Abdullah Ibn Amru Ibn Haram

Man doesn’t really know when and how guidance comes to him from Allah. However, there one thing for certain that people’s hearts are between the Fingers of Allah who manipulates them the way He (swt) pleases.

Abdullah Ibn Amru Ibn Haram and his companion Abdullah Ibn Amru Ibn al-Jumuh were busy worshipping their idols when a group of recent converts from Yathrib (Madina), who were heading for Makkah pilgrimage were inviting people to Islam and informing them of the Prophet (saws) and the magnificent message he had for them from Allah. This didn’t mean anything to Abdullah Ibn Amru Ibn Haram. One year later, a group of 12 callers to Islam from Yathrib came to Makkah, but this time the group was led by the first ambassador to Islam Musaab Ibn Umayr, whose ‘unique’ expertise in inviting people to Islam led to the conversion of many. Jabir Ibn Abdullah, Ibn Haram’s son, was amongst the converts. Time went by and Islam couldn’t find room still in Ibn Haram’s heart. As the pilgrimage season approached and people felt the urge to go to Makkah and pledge allegiance to the Prophet (saws) - second Aqaba pledge - so did Ibn Haram’s appointment with eternal bliss. Ibn Haram set out for pilgrimage, and yet as a non-Muslim, not knowing that few hours later, his name would be in history books. In fact, Allah will bestow upon him the blessing of shahadah, and even more, the angels will shade him with their wings soon after his martyrdom… Those are magnificent tributes in their own rights, but most magnificent of them all is that Allah will speak to him without a screen!

The story of his conversion 

Kaab Ibn Malik reported: “We set out on our pilgrimage and, as arranged, were meant to meet the Prophet (saws) at al-Aqaba, sometimes in the middle of tashriq days (10^th, 11^th and 12^th Dhul-Hijjah). Once the pilgrimage rites were over and we headed towards al-Aqaba to meet the Prophet (saws) (by the way, the polytheists who were in our company didn’t know anything because we concealed the whole matter), I said to Ibn Haram, ‘You are amongst our noblest folks, and we don’t want you to be the fuel of Hellfire tomorrow. What about embracing Islam? We are meeting the Prophet (saws) shortly at al-Aqaba.’ He embraced Islam there and then and was amongst those who pledged allegiance to the Prophet (saws). In fact, he was amongst the delegates.’” Ibn Hisham, Seera (2/50)

Both Ibn Haram and his son Jabir returned home triumphantly carrying with them the joys of this magnificent and noble act. From that historical moment onwards, Ibn Haram made his self, wealth and family at the service of Allah and Islam. He was restlessly inviting people to Islam, and there was nothing greater than the moment when his companion Ibn al-Jamuh rejected idolatry and embraced Islam. Rijalun Mubasharuna bil-Janna (p.50) 

His yearning to see the beloved Prophet (saws) 

His was not complete happiness, for even though he saw and shook the Prophet’s (saws) hand, he was still yearning to stay close to him. When news of the Prophet’s (saws) hijra to Madina reached Ibn Haram, he was so elated and rushed out to welcome the Prophet (saws). When the Prophet (saws) reached Madina and settled down there, Ibn Haram was often seen accompanying the Prophet (saws) and learning from his wisdom and traditions the most he could. As preparations for the Battle of Badr were under way, Ibn Haram was amongst the first Muslims. In fact, he wanted to sacrifice self, wealth and everything he had to make up for the lost days. 

His Jihad in the Way of Allah 

As the battle got fiercer and fiercer, Ibn Haram was amongst those seeking martyrdom and yearning to Paradise.  The battle ended with the Muslims victory, and Ibn Haram returned home safe and sound.
 

The Battle of Uhud 

Makkah and Makkans were boiling with rage over the heavy defeat the Muslims had inflicted upon the polytheists at Badr Battle; a rage which translated itself into an urge for vindication. In fact, the Qurayshis’ prevented their people from wailing and mourning their dead at Badr Battle and also from claiming back their prisoners in an attempt not to draw the Muslims attention to the extent of their deep sorrow and mourning and also to their stratagem. 

The Qurayshis’ were unwilling to admit a final defeat. They lost a battle, but they believed that they would never lose the war. All they needed was to mobilize forces to which the Muslims would not be able to stand. The burning hatred in the hearts of Qurayshis’ and their desire to wash away the shame of the defeat at Badr and their eagerness to avenge their lost leaders added to their physical superiority a tremendous psychological strength. Ar-Rahiq al-Makhtum (p.262)

They mobilized for the battle of avenge three thousand fighters compared to nine hundred and fifty fighters at the Battle of Badr. This army was financed and its logistics were secured through the gross income of the commercial caravan which was allotted to the battle of avenge. Thus, the community of Quraysh, even women, one year after the Battle of Badr, marched towards Medina to annihilate the Muslims, their religion, and their Prophet (saws). The Makkan army arrived at the area of Uhud which is five miles away from Medina. There, the expected battle took place. Prior to the battle; however, the Prophet (saws) sought his companions’ advice whether to go out and face the enemy or wait inside Madina. The Prophet (saws) leaned towards the latter option, and Abdullah Ibn Ubay did agree with him, but some noble companions and also fierce fighters who missed Badr Battle wanted martyrdom and opted for the former option. Finally, the Muslim army decided to go out and confront the polytheists Zad al-Maad (3/193).
  

Jabir Ibn Abdullah reported: “The Prophet (saws) said, ‘I saw myself in a dream clad in armour and saw slaughtered cows which looked good.’  He said to his companions, ‘If only we could remain in Madina so if we are attacked, we shall counter-attack.’ The companions said, ‘O Allah’s Messenger, ‘They didn’t invaded us even in the pre-Islamic times, let alone now that we are Muslims.’ The Prophet (saws) said, ‘Let’s do it then and follow your option.’ The Prophet (saws) wore his armour and got ready. The Ansar interrupted, ‘We opposed the Prophet’s (saws) move… O Messenger, what about your option?’ The Prophet (saws) replied, ‘A Prophet shall not take off his armour if he ever puts it on until he finished fighting.’” Ahmad (3/351) and al-Hakim (2/129). Al-Hakim reported that this hadith has authentic chain of narration. Dahbi and al-Albani agreed with the comment.

The Muslims had no choice after the Prophet’s (saws) remark but to exit Madina and confront the polytheists. Ibn Haram felt this was the moment for him, the golden opportunity he must seize in one way or another. Certain that he may never return, Ibn Haram summoned up his son and asked him to pay off his debts. 

But it is Allah Who did it for him 
The Prophet (saws) said, “Whosoever obtains people’s money with the good intention to pay off outstanding debts or otherwise, Allāh shall pay off on his behalf, but whosoever obtains it to squander or lose it, Allah shall cause him loss.” Al-Bukhari, Ahmad and Ibn Majjah on the authority of Abu Hurayrah – Sahih al-Jami’ (5980)

Just one night before his martyrdom, Ibn Haram made sure he asked his son Jabir to execute the will (paying off his debt for him).

Jabir was quoted as saying: “On the eve of Uhud battle, my father called me and said, ‘I shall be amongst the first dead companions, and you are so dearer to me than myself after the Prophet (saws). So, if I die, pay off my debt and take care of your brethren…’ In the morning, he was in fact amongst the first dead companions. I buried him with another body but was not happy to leave him there with that body. So six months later, I unearthed his grave and took his body for reburial in another spot. By Allāh, as I looked at his body, it was intact as if just born, with the exception of his ear.’” Al-Bukhari (1351)

Jabir reported: “O Allah’s Messenger! My father owe some money, and I don’t have an income from which to pay his debt, except the produce of his palm trees, which is very little and it will take me ages to settle… In addition, I have to support my brothers and sisters.” The Prophet (saws) accompanied me to the palm trees, and then he said to me, ‘Call your father’s creditors.’  I did, and it was this blessed invocation that my father’s debt was settled in that year. Later, I noticed that the palm tree still looked the same, as if not a single date is missing.’” Ibn Saad (3/2/107), Ahmad (3/365), original story in Al-Bukhari. 

His stance towards the spearhead of hypocrites 
Just as the Prophet (saws) and his men were halfway towards Mount Uhud, Abdullah Ibn Ubay Ibn Salul - the embodiment of hypocrisy - diverted one third of the army in protest against the decision of the Prophet (saws) to go out and confront the enemy rather than stay inside Madina and wait for the enemy to strike. He said, ‘He listened to kids and dismissed my opinion. Why should we leave Madina and make ourselves preys to the enemy.’  He managed to sway scores of men. At this moment, Ibn Haram followed them and said, ‘O people, let me remind you not to betray your fellow men and Prophet (saws).’ ‘We don’t see the point in fighting,’ they replied. He  remarked, ‘May Allāh forsake you, you enemies of Allāh, Allah will support His Prophet without you…’” Ibn Hisham, Seera (2/60)

The angels overshadowed him with their wings 
Jabir Ibn Abdullah reported: “On the day of Uhud Battle, my father’s dead body was brought covered as it was badly mutilated. I tried to uncover it but was my people would not let me. But the Prophet (saws) uncovered it and a wailing sound started off. The Prophet (saws) asked who the person wailing was and was informed that it was Amru’s sister or daughter. The Prophet (saws) said, ‘Why are you crying?’ The angels were still overshadowing him until his body was taken away.’” Muslim (2471) and An-Nasai (4/11-12) 

A miracle after his death 
Jabir reported: “At the burial of Uhud Battle martyrs, the Prophet (saws) said, ‘Cover their wounds, for I am witness over them.” My father was covered with a shroud.’” According to al-Arnaut, this hadith was transmitted by Ibn Saad (16/37-39); an authentic chain of narration.

Jabir said: “As I looked at his body inside the tomb, I noticed that nothing had changed in him… and that was 46 years after his death…” Ibn Saad (3/2/106), with an authentic chain of narration according to Al-Hafidh in al-Fath (3/173) 

Allah spoke to Ibn Haram in person, without an intermediary!!! 
This is the greatest blessing of them all… Allah spoke to Ibn Haram in person after his death. Jabir reported: “Soon after the death of my father, the Prophet (saws) said to me, ‘Shall I tell you what Allah said to your father?’ ‘Yes, please Messenger of Allah.’ ‘Allah has never spoken to anyone without an intermediary, but He  spoke to your father without an intermediary and said, ‘O My Servant! Ask me anything and I shall grant it to you.’ Your father said, ‘Revive me so I can fight in Your Cause again.’ ‘Sorry, I have prescribed that the dead will never come back.’ ‘So, appoint someone to do it on my behalf.’ 

At this Allah revealed:
"Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision." (Al-Imran:169)

Meeting with the beloved after martyrdom 
Abdullah Ibn Thaalaba Ibn Su’ayr al-Udri, Banu Zuhra’s allay was quoted as saying: “The Prophet (saws) said as he was inspecting the dead at Uhud Battle, ‘I am witness over those, and remember that there is not a wounded person who has been wounded in the Cause of Allah but that Allah will resurrect them in the very state they died in, bleeding and their blood as fresh as was in the moment they died, and their scent will be that of musk. Note that most of them have compiled the Qur’an. Bury him with his companions in one grave.’ It happened that they would bury up to three martyrs in one grave.’” Al-Haythami in al-Majma’ (6/119) who said, reported by Ahmad (5/431), an-Nasai and al-Bayhaqi (4/11). The narrators of this hadith fulfill the requirements of transmitting authentic Ahadith.