This is Ibne Masud
s is Ibne Masud
This is his knowledge, appearance, precedence and proximity to Holy
Prophet (s.a.w.a.). Along with is was his precedence in Islam: that he was one of
the six best individuals; his migration to Abyssinia and then to Medina; add to
this his presence in Battle of Badr and all battles of Prophet (s.a.w.a.), and he was
as is mentioned in the report of Abu Umar in Istiab: One of the ten individuals
given glad tidings of Paradise.
Perhaps you will, after surveying all the books of history and biography, not
have doubt that he did not have any habit, except to spread knowledge of Quran,
Sunnah of Prophet, teaching the unlearned, warning the unaware, making the
hearts steadfast and strengthening religion; and in all these he was in conduct,
outward appearance and tranquility, dignity, a facsimile of Messenger of Allah
(s.a.w.a.). Thus, you will not find in him any weak point that may be criticized or
any scope of ridiculing him.
Umar sent him to Kufa to teaching religion to them, and sent Ammar as
governor and wrote to the Kufians: These two are among the close confidants of
Muhammad and folks of Badr; so follow them and listen to their commands.
Indeed, I have preferred Abdullah bin Masud for you over myself.
People of Kufa praised him saying: “O Ibne Masud, may God give you a
good recompense, you instructed our ignorant and made our learned steadfast.
Only you made us aware of Quran and religion of God. You were a brother and a
good Muslim friend.”1
Ibne Masud was the first of those, who recited Quran openly in Mecca.2
Now, why this senior man of Badr was deprived of his share (from Public
Treasury) for many years? One, who tortured him in the worst manner and was
regretful, but it was not the time of regret, he came to him while pretending to be
generous, but Ibne Masud, who was in his last moments, asked Almighty Allah to
recover his right from him; then he turned away from the material wealth of the
world and focused his attention to the everlasting bounties of hereafter. He made
a bequest that one, who conducted with him in this deplorable manner, should not
pray his funeral prayer.
Why he was treated in this manner? And why he was abused in public view? And why was he expelled from the Masjid of Messenger of Allah (s.a.w.a.) in an insulting manner? Why he was thrown down in such a way that his teeth broke? Why the oppressors were so harsh at him?
All this was because he refused to legalize what Walid bin Uqbah, the
profligate and shameless man, had taken from Public Treasury, since he knew
from Quran and Sunnah that there was no justification for Walid to usurp public
funds, so he threw the keys of the Public Treasury to him.
Those people committed another crime against Ibne Masud, and that was
giving him forty lashes. Why was he punished in this manner, because he buried
Abu Zar in Rabdha – that desolate and parched desert – he found a man who was
on the pinnacle of faith and knowledge.
He found a senior companion, whom the Messenger of Allah (s.a.w.a.) had
made proximate to himself; and who was now no more.
A learned one from the learned of Muslims whom life had abandoned. He
found an exemplar of purity and piety, and before his eyes were conditions he
had seen during the lifetime of Prophet and the same were personified for him.
One, who in this Ummah was like Isa Ibne Maryam (a.s.) from the aspect of
conduct, outward appearance, worships, piety, good manners, he found one,
whom the Caliph of the time had exiled from the capital of Islam.
He found a noble companion of Prophet, loved and respected among
believers, that due to injustice, he was dead in that degraded place where he was
banished to.
He found a companion of Messenger of Allah (s.a.w.a.) lying dead on a
public highway, who had been spurned from the city of Medina; his pure body
had burnt in the sun and the winds blew upon it. He recalled the statement of
Messenger of Allah (s.a.w.a.): “May Allah have mercy on Abu Zar that he walks
alone, and he would die alone and he would be raised alone.”
Thus, knowledge and religion of Ibne Masud and believers present in this
company did not allow them to leave this tragic spectacle and that they should
obey command of Shariat to bury every Muslim; what of say of Abu Zar about
whom Messenger of Allah (s.a.w.a.) gave glad tidings about burial by righteous
ones.
When he came to Medina, they accused him for having performed the burial
of Abu Zar and regarded it a great crime. Finally, the Caliph ordered forty lashes
for Ibne Masud for having Abu Zar buried. Whereas such a punishment is not
there even for one, who buries a dead infidel in order to prevent stench. What to
say about burying a Muslim, who from the aspect of seniority, knowledge, piety
and proximity was like Abu Zar?
What Caliph is that, who does not honor the sanctity and nobility of
righteous members of Ummah, senior companions, who participated in Battle of
Badr, verses of Quran were revealed for them and Holy Prophet (s.a.w.a.)
extolled them.
Whereas when Umar said regarding prisoners, who had participated in
Battle of Badr:3 “O Messenger of Allah (s.a.w.a.), allow me to strike off his
head.” He replied: “O son of Khattab, wait; he participated in the Battle of Badr
and what do you know, perhaps Almighty Allah was aware of the intention and
objective of the folks of Badr and said: Do whatever you like, indeed I have
forgiven you.”4
Due to the excellence, which fighters of Badr have in the Ummah, Ahle
Sunnat have forged traditions to include Uthman among them.
One, who defends and supports; if he does not find evidence or excuse, he
holds on to a straw and says:5 Independent judgment (Ijtihad) made Uthman do
this; this, a permanent excuse, which they offer to justify the acts and invalid
deeds of Uthman; which is in fact a trick to fool simple minded people of
Ummah. And the statement they issue is:
وَإِنَّ رَبَّكَ لَيَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ (٧٤)
“And most surely your Lord knows what their breasts conceal and what they manifest.”6
بَلِ ٱلْإِنسَـٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌۭ (١٤) وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ (١٥)
“Nay! man is evidence against himself,” though he puts forth his excuses.”7