(Friday Sermon - March 29, 2019 )

Background

Hazrat Tulaib^(ra) bin Umair’s title was Abu Adiyy. His mother’s name was Arwah, who was the daughter of Abdul Muttalib and hence was the paternal aunt of the Holy Prophet^(sa). As I mentioned, his title was Abu Adiyy and he was one of the earliest converts to Islam and accepted Islam while the Holy Prophet^(sa) was at Dar-e-Arqam. (Usdul Ghaba, Vol. 3, p. 93, Tulaib bin Umair, Dar-ul-Kutb Ilmiyyah, Beirut, 2003)

Acceptence of Islam

Abu Salama bin Abdur Rahman narrates that Hazrat Tulaib^(ra) bin Umair accepted Islam at Dar-e-Arqam. After this he went to his mother and informed her that he had become a follower of the Holy Prophet Muhammad^(sa) and believed in Allah, the Lord of all the worlds. His mother replied, “Your maternal cousins are indeed more deserving of your help and cooperation than anyone else”, i.e. referring to the Holy Prophet^(sa) and praised her son for having accepted the Holy Prophet^(sa).

She then said, “By God, had we women had the same strength as men, we would also have certainly followed, supported and defended him.” Hazrat Tulaib^(ra) replied to his mother saying, “If these are your sentiments, why do you then not accept Islam and follow the Holy Prophet^(sa)? Your brother Hamza has already accepted Islam.” She replied, “Let me first assess the reaction of my sisters. Then, I will join him as well.”

Hazrat Tulaib^(ra) narrates that, “I said to her, ‘I implore you in Allah’s name, please go to the Holy Prophet^(sa), greet him, accept him and give this testimony that there is none worthy of worship except Allah and that Muhammad^(sa) is the Messenger of Allah.’ Upon this she said, ‘I also testify that there is none worthy of worship expect Allah and Muhammad^(sa) is the messenger of Allah.’”  After that she used to defend the Holy Prophet^(sa) by way of her speech and also used to urge her son to help and show obedience to the Holy Prophet^(sa). (Al-Mustadrak Ala Al-Sahihain, Vol. 3, p. 266, Kitab-ul-Marifat Al-Sahaba, Tulaib bin Umair, Hadith no. 5047, Dar-ul-Kutb Ilmiyyah, Beirut, 2002)

Love for the Holy Prophet^(sa)

It is narrated regarding Hazrat Tulaib^(ra) that he was the first person in Islam to have inflicted an injury on an idolater because he insulted the Holy Prophet^(sa). The details of this incident are as follows:

Once, Auf bin Sabrah Sahmi was insulting the Holy Prophet^(sa), when Hazrat Tulaib^(ra) picked up a camel’s jawbone and injured him by hitting him with it. Someone complained to his mother, Arwah, saying, “Have you not seen what your son has done?” She replied:

اِنَّ طُلَيْبًا نَصَرَ ابْنَ خَالِهٖ

وَاسَاهُ فِي ذِي دَمِهٖ وَمَالِهٖ

Meaning, “Tulaib has simply come to the aid of his maternal cousin. He has shown sympathy to him with his blood and his property.”

According to some sources, the name of the individual whom he hit was Abu Ihaab bin Aziz Darmi. According to other narrations, the person whom Hazrat Tulaib^(ra) injured was either Abu Lahab or Abu Jahl. According to one narration, when someone complained to his mother regarding his attack, she replied, “The best day in the life of Tulaib is one in which he defends his maternal cousin –  i.e. the Holy Prophet^(sa) – who has come with the truth from God Almighty.” (Al-Asaba Fi Tameez Al-Sahaba, Vol. 3, p. 439, Tulaib bin Umair, Dar-ul-Kutb Al-Ilimiyya, Beirut, 1995) (Al-Mustadrak Al’a Al-Sahihain, Vol. 4, p. 57, Kitab-ul-Marifat Al-Sahaba, Arwah bint Abdul Muttalib, Hadith no. 6868, Dar-ul-Kutb Ilmiyyah, Beirut, 2002)

Migration to Abyssinia

Hazrat Tulaib^(ra) was among those Muslims who migrated to Abyssinia. However, when the rumour reached Abyssinia that the Quraish had accepted Islam, some Muslims returned to Mecca and Hazrat Tulaib^(ra) was also among them. (Sirat ibn Hisham, p. 169, Dar ibn Hazam, Beirut, 2009)

As has been mentioned previously, according to Hazrat Mirza Bashir Ahmad^(ra) there are some historians, not all, who believe that it was not long after the Muslims had migrated to Abyssinia that a rumour spread that the entire Quraish had entered the fold of Islam and that Mecca had become absolutely peaceful for Muslims. Hence, some people immediately returned, without investigating the matter. Only upon returning did they realise that the news was false. I have already mentioned the details of this in the sermons a few weeks ago. Nevertheless, when they returned and realised the true reality, some sought the protection of the chiefs of Mecca and others returned when they came to know of the truth, as it was a complete fabrication. I have previously already mentioned the reason why this rumour was spread, therefore there is no need to mention it again on this occasion.

Nevertheless, the companions returned as the cruelties afflicted by the Quraish increased by the day. Furthermore, according to the instruction of the Holy Prophet^(sa), other Muslims were also migrating gradually and in secrecy. It is said that the number of people that migrated to Abyssinia reached 101, which included 18 women. Only a few Muslims remained with the Holy Prophet^(sa). The return to Abyssinia, as well as the migration of other Muslims during this period, is referred to by the historians as the second migration to Abyssinia. (Sirat Khatamun-Nabiyyin, Hazrat Mirza Bashir Ahmad^(ra), p. 147, 149)

Participation in Battles and Martyrdom

When Hazrat Tulaib^(ra) migrated from Mecca to Medina, he stayed with Hazrat Abdullah bin Salama Ajlani. The Holy Prophet^(sa) formed a bond of brotherhood between Hazrat Tulaib^(ra) and Hazrat Munzir bin Amr^(ra). Hazrat Tulaib^(ra) participated in the battle of Badr and he is counted amongst the prominent companions of the Holy Prophet^(sa). He participated in the Battle of Ajnadain, which took place in 13 AH in the month of Jumadi-ul-Ula. He attained martyrdom during this very battle at the age of 35.

Ajnadain is an area located in Syria, where Muslims and the Byzantines fought in 13 AH. However, according to some sources, he was martyred during the Battle of Yarmuk. (Al-Tabqaat-ul-Kubra li ibn Sa‘d, Vol. 3, p. 91, Tulaib bin Umair, Dar-ul-Kutb al-Ilimiyya, Beirut, 1990) (Usdul Ghaba, Vol. 3, p. 94, Tulaib bin Umair, Dar-ul-Kutb Ilmiyyah, Beirut, 2003) (Mujam-ul-Buldan, Vol. 1, p. 129, Ajnadain, Dar-ul-Kutb Ilmiyyah, Beirut).