Seerah taken from collection of books such as: Men Around The Messenger, Companions of The Prophet.
Muaadh ibn Jabal was a young man growing up in Yathrib as the light of guidance and truth began to spread over the Arabian Peninsula. He was a handsome and imposing character with black eyes and curly hair and immediately impressed whoever he met. He was already distinguished for the sharpness of his intelligence among young men of his own age.
The young Muadh became a Muslim at the hands of Musiab ibn Umayr, the da'iy whom the Prophet (saws) had sent to Yathrib before the hijrah. Muadh was among the seventy-two Yathribites who journeyed to Makkah, one year before the hijrah, and met the Prophet (saws) at his house and later again in the valley of Mina, outside Makkah, at Aqabah. Here the famous second Aqabah Pledge was made at which the new Muslims of Yathrib, including some women, vowed to support and defend the Prophet (saws) at any cost. Muadh was among those who enthusiastically clasped the hands of the blessed Prophet (saws) then and pledged allegiance to him.
As soon as Muadh returned to Madinah from Makkah, he and a few others of his age formed a group to remove and destroy idols from the houses of the mushrikeen in Yathrib. One of the effects of this campaign was that a prominent man of the city, Amr ibn al-Jumuh, became a Muslim.
When the noble Prophet (saws) reached Madinah, Muadh ibn Jabal stayed in his company as much as possible.
He studied the Qur'an and the laws of Islam until he became one of the most well-versed of all the companions in the religion of Islam.
Wherever Muadh went, people would refer to him for legal judgements on matters over which they differed. This is not strange since he was brought up in the school of the Prophet (saws) himself and learnt as much as he could from him. He was the best pupil of the best teacher. His knowledge bore the stamp of authenticity.
One of the greatest of Muadh's contributions to the ummah of Muhammad (saws) was that he was one of the group of six who collected the Qur'an during the lifetime of the Prophet (saws). Whenever a group of companions met and Muadh was among them, they would look at him with awe and respect on account of his knowledge. The Prophet (saws) and his two Khalifahs after him placed this unique gift and power in the service of Islam.
After the liberation of Makkah, the Quraysh became Muslims in a huge number. The Prophet (saws) immediately saw the need of the new Muslims for teachers to instruct them in the fundamentals of Islam and to make them truly understand the spirit and letter of its laws. He appointed Attab ibn Usay as his deputy in Makkah and he asked Muadh ibn Jabal to stay with him and teach people the Qur'an and instruct them in the religion.
Sometime after the Prophet (saws) had returned to Madinah, messengers of the kings of Yemen came to him announcing that they and the people of Yemen had become Muslims. They requested that some teachers should be with them to teach Islam to the people. For this task the Prophet (saws) commissioned a group of competent du'at and made Muadh ibn Jabal their amir. He then put the following question to Muadh:
"According to what will you judge?"
"According to the Book of Allah," replied Muadh.
"And if you find nothing therein?"
"According to the Sunnah of the Prophet of Allah."
"And if you find nothing therein?"
"Then I will exert myself (exercise ijtihaad) to form my own judgement." The Prophet (saws) was pleased with this reply and said:
"Praise be to Allah Who has guided the messenger of the Prophet to that which pleases the Prophet."
The Prophet (saws) personally bade farewell to this mission of guidance and light and walked for some distance alongside Muadh as he rode out of the city. Finally he said to him:
"O Muadh, perhaps you shall not meet me again after this year. Perhaps when you return you shall see only my mosque and my grave."
Muadh wept. Those with him wept too. A feeling of sadness and desolation overtook him as he parted from his beloved Prophet (saws).
The Prophet's (saws) premonition was correct. The eyes of Muadh never beheld the Prophet (saws) after that moment.
The Prophet (saws) died before Muadh returned from the Yemen. There is no doubt that Muadh wept when he returned to Madinah and found there was no longer the blessed company of the Prophet (saws).
During the caliphate of Umar, Muadh was sent to the Banu Kilab to apportion their stipends and to distribute the sadaqah of their richer folk among the poor. When he had done his duty, he returned to his wife with his saddle blanket around his neck, empty handed, and she asked him:
"Where are the gifts which commissioners return with for their families?"
"I had an alert Supervisor who was checking over me," he replied.
"You were a trusted person with the messenger of Allah and with Abu Bakr. Then Umar came and he sent a supervisor with you to check on you!" she exclaimed. She went on to talk about this to the women of Umar's household and complained to them about it. The complaint eventually reached Umar, so he summoned Muadh and said:
"Did I send a supervisor with you to check on you?"
"No, Amir al-Mu'mineen," he said, "But that was the only reason I could find to give her." Umar laughed and then gave him a gift, saying,
"I hope this pleases you."
Also during the caliphate of Umar, the governor of Syria, Yazid ibn Abi Sufyan sent a message saying:
"O Amir al-Mu'mineen! The people of Syria are many. They fill the towns. They need people to teach them the Qur'an and instruct them in the religion."
Umar thereupon summoned five persons, who had collected the Qur'an in the lifetime of the Prophet (saws). They were Muadh ibn Jabal, 'Ubadah ibn as-Samit, Abu Ayyub al-Ansari, Ubayy ibn Ka'b and Abu ad-Dardaa. He said to them:
"Your brothers in Syria have asked me to help them by sending those who can teach them the Qur'an and instruct them in the religion. Please appoint three among you for this task and may Allah bless you. I can select three of you myself if you do not want to put the matter to the vote."
"Why should we vote?" they asked. "Abu Ayyub is quite old and Ubayy is a sick man. That leaves three of us."
"All three of you go to Homs first of all. If you are satisfied with the condition of the people there, one of you should stay there, another should go to Damascus and the other to Palestine."
So it was that 'Ubadah ibn as-Samit was left at Homs, Abu ad-Dardaa went to Damascus and Muadh went to Palestine. There Muadh fell ill with an infectious disease. As he was near to death, he turned in the direction of the Ka'bah and repeated this refrain:
"Welcome Death, Welcome. A visitor has come after a long absence . . ."
And looking up to heaven, he said:
"O Lord, You know that I did not desire the world and to prolong my stay in it . . . O Lord, accept my soul with goodness as you would accept a believing soul . . ."
He then passed away, far from his family and his clan, a da'iy in the service of Allah and a muhajer in His path.
HE WAS THE MOST LEARNED OF HALAAL AND HARAAM !
Among the seventy-man delegation of the Ansaar who took the oath of allegiance to the Prophet (saws) in the Second Allegiance of `Aqabah sat a young man with a bright face, graceful eyes, and a radiant smile. When he was silent, he attracted attention with his profound peacefulness and devoutness. On the other hand, when he talked, he held his people spellbound. This young man was Mu'aadh lbn Jabal. He belonged to the Ansaar, and he was among the foremost believers who gave the second oath of allegiance to the Prophet (saws). Naturally, a man of such precedence, faith, and certainty would not miss for the world a battle or an expedition. His uppermost quality was his knowledge of fiqh the practical aspect of Muhammad's (saws) message. He reached the apex in knowledge and fiqh, to the extent that made the Prophet (saws) say, "The most learned man of my nation in halaal and haraam is Mu'aadh Ibn Jabal."
He resembled `Umar Ibn Al-Khattaab in his enlightenment, courage and intelligence.
Perhaps both Mu'aadh's ability in juristic reasoning and the courageous usage of his intelligence enabled him to master the fiqh, excelling all other scholars. The Prophet (saws) justifiably described Mu'aadh as "the most learned man of my nation in halaal and haraam."
History portrays him as a man of remarkably enlightened, resolute, and decisive mind. For instance, `Aaez Allah lbn Abd Allah narrated that one day he entered the mosque with the Companions of the Prophet (saws) at the dawn of `Umar's caliphate. Then he sat among more than thirty men. Let us hear him narrate the story: "I sat with a group of more than thirty men. They were recalling a hadith of the Prophet (saws). In this ring sat a dark, swarthy young man who had a sweet voice and a radiant face. Whenever they disputed about a hidden or ambiguous meaning in the hadith, they at once sought his legal instruction or judgment. He seldom, if ever, spoke unless he was asked. When their meeting was over, I approached him and asked him, "Who are you, O Allah's Slave?" He answered, "I am Mu'aadh Ibn Jabal." So I instantly felt dose to him.
Also, Shahr Ibn Hawshab said, "Whenever Mu'aadh lbn Jabal was present when the Companions of the Prophet (saws) were holding a meeting, they looked at him with reverence".
`Umar Ibn Al-khattaab, the Commander of the Faithful, often consulted him. It seemed that Mu'aadh had a highly disciplined mind and a captivating and convincing logic that moved peacefully and knowledgeably. When we look at his historical background, we will always see him at the center of attention. He always sat there surrounded by people. He always maintained a discrete silence that was only broken whenever people were anxious to hear his judgment and whenever they were in dispute. When he spoke he looked, as one of his contemporaries described, "as if light and pearls were emanating from his mouth rather than speech." He reached his high rank in knowledge and reverence when the Prophet (saws) was alive and maintained it after his death, notwithstanding his youth, for Mu'aadh died during `Umar's caliphate at the age of thirty-three years.
Mu'aadh was generous, magnanimous, well-mannered, and good-natured. If anyone asked him for money, he would readily and glady give it to him. His generosity made him spend all his money on charity and aid. When the Prophet (saws) died, Mu'aadh was still in Yemen, where the Prophet (saws) had sent him with the task of teaching Muslims their religion and fiqh.
When Mu'aadh returned from Yemen during Abu Bakr's caliphate, `Umar lbn Al khttaab was informed that Mu'aadh become wealthy, and he suggested to Abu Bakr that the community should have half of Mu'aadh's wealth. `Umar did not waste much time as he rushed to Mu'aadh's house and told him about what he and Abu Bakr had agreed on. Mu'aadh was an honest and trustworthy man. The fact that he had made a fortune did not make him vulnerable to suspicion or sin; therefore, he turned down `Umar's suggestion and refuted his viewpoint. Finally, `Umar left him. The next day, Mu'aadh hurried towards `Umar's house and no sooner had he laid his eyes on him than he hugged him. His tears flowed as he said, " Last night, I saw in my dream that I was crossing deep water. I nearly drowned were it not for your help, `Umar." Afterwards, they both went to Abu Bakr's presence where Mu'aadh asked him to take half his money, but Abu Bakr said, "No, I will take nothing from you." `Umar glanced at Mu'aadh and said, "Now it is halaal and blessed."
First, the pious Abu Bakr would not take from Mu'aadh one penny unless he was absolutely positive that he had earned it in a lawful halaal way. Second, `Umar was not trying to accuse or cast suspicion on Mu'aadh. In the final analysis, this epitomizes the era of ideals which was filled with people who were in perpetual competition to climb their way up to the apex of perfection allowed to human beings. Thus some of them soared up to the sky with their good deeds. Some were foremost and the rest followed a middle course. Yet, all of them were travelers on a caravan of goodness.
After a while, Mu'aadh emigrated to Syria, where he lived among its people and the expatriates as a teacher and a scholar of fiqh. When Abu Ubaidah, the governor of Syria and a dose friend of Mu'aadh, died, the Commander of the Faithful `Umar Ibn Al khattaab assigned Mu'aadh to take his place as a ruler. Only a few months had elapsed after his taking over when he died, humble and repentant to Allah. `Umar used to say, "If I were to grant Mu'aadh Ibn Jabal succession and Allah asked me, `Why did you make him your successor?' I would readily answer, `I heard Your Prophet (saws) say that when those who have knowledge stand before Almighty Allah, Mu'aadh will be among them."
The succession that `Umar meant here was not merely over a country or a governorship but overall the Muslim lands. When `Umar was asked before his death, "If you choose your successor now, we will give him our allegiance," he answered, "If Mu'aadh lbn Jabal were alive and I made him my successor to the caliphate, then I died and met Allah Who asked me, `Whom did you assign to rule Muhammad's (saws) nation?' I would answer, `I assigned Mu'aadh lbn Jabal to rule it after I heard the Prophet (saws) say "Mu'aadh Ibn Jabal is the Imam of those who have knowledge of Judgment Day.' "
The Prophet (saws) said one day, "O Mu'aadh, by Allah I love you dearly, so do not forget to recite after every prayer, `Allah help me in remembering You, in offering thanks to You, and in worshiping You properly."'
Indeed, the Prophet (saws) supplicated Allah to help him to remember Him. The Prophet (saws) persevered in stressing this great fact that tells people that authority belongs to Allah, He has the power over all, and there is no power or any might except with His permission, for He is Most High and Most Great.
Definitely, Mu'aadh had learned and fully grasped this fact. He did his utmost to cherish and apply this fundamental basis in his life from that moment onwards.
One day, the Prophet (saws) ran into him so he asked him, "How are you this morning Mu'aadh?" He answered, "This morning I woke up as a true believer." The Prophet (saws) said, "Every truth has its manifestations, so what are the manifestations of your belief?" Mu'aadh readily answered, "I have never woken up without believing that I might die before nightfall. I have never slept without believing that I might die before the morning and have never taken a step without believing that I might die before taking the next. It always seems to me that I can see each nation humbled to its knees and each nation called to its record of deeds. It always seems to me that I can see the dwellers of Paradise, wherein are delights everlasting, and the dwellers of Hell, wherein they are in disgracing torment." The Prophet (saws) commented, "Now you know, so stick to the truth as long as you live." Indeed Mu'aadh had submitted himself and his destiny to Allah, for Allah was all that mattered to him. It was just that Ibn Mas'uud described him as "an ummah, a leader having all the good and righteous qualities, obedient to Allah and hanifan, who worshipped none but Allah. We used to liken him to Ibrahim (as)."
Mu'aadh advocated knowledge and the remembrance of Allah. Moreover, he invited mankind to seek the useful and true knowledge saying, "I warn you against the deviation of wise men. You will know the truth when you see it, for it has a distinctive light!" He believed that worship was an end and a means to reach justice. One day a Muslim asked him, "Teach me." Mu'aadh asked him, "Will you obey me if I teach you?" The man answered, "I will not disobey you in anything." He said then, "Fast, then break your fast. Pray during the night but you must get some sleep. Earn what is halaal and what is rightfully yours and do not earn sin. Die as a true Muslim. Finally, I warn you against the supplication of those who have been wronged or oppressed." He believed that education meant knowledge and practice; therefore, he said, "Learn whatever you like to learn, yet Allah will not make your learning worthwhile unless you practice what you have learned." He believed that belief and remembrance of Allah meant the perpetual calling to mind of His greatness and the perpetual calling of oneself to account for deeds before Allah does so.
Al-Aswad lbn Hilaal reported, As we were walking with Mu'aadh one day, he said, "Let us sit down for a while to meditate on Allah."
Perhaps the reason behind his discrete silence was his unremitting meditation and contemplation.
Likewise, his once telling the Prophet (saws) that he never took a step without believing that he might die before taking the next was due to his engrossment in the remembrance of Allah and in calling himself to account for his deeds.
At the end, death summoned Mu'aadh. It was time to meet Allah. When the stupor of death creeps upon someone, his subconscious takes the reins and spurs the tongue - if it is able to - to disclose the reality of all mankind in concise words that summarize his life story. In those blessed moments, Mu'aadh faintly uttered great words that revealed a great believer, for he gazed up into the sky and humbly supplicated Allah, the Most Merciful, saying, "Allah I used to fear You but now I implore You. Allah, You know that I did not devote my life to travel in the lands or to earn money or property but rather consecrated it to knowledge, faith and obedience, notwithstanding intense heat or hardships."
He stretched his hand as if he were shaking death and went into a coma. His last words were, "O Death, welcome! You are a long-awaited beloved.” At last Mu'aadh ascended to Allah's Paradise.
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