And They are the Best People.

"Enter the Circle of Love."

Islam means to surrender to God in peace.  The journey of surrender is the lifelong work of transforming the ego,
opening the heart and  becoming conscious of God.  We need to bring Divinity into the center of our lives. 
The guidance, inspiration and support of a spiritual director, spiritual teacher or spiritual friend is crucial to this process. 

The 13th century sage Rumi says that whoever travels without a guide needs two hundred years for a two-day journey. 
A Muslim spiritual director, teacher or friend has abiding faith in the spiritual guidance abounding in the Quran,
insights of the Prophet Muhammad and teachings of Islamic sages.  The Quran tells us that "God is closer to you than
your jugular vein" and "Everywhere you turn is the Face of Allah."  To remove the veils between us and our Creator,
 the Prophet Muhammad says: "Know thyself and you will know thy Lord" and "Die before you die." He also explains the
role of a spiritual teacher and companion: "The teacher kindles the light; the oil is already in the lamp."  Mystics advise seekers
 to exercise discernment in their choice of a spiritual guide.  Choose someone who reminds you of God, one who counsels
you not with the tongue of words but with the tongue of deeds.  Rumi's prayer for us is that over a lifetime we connect with several
spiritual teachers, guides and friends so that we can "come out of the Circle  of Time and enter the Circle of Love."

One of the fundamental beliefs of Ahlus Sunnah wal Jama`ah that at times distinguishes them from heretics is their belief in the
Companions of the Prophet (s.a.w.) and all that has been mentioned about their virtues, merits and characteristics in the Qur'an and Sunnah.

Companions are all those who met the Prophet (s.a.w.) and died as Muslims. Scholars have said that they were 114,000 in number
[as stated by Abu Zur'ah, the teacher of Imam Muslim, and recorded by as-Suyootee]. They are praised in many Qur'anic verses:
 "You are the best of peoples ever raised for mankind, you enjoin good and forbid evil, and you believe in Allah." [3:110] "And the first to
embrace Islam of the Muhajiroon (the Emigrants from Makkah) and the Ansar (the citizens of Al-Madeenah who helped the Muhajiroon) and
also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well pleased with Him. He has prepared for them
Gardens under which rivers flow, to dwell therein forever. That is the supreme success." [9:100] "Indeed, Allah was pleased with the believers
 when they gave their pledge to you (O Muhammad) under the tree. He knew what was in their hearts and He sent down calmness and tranquility upon them..." [48:18]

Our Attitude Towards Them

Our attitude towards the Sahaba should be that of love, respect, peace and purity of our hearts and tongues. Allah has described this in His saying:
 "And those who come after them say: 'Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred
against those who have believed.'" [59:10] And the Prophet (s.a.w.) said, "The sign of faith is love of the Ansar and the sign of hypocrisy is the hatred of Ansar" [al-Bukharee, Muslim]. Why should we not be thankful to those who believed in the Prophet, assisted him, strove with their lives and wealth to make the Word of Allah supreme, preserved and transmitted to us our Religion? Who is more deserving that we pray for them and speak of them in the best manner and think of them with the best thoughts?

We should therefore mention their virtues and remain silent about any mistakes they made and about anything that occurred between them, as the Prophet (s.a.w.)
advised us: "When my Companions are mentioned then withhold" [Saheeh, at-Tabaranee]. And he also said, "Do not abuse my Companions, for if any of you were to
 spend gold equal to (mountain of) Uhud in charity, it would not equal a handful of one of them or even half of that" [al-Bukharee, Muslim]. And he said, "Whoever abuses
 my Companions, upon them is the curse of Allah, the angels and all the people" [Saheeh, At-Tabaranee].

Muslim scholars have also been very strict in regard to the issue of speaking and thinking mistrustfully of the Sahaba. Imam Malik said that someone who finds in
 himself an ill-feeling or anger "ghaiDH" about the Companions is a kafir because Allah (s.w.t.) says "li-yagheeDHa bihim ul kuffar" that He may enrage the disbelievers
 with them, i.e. the Sahaba [48:29]. And the `Ulama' also say if the Companions of the Prophet (s.a.w.) are disbelievers, dishonest or betrayed the Prophet, then the whole
 religion is undermined. Because how do we know what the Prophet (s.a.w.) said, if the Companions of the Prophet (s.a.w.) were not honest and truthful? We cannot be
 sure. And this also applies to the Qur'an, as we received the Qur'an through the Sahaba as well. Indeed, they were truthful and sincere, as Allah described them:
 "Among the believers are men who have been true to their covenant with Allah and showed not their backs to the disbelievers, of them some have fulfilled their obligations
 and some of them are still waiting, but they never changed (i.e. they never proved treacherous to their covenant which they concluded with Allah) in the least." [33:23] Hujjat ul Islam, Sufyan ibn `Uyainah said: "He who speaks a single word against the Companions of Allah's Messenger (s.a.w.) then he is an innovator." And Imam Ahmad said: "If you see anyone speaking ill of the Companions of the Messenger of Allah, doubt his Islam." And Adh-Dhahabee said, "Anyone who criticizes them or insults them has gone out of this religion and has seregated himself from the Muslim Ummah. He has disbelieved in what Allah the Most High says concerning them in His Book, and what Allah's Messenger has said concerning their noble qualities and their merits... It is incumbent upon the Muslims to love Allah; to love His Messenger, to love what the Prophet brought as guidance and as his practise; to love his descendants, his Companions, his wives, his children, his servants, and to love those who love them and hate those who hate them, as this is the meaning of loving for Allah's sake and hating for Allah's sake, and that is the most excellent kind of faith." In al-Kaba'ir (The Greatest Sins), we find that adh-Dhahabee also said, "The one who loves the Prophet loves and respects each and all of his Companions. To hate any of them is to hate the Prophet." Al-Fudayl ibn `Iyyad spoke similarly when he said, "Indeed, I love those whom Allah loves. They are those from whom the Companions of Muhammad (s.a.w.) are safe. I hate those whom Allah hates. They are the people of the deviant sects and innovation."

These statements of the great Imams of the Ummah should not surprise us, because a slight doubt about the Companions will in fact be accusing the Prophet himself of hiding the truth about them which he knew (that they were hypocrites, as heretics claim), but he did not tell us!! Or one is accusing him (s.a.w.) of being something like an imbecile, as Shaikh Ja'far Idris once spoke, because the Prophet, supposedly did not know although he lived with these people all the time. He thought that they were the best Muslims, but they were hypocrites. That is why al-Barbaharee said, "Know that anyone who tries to attack the Companions of Muhammad (s.a.w.) really seeks to attack Muhammad (s.a.w.)."

The Best of the Companions

We should note that the best of the Ummah, after the Prophet (s.a.w.) were Abu Bakr, then 'Umar, then 'Uthman, then 'Ali. As far as the Caliphate is concerned, Ibn Taymeeyah has said that anyone who "objects against anyone of these regarding this order of caliphate, he will be regarded more misguided than the domestic donkey."

And `Abdul-`Azeez al-Qari said that Abu Haneefa "declared anyone who doubts the caliphate of Aboo Bakr and 'Umar is a disbeliever. He also declared anyone who slanders the Mother of the Believers 'A'isha to be a disbeliever. And he stated that the prayer behind a Rafidhee [extreme Shee'ah who curse and abuse the Companions] is invalid."

Ahlus Sunnah also, "accept all the superiorities and grades that have been described about them in the Qur'an, the Hadith and by concensus. They give superiority to those who spent and fought for the sake of Allah before the victory, that is, truce of Hudaibiyah over those who spent and fought after that. They consider al-Muhajireen (those who migrated from Makkah to al-Madeenah for Islam) to be superior to al-Ansar (the helpers of al-Madeenah who supported the Muhajireen). They have faith in what Allah has said about the 313 persons on the occasion of the battle of Badr that, 'they are free to do what they like, their sins are pardoned' [al- Bukharee]. And none of those who gave their pledge to the Prophet (s.a.w.) under the tree will get into Fire as the Prophet (s.a.w.) has stated, 'Allah is doubtlessly pleased with them and they are pleased with Allah.' And they were more than 1400 about whom the Prophet (s.a.w.) bore witness that they will be admitted to Paradise [Muslim]. The Ahlus Sunnah also bear witness the admission to Paradise for them such as the ten Companions who have been given glad tiding of Paradise in this world by the Prophet." [Al-aqeedatul Wasitiyyah of Shaikh ul-Islam Ibn Taymeeyah]

The Companions' Noble Deeds

We believe that the Sahaba were not innocent of the minor or major sins, but their qualities and deeds were so virtuous and superior that they cause the pardon of the errors committed by them. We believe that if any of the Sahaba committed mistake, he either repented or performed such virtuous deeds that they are either pardoned or will be interceded for by the Prophet (s.a.w.) as they are most deserving of his intercession. Their Iihad, Hijra, knowledge, deeds and support for the Prophet (s.a.w.) will be a cause of pardon of their few mistakes. As for their Ijtihad, they are rewarded twice when they were correct, and once when their exertion to find the truth resulted in a wrong conclusion. And, as ash-Shafi'ee said, "I have allegiance for them and I seek Allah's forgiveness for them, and for the people of Camel and Siffeen, those who killed and those who were killed, and all the companions of the Prophet in entirety."

The deeds and virtues of the Sahaba, may Allah be pleased with them all, should be what every Muslim should strive to emulate to the best of one's ability. Their behaviour and sincerity were praised by Allah and His Messenger (s.a.w.) and that suffices as proof.

As Ibn Mas'ood said, "Indeed Allah looked into the hearts of the servants and found the heart of Muhammad (s.a.w.) to be the best of the hearts of His servants and so He chose him for Himself and sent him as a Messenger. Then He looked into the hearts of His servants after Muhammad (s.a.w.) and found the hearts of the Companions to be the best of the hearts of the servants. So He made them ministers of His Messenger (s.a.w.) fighting for His Deen. So whatever the Muslims hold to be good then it is good with Allah and whatever the Muslims hold to be evil it is evil with Allah." [Ahmad, at-Tayalasee]

The Sahaba were undoubtedly the best in terms of understanding the religious obligations, the Sunnah of the Prophet and the way of establishing the Islamic teachings. Their belief is an example for us, as Allah says in the Qur'an: "So if they believe in the like of that which you believe, they are rightly guided, but if they turn away, then they are only in opposition. So Allah will suffice you against them. And He is the All-Hearer, the All-Knower." [2:137]

The Best of People

And they are the best people, to which the Prophet (s.a.w.) referred to in the Hadith: "The best of my people are my generation then those who come after them, then those who come after them, then there will come a people in whom there will be no good." [At-Tabaranee, authenticated by al-Albanee] Also, in al-Bukharee, "The best of the people are my generation, then those after them, then those after them..." This is also reported by Muslim, Aboo Dawood, at-Tirmidhee, An-Nasa'ee and others.

The Prophet (s.a.w.) also said, "...and my Ummah will divide into seventy-three sects." [Aboo Dawood, at-Tirmidhee, Ibn Majah, al-Hakim, Ahmad, authenticated by at-Tirmidhee, al Hakim, ibn Taymeeyah, as-Suyootee, al-Manawee, ash-Shatibee, adh-Dhahabee and al-Albanee]. In another Hadith that is hasan, the Prophet (s.a.w.) explained which one is the saved sect: "Al- Jama`ah" [Ibn Majah]. In another Hasan Hadith the Prophet (s.a.w.) said, "The tribes of Israel broke into seventy- two sects. My Ummah shall break up into seventy-three sects. All of them will be in the Fire, except one: what I am upon and my Companions." [At-Tirmidhee]

Following Their Footsteps

All this should suffice as evidence that the correct understanding of Islam is that of the first three generations and all those that follow their path, in truth. There is no disagreement among Muslim scholars that the best generations of Islam are to be followed, that the interpretation of the Qur'an and Sunnah they agreed upon is regarded as the correct one, and that we are to approach the Deen in the manner they approached it. We are obliged to follow them, and that means, first and foremost, to have the same creed as they did, no deviations, no additions and no deletions. We also have to approach `ibadah in the same way, no innovations, no additions and no deletions. We take all of the Sunnah and refer all disagreements to Allah and His Messenger, as Allah (s.w.t.) commanded us in the Qur'an [4:59]. To follow the Sahaba does not only mean to have the same understanding of the prescripts of belief as they did. That belief must be manifested in our actions and to follow the Sahaba also means to possess their other characteristics, some of which have been identified by our scholars as:

    * The full acceptance of the Revelation
    * The deep influence of the faith and the revelation on one's life
    * The application of this knowledge to the individual and collective life
    * Inviting others to do good deeds
    * Enjoining what is right and forbidding what is wrong
    * Giving advice to every Muslim
    * Practicing Jihad for the Sake of Allah

Also, the Sahaba presented every action according to the scales of the Sharee`ah, they used to remember and think a lot about death, they were forgiving to those who wronged them in any way, they had a great respect for the honour of other Muslims, for whom they desired only good, they were mindful of their prayers, they used to put the Hereafter before this Dunya, they realized that they could not thank Allah enough and they stayed away from the sinful and their gatherings. Allah, The Exalted, most appropriately describes them: "Muhammad is the Messenger of Allah, and those who are with him (the Companions) are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their faith) is no their faces (foreheads) from the traces of (their) prostration (during prayers)." [48:29] We ask Allah to enable us to learn about the lives of the Sahaba and to make our lives resemble theirs. For, as Ibn Taymeeyah said, "Whoever will read their biographies with understanding and insight, and will come to know the rewards bestowed by Allah upon them, he will certainly realise that these are the best among humans after the Prophets. Neither there has been anyone like them nor will there be."

Narrated Mu'adh ibn Jabal I said to Allah's Messenger (peace be upon him): Inform me about an act which would entitle me to get into Paradise,
 and remove me away from Hell-Fire. He (the Prophet) said: You have asked me about a matter (which ostensibly appears to be) difficult but it is
easy to those for whom Allah, the Exalted, has made it easy. Worship Allah and do not associate anything with him, establish prayer, pay the Zakat,
 observe the fast of Ramadan and perform Hajj to the (sacred) House (Ka'bah). He again said: Should I not direct you to the gateways of good? ..

Listen to me: The fasting is a shield against evil, the charity extinguishes (the fire of sin) just as water extinguishes fire, the prayer of a person during
the middle of the night. Then he recited: 'Who forsake their beds...(up to)....they used to do.' Then he said: Should I not direct you to the highest level
of this matter, to the pillar on which (it rests) and its top?
I said: Allah's Messenger yes, (do tell me). He said: The uppermost level of the matter is Islam. Its pillar is the prayer and its top is Jihad. He then said:
Should I not inform you of the sheet anchor of all this? I said: Allah's Apostle (of course do it). He took hold of his tongue and said: Exercise restraint on it.
I said: Apostle of Allah, would we be held responsible for what we say with it? Thereupon he said: Mu'adh, may your mother be bereaved.
 Will anything else besides (irresponsible) talk cause the people to be thrown into the Hell-Fire upon their faces or on their nostrils?

Hadith No. 2 Tirmidhi
Transmitted by Ahmad, Tirmidhi, Ibn Majah.

In old, worn out shabby looking clothes, Amir Al-Mu’minin, Ali Bin Abi Taleb R.A., sat saying grace to Allah. Abu Mariam, one of the servants, sat on his knees close to Ali and whispered: “Amir Al-Mu’minin, I have something to ask of you.” Ali said: “What is it that you want to ask?”

Abu Mariam said: “That you throw away the clothes you are wearing. They are old and ripped and do not go well with your position.” Ali Bin Abi Taleb put the tip of his clothes on his eyes and started to cry until his weeping was loud. In embarrassment, Abu Mariam said: “O Amir Al-Mu’minin, if I knew that it meant so much to you I would not have asked you to take it off.” Ali said while wiping his tears: “O Abu Mariam, my love for this jacket is increasing. It was a gift from my friend and beloved companion.” Oddly, Abu Mariam asked: “And who is this friend of yours O Amir?” Ali said: “ ‘Umar Ibn Al Khattab. He was the best of friends.” He then started to weep once again until the sound of his suppressed cries could be heard from afar.

..................Rabee'ah ibn Ka'b............................

He was a young man who became a follower of Islam at the age of seventeen. He was greatly intrigued by the character of the Prophet pbuh and had a deep love for the Prophet pbuh.
He also had a special keenness to learn and be a true follower of the Prophet pbuh. So he thought what is the best way to show my love for the Prophet pbuh and learn from him. He told himself “ilzamhu ya rabe’a” meaning oh Rabee’ah be with him all the time. Then he asked the Prophet pbuh if he would allow him to be his servant for free. The Prophet pbuh allowed him. By day he attended to the Prophet pbuh’s needs, then at night, he would think should I go home or stay here; maybe the Prophet pbuh will need something. So he spent every night on the doorstep of the Prophet pbuh’s house. The Prophet pbuh did not know this until he found him once in front of the door. He wanted to reward him for his keenness. He told him ask for anything and I will give it to u. He asked the Prophet for time to think in this great matter. He thought to himself, a single man maybe I will ask for a wife or maybe I will ask for this or that. Then he thought all these things are bound to fade. I must ask the Prophet pbuh for something everlasting. So the next day he came to the prophet and told him, “I ask to be your companion in heaven”. And the Prophet replied, “Then, fight your own desires and do a lot of prostration to Allah.”

Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me. !!

Abdullah ibn Hudhafah Ahs-Sami.And Abdullh aAs-Sahmi...(R.A).....

Abdullah ibn Hudhafah Ahs-Sami........In the nineteenth year after the Hijrah, 'Umar dispatched an army to fight against the Byzantines. In it was Abdullah ibn Hudhafah Ahs-Sami. News of the Muslim force reached the Byzantine emperor, Heraclius. He had heard of their sincerity of faith, and their willingness to sacrifice their lives in the way of Allah and His Prophet. He gave orders to his men to bring to him any Muslim captives they might take alive..

God willed that Abdullah ibn Hudhafah should fall captive to the Byzantines and he was brought before the Emperor. The Emperor looked at Abdullah for a long time. Suddenly he said, "I shall make a proposal to you." "What is it?" asked Abdullah. "I suggest that you become a Christian. If you do this, you will be set free and I shall grant you a safe refuge." The prisoner's reaction was furious: "Death is preferable to me a thousand times to what you ask me to do." "I see that you are a bold man. However, if you respond positively to what I propose to you, I will give you a share in my authority and swear you in as my aide." The prisoner, shackled in his chains, smiled and said, "By Allah, if you give me all that you possess and all that the Arabs have in exchange for giving up the religion of Muhammad, I shall not do so." "Then I shall kill you." "Do what you want," answered Abdullah. The emperor then had him put on a cross and ordered his soldiers to throw spears at him, first near his hands and then near his feet, all the while telling him to accept Christianity or at least give up his religion. This he refused over and over again to do. The emperor then had him taken down from the wooden cross. He called for a great pot to be brought. This was filled with oil which was then heated under a fierce fire. He then had two other Muslim prisoners brought and had one of them thrown into the boiling oil. The prisoner's flesh sizzled and soon his bones could be seen. The emperor turned to Abdullah and invited him to Christianity. This was the most terrible test that Abdullah had had to face up till now. But he remained firm and the emperor gave up trying. He then ordered that Abdullah too be thrown into the pot. As he was being taken away he began to shed tears. The emperor thought that he had at last been broken and had him brought back to him. He once more suggested that Abdullah become a Christian but to his astonishment, Abdullah refused. "Damn you! Why did you weep then?" shouted the emperor. "I cried," said Abdullah, "because I said to myself 'You will now be thrown into this pot and your soul will depart'. What I really desired then was to have as many souls as the number of hairs on my body and to have all of them thrown into this pot for the sake of Allah." The tyrant then said, "Will you kiss my head? I will then set you free?" "And all the Muslim prisoners also?" asked Abdullah. This the emperor agreed to do and Abdullah said to himself, "One of the enemies of Allah! I shall kiss his head and he shall set me and all other Muslim prisoners free. There can be no blame on me for doing this." He then went up to the emperor and kissed his forehead. All the Muslim prisoners were released and handed over to Abdullah. Abdullah ibn Hudhafah eventually came to 'Umar ibn al Khattab and told him what had happened. 'Umar was greatly pleased and when he looked at the prisoners he said, "Every Muslim has a duty to kiss the head of Abdullah ibn Khudhafah and I shall start." Umar then got up and kissed the head of Abdullah ibn Hudhafah. Source: Scanned from "Companions of The Prophet", Vol.1.

 Abdullh aAs-Sahmi........
         
Abdullh aAs-Sahmi: Two of the strongest men, to arrest the Prophet
The story of Abdullah ibn Hudhada with Khusraw Parvez began in the sixth year of the hijrah when the Prophet decided to send some of his Companions with letters to rulers outside the Arabian peninsula inviting them to Islam.

The Prophet attached great importance to this initiative. These messengers were going to distant lands with whom there was no agreement or treaty. They did not know the languages of these lands nor anything about the ways and disposition of their rulers. They were to invite these rulers to give up their religion and forsake their power and glory and enter the religion of a people who shortly before were almost their subjects. The mission was undoubtedly hazardous..

To make known his plan, the Prophet called his companions together and addressed them. He started by praising God and thanking Him. He then recited the Shahadah and went on:

"I want to send some of you to the rulers of foreign lands but don't dispute with me as the Israelites disputed with Jesus, the son of Mary. "O Prophet of God, we shall carry out whatever you wish," they responded. "Send us wherever you desire."

The Prophet commissioned six of his Sahabah to carry his letters to Arab and foreign rulers. One of these was Abdullah ibn Hudhafah. He was chosen to take the Prophet's letter to Khusraw Parvez, the Persian king.

Abdullah got his camel ready and bade farewell to his wife and son. He set out, alone, and traversed mountains and valleys until he reached the land of the Persian.

He sought permission to enter into the king's presence informing the guards of the letter he was carrying. Khusraw Parvez thereupon ordered his audience chamber to be made ready and summoned his prominent aides. When they had assembled he gave permission for Abdullah to enter.

Abdullah entered and saw the Persian potentate dressed in delicate, flowing robes and wearing a great, neatly arranged turban. On Abdullah was the plain, coarse clothes of the bedouin. His head though was held high and his feet were firm. The honor of Islam burned fiercely in his breast and the power of faith pulsated in his heart.

As soon as Khusraw Parvez saw him approaching he signal led to one of his men to take the letter from his hand.

"No," said Abdullah. 'The Prophet commanded me to hand over this letter to you directly and I shall not go against a command of the Messenger of God."

"Let him come near to me," Khusraw said to his guards and Abdullah went forward and handed over the letter. Khusraw then called an Arab clerk who originally came from Hira and ordered him to open the letter in his presence and read its contents. He began reading:

"In the name of Allah, the Beneficent the Merciful. From Muhammad, the Messenger of God, to Khusraw the ruler of Persia. Peace on whoever follows the guidance . . ."

Khusraw only heard this much of the letter when the fire of anger burst within him. His face became red and he began to perspire around the neck. He snatched the letter from the clerk's hand and began tearing it to pieces without knowing what else it contained and shouted, "Does he dare to write to me like this, he who is my slave". He was angry that the Prophet had not given him precedence in his letter. He then commanded Abdullah to be expelled from his assembly.

Abdullah was taken away, not knowing what would happen to him. Would he be killed or would he be set free? But he did not want to wait to find out. He said, "By God, I don't care what happens to me after the letter of the Prophet has been so badly treated." He managed to get to his camel and rode off.

When Khusraw's anger had subsided he commanded that Abdullah be brought before him. But Abdullah was nowhere to be found. They searched for him all the way to the Arabian peninsula but found that he had gone ahead.

Back in Madinah, Abdullah told the Prophet how Khusraw had torn his letter to pieces and the Prophet's only reply was, "May God tear up his kingdom".

Meanwhile, Khusraw wrote to Badhan, his deputy in the Yemen, to send two strong men to "that man who has appeared in the Hijaz" with orders to bring him to Persia.

Badhan dispatched two of his strongest men to the Prophet and gave them a letter to him in which he was ordered to go with the two men to meet Khusraw without delay. Badhan also asked the two men to get whatever information they could on the Prophet and to study his message closely.

The men set out, moving very quickly. At Taif they met some Quraysh traders and asked them about Muhammad. "He is in Yathrib," they said and they went on to Makkah feeling extremely happy. This was good news for them and they went around telling other Quraysh, "You will be pleased. Khusraw is out to get Muhammad and you will be rid of his evil."

The two men meanwhile made straight for Madinah where they met the Prophet, handed him the letter of Badhan and said to him, "The king of kings, Khusraw, has written to our ruler Badhan to send his men to get you. We have come to take you with us. If you come willingly, Khusraw has said that it will be good for you and he will spare you any punishment. If you refuse, you will know the power of his punishment. He has power to destroy you and your people."

The Prophet smiled and said to them, "Go back to your mounts today and return tomorrow."

On the following day, they came to the Prophet and said to him, "Are you prepared to go with us to meet Khusraw?"

"You shall not meet Khusraw after today," replied the Prophet. "God has killed him and his son Shirwaih has taken his place on such a night and on such a month."

The two men stared in the face of the Prophet. They were completely dumbfounded.

"Do you know what you are saying?" they asked. "Shall we write about this to Badhan?"

"Yes," replied the Prophet, "and say to him that my religion has informed me about what has happened to the Kingdom of Khusraw and that if he should become Muslim, I would appoint him ruler over what he now controls".

The two men returned to the Yemen and told Badhan what had happened. Badhan said, "If what Muhammad has said is true, then he is a Prophet. If not then we shall see what happens to him."

Not long afterwards a letter from Shirwaih came to Badhan in which he said, "I killed Khusraw because of his tyranny against our people. He regarded as lawful the killing of leaders, the capturing of their women and the expropriating of their wealth. When this my letter reaches you, take the allegiance of whoever is with you on my behalf."

As soon as Badhan had read Shirwaih's letter, he threw it aside and announced his entry into Islam. The Persians with him in the Yemen also became Muslim