it was the fourth year after the Hijrah. The town of the Prophet was still under risk from inside and without. From within. the influential Jewish tribe. the Banu anNadir. smashed their affirmation with the Prophet and made designs to murder him. For this, they were banished from the city. This was in the month of Safar.
Two months of uneasy calm passed. Then the Prophet obtained report that tribes from distant Najd were designing an attack. To pre-empt them. the Prophet accumulated a force of over four century men. and departing one of his companions Uthman ibn Affan. in ascribe of the town, set out eastwards. Among this force was the juvenile Madinan, Abbad ibn Bishr.
Arriving at Najd, the Prophet discovered the habitations of the hostile tribes oddly abandoned of men. Only women were about. The men had taken to the hills. Some of them regrouped and arranged to fight. The time of Salat al-Asr (the after noon prayer) came. The Prophet dreaded that the hostile tribesmen would strike them throughout prayer. He organised the Muslims in ranks and split up them into two assemblies and presented the plea as the Salat al-Khawf (the Prayer of Fear). With one assembly he presented one rakah wh ile the other assembly stood on guard. For the second rakah the assemblies altered places. Each assembly accomplished its plea with one rakah after the Prophet had finished...
On beholding the well controlled ranks of the Muslims the hostile tribesmen became uneasy and afraid. The Prophet had made his occurrence sensed and certain thing of his objective was now renowned at the start hand in the centered highlands of Arabia whence he gone away peacefu lly.
On the way back, the Prophet threw bivouac in a valley for a night. As shortly as the Muslims had resolved their camel mounts, the Prophet calm be on him, asked: "Who will be our guard tonight?" "We, O Messenger of God," said Abbad ibn Bishr and Ammar ibn Yas ir both of who had been paired off as 'brothers' by the Prophet when he reached in Madinah after the Hijrah.
Abbad and Ammar left for the mouth of the valley to take up duty. Abbad glimpsed that his "brother" was exhausted and inquired him: "What part of the evening manage you desire to doze, the first or the second?" "I will doze throughout the first part," said Ammar who was shortly very fast slumbering rather close to Abbad.
The evening was clear, serene and peaceful. The stars, the trees, and the rocks all emerged to commemorate in quiet the applauds of their Lord. Abbad sensed serene. There was no action, no intimidating sign. Why not spend the time in ibadah (worship) and recit ing the Quran? How charming it would be to blend the presentation of Salat with the assessed recitation of the Quran which he so much enjoyed.
In detail Abbad was enthralled by the Quran from the instant he first learned it being recited by the mellow and attractive voice of Musab ibn Umayr. That was before the Hijrah when Abbad was just about fifteen years old. The Quran had discovered a exceptional location in his heart and day and evening then he would be learned doing again the glorious phrases of God so much in order that he became renowned amidst the Prophet's companions as the "friend of the Quran".
Late at evening, the Prophet one time stood up to present the Tahajjud Prayer in Aishah's dwelling which adjoined the masjid. He learned a voice reciting the Quran, untainted and sugary and as new as when the angel Jibril disclosed the phrases to him. He asked: "Aishah, is that the voice of Abbad ibn Bishr?" "Yes, O Messenger of God," answered Aishah. "O Lord, pardon him," pleaded the Prophet out of love for him. And so in the calm of the evening, at the mouth of the valley in Najd, Abbad stood up and faced the Qiblah. Raising his hand in submit to God, he went into into the state of Prayer. Finishing the compulsory unfastening section of the Quran, he started recit ing Surah al-Kahf in his sugary, captivating voice. Surah al-Kahf is a long Surah of one century and 10 verses which agreements in part with the virtues of belief, reality and endurance and with the relativity of time.
While he was therefore soaked up in reciting and mirroring upon the divine phrases, eternal phrases of illumination and wisdom, a outsider stalked the outskirts of the valley in seek of Muhammad and his followers. He was one of those who had designed to strike th e Prophet but who had escaped into the hills on the set about of the MusIims. His wife who he had left in the town had been taken as a hostage by one of the Muslims. When he finally discovered that his wife was gone, he pledged by al-Lat and al-Uzzah that he would chase Muhammad and his companions and that he would not come back except he had drawn blood.
From a expanse, the man glimpsed the number of Abbad silhouetted at the mouth of the valley and he knew that the Prophet and his followers should be interior the valley. Silently he drew his bow and let go by plane an arrow. Unerringly it embedded itself in Abbad's flesh.
Calmly, Abbad dragged out the projectile from his body and went on with his recitation, still soaked up in his Salat. The attacker shot a second and a third projectile both of which furthermore discovered their mark. Abbad dragged out one and then the other. He completed his recit ation, made ruku and then sujud. Weak and in agony, he extended out his right hand while still in prostration and agitated his dozing companion. Ammar awoke. Silently, Abbad proceeded the Salat to its end and then said: "Get up and stand guard in my place. I have been wounded."
Ammar leapt up and started to yell. Seeing them both the attacker escaped into the darkness. Ammar turned to Abbad as he lay on the ground, body-fluid raging torrent from his wounds.
"Ya Subhanallah (Glory be to God)! Why didn't you awaken me when you were strike by the first arrow?" "I was in the midst of reciting verses of the Quran which topped up my soul with awe and I did not desire to slash short the recitation. The Prophet had instructed me to consign this surah to memory. Death would have been dearer to me than that the recitation of this surah should be interrupted."
Abbad's devotion to the Quran was a signal of his strong devotion to and love for God, His Prophet and His religion. The features he was renowned for were his unchanging immersion in ibadah, his heroic bravery and his generosity in the route of God. At times of forfeit and death, he would habitually be in the front line. When it was time for obtaining his share of pays, he would only be discovered after much effort and difficulty. He was habitually dependable in his dealings with the riches of Muslims. Ali this was re cognized. Aishah, the wife of the Prophet, one time said: "There are three individuals amidst the Ansar who no one could excel in virtue: Sad ibn Muadh, Usayd ibn Khudayr and Abbad ibn Bishr."
Abbad past away the death of a shahid (martyr) at the assault of Yamamah. Just before the assault he had a powerful presentiment of death and martyrdom. He observed that there was a need of mutual self-assurance amidst the Muhajirin and Ansar. He was grieved and upset. He recognized that there would be no achievement for the Muslims in these awful assaults except the Muhajirin and Ansar were grouped in distinct regiments in order that it could be apparently glimpsed who actually unexciting their blame and who were really steadfast in combat.
At the shatter of day when the assault commenced, Abbad ibn Bishr stood on a mound and shouted: "O Ansar, differentiate yourselves amidst men. Destroy your scabbards. And manage not forsake Islam." Abbad harangued the Ansar until about four century men accumulated round him at the head of who were Thabit ibn Qays, al-Baraa ibn Malik and Abu Dujanah, the keeper of the Prophet's sword. With this force, Abbad unleashed an attack into the enemy's grade s which blunted their push and motored them back to the "garden of death".
At the partitions of this flower bed, Abbad ibn Bishr fell. So many were his cuts, he was barely recognizable. He had dwelled, battled and past away as a believer. |
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