender of Alexandria in 642, Amr marched his army westward, bypassing the fortified Byzantine coastal strongholds of Paraetonium (Marsa Matruh), Appolonia Sozusa (Marsa Soussa) and Ptolemais (Tolmeita), capturing Barca and reaching Torca in Cyrenaica.[53] Toward the end of the year, Amr launched a second cavalry assault targeting Tripoli. The city was heavily fortified by the Byzantines and contained several naval vessels in its harbor.[53] Due to his lack of siege engines, he employed the lengthy siege tactic used in the Egyptian conquest.[53] After about a month, his troops entered Tripoli through a vulnerable point in its walls and sacked the city.[53] Its fall, which entailed the evacuation by sea of the Byzantine garrison and most of the population, is dated to 642 or 643/44. Though the Arab hold over Cyrenaica and Zawila to the far south remained firm for decades except for a short-lived Byzantine occupation in 690, Tripoli was recaptured by the Byzantines a few years after Amr's entry.[53] The region was definitively conquered by the Arabs during the reign of Caliph Abd al-Malik (r. 685–705).
Administration

The courtyard of the Mosque of Amr ibn al-As in 2013. The mosque was originally founded by Amr in 641 but was redesigned and expanded significantly over the next several centuries.

The exterior wall of the mosque in 2011
Amr "regulated the government of the country [Egypt], administration of justice and the imposition of taxes", according to the historian A. J. Wensinck.[2] During his siege of Babylon, Amr had erected an encampment near the fortress.[54] He originally intended for Alexandria to serve as the Arabs' capital in Egypt, but Umar rejected this on the basis that no body of water, i.e. the Nile, should separate the caliph from his army.[55][56][57][b] Instead, following Alexandria's surrender, in 641 or 642,[59] Amr made his encampment near Babylon the permanent garrison town (miṣr) of Fustat, the first town founded by the Arabs in Egypt.[60][61][62] Its location along the eastern bank of the Nile River and at the head of the Nile Delta and edge of the Eastern Desert strategically positioned it to dominate the Upper and Lower halves of Egypt.[54] Fustat's proximity to Babylon, where Amr also established an Arab garrison, afforded the Arab settlers a convenient means to employ and oversee the Coptic bureaucratic officials who inhabited Babylon and proved critical to running the day-to-day affairs of the Arab government.[63][56]

Amr had the original tents of Fustat replaced with mud brick and baked brick dwellings.[60] Documents found in Hermopolis (el-Ashmunein) dating from the 640s confirm official orders to forward building materials to Babylon to construct the new city.[64] The city was organized into allotments over an area stretching 5–6 kilometers (3.1–3.7 mi) along the Nile and 1–2 kilometers (0.62–1.24 mi) inland to the east.[56] The allotments were distributed among the components of Amr's army, with priority given to the Quraysh, the Ansar and Amr's personal guard, the 'Ahl al-Rāya' (People of the Banner),[56] which included several Bali tribesmen as a result of their kinship and marital ties to Amr.[15] An opposing theory holds that Amr did not assign the plots; rather, the tribes staked their own claims.[65] Amr established a commission to resolve the ensuing land disputes.[66] At the center of the new capital Amr built a congregational mosque, later known as the Mosque of Amr ibn al-As; the original structure was frequently redesigned and expanded between its foundation and its final form in 827.[63] Amr had his own dwelling built immediately east of the mosque and it most likely served as his government headquarters.[64]

In the northwestern part of Alexandria, Amr built a hilltop congregational mosque, later called after him,[67] before the Byzantine occupation of 645/46, after which he built a second called the Mosque of Mercy;[68] neither mosque has been presently identified.[69] Adjacent to the congregational mosque, Amr took personal ownership of a fort, which he later donated for government use.[70] This part of the city became the administrative and social core of Arab settlement in Alexandria.[71] Accounts vary as to the number of troops Amr garrisoned in the city, ranging from 1,000 soldiers from the Azd and Banu Fahm tribes to a quarter of the army which was replaced on a rotational basis every six months.[72]

As per the 641 treaty with Cyrus, Amr imposed a poll tax of two gold dinars on non-Muslim adult males.[73] He imposed other measures, sanctioned by Umar, that entailed the inhabitants' regular provision of wheat, honey, oil and vinegar as a subsistence allowance for the Arab troops.[74] He had these goods stored in a distribution warehouse called dār al-rizq.[73] After taking a census of the Muslims, he further ordered that each Muslim be annually supplied by the inhabitants a highly embroidered wool robe (Egyptian robes were prized by the Arabs), a burnous, a turban, a sirwal (trousers) and shoes.[74] In a Greek papyrus dated to 8 January 643 and containing Amr's seal (a fighting bull), Amr (transliterated as "Ambros") requests fodder for his army's animals and bread for his soldiers from an Egyptian village.[75] According to the historian Martin Hinds, there is "no evidence" that Amr "did anything to streamline the cumbersome fiscal system taken over from the Byzantines; rather, the upheavals of conquest can only have made the system more open to abuse than ever".[76]

After entering Alexandria, Amr invited the Coptic patriarch Benjamin to return to the city after his years of exile under Cyrus.[77] The patriarch maintained close ties with Amr and restored the monasteries of Wadi el-Natrun, including the Saint Macarius Monastery, which functions until the present-day.[77] According to the historian Hugh N. Kennedy, "Benjamin played a major role in the survival of the Coptic Church through the transition to Arab rule".[78]#fastitlinks.com

                      Family tree of Umar





Umar ibn al-Khattāb (c. 576 – 644), sometimes referred by Sunni Muslims as 'Umar al-Farooq ("the one who distinguishes between right and wrong") was from the Banu Adi clan of the Quraysh tribe. He was a companion of the Islamic prophet Muhammad and became the second Sunni Caliph (634 – 644) following the death of Abu Bakr, the first Caliph.

Many of Umar's relatives of the same generation were also Sahaba and his daughter Hafsa bint Umar was a Mother of the Believers. His sons were also important Sahaba.

Contents
1Family tree
2Descendants
3See also
4References
5External links
Family tree
Ka'b ibn Lu'ayy

Murrah ibn Ka'b 'Adiy ibn Ka'b

Yaqazah ibn Murrah Razah ibn 'Adiy
Makhzum ibn Yaqazah Qurut ibn Razah

Umar ibn Makhzum Abdullah ibn Qurut

Abd Allah ibn Umar Riyah ibn Abdullah
Mughirah ibn Abd Allah Abdul Uzza ibn Riyah

Hisham ibn al-Mughirah Nufayl ibn Abdul Uzza
Hantamah bint Hisham Khattab ibn Nufayl 'Amr ibn Nufayl


Umar ibn Al-Khattab
Al-Farooq (10 son of a father) Zayd ibn Amr
Zayd ibn al-Khattab Fatimah bint al-Khattab Sa'eed ibn Zayd
Descendants
WivesChildrenGrandchildrenFurther Descendants
Zaynab bint Madhun al-Jumiya (at the time of Jahiliyyah) Abdullah ibn Umar Abd-al-Rahman ibn Abd-Allah
Salim ibn Abd-Allah
Abd-al-Rahman Umar (the Older)
Abd-al-Rahman ibn Umar (the Younger) [1]
Hafsa bint Umar She was first married to Khunais ibn Hudhaifa of Banu Sahm, but became a widow in August 624.[2] She was then married to the Islamic Prophet Muhammad, yet had no issue or descendants.
Umm Kulthum bint Jarwal Ubaid-Allah ibn Umar
Zayd ibn Umar [3]
Qurayba bint Abi Umayya al-Makhzumiya (divorced, married by Abdul-Rahman ibn Abi Bakr) Qurayba and Umar had no issue.
Jamila (Atiya) bint Thabit ibn Abi al-Aqlah (from the tribe of Aws)[3][4][5] Asim ibn Umar Hafs ibn Asim (who in Sahih al-Bukhari alone relates eleven hadith)
Umar ibn Asim (father of Umm Miskin)
Umm Asim Layla bint Asim (mother of Umar ibn Abdul Aziz) Umar ibn Abd al-Aziz (the eighth Umayyad Caliph, in Damascus)
Umm Miskin bint Umar (who had a freed slave named Abu Malik, according to Sahih Bukhari)
Atiqa bint Zayd (former wife of Abdullah ibn Abu Bakr;[4][6] married Umar in the year 12 AH and after he was murdered, she married Zubayr ibn al-Awam) Iyaad ibn Umar
Umm Hakim bint al-Harith ibn Hisham (married Umar after her husband Ikrimah ibn Abi Jahl was killed in Battle of Yarmouk; they were later divorced but Al-Mada'ini says Umar did not divorce her)[7] Fatima bint Umar
Umm Kulthum[4][8]- married Umar in the year 17 AH Zayd ibn Umar
Ruqayyah bint Umar
Luhyah (a woman from Yemen whose marital status with Umar is disputed; al-Waqidi said she was Umm Walad, meaning a slave woman)[3] Abd-al-Rahman ibn Umar (the middle or youngest)
Rukayhah (as Umm Walad)[9] Zaynab bint Umar (youngest child of Umar)
mother unknown Another son of Umar was az-Zubayr ibn Bakkar, called Abu Shahmah, although his mother is unknown.[3]#fastitlinks.com

                    Ammar ibn Yasir




ʿAmmār ibn Yāsir ibn ʿĀmir ibn Mālik al-ʿAnsīy (Arabic: عَمَّار ٱبْن يَاسِر ٱبْن عَامِر ٱبْن مَالِك ٱلْعَنْسِيّ‎), also known as ʿAbū al-Yaqẓān ʿAmmār ibn Yāsir al-ʿAnsīy al-Maḏḥijīy (Arabic: أَبُو ٱلْيَقْظَان عَمَّار ٱبْن يَاسِر ٱلْعَنْسِيّ ٱلْمَذْحِجِي‎), was one of the Muhajirun in the history of Islam[2] and, for his dedicated devotion to Islam's cause, is considered to be one of the most loyal and beloved companions of Muhammad and ‘Ali and to Muslims; thus, he occupies a position of the highest prominence in Islam.[3][4][5] Historically, Ammar ibn Yasir is the first Muslim to build a mosque.[6] He is also referred to by Shia Muslims as one of the Four Companions.[7] Muslims consider Ammar's ultimate fate to be unique among the fates of Muhammad's companions, for they perceive his death at the battle of Siffin as the decisive distinguisher between the righteous group and the sinful one in the First Fitna.[8]
Before conversion to Islam
ʻAmmar belonged to Banu Makhzum tribe in Hijaz (current-day Saudi Arabia). He was born in the Year of the Elephant, which was the same year as Muhammad's birth, in Mecca and was one of the intermediaries in the Muhammad's marriage to Khadijah bint Khuwaylid. His father, Yasir ibn Amir, was from the tribe of Qahtan in Yemen and migrated to Mecca and settled down there by marrying Sumayyah bint Khayyat, a slave woman; Ammar and his parents, Yasir and Sumayyah, were slaves to Abu Huzaifa, but upon his death, Abu Jahl -who became later one of Islam's most brutal enemies and the infamous torturer of Ammar and his parents- took them over as his slaves. Ammar's trust in and knowledge of Muhammad's credibility, even before his prophethood, encouraged him to follow Muhammad's prophetic visions as one of the earliest converts.[9][10][11]
After conversion to Islam
ʻAmmar converted to Islam in 614 or 615 CE under the direct influence of Abu Bakr.[12] This coincided with the period when the Quraysh were persecuting the lower-class Muslims.[13] As Ammar later told his grandson: "I met Suhayb ibn Sinan at the door of the house of Al-Arqam while the Messenger of Allah was in it. I asked him, 'What do you want?' He said to me, 'What do you want?' I answered, 'I want to go to Muhammad and listen to what he says.' He said, 'That is what I want.' We entered and he presented Islam to us and we became Muslim. Then we spent the day until evening and went out concealing ourselves".[14] Ammar's father, mother and brother also became Muslims, though not at Abu Bakr's invitation.[15]
When Quraysh knew of the conversion of Yasir's family to Islam, they were among the "victims who were tortured at Makka to make them recant".[16] The Makhzum clan used to take out Ammar ibn Yasir with his father and mother in the heat of the day and expose them to the excessively-hot environment of Mecca and torture them in the scorches of the open fire, and Muhammad used to pass by them and say, "Patience, O family of Yasir! Your meeting-place will be Paradise"[17] and "O fire! Be cool and harmless for ‘Ammar in the same manner in which you became cool and harmless for Ibrahim;” consequently, Ammar had scars on his body from the torture for the rest of his life.[18][19]
Ammar was tortured "until he did not know what he was saying," as was his friend Suhayb; in that state, he eventually maligned Muhammad and spoke well of the pagan gods. Afterwards he went to Muhammad and confessed his recantation. Muhammad asked, "How do you find your heart?" When Ammar replied that he was still a Muslim in his heart, Muhammad said all was well. A verse of the Qur'an, "someone forced to do it whose heart remains at rest in its faith" (16:106), refers to Ammar.[20][21] Ammar's mother was murdered by Abu Jahl for her refusal to abandon Islam: she is considered the first Muslim martyr.[22] The opening verses of Surat Al-Ankabut (chapter 29: The Spider) were revealed in response to this tragic event.[23]
To escape the torture of the Meccans at the time, it is reportedly alleged that Ammar went to Abyssinia in 616,according to ibn sad[24] and Ibn Ishaq,[25]
Battles under Muhammad
Campaigns of Muhammad
Main article: List of expeditions of Muhammad
'Ammar was one of the few warriors who participated in the first major battle in Islam, the Battle of Badr, despite the extraordinary harsh conditions at the time[26]; dedicatedly, he continued to take part in all the arduous battles with the Muslims even after prophet Muhammad's death.[27]
Besides his major involvement in Islam's military campaigns, this incident in Muhammad's life proved to be of most importance -historically- to Muslims: while ʻAmmār was participating in building The Prophet's Mosque in Medina, (quoting a hadith) "[and he] came in when they had overloaded him with bricks saying, 'They are killing me. They load me with burdens they can't carry themselves.' Umm Salama the prophet's wife said: I saw the apostle run his hand through is hair--for he was a curly-haired man--and say 'Alas Ibn Sumayya! It is not they who will kill you but a wicked band of men.'...Now he had a stick in his hand and the apostle was angry and said, 'What is wrong between them and ʻAmmār? He invites them to Paradise while they invite him to hell.'"[28][29] These reports, viewed as valid by both Sunnis and Shi'is, would later be important during the issue of succession and particularly in interpreting ʻAmmār's death in the Battle of Siffin.
Role after Muhammad's death
Under ʻUmar, he became governor of Kufa, however he was later removed from power. [30]
During Uthman ibn Affan's election in the shura and before his eventual overthrowal, Ammar warningly predicted the upcoming conflict if anyone but Ali got elected and said that "If you do not want to cause a dispute among the Muslims, you have to give the pledge of allegiance to Ali".[31] Under the caliphate of Uthman ibn Affan however, Ammar eventually befoed him; although the details of their hostilities towards each other are debatable.[32][33]
Battle of the Camel
Main article: Battle of the Camel
Prior to the events of the Battle of the Camel, a shura was set up in an attempt to decide a successor after ʿUthmān's death;[34] at this meeting, attendees were not in agreement regarding whether retaliation for ʿUthmān's murder was necessary or not. A report of ʻAlqama b. Waqqas al-Laythi of Kinana indicates that ʻAmmār said that they should not seek revenge.[34] Madelung interprets ʻAmmār's behavior at this meeting indicating his desire to keep Talha from gaining power because Talha was in favor of seeking retaliation. ʻAmmār would not have wanted this since "he had been the most active in inciting the rebels to action".[34]
As the battle was developing, ʻAmmār continued to show his support for ʿAlī in multiple ways. ʿAlī first sent him along with al-Hasan to Kufa in order to try to rally the Kufans to help during the upcoming battle.[34] According to one report recorded by al-Tabari, ʻAmmār was questioned upon arrival for participating in ʿUthmān's murder; however, he continued to try to convince the governor, Abu Musa, to take a stance instead of remaining impartial in the conflict.[35] Al-Tabari reports how Abu Musa had encouraged the Kufans to remain neutral because he did not want to participate in inter-Muslim fighting, and he also believed that the Muslim community still owed their allegiance to ʿUthmān because no new successor had been named. An additional transmission of the same event does not mention ʻAmmār's actions against ʿUthmān and instead focuses on his intentions to sway Abu Musa into action.[35][36] During the actual battle, ʻAmmār fought on ʿAlī's side. Al-Tabari includes in his history an account[35] in which al-Zubayr is told that ʻAmmār is fighting alongside ʿAlī, and this knowledge causes al-Zubayr to be fearful because he had been with Muhammad and ʻAmmār when Muhammad had told ʻAmmār that he would be killed by "a wicked band of men".[29] Al-Tabari again includes multiple reports of the same event, which in this case is a moment during the battle in which ʻAmmār and al-Zubayr confront each other.[35] In both accounts ʻAmmār approaches al-Zubayr to attack him, when al-Zubayr speaks. In the report from 'Umar b. Shabbah, al-Zubayr asks ʻAmmār, "Do you want to kill me?"[35] whereas in that from 'Amir b. Hafs, al-Zubayr asks, "Are you going to kill me, Abu al Yaqzan?"[35] In both reports, ʻAmmār's response is negative. At the end of the battle, which is successful for ʿAlī's side, ʿAlī orders ʻAmmār and Muhammad ibn Abi Bakr remove Aisha from her camel and bring her to 'Abdallah ibn Khalaf al-Khuza I's home in Basrah;[35] because Al-Tabari repeatedly cites multiple reports from different transmitters, such variations in the consistency of the incidents' details -at that time- renders the reported nature of the consequential meeting of ʻAmmār and ʻA'ishah unclear: for one account displays ʻA'ishah as hostile towards ʻAmmār,[35] whereas another later report describes the two as being on much more amicable terms.[35]#fasritlinks.com

             Al-Qaqa ibn Amr al-Tamimi



Qa'qa' ibn 'Amr ibn Malik al Tamimi (Arabic: القعقاع بن عمرو بن مالك التميمي‎ al-Qaʿqāʿ ibn ʿAmr ibn Mālik al-Tamīmī) was a man of Banu Tamim. He and his tribe converted to Islam possibly during the time of Ahnaf ibn Qais. He is known as successful Military Commander who took part in two important victorious battles in early Muslim Conquest, the Battle of Yarmouk against the Byzantine Empire (commanded by Khalid ibn al-Walid) and the Battle of al-Qādisiyyah against the Sassanian Empire which was led by Sa`d ibn Abi . The Caliph Abu Bakr praised him as an equal to eleven thousand men so in return the caliph predecessor, caliph Umar only sent him and a handful bodyguards as reinforcement to Al Qaddisiyah as the first wave as reinforcement.[1] making him one of the most Illustrious military figures in that era.
Life
Ridda wars
Qa'qa ibn Amr converted along with his tribe, in the Year of the delegations, 631. But, for a brief period, he and other Tamim joined the force of false prophetess Sajah bint al-Harith before she was subdued during Ridda wars later on he carried successful military career under Khalid bin Walid suppressing another false prophet Tulayha in the Battle of Buzakha.[2] after the Ridda wars has been ended he continued to follow Khalid's campaign to Syria and Iraq.
Battle of Chains
Qa'qa is taking part in the Battle of Chains and in one occasion when Qa'qa saw Khalid duelling the Sassanid champion Hormozd, he rushed to help his superior when the Sassanid sent aid to intercept the duel, killing all the Sassanid soldiers who intended to kill Khalid amid the duel in the process.[3] During this battle its reported that Qa'qa said "We did trample Hormuz with fury restrained..."[4]
Battle of Yarmouk
In the famous battle of Yarmouk Under Khalid he served as his subordinate Officer in Mobile guard elite cavalry. subsequently taking part as 'Fire Brigade' role, plugging all weak points or reinforcing the routed line within the Muslim ranks.
Battle of al-Qādisiyyah
The Caliph Umar ibn al-Khattāb sent Al-Qa'qa' ibn 'Amr to take part in the battle of Qadisiyya. On 17 November 636, his units reached the battlefield at noon. Before arriving, Qa’qa divided his troops into several smaller groups and instructed them to appear on the battlefield one after the other, giving the impression that large reinforcements were arriving. Qa'qa was busy raising morale and arranging his companions to the place from where he parted from them in previous day. The Persian army's elephants were a serious obstacle for the Muslims. To solve this problem, Qa’qa resorted to an ingenious device. The camels in his army were disguised to look like weird monsters. These "monsters" were moved to the Sassanid front and, upon seeing them, the Sassanid horses turned and fled. With the disorganization of the Sassanid cavalry, the Persian infantry at the left and center became exposed and vulnerable. Saad ordered an all-out attack by the Muslims. After the Persian army was routed Qa’qa ibn Amr went into pursuit and killed the Persian general Bahman, who commanded the Sassanid army at the Battle of the Bridge.
On 18 November 636 when the battle resumed he led the vanguard cavalry of three hundred accompanied by Qays bin Hazim who led the Hashim tribe kinsmen who came from Syria together with local Iraq tribal warriors. This time they are involved in melee combat against the elephant corps of Sassanid, busy of blinding and severing the Elephants trunks with spears and other melee weapons while the Muslim archers chopping down its riders. later on the situation was dire this day because despite they have already annihilated elephant corps but the Sassanids fought more ferociously, even Qa'qa's fellow kinsmen, Khalid bin Yamar al-Tamimi was fallen in the night, so Qa'qa was taking the initiative to reinvigorate the Muslims armies.

Muslims attack the Persian front, Qa'qa's men penetrated the right center of the Persian army and killed Rustum
At sunrise of 19 November 636, the fighting had ceased, but the battle was still inconclusive. Qa'qa, with the consent of Saad, was now acting as a field commander of the Muslim troops. He is reported to have addressed his men as follows:
If we fight for an hour or so more, the enemy will be defeated. So, warriors of the Bani Tameem make one more attempt and victory will be yours.
The Muslims' left center led by Qa’qa surged forward and attacked the Sassanid right center, followed by the general attack of the Muslims' corps. The Sassanids were taken by surprise at the resumption of battle. The Sassanids left wing and left center were pushed back. Qa’qa again led a group of Mubarizuns against the Sassanids' left center and by noon, he and his men were able to pierce through the Sassanid center.[5]
Battle of Jalula
During the Battle of Jalula Mihran engaged his troops in an open battlefield, Hashim ibn Utbah decided to carry out his maneuver. He dispatched a strong cavalry regiment under one of his most illustrious cavalry commanders; Qaqa ibn Amr to capture the bridge over the entrenchments. The bridge was not heavily guarded as virtually all the Persian troops available were used to assault Muslim army's main rank. Qaqa maneuvered around Persian right flank quickly captured the bridge at their rear. The news of a strong Muslim cavalry detachment in their rear was a serious setback to Persian morale. Hashim launched a frontal attack with Muslim infantry while Qaqa stuck at Persian rear with his cavalry. Thus resulted the Sassanid Army trapped and routed in result.
After the campaign in Jalula was ended he stayed and held a military post for a while in Kufa.
First Muslim civil war
During the uprising against the rule of Caliph Uthman, Qa'qa quickly suppress the revolt potential brought by Yazid bin Qays al-Arhabi to heel. Many times he went using his own reputation as the hero of Caliphate who respected and feared by peoples of Kufa to cooling down the heated political atmosphere before and after caliph Uthman was murdered. he even tried to mediate the faction of Ali and Aisha to ensuing peaceful negotiation although his attempt bear fruitless and the Battle of the Camel unavoided[6]
After the civil war was ended he was purged by Caliph Muawiyah together with other Ali supporter from Kufa and exiled to Jerusalem[7][8]
Death[e
Despite the exile he later went back to live in Kufa, where he allegedly died later in retirement[2]#fastitlinks.com

Al-Baraa' Ibn Maalik Al-Ansaari





His skin's color was pale and his hair was knotted. But it was his skinny frame that made those who did not know him turn away from him in disapproval. Yet it was he who had defeated one hundred of the knights in duels, to say nothing of those whom he had slain in battle.

He was the courageous, ferocious champion at arms of whom the second Caliph 'Umar Ibnul-Khattab had written to his deputies in the provinces: "Do not put Al-Baraa' in charge of any army. He is so courageous and fierce in the battle field, he may jeopardize the safety of his men without knowing." Such was Al-Baraa' Ibn Malik Al-Ansari brother of Anas Ibn Malik the servant of Prophet Muhammad . If we were to tell every story of his heroic deeds, it would take much time. One event, which we shall describe, will give an idea of similar actions of his.

This story begins in the hours after the death of the Prophet . The Arab tribes of the desert, when they heard the news, abandoned their faith in droves, until none remained within the fold of Islam, save the people of Makkah, Madeenah, Ta'if, and scattered bands of those whose hearts Allah had made steadfast.

Abu Bakr, may Allah be pleased with him, the first caliph, stood firm in the face of this destructive upheaval. With the Muhajiroon (emigrants) and Ansar (Supporters of the prophet ) he prepared eleven armed forces, and had each of them march behind a leader carrying the banner of Islam. They were sent to the distant corners of Arabia to turn the renegades back to the path of truth, and to use the threat of force with those who insisted upon corruption.

The fiercest of the apostates, and the greatest in number, were the tribe of Banu Haneefah. A false prophet named Musaylimah had arisen to lead them. He had gathered a force of forty thousand of his own tribe and their allies. Many of them were tough, seasoned warriors, most of them followed him not because they believed in him, but because of the old tradition of tribal affiliations followed by the pagan Arabs. Some of them said: "I bear witness that Musaylimah is a liar, and Muhammad is truthful. But a liar from Rabee’ah is more beloved to me than a truthful one form Mudhar (the Prophet's tribe)."

The first Muslim force which set out to deal with Musaylimah was led by Ikrimah . It was defeated and routed by the forces, of the renegades. Later, Abu Bakr sent another army, this time led by the hero, Khalid Ibnul-Waleed . In the vanguard of this army were the most prominent companions of the Muhajiroon and the Ansar, and among them were Al-Baraa' and other notable Muslim champions-at-arms.

The two armies clashed on the field of Al-Yamamah in Najd, and, it was not long before the forces of Musaylimah gained the upper hand, and the Muslim forces were shaken badly. They began to retreat from their positions, until the forces of Musaylimah entered the encampment of Khaalid Ibnul-Waleed . They would have killed Khalid's wife, if one of them had not granted her his protection. At the point the Muslims realized the danger inherited in losing this crucial battle. They knew that if they were defeated by Musaylimah, Islam would lose its strength, and Allah would no longer be worshiped in the Arabian Peninsula. People would turn back to idolatry and be lost. Khalid rallied the Muslim forces and placed each group under a separate banner so that he could keep track of the gains or losses made in battle.

This battle was the bloodiest and most ferocious yet experienced by the Muslims. It dragged on and the forces of Musaylimah stood firm, unshaken by the amount of their losses. The heroic deeds of the Muslims in this battle were of the type about which epic poetry is written.

Thabit Ibn Qays standard-bearer of the Ansar, rubbed himself with embalming spices girded himself with a shroud, and dug a shallow trench. He stood there, defending the standard of his people until he fell as a martyr.

Zayd Ibnul-Khattab, the brother of 'Umar charged forth, calling to the Muslims: "Grit your teeth, strike the enemy and move forward. I am taking a vow of silence and will not speak until Musaylimah is defeated or I meet my creator and tell Him that I died while doing my best." Then he charged forward, engaging in combat until he was slain.

These heroic acts were insignificant before the action of Al-Baraa'. As the battle reached the height of its furry, Khalid Ibnul-Waleed turned to Al-Baraa' and said: "Lead the assault on them, knight of the Ansar."

Al-Baraa' turned to his people and cried: "Onward, Ansar! Let not any of you think that you may return to Al-Madeenah. You have no place to go home. There is only Allah, and Paradise!”

In one body they charged the ranks of the renegades, with Al-Baraa' cutting through the enemy of Allah that the tide of battle turned against Musaylimah and his forces. They took refuge in an orchard which became known to history as the Orchard of Death, because of the great number of fighters who were slain there on that day.

The orchard was vast, with high walls and Musaylimah and his thousands of forces locked the entrance. They were able to take shelter behind the walls as if they were in a fortress, and rained their arrows down upon the Muslims. Al-Baraa' came forth, and told his people: "Put me on a shield, raise it on your lances, and toss me over the wall near to the gate. I will open the gates to you, or die as a martyr."

Within moments he was sitting on a shield, with his slight body which weighed little, and dozens of lances lifted him, then tossed him into the Orchard of death. Like a thunderbolt from on high, he descended on the enemy, and killed ten of them before he was able to open the gate. The Muslims poured in through the gates and over the wall, felling with their sword the renegade forces by the thousands, until they reached Musaylimah and killed him.

As for Al-Baraa' he was carried off the field with more than eighty sword and arrow wounds. Khalid Ibnul-Waleed stayed with him for a month, nursing him until Allah restored his health, just as He had granted the Muslims victory because of him.

Al-Baraa' continued to long for death as a martyr, a fate, which had eluded him at the battle of Al-Yamamah. In his longing for his fate, and for reunion with his beloved Prophet he committed himself to one battle after another. At the battle of Tustar in Persia, the Muslims who had besieged the Persians became more desperate, they lowered over the wall chains with huge grappling hooks which had been heated until they were red hot. On them, they would impale the Muslims, and would raise the victims up. One of the hooks caught Anas, the brother or Al-Baraa', may Allah be pleased with them. When Al-Baraa', may Allah be pleased with him, realized what was happening to his brother, he scaled the wall of the fortress until he was able to seize the chain and remove the hook form his brother's body. His hand started to burn and give off smoke, but he did not give up until he had saved his brother. Then he fell to the ground, with nothing left of his hand but bare bones.

During this battle, Al-Baraa' prayed to Allah to grant him death as a martyr. Allah granted him his request, and he finally fell, overjoyed that he was to meet his Lord.#fastitlinks.com


Seth. Patriarchs line in iconostasis. Zhdan Dementiev, Vologda. Cathedral of the Assumption, St. Cyril-Belozersky Monastery. Museum of Cyril Belozersky Monastery



Seth,[a] in Judaism, Christianity, Mandaeism, Sethianism, and Islam, was the third son of Adam and Eve and brother of Cain and Abel, their only other children mentioned by name in the Hebrew Bible. According to Genesis 4:25, Seth was born after Abel's murder, and Eve believed God had appointed him as a replacement for Abel.
Genesis
According to the Book of Genesis, Seth was born when Adam was 130 years old (according to the Masoretic Text), [1] or 230 years old (according to the Septuagint),[2] "a son in his likeness and image".[1] The genealogy is repeated at 1 Chronicles 1:1–3. Genesis 5:4–5 states that Adam fathered "sons and daughters" before his death, aged 930 years. According to Genesis, Seth lived to the age of 912.[3]
Jewish tradition
Seth figures in the pseudepigraphical texts of the Life of Adam and Eve (the Apocalypse of Moses). It recounts the lives of Adam and Eve from after their expulsion from the Garden of Eden to their deaths. While the surviving versions were composed from the early 3rd to the 5th century,[4]:252 the literary units in the work are considered to be older and predominantly of Jewish origin.[5] There is wide agreement that the original was composed in a Semitic language[4]:251 in the 1st century AD/CE.[4]:252 In the Greek versions Seth and Eve travel to the doors of the Garden to beg for some oil of the Tree of Mercy (i.e. the Tree of Life). On the way Seth is attacked and bitten by a wild beast, which goes away when ordered by Seth. Michael refuses to give them the oil at that time, but promises to give it at the end of time, when all flesh will be raised up, the delights of paradise will be given to the holy people and God will be in their midst. On their return, Adam says to Eve: "What hast thou done? Thou hast brought upon us great wrath which is death." (chapters 5–14) Later, only Seth can witness the taking-up of Adam at his funeral in a divine chariot, which deposits him in the Garden of Eden.
Rashi (Rabbi Shlomo Yitzhaqi) refers to Seth as the ancestor of Noah and hence the father of all mankind, all other humans having perished in the Great Flood.
Seth is seen by Eve as a replacement given by God for Abel, whom Cain had slain.[6] It is said that late in life, Adam gave Seth secret teachings that would become the Kabbalah.[citation needed] The Zohar refers to Seth as "ancestor of all the generations of the tzaddikim" (Hebrew: righteous ones).[7]
According to Seder Olam Rabbah, based on Jewish reckoning, he was born in 130 AM. According to Aggadah, he had 33 sons and 23 daughters. According to the Seder Olam Rabbah, he died in 1042 AM.
According to Josephus
In the Antiquities of the Jews, Josephus refers to Seth as virtuous and of excellent character, and reports that his descendants invented the wisdom of the heavenly bodies, and built the "pillars of the sons of Seth", two pillars inscribed with many scientific discoveries and inventions, notably in astronomy. They were built by Seth's descendants based on Adam's prediction that the world would be destroyed at one time by fire and another time by global flood, in order to protect the discoveries and be remembered after the destruction. One was composed of brick, and the other of stone, so that if the pillar of brick should be destroyed, the pillar of stone would remain, both reporting the ancient discoveries, and informing men that a pillar of brick was also erected. Josephus reports that the pillar of stone remained in the land of Siriad in his day.
William Whiston, a 17/18th-century translator of the Antiquities, stated in a footnote that he believed Josephus mistook Seth for Sesostris, king of Egypt, the erector of the pillar in Siriad (being a contemporary name for the territories in which Sirius was venerated (i.e., Egypt)). He stated that there was no way for any pillars of Seth to survive the deluge, because the deluge buried all such pillars and edifices far underground in the sediment of its waters. The Perennialist writer Nigel Jackson identifies the land of Siriad in Josephus' account with Syria, citing related Mandaean legends regarding the "Oriental Land of Shyr" in connection with the visionary mytho-geography of the prophetic traditions surrounding Seth.[8]#fastitlinks.com


             Nebi Yusha shrine in 2013



Al-Nabi Yusha'
Al-Nabi Yusha' (Arabic: النبي يوشع‎ was a small Palestinian village in the Galilee situated 17 kilometers to the northeast of Safad, with an elevation of 375 meters above sea level. It became part of the Palestine Mandate under British control from 1923 until 1948, when it was depopulated during the 1948 Arab-Israeli War. The village was surrounded by forest land overlooking the Hula Valley.
History
During the late eighteenth century, a family known as al-Ghul built the shrine for Nabi Yusha’ ("Prophet Joshua"), which included a mosque and a building for visitors, as an act of devotion. This family, also called the "servants of the shrine," numbered about fifty and were the first to settle the site. They cultivated the surrounding land, and the place subsequently evolved into a village.[5]
In 1851/1852 van de Velde noted the wali at Al-Nabi Yusha, with an old terebinth tree.[6]
In 1875 Victor Guérin arrived at the Maqam (shrine) after walking up on a very steep and difficult path from the east. He described the shrine, dedicated by the local Muslims to Nabi Yusha', as a building surmounted with two small cupolas.[7][8]
In 1881, the Palestine Exploration Fund's Survey of Western Palestine (SWP) noted that the "Metawali" from nearby Qadas came to Al-Nabi Yusha' to venerate the name of Joshua.[9]
Pottery from Rachaya Al Foukhar have been found in the village.[10]
British Mandate era
At the end of World War I it was under French control, and the 1920 boundary agreement between Britain and French placed it in Lebanon.[8] At the time of the census conducted by the French in 1921, the villagers were granted Lebanese citizenship.[11] However the Boundary Commission established by the 1920 agreement shifted the border, leaving the village in Palestine.[8] Transfer of control to the British authorities was not complete until 1924.[12]

During the Mandate period, the British built a police station in the village.[5] The people of al-Nabi Yusha’, all of whom were Shia Muslims, held an annual mawsim (pilgrimage) and festival on the fifteenth of the month Sha'aban (the eighth month of the Islamic calendar). The mawsim was similar to that of the Nabi Rubin festival in southern coast of Palestine.[5]
In the 1931 census of Palestine, the village was home to 52 residents that year (12 households),[13] growing to 70 in the 1945 statistics,[2][3] and 81 (18 households) by 1948 when it was depopulated. The village occupied an area of 3,617 dunams, all private except for a dunam of public property.[3] In 1944–45 the village had 640 dunams of land used for cereals,[5][14] while 16 dunams was built-up (urban) area.[15]

Al-Nabi Yusha'.1945. Survey of Palestine. Scale 1:250,000

Nabi Yusha 1948

Nebi Yusha police fortress, 1948
1948 war, and aftermath
Al-Nabi Yusha' was depopulated on May 16, in the 1948 Arab-Israeli War during Operation Yiftach led by Israeli army officer Yigal Allon who later became a key Israeli figure. Most of its residents ended up in refugee camps in Lebanon and Syria. In 1998, the descendants of al-Nabi Yusha' refugees were estimated at 499.
The Israeli moshav Ramot Naftali was established in 1945 south of the village, and since 1948 includes Al-Nabi Yusha' land. It is located close to the border between Al-Nabi Yusha' and the lands of Mallaha.[5][16]
The Palestinian historian Walid Khalidi described the village remains in 1992 as: "The site has been fenced in with barbed wire and is buried under rubble, making access difficult. However, some evidence of the village remains: fragments of houses, tombs in the village's cemetery, and the shrine of al-Nabi Yusha'. The two domes and arched entrance of the main part of the shrine are still intact, but the thick stone walls of the rooms attached to it are broken and the entire complex of buildings is neglected; weeds sprouts from the roof. The village site is surrounded by fig trees and cactuses. The flat lands around the site are planted by Israeli farmers with apple trees, while the sloping parts are wooded or used as pasture."[17]
The Nabi Yusha shrine
The shrine was surveyed by the British School of Archaeology in 1994, who described it as rectangular structure formed around a courtyard, aligned north-south, which was entered through a gateway on the north end. The principal rooms were at the south end of the courtyard, with two major domed chambers, of which the west chamber was found to be the oldest in the whole shrine complex.[18]
Alternative traditional sites for the Prophet's tomb are situated in Turkey (the shrine on Joshua's Hill, Istanbul), Jordan (An-Nabi Yusha’ bin Noon, a Sunni shrine near the city of Al-Salt[19][20]) and Iraq (the Nabi Yusha' shrine of Baghdad[19]).#fastitlinks.com

                           Dhul-Kifl




Dhul-Kifl, or Zul-Kifl (Arabic: ذُو ٱلْكِفْل‎) literally meaning "Possessor of the Fold") (c. 600 BCE) is an Islamic prophet who has been identified with various Hebrew Bible prophets, most commonly Ezekiel.[1] It is believed that he lived for roughly 75 years and that he preached in what is modern day Iraq. Dhul-Kifl is believed to have been exalted by Allah to a high station in life and is chronicled in the Qur'an as a man of the "Company of the Good".[2] Although not much is known of Dhul-Kifl from other historical sources, all the writings from classical commentators, such as Ibn Ishaq and Ibn Kathir, speak of Dhul-Kifl as a prophetic, saintly man who remained faithful in daily prayer and worship.[3]
Etymology
The name Dhul Kifl literally means "the one with a kifl", using a type of name where ذُو dhū ("possessor of") precedes some characteristically associated feature.[6] Such names were used of other notable figures in the Qur'an, for example ذُوٱلْنُّون Dhū 'l-Nūn / ذَا ٱلْنُّون Dhā 'l-Nūn "the One with the Fish", referring to Jonah, and ذُوٱلْقَرْنَيْن Dhū'l-Qarnayn / / ذَا ٱلْنُّون Dhā 'l-Qarnayn "He of the Two Horns". Kifl is an archaic Arabic word meaning "double" or "duplicate", from a root meaning "to double" or "to fold"; it was also used for a fold of cloth. The name is generally understood to mean "one of a double portion". Some scholars have suggested that the name means "the man with the double recompense" or rather "the man who received recompense twice over",[7] that is to say that it is a title for Job, as his family was returned to him according to the Qur'an and the Book of Job.[8]
Identifications
Ezekiel
Some are of the opinion that Dhul Kifl could be Ezekiel. When the exile, monarchy, and state were annihilated, a political and national life was no longer possible. In conformity with the two parts of his book, his personality and his preaching are alike twofold, and the title Dhul Kifl means "the one to double" or "to fold".

Abdullah Yusuf Ali, in his Qur'anic commentary says:

Dhul-Kifl would literally mean "possessor of, or giving, a double requital or portion"; or else, "one who used a cloak of double thickness," that being one of the meanings of Kifl. The commentators differ in opinion as to who is meant, why the title is applied to him. I think the best suggestion is that afforded by Karsten Niebuhr in his Reisebeschreibung nach Arabien, Copenhagen, 1778, ii. 264–266, as quoted in the Encyclopedia of Islam under Dhul-Kifl. He visited Meshad 'All in 'Iraq, and also the little town called Kifl, midway between Najaf and Hilla (Babylon). Kefil, he says, is the Arabic form of Ezekiel. The shrine of Ezekiel was there, and the Jews came to it on pilgrimage.
If we accept "Dhul al Kifl" to be not an epithet, but an Arabicised form of "Ezekiel", it fits the context, Ezekiel was a prophet in Israel who was carried away to Babylon by Nebuchadnezzar after his second attack on Jerusalem (about B.C. 599). His Book is included in the English Bible (Old Testament).[9] He was chained and bound, and put into prison, and for a time he was dumb. He bore all with patience and constancy, and continued to reprove boldly the evils in Israel. In a burning passage he denounces false leaders in words which are eternally true: "Woe be to the shepherds of Israel that do feed themselves! Should not the shepherds feed the flocks? Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed: but ye feed not the flock. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken......".[10]
— Abdullah Yusuf Ali, The Holy Qur'an: Text, Translation and Commentary[11]
Al Kifl (Arabic: الكفل; ul-Kifl) is a town in southeastern Iraq on the Euphrates River, between Najaf and Al Hillah. Variant names for the shrine within Al Kifl are: Dhu'l Kifl Shrine, Marqad Dhu'l Kifl, Qubbat Dhu'l Kifl, Qabr al-Nabi Dhu al-Kifl, Dhu al-Kifl Shrine, Zul Kifl Shrine, Qabr Hazqiyal, Hazqiyal Shrine. Hazqiyal is the Arabic transliteration of the Hebrew Y'hezqel, which was mostly utilized by Sephardi Jews after they adopted Arabic. This indicates that the Jews equated Ezekiel and Dhul-Kifl, and Muslim exegetes followed suit. The Iraqi authorities assert that in 1316 (715–16 AH) the Ilkhanid Sultan Uljaitu acquired the rights of guardianship over the tomb from the Jewish community. Consequently, the shrine was renamed according to the Islamic nomenclature for the same prophet. Sultan Uljaitu added to the structure by building a mosque and a minaret. As well he restored the shrine implementing some alterations made clear by comparing its present state with pre-Ilkhanid travelers' descriptions. The site remained a Muslim pilgrimage place until the beginning of the nineteenth century when Menahim Ibn Danyal, a wealthy Jew, successfully converted it back to a Jewish site and restored it. The minaret remained as the only witness to its tenure as an Islamic site. Although the mosque and minaret were built in the 14th-century, the antiquity of the shrine and grave cannot be determined.[12]#fastitlinks.com


Mada'in Saleh or Al-Hijr in the Hijazi mountainous region of Saudi Arabia


Saleh
Saleh (/ˈsɑːlə/) or Salih (/ˈsɑːli/; Arabic: صَالِحٌ‎, romanized: Ṣāliḥ, lit. 'Pious') is a Prophet mentioned in the Quran and Bahá'í books[1][2] who prophesied to the tribe of Thamud[3][4][5] in ancient Arabia, before the lifetime of Muhammad. The story of Saleh is linked to the story of the She-Camel of God, which was the gift given by God to the people of Thamud when they desired a miracle to confirm that Saleh was truly a prophet.
Historical context

Mada'in Saleh or Al-Hijr in the Hijazi mountainous region of Saudi Arabia
The Thamud were a tribal confederation in the northwestern region of the Arabian Peninsula, mentioned in Assyrian sources in the time of Sargon II. The tribe's name continues to appear in documents into the fourth century CE, but by the sixth century they were regarded as a group that had vanished long ago.[6]:81

According to the Quran, the city that Saleh was sent to was called al-Hijr,[7] which corresponds to the Nabataean city of Hegra.[8] The city rose to prominence around the first century AD as an important site in the regional caravan trade.[9] Adjacent to the city were large, decorated rock-cut tombs used by members of various religious groups.[6]:146 At an unknown point in ancient times, the site was abandoned and possibly functionally replaced by al-`Ula.[10] The site has been referred to as Mada'in Salih since the era of Muhammad, named after the Salih.[11]

Outside of the Islamic and Baha'i Faiths, Saleh is not mentioned in any other Abrahamic scripture or contemporary historical text, but the account of Thamud's destruction may have been well known in ancient Arabia. The tribe's name is used in ancient Arabian poetry as a metaphor for "the transience of all things".[6]:223-24
In Islam
Qur'an

Saleh's life in his community had been so righteous that the people of Thamud virtually relied upon him for support.[12] He was chosen by God as a Messenger and sent preach against the selfishness of the wealthy and to condemn the practice of Shirk (Idolatry or Polytheism). Although Saleh preached the message for a sustained period of time, the people for Thamud refused to hear his warning and instead began to ask Saleh to perform a miracle for them. They said: "O Salih! Thou hast been of us! A centre of our hopes hitherto! Dost thou forbid us the worship of what our fathers worshiped? But we are really in suspicious (disquieting) doubt as to that to which thou invitest us."

Saleh reminded his people of the countless castles and palaces they built out of stone,[13] and of their technological superiority over neighboring communities. Furthermore, he told them about their ancestors, the ʿĀd tribe, and how they too were destroyed for their sins. Some of the people of Thamud believed Saleh's words, but the tribal leaders refused to listen to him and continued to demand that he demonstrate a miracle to prove his prophethood.[14]

In response, God gave the Thamud a blessed she-camel, as both a means of sustenance and a test. The tribe was told to allow the camel to graze peacefully and avoid harming her.[15] But in defiance of Saleh's warning, the people of the tribe hamstrung the camel.[16] Saleh informed them that they had only three more days to live before the wrath of God descended upon them.[17] The people of the city were remorseful,[18] but their crime could not be undone, and all the disbelieving people in the city were killed in an earthquake. Al-Hijr was rendered uninhabited and remained in ruins for all time thereafter.[19] Saleh himself and the few believers who followed him survived.[20]

The story is expanded upon in Sūrat an-Naml, whilst the she-camel is not mentioned explicitly here, it states that nine men plotted to kill Salih and his whole family,[21][22] a crime for which they were struck down by God 3 days later[23].
Muslim tradition
Muslim writers have elaborated upon the story of Saleh and the she-camel. Early Islamic tradition often involved a motif of the camel miraculously emerging from stone, often accompanied by a calf, and the production of milk from the camel. Al-Tabari states that Saleh summoned his people to a mountain, where they witnessed the rock miraculously split open, revealing the camel. The she-camel had a young calf. Saleh informed the Thamud that the older camel was to drink from their water source on one day, and they were to drink from it the next day. On days when they were not allowed to drink water, the camel provided them with milk. But God informed Saleh that a boy who would hamstring the camel would soon be born to the tribe, and that child was evil and grew unnaturally fast. The camel was indeed killed, and its calf cried out three times, signaling that the Thamud would be destroyed in three days. Their faces turned yellow, then red, then black, and they died on the third day as predicted.[24]

A similar tradition is related in an eighth-century commentary on Islam by John of Damascus[25][26] and is also mentioned in the works of Ibn Kathir.[27]
In the Bahá'í Faith
The founder of the Bahá'í Faith, Bahá'u'lláh, briefly mentioned the story of the hamstrung she-camel in the Lawh-i-Burhán,[1] and commented also upon Saleh's ministry in the Kitáb-i-Íqán.

In the Kitáb-i-Íqán, Saleh is referred to as "the holy person of Sálih, Who again summoned the people to the river of everlasting life." Like other Prophets of God, the people of the time turned away from Him: "His admonitions, however, yielded no fruit, and His pleading proved of no avail....All this, although that eternal Beauty was summoning the people to no other than the city of God."[2]#fastitlinks.com