Julaybib RA

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   His name was unusual and incomplete. Julaybib means "small grown" being the diminutive form of the word "Jalbab ". The name is an indication that Julaybib was small and short, even of dwarf-like stature. More than that, he is described as being "damim" which means ugly, deformed, or of repulsive appearance.

Even more disturbing, for the society in which he lived, Julaybib's lineage was not known. There is no record of who his mother or his father was or to what tribe he belonged. This was a grave disability in the society in which he lived. Julaybib could not expect any compassion or help, any protection or support from a society that placed a great deal of importance on family and tribal connections. In this regard, all that was known of him was that he was an Arab and that, as far as the new community of Islam was concerned, he was one of the Ansar. Perhaps he belonged to one of the outlying tribes beyond Madinah and had drifted into the city or he could even have been from among the Ansar of the city itself.

The disabilities under which Julaybib lived would have been enough to have him ridiculed and shunned in any society and in fact he was prohibited by one person, a certain Abu Barzah of the Aslam tribe, from entering his home. He once told his wife:

"Do not let Julaybib enter among you. If he does, I shall certainly do (something terrible to him)." Probably because he was teased and scoffed at in the company of men, Julaybib used to take refuge in the company of women.

Was there any hope of Julaybib being treated with respect and consideration? Was there any hope of his finding emotional satisfaction as an individual and as a man? Was there any hope of his enjoying the relationships which others take for granted? And in the new society emerging under the guidance of the Prophet, was he so insignificant as to be overlooked in the preoccupation with the great affairs of state and in the supreme issues of life and survival which constantly engaged the attention of the Prophet?

Just as he was aware of the great issues of life and destiny, the Prophet of Mercy was also aware of the needs and sensibilities of his most humble companions. With Julaybib in mind, the Prophet went to one of the Ansar and said: "I want to have your daughter married." "How wonderful and blessed, O Messenger of God and what a delight to the eye (this would be)," replied the Ansari man with obvious joy and happiness. "I do not want her for myself," added the Prophet. "Then for whom, O Messenger of God?" asked the man, obviously somewhat let down. "For Julaybib," said the Prophet.

The Ansari must have been too shocked to give his own reaction and he merely said: "I will consult with her mother." And off he went to his wife. "The Messenger of God, may God bless him and grant him peace, wants to have your daughter married," he said to her. She too was thrilled. "What a wonderful idea and what a delight to the eye (this would be)." she said. "He doesn't want to marry her himself but he wants to marry her to Julaybib," he added. She was flabbergasted.

"To Julaybib! No, never to Julaybib! No, by the living God, we shall not marry (her) to him." she protested.

As the Ansari was about to return to the Prophet to inform him of what his wife had said, the daughter who had heard her mother's protestations, asked: "Who has asked you to marry me?"

Her mother told her of the Prophet's request for her hand in marriage to Julaybib. When she heard that the request had come from the Prophet and that her mother was absolutely opposed to the idea, she was greatly perturbed and said:

"Do you refuse the request of the Messenger of God? Send me to him for he shall certainly not bring ruin to me." This was the reply of a truly great person who had a clear understanding of what was required of her as a Muslim. What greater satisfaction and fulfillment can a Muslim find than in responding willingly to the requests and commands of the Messenger of God! No doubt, this companion of the Prophet, whose name we do not even know had heard the verse of the Quran: "Now whenever God and His Apostle have decided a matter, it is not for a believing man or believing woman to claim freedom of choice in so far as they themselves are concerned. And he who disobeys God and His Prophet has already, most obviously, gone astray." (The Quran, Surah al-Ahzab, 33:36).

This verse was revealed in connection with the marriage of Zaynab bint Jahsh and Zayd ibn al-Harithah which was arranged by the Prophet to show the egalitarian spirit of Islam. Zaynab at first was highly offended at the thought of marrying Zayd a former slave and refused to do so. The Prophet prevailed upon them both and they were married. The marriage however ended in divorce and Zaynab was eventually married to the Prophet himself. It is said that the Ansari girl read the verse to her parents and said:

"I am satisfied and submit myself to whatever the Messenger of God deems good for me." The Prophet heard of her reaction and prayed for her: "O Lord, bestow good on her in abundance and make not her life one of toil and trouble."

Among the Ansar, it is said there was not a more eligible bride than she. She was married by the Prophet to Julaybib and they lived together until he was killed. 

Edited by seekshidayath - 17 February 2009 at 6:20pm

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seekshidayath Members Profile Send Private Message Find Members Posts Add to Buddy List Senior Member Female Islam Joined: 26 March 2006 Location: India Status: Offline Points: 3357	Post Options Post Reply Quote seekshidayath Report Post Thanks(0) Quote Reply Topic: Julaybib RA Posted: 25 June 2008 at 6:41pm
	His name was unusual and incomplete. Julaybib means "small grown" being the diminutive form of the word "Jalbab ". The name is an indication that Julaybib was small and short, even of dwarf-like stature. More than that, he is described as being "damim" which means ugly, deformed, or of repulsive appearance. Even more disturbing, for the society in which he lived, Julaybib's lineage was not known. There is no record of who his mother or his father was or to what tribe he belonged. This was a grave disability in the society in which he lived. Julaybib could not expect any compassion or help, any protection or support from a society that placed a great deal of importance on family and tribal connections. In this regard, all that was known of him was that he was an Arab and that, as far as the new community of Islam was concerned, he was one of the Ansar. Perhaps he belonged to one of the outlying tribes beyond Madinah and had drifted into the city or he could even have been from among the Ansar of the city itself. The disabilities under which Julaybib lived would have been enough to have him ridiculed and shunned in any society and in fact he was prohibited by one person, a certain Abu Barzah of the Aslam tribe, from entering his home. He once told his wife: "Do not let Julaybib enter among you. If he does, I shall certainly do (something terrible to him)." Probably because he was teased and scoffed at in the company of men, Julaybib used to take refuge in the company of women. Was there any hope of Julaybib being treated with respect and consideration? Was there any hope of his finding emotional satisfaction as an individual and as a man? Was there any hope of his enjoying the relationships which others take for granted? And in the new society emerging under the guidance of the Prophet, was he so insignificant as to be overlooked in the preoccupation with the great affairs of state and in the supreme issues of life and survival which constantly engaged the attention of the Prophet? Just as he was aware of the great issues of life and destiny, the Prophet of Mercy was also aware of the needs and sensibilities of his most humble companions. With Julaybib in mind, the Prophet went to one of the Ansar and said: "I want to have your daughter married." "How wonderful and blessed, O Messenger of God and what a delight to the eye (this would be)," replied the Ansari man with obvious joy and happiness. "I do not want her for myself," added the Prophet. "Then for whom, O Messenger of God?" asked the man, obviously somewhat let down. "For Julaybib," said the Prophet. The Ansari must have been too shocked to give his own reaction and he merely said: "I will consult with her mother." And off he went to his wife. "The Messenger of God, may God bless him and grant him peace, wants to have your daughter married," he said to her. She too was thrilled. "What a wonderful idea and what a delight to the eye (this would be)." she said. "He doesn't want to marry her himself but he wants to marry her to Julaybib," he added. She was flabbergasted. "To Julaybib! No, never to Julaybib! No, by the living God, we shall not marry (her) to him." she protested. As the Ansari was about to return to the Prophet to inform him of what his wife had said, the daughter who had heard her mother's protestations, asked: "Who has asked you to marry me?" Her mother told her of the Prophet's request for her hand in marriage to Julaybib. When she heard that the request had come from the Prophet and that her mother was absolutely opposed to the idea, she was greatly perturbed and said: "Do you refuse the request of the Messenger of God? Send me to him for he shall certainly not bring ruin to me." This was the reply of a truly great person who had a clear understanding of what was required of her as a Muslim. What greater satisfaction and fulfillment can a Muslim find than in responding willingly to the requests and commands of the Messenger of God! No doubt, this companion of the Prophet, whose name we do not even know had heard the verse of the Quran: "Now whenever God and His Apostle have decided a matter, it is not for a believing man or believing woman to claim freedom of choice in so far as they themselves are concerned. And he who disobeys God and His Prophet has already, most obviously, gone astray." (The Quran, Surah al-Ahzab, 33:36). This verse was revealed in connection with the marriage of Zaynab bint Jahsh and Zayd ibn al-Harithah which was arranged by the Prophet to show the egalitarian spirit of Islam. Zaynab at first was highly offended at the thought of marrying Zayd a former slave and refused to do so. The Prophet prevailed upon them both and they were married. The marriage however ended in divorce and Zaynab was eventually married to the Prophet himself. It is said that the Ansari girl read the verse to her parents and said: "I am satisfied and submit myself to whatever the Messenger of God deems good for me." The Prophet heard of her reaction and prayed for her: "O Lord, bestow good on her in abundance and make not her life one of toil and trouble." Among the Ansar, it is said there was not a more eligible bride than she. She was married by the Prophet to Julaybib and they lived together until he was killed. Edited by seekshidayath - 17 February 2009 at 6:20pm
	Prophet Muhammad (peace be upon him) said: �All the descendants of Adam are sinners, and the best of sinners are those who repent."

seekshidayath Members Profile Send Private Message Find Members Posts Add to Buddy List Senior Member Female Islam Joined: 26 March 2006 Location: India Status: Offline Points: 3357	Post Options Post Reply Quote seekshidayath Report Post Thanks(0) Quote Reply Posted: 28 June 2008 at 6:12pm
	He went on an expedition with the Prophet (saw), and an encounter with some mushrikin ensued. When the battle was over, the Prophet (saw) asked his companions: Have you lost anyone? They named their relatives or close friends who were killed. Another group answered that they had lost no close relative whereupon the Prophet (saw) said: But I have lost Julaybib. Search for him in the battlefield. They searched and found him beside seven mushrikin whom he had struck before meeting his end. The Prophet (saw) stood up and went to the spot where Julaybib (R), his short and deformed companion, lay. The Prophet of Allah stood over him and said: He killed seven and then was killed? This man is of me and I am of him. He repeated this two or three times. The Prophet (saw) then took him in his arms and it is said that he had no better bed besides the forearms of the Messenger of Allah. The Prophet (saw) then dug for him a grave, and himself placed him in it. The Prophet of Allah did not wash him, for the one slain in the Way of Allah is not washed before burial. Julaybib (R) and his wife are not among the companions of the Prophet (saw) whose deeds of obedience and valor are well known. The little that is known about them demonstrates how the meek and the humble were given hope and dignity by the Prophet (saw) - where once there was only despair and self-debasement. The attitude of the unknown and unnamed Ansari girl, who readily agreed to be the wife of a physically unattractive man, reflected a profound understanding of Islam. It reflected the effacement of personal desires and preferences, even when she could have counted on the support of her parents. It reflected a total disregard for social norms and pressures. It reflected, above all, a ready and unshakable confidence in the wisdom and authority of the Prophet (saw) in submitting herself to whatever he deemed good. This is indeed the attitude of the true believer. In Julaybib (R), there is the example of a person who was regarded as a social outcast because of his mere appearance. Given confidence by his faith in Allah, the Glorious, and encouragement by the noble Prophet (saw), he was able to perform great acts of courage and was blessed by the most virtuous death a believer could ever hope for - death fighting in the Way of Allah, the Supreme. This led to the commendation which should be the desire of every believer: the commendation of the Prophet (saw) of Allah: He is of me, and I am of him Edited by seekshidayath - 17 February 2009 at 6:21pm
	Prophet Muhammad (peace be upon him) said: �All the descendants of Adam are sinners, and the best of sinners are those who repent."