Post by simonejamilla on Dec 21, 2012 16:03:16 GMT -5
Salamun alaykum. I recently had a debate with Khidr on Jinn. He is of the understanding that Jinn are Human and interbred with the children of Adam (who are pure black) and hey presto! You get white people. Any thoughts would be most welcome.
OK perhaps I need to get this started. Here is the understanding on why some people believe that Jinn are Humans beings.
And what stopped the people from believing when the guidance came to them, except that they said: "Has God sent a human (BASHIR) messenger?" 17:94
Say: "If the earth had angels walking about in security, We would have sent down to them from the heaven an angel as a messenger." 17:95
So if Human (Bashir) messenger goes to Human only, then why were Jinn following the Torah before Quran as mentioned in verse 46:30?
They said: O our people, we have heard a Book that was sent down after Moses, authenticating what is between his hands. It guides to the truth; and to a straight path. 46:30
Say, "It has been revealed to me that a group of the jinn listened and said, ´Indeed, we have heard an amazing Qur´an. 72:1
It guides to the right course, and we have believed in it. And we will never associate with our Lord anyone. 72:1
COMMUNITY OF JINN AND INS
And, the Day when He will gather them together [and say], "O community (ma’shar) of JINN, you have [misled] many of INS." And their allies among INS will say, "Our Lord, some of us made use of others, and we have [now] reached our term, which you appointed for us." He will say, "The Fire is your residence, wherein you will abide eternally, except for what Allah wills. Indeed, your Lord is Wise and Knowing." 6:128
And thus will We make some of the wrongdoers allies of others for what they used to earn. 6:129
"O community (ma’shar) of JINN and INS, did there not come to you messengers from among you, relating to you My verses and warning you of the meeting of this Day of yours?"
They will say, "We bear witness against ourselves"; and the worldly life had deluded them, and they will bear witness against themselves that they were disbelievers. 6:130
O community (ma’shar) of JINN and INS, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah]. 55:33
SIMILARITY BETWEEN INS AND JINN (HEARTS, EYES AND EARS)
And We have certainly created for Hell many of the JINN and INS. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless. 7:179
MEN FROM INS AND JINN
And there were men from INS who sought refuge in men from the JINN, so they [only] increased them in burden. 72:6
HOW WERE THE INVISIBLE JINNS BOUND IN THE SHACKLES?
And [also] the devils [of jinn] - every builder and diver 38:37
And others bound together in shackles. 38:38
Al Jinn is simply the title given to the race of men who descended from Iblis by Allah. Al Jinn as it is found in Qur'an is simply the antithesis to Al Insan which is the Allah given name of the bloodline of Adam.
Two races of men are identified by Allah in Qur'an. One is Al Insan or the bloodline descendants of Adam and the other is Al Jinn or the bloodline descendants of Iblis. Adam was the father of a black race while Iblis may have been the father of a white race.
Al Jinn as described in Qur'an are merely a race of men on Earth who are descended from their first father Iblis.
Al-Hijr 15:26 And indeed, We created man from sounding (dried) clay of altered black smooth mud. 27. And the jinn, We created aforetime from the smokeless flame of fire. 28. And (remember) when your Lord said to the angels: "I am going to create a man (Adam) from sounding clay of altered black smooth mud. They explain this verse to be speaking allegorically. (This verse says that Allah created Jinn aforetime. They cannot be Human beings.)
Adam his wife and Iblees are told to go down on earth as enemies of one another.
" We said, "ih'biṭū (Go down from it, all of you). Some of you aduwwun (as enemy) to the other in the earth is a dwelling place and a provision for a period." Sura 2/36
"We said, "ih'biṭū (Go down from it, all of you). And when guidance comes to you from Me, whoever follows My guidance - there will be no fear concerning them, nor will they grieve." Sura 2/38
"Allah then told them, "ih'biṭā (Get down from it) jamīʿan (all); you are each other's aduwwun (enemies). When My guidance comes to you, those who follow it will not go astray nor will they endure any misery." Sura 20/123
==> Allah then told them, "ih'biṭā (Get down from it) jamīʿan (all); you are each other's aduwwun (enemies)
Key operative: "ih'biṭā (Get down from it) jamīʿan (all)
Now examine the key Arabic words, which makes it clear beyond doubt that Adam, his wife, Iblis and Shayatin (Devils)l were cast down to the planet earth:
Their belief is that jinn are basharan (human beings) and so are l-insāna (Adamites)
Now to where I have a problem with this understanding:
The Quran also mentions that Muhammad was sent as a prophet to both "humanity and the jinn," and that prophets and messengers were sent to both communities.
21:7 And We sent not before you, [O Muhammad], except men to whom We revealed [the message], so ask the people of the message if you do not know.
Now to say that this is proof that Jinn are Humans is a farfetched conclusion. An apple falls on the ground the earth shifted a little bit, therefore it's now moving towards the sun. WE'RE ALL GONNA DIE!
Based upon this, it is clear that the Messengers to the jinn were from among humans. Rather they used to listen to the human Messenger and they, in turn, convey what they hear from him to their own people as understood from the Qur’anic verses. What matters here is that they are accountable (like humans) whether the Messenger was from the jinn or humans.” Interestingly, other passages state that Allah sent spirit messengers appearing as men to certain individuals:
49:13 O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).
I do not agree with the understanding that Jinn are Human or that the white race are descendants of Iblees.
30:22. And from His signs is the creation of the heavens and the Earth, and the difference of your languages and your colors. In that are signs for the world.
35:26. And from the people, and the animals, and the livestock, are various colors. As such, only the knowledgeable among God’s servants reverence Him. God is Noble, Forgiving.
Allah tells us that it was He who is responsible for our different appearances and not Iblis interbreeding. Infact if we take a closer look at the Geneology of Skin Pigmentation. The white race came much later on as the pigmentation lightening effect was apparently a gradual process, as populations started expanding to low UV radiation latitudes. You can also have white offspring with two black people. It is called a mutation... It doesn't make sense at all from any scientific perspective.This smacks inferiority complex. The apartheid was an event that occurred in a fixed time period. There is no justification for taking up this "black are the superior race since we descended from Adam" ideology. The two are causally linked...Humans have gene pools. That would include Adam and Eve. And it becomes even more complicated looking at the DNA of the millions of spermatozoa and the different eggs. It's completely stochastic. I mean, there are 13 genes which control eye colour alone... I can understand that Jinn and humans are on the earth. No problems with that. What we know of Jinn is that;
They see us but we don't see them. 7:27 O ye Children of Adam! Let not Satan seduce you, in the same manner as He got your parents out of the Garden, stripping them of their raiment, to expose their shame: for he and his tribe watch you from a position where ye cannot see them: We made the evil ones friends (only) to those without faith.
They are made scorching fire. 15:27 And the Jinn race, We had created before, from the fire of a scorching wind.
They can travel to the lower heavens. 72:8-9
They mislead The Children of Adam. 7:22 So by deceit he brought about their fall: when they tasted of the tree, their shame became manifest to them, and they began to sew together the leaves of the garden over their bodies. And their Lord called unto them: "Did I not forbid you that tree, and tell you that Satan was an avowed enemy unto you?"
As to whether they are human or not, I don't think there is enough evidence to show this. So why try to assign a species to them when we don't have enough information to do so? They could be on a different dimension. They could be invisible in some other way. I don't define exact values since I can't know. It is like asking; "how long is a piece of string?"
I couldn't agree with you more. This idea of Jinn as white people is an offshoot of the Nation of Islam idea about the white man as the devil. The folks who still have inclinations to the Nation of Islam ideology started to learn more about orthodox Islam and the Quran's sayings about iblees/shaitan and his kind. So they may not continue to call the white man the devil per se (although by saying jinn they are implying a devilish creature that is associated with the devil) they continue to deny the white man his humanity. This idea of the lack of humanity of the white man is associated with the cultural complexes associated with the Indo-Aryan stocks to include Europeans, including Greco-Romans and Persian stocks including Persians, Kurds, Armenians etc that have had a history of antagonism with black peoples like the Arabs, many aboriginal Berbers, Moors, black Sub-continental indians and non-Arab blacks in Africa. This antagonism continues to this day, and in same cases where the Indo-Aryan stocks have infiltrated and become dominant in cultures that were original dominated by blacks, this recognition of the blackness of the original stocks of people associated with those cultures or those lands, the antagonism can morph into pure hatred.
example: It is clear from the Classical texts that the Arabs were originally a black people, to include the Arabs of the time of the prophet Muhammad and into the 12-13th century. Mixing, enslavement of white non-Arab northerners and immigration have turned the Arabs into a people who are only black in their minority. However when it is told to many non-black Arabs today that the original Arabs were black and that pureblooded Arabs can only be black the response will go from denial to pure vitriol.
These antagonisms come out when it is shown that the ancient Egyptians were black in their majority, that north African blacks were present and had effects on the Greeks and Romans (just as the Greco-Romans affected them), that there were very significant civilizations within the inner continent of Africa, when it is stated that aboriginal indian stocks are a kind of black people (even indians have been brainwashed into reeling at the idea of being associated with blackness) etc. etc.
At the basis of this issue of denying white people their humanity by calling them devils or jinn is ethnocentrism being fought with ethnocentrism, and the inability to recognize the faults of ones' own culture, history and traditions instead of ONLY focusing on the more dominant culture/ethnicity. I've even seen how jinn are associated with Neandarthals, a group of people who scientifically did not have any significant admixture (little to none apparently) with blacks living in continental Africa.
But there is no doubt that the Indo-Aryan cultural complexes and their associated ethnicities have been very keen on discriminating against and denigrating darker ethnicities.
Have you guys read the story of the Greco-roman ruler of Egypt Muqawqis and Usamah bin Samit?
Check it out the next post.
Last Edit: Feb 16, 2013 22:16:37 GMT -5 by Ibrahimi
When Muqawqis, the 7th century Greek ruler of Egypt, saw the extreme blackness of Ubada ibn Al-Samit's complexion when he stepped forward to speak as the leader of the delegation sent at Muqawqis's request, he shouted: "Get this black man away from me and send forward someone else to speak!" Let's take a closer look at who Ubada ibn Al-Samit was. He is Ubada the son of Al-Samit the son of Qais the son of Asram the son of Fihr the son of Tha'alaba the son of Ghanim the son of 'Auf the son of Amru the son of 'Auf the son of Al-Khazraj the son of Al-Haritha the son of Amru the son of 'Aamir the son of Haritha the son of Amr al Qais the son of Tha'laba the son of Mazin the son of Al-Azd the son of Al-Ghawth the son of Nabt the son of Malik the son of Zaid the son of Kahlan the son of Saba the son of Yashjab the son of Ya'arub the son of Qahtan. His mother was Qurrat Al-Ain the daughter of Ubada the son of Nadla the son of Malik the son of Ajlaan the son of Zaid the son of Ghanim the son of Saalim the son of 'Auf the son of Amru the son of 'Auf the son of Al-Khazraj the son of Al-Haritha the son of Amru the son of 'Aamir the son of Haritha the son of Amr al Qais the son of Tha'laba the son of Mazin the son of Al-Azd the son of Al-Ghawth the son of Nabt the son of Malik the son of Zaid the son of Kahlan the son of Saba the son of Yashjab the son of Ya'arub the son of Qahtan.
As you can see, Ubada ibn Al-Samit is a descendant of Saba from both his father's side and his mother's side. There is a chapter of the Quran which speaks of the people of Saba and the name of the chapter is Saba.
There was for [the tribe of] Saba' in their dwelling place a sign: two [fields of] gardens on the right and on the left. [They were told], "Eat from the provisions of your Lord and be grateful to Him. A good land [have you], and a forgiving Lord."
Verily there was for Sheba (Saba’, declined [as li-Saba’in] or left as indeclinable [li-Saba’a], is [the name of] a tribe that took its name from one of their Arab ancestors) in their dwelling-place, in Yemen, a sign: indicating God’s power, exalted be He, two gardens (jannatān, a substitution [for āyatun, ‘a sign’]) to the right and to the left, in other words, on the right side of their valley and on its left side. And it was said to them: ‘Eat of your Lord’s provision and give thanks to Him, for the graces He has bestowed on you in the land of Sheba. A good land — in which there was no dung, gnats, flies, fleas, scorpions, or snakes, and in which when a stranger passed through with his clothes lice-infected, these [lice] would be killed off because of the purity of its air — and, God is, a forgiving Lord.’
But they turned away [refusing], so We sent upon them the flood of the dam, and We replaced their two [fields of] gardens with gardens of bitter fruit, tamarisks and something of sparse lote trees.
But they were disregardful, of giving thanks to Him and became disbelievers, so We unleashed upon them the flood of the Dam (al-‘arim is the plural of ‘arima, which is a structure or something similar that holds water back [to be stored] for when it is needed), in other words, [We unleashed upon them] the flood-waters of their valley which had been held back by the mentioned [structure] so that they engulfed their two gardens together with all their property. And We gave them in place of their two gardens two gardens bearing (dhawātay, a dual form of [feminine plural] dhawāt; usually [the form dhātay from] the singular [would have been used]) bitter fruit, bitter and vile (ukul may be read as a genitive annexation [ukulin khamtin] in the sense of ‘that which is eaten [thereof being bitter]; or it may be read without [as ukuli khamtin]; and this [phrase] is supplemented [by the following, wa-athlin wa-shay’in min sidrin qalīl) and tamarisk and sparse lote trees.
[By] that We repaid them because they disbelieved. And do We [thus] repay except the ungrateful?
That, replacement [of what they had], is what We requited them with for their ingratitude: and is anyone but the ingrate ever [so] requited? (read hal yujāzā illā’l-kafūru; or read as hal nujāzī illā’l-kafūra, ‘Would We requite anyone but the ingrate?’), in other words, it is only the like of such who is called to account.
And We placed between them and the cities which We had blessed [many] visible cities. And We determined between them the [distances of] journey, [saying], "Travel between them by night or day in safety."
And We set between them, between Sheba, who were in Yemen, and the towns which We had blessed, with [abundance of] water and trees — these being the towns of Syria, to which they used to travel for commerce — prominent towns, continuous [along the route] from Yemen to Syria, and We facilitated [for travellers] the journeying through them, such that they would rest for the afternoon in one and spend the night in the next, [and so on] until the end of their travel, having no need of any supplies or water along the way; and We said, ‘Travel through them night and day safely’, having no fear by night or by day.
But [insolently] they said, "Our Lord, lengthen the distance between our journeys," and wronged themselves, so We made them narrations and dispersed them in total dispersion. Indeed in that are signs for everyone patient and grateful.
But they said, ‘Our Lord, make far apart (ba‘‘id: a variant reading has bā‘id) the stages of our travel’, to Syria: make these [stages through] deserts, so that they could glory before the poor in riding their camels and bearing their supplies and water, and so they behaved wantonly with the graces [bestowed on them by God], and they wronged their souls, through disbelief, and so We made them bywords, [of wrongdoing] in this respect, for those who came after them, and We caused them to disintegrate totally, We scattered them all over the lands. Surely in that, which is mentioned, there are signs, lessons, for every [servant who is] steadfast, [in refraining] from acts of disobedience, grateful, for [God’s] graces.
Imam Ahmed relates that Ibn Al-Abbas said: "A man asked the Prophet (SAWS) about Saba – was it a man, a woman, or a land – and the Prophet (SAWS) said it was a man and he had 10 sons, 6 of them lived in Yemen and 4 of them lived in the area of Syria (Sham). Those who lived in Yemen are the tribes of Midhhaj, Kinda, Al-Azd, Al-Ash'ariyeen, Al-Anmaar, and Himyar. As for those who lived in Syria, they are the tribes of Lakhim, Judhaam, 'Aamila, and Ghassaan."
Ubada ibn Al-Samit was one of the chiefs of the Ansar. The Ansar are the two Yemenite tribes - Al-Aus and Al-Khazraj - that occupied Yathrib after the flooding of the Aram Dam. They (the Al-Aus and Al-Khazraj tribes – the Ansar) helped the Prophet Mohamed (SAWS) when he and the other Muslims were being persecuted in Mecca. Ubada was from the Al-Khazraj tribe of Ansar.
The Prophet Mohamed (SAWS) commanded the Ansar to choose 12 of their chiefs to pledge allegiance to him – 9 from the Al-Kharaj and 3 from the Al-Aus. Ubada ibn Al-Samit was one of the 9 chiefs that were chosen to represent the Al-Khazraj tribe. This pledge was called the 1st Pledge of Aqaba. The following were the terms of the pledge:
We shall not associate anyone with Allah (The One God): whether in worship, His attributes, His power or His authority. We shall not indulge in adultery, fornication, and practice or propagate any other indecency. We shall not steal or rob anyone’s property in any manner or under any pretense. We shall not practice the custom of killing children. We shall not falsely accuse or backbite anyone. We shall not disobey you in good deeds and just cause. We shall always follow you, be it hard or easy, to our liking or not, and we shall act according to your commands. We shall follow and obey your decisions even if it be against ourselves and in favor of others. We shall not participate in opposing the deserving persons of authority or positions. We shall support the truth and justice and stand firm under all circumstances. In matters of Allah’s religion, we shall not be afraid for our name, disrepute, disgrace, or blame.
The following year during the Pilgrimage season, there was the 2nd Pledge of Aqaba. This 2nd pledge of Aqaba consisted of 75 members of Ansar who traveled to Mecca and Ubada ibn Al-Samit was one of the leaders of the delegation and one of the chiefs of the Ansar. Concerning this pledge, Ka‘b bin Malik Al-Ansari said:
We set out for pilgrimage and struck a rendezvous in mid Tashreeq Days. We were accompanied by a celebrity and a notable of ours called ‘Abdullah bin ‘Amr bin Haram, who was still a polytheist. We disclosed to him our intention of meeting Muhammad [pbuh] and exhorted him to join our ranks and give up polytheism lest he should serve as wood for Hell in the Hereafter. He promptly embraced Islam and witnessed the serious meeting at Al-‘Aqabah.
That very night we slept with our people in our camps. After a third of the night had elapsed, we began to leave stealthily and met in a hillock nearby. We were seventy three men and two women Nusaibah bint Ka‘b from the Najjars and Asma’ bint ‘Amr from Bani Salamah. We waited for the Messenger of Allâh [pbuh] until he came in the company of his uncle Al-‘Abbas bin ‘Abdul Muttalib who (though himself not a Muslim), adjured us not to draw his nephew away from the protection of his own kindred unless we were fully prepared to defend him even at the risk of our lives. He was the first to speak:
"O you people of the Khazraj — the Arabs used to call the Ansâr (Helpers) Khazraj, whether from Khazraj or Aws — you all know the position that Muhammad holds among us. We have protected him from our people as much as we could. He is honoured and respected among his people. He refuses to join any party except you. So if you think you can carry out what you promise while inviting him to your town, and if you can defend him against the enemies, then assume the burden that you have taken. But if you are going to surrender him and betray him after having taken him away with you, you had better leave him now because he is respected and well defended in his own place." [Ibn Hisham 1/440-442]
Ka‘b replied: "We have heard your words, and now O Messenger of Allâh, it is for you to speak and take from us any pledge that you want regarding your Lord and yourself." The Messenger of Allâh then preached the Faith, and the pledge was taken. Al-Imam Ahmad, on the authority of Jabir, gave the following details:
The Ansâr (Helpers) asked the Messenger of Allâh about the principles over which they would take a pledge. The Prophet answered: 1. To listen and obey in all sets of circumstances. 2. To spend in plenty as well as in scarcity. 3. To enjoin good and forbid evil. 4. In Allâh’s service, you will fear the censure of none. 5. To defend me in case I seek your help, and debar me from anything you debar yourself, your spouses and children from. And if you observe those precepts, Paradise is in store for you. [Mukhtasar Seerat Ar-Rasool p.155; Ibn Hisham 1/454]
In another version narrated by Ka‘b, he said:
The Prophet [pbuh] began to speak, recited some Qur’ânic verses, called people unto Allâh, exhorted them to enter the fold of Islam and concluded saying: "I give you my pledge that you debar me from whatever you debar your women and children from." Here Al-Bara’ bin Ma‘rur, caught him by hand, and said: "Oh yes, we swear by Allâh, Who sent you as a Prophet in Truth, that we will debar you from whatever we debar our women from. Have confidence in us, O Messenger of Allâh. By Allâh, we are genuine fighters and quite reliable in war, it is a trait passed down to us from our ancestors."
Then ‘Abul Haitham At-Taihan interrupted and said: "O Prophet of Allâh! Between us and the Jews, there are agreements which we would then sever. If Allâh grants you power and victory, should we expect that you would not leave us, and join the ranks of your people (meaning Quraish)?" The Prophet [pbuh] smiled and replied: "Nay, it would never be; your blood will be my blood. In life and death I will be with you and you with me. I will fight whom you fight and I will make peace with those with whom you make peace." [Ibn Hisham 1/442]
After the negotiations concerning the conditions of allegiance had ended, and all of the audience were unanimously agreed to ratify it, two men of the early generation of converts who had embraced Islam in the eleventh and twelfth years rose to their feet to apprise the others of the serious step they were about to take so that they could give their pledge fully aware of the whole affair and consequently be ready for the sacrifice they were expected to make. Al ‘Abbas bin Ubada bin Nadlah, in this context, remarked: "O you people of Khazraj! Do you know the significance of the pact that you are entering into with this man? You are in fact avowing that you will fight against all and sundry (the expression he used in Arabic was the Red People and the Black People – meaning the non-Arabs (the Red People) and the Arabs (the Black People)). If you fear that your property will be at stake or the lives of your nobles will be endangered, then leave him now, because if you do this after the pledge, it will be degrading for you both in this world and the world to come. But if you think that you can carry out what you are called upon to do in spite of the loss of precious lives and property, then undertake this heavy responsibility, and I swear by Allâh, that herein lies the good of this world and that of the next." They replied, "We have already considered the loss of property and the murder of our notables, yet we pay him allegiance. But what is our reward if we observe all the items of this pact?" The Prophet replied: "Paradise is in store for you." Then they asked him to stretch out his hand, and they all stretched out their hands and took the pledge. Only at that time did As‘ad bin Zurarah come to realize the people’s readiness for sacrifice in the cause of Allâh. [Ibn Hisham 1/446]
On the authority of Jabir, who said: "When we started to pay allegiance to the Prophet [pbuh], As‘ad bin Zurarah stood up and gave the following short address: "Take it easy people of Yathrib! We have not covered that long distance except because we have had deep belief that he (Muhammad [pbuh]) is the Messenger of Allâh. We are already convinced that following him entails departure from the pagan Arabs even if it were at the risk of our life. Should you preserve in this course, holdfast to it, and your great reward is placed in the Hand of Allâh, but if you are caught in fear, I admonish you to give it up just now, and then you would be more excusable by Allâh." [Musnad Ahmad]
With respect to the two women, the pledge was taken orally for the Prophet [pbuh] had never shaken hands with a strange lady. [Muslim 2/131]
The Prophet [pbuh] then asked the group to appoint twelve deputies to preach Islam to their people in Madinah, to shoulder the responsibility of implementing the articles of this pledge and to guide the respective men of their own tribes in matters relating to the propagation of Islam. The deputies elected were nine from Al-Khazraj: As‘ad bin Zurarah bin ‘Ads, Sa‘d bin Ar-Rabi‘ bin ‘Amr, ‘Abdullah bin Rawahah bin Tha‘labah, Rafi‘ bin Malik bin Al-‘Ajlan, Al-Bara’ bin Ma‘rur bin Sakhr, ‘Abdullah bin ‘Amr bin Haram, ‘Ubadah bin As-Samit bin Qais, Sa‘d bin ‘Ubadah bin Dulaim and Al-Mundhir bin ‘Amr bin Khunais. Three others were from Al-Aws: Usaid bin Hudair bin Sammak, Sa‘d bin Khaithamah bin Al-Harith and Rifa‘a bin ‘Abdul Mundhir bin Zubair. Once again, those twelve men were sworn to act as surety over the affairs of their people just as the Christ’s disciples did, and the Prophet would act as surety over his people, meaning all the Muslims.
Somehow or other, the news of these secret desert meetings with the Madinese leaked out. The Prophet immediately knew that it was a certain pudgy ugly devil, inhabited in Al-‘Aqabah, who discovered their meeting, and he threatened to settle his account with him as soon as possible.
On hearing this, Al-‘Abbas bin Nadlah said "By Allâh, Who has sent you in Truth, we are powerful enough to put the people of Mina (the Quraishites) to our swords tomorrow, if you desire." The Prophet [pbuh] said "We have not been commanded to follow that course. Now, back to your camps." They went back to sleep till morning. [Ibn Hisham 1/448]
Do you know who the above-mentioned Al-Abbas ibn Ubada ibn Nadla is? Remember that Ubada ibn Al-Samit's mother is Qurrat Al-Ain the daughter of Ubada the son of Nadla, so Al-Abbas ibn Ubada ibn Nadla is the maternal uncle of Ubada.
When Umar ibn Al-Khattab told Amru ibn Al-Aas that he was going to send 4000 soldiers to help him complete the conquest of Egypt, he told him that he was going to put at the head of every 1000 men, a man who is equal to 1000 men. One of these men who equaled 1000 men and who was assigned to lead 1000 of the 4000 men was Ubada ibn Al-Samit.
When the Muslims were at Yarmouk (near present-day border between Syria and Jordan) waiting to fight the Romans in Syria and after they had beaten the Romans in a number of battles and had taken Syrian territories occupied by the Romans, Constantine the son of Heraclius sent an envoy to the different kings encouraging them to fight the Muslims. When the envoy reached Mahan, the king of Armenia, Mahan called the kings and Roman generals and read to them the letter of Constantine the son of Heraclius and ordered them to march forth and the Roman armies marched forth in the direction of Yarmouk one after the other and every time they passed through a territory that the Muslims had taken from the Romans, they rebuked the citizens by saying: "Woe to you! You have left the people of your religion and have favored the Arabs!" And the citizens of the former Roman territories would respond by saying: "You are more worthy of blame than we are. You ran away from them (the Arabs) and left us at their mercy, so we reached a settlement with them for ourselves!"
When the Roman forces all reach Yarmouk and settled at a place near Golan, a scout was sent to observe the Muslim army. The assembled army consisted of contingents of Romans, Greeks, Slavs, Franks, Georgians, Armenians and Christian Arabs. This force was organized into five armies, whose commanders were: Mahan, King of Armenia who commanded a purely Armenian army; Qanateer, a Slavic prince commanded all the Slavs; Jabla bin AI Aiham, King of the Ghassani Arabs, commanded an exclusively Christian Arab force. The remaining contingents (all European) were placed under Gregory and Dairjan. Mahan was appointed Commander-in-Chief of the entire Imperial army.
The Ghassani Arabs, as I mentioned earlier, were Yemeni Arab descendants of Saba who settled in the area of Syria. The ancestor of the Ghassanids is Imr Al-Qais the son of Mazin the son of Al-Azd and the ancestor of Al-Khazraj is Imr Al-Qais's brother Tha'alaba the son of Mazin the son of Al-Azd, so the Ghassanids and Al-Khazraj are cousins. The Ghassanids were a Roman vassal state and the Romans found them (the Ghassanids) a powerful ally in Syria. They (Ghassanids) were the buffer zone against the other Bedouins penetrating Roman territory.
Jabla ibn Al-Aiham was at the head of 60,000 Christian Arabs from the tribes of Ghassan, Lakhim, and Judhaam. They stood in front of Mahan. The total number of Roman troops numbered 200,000 and the number of Muslim troops was only 24,000. When the Muslims saw the huge number of Roman troops, they said "There is no power or strength except with Allah The Exalted The Great!" Atia ibn 'Aamir said, "I swear by Allah, the Roman soldiers of Yarmuk were so numerous that they looked like a swarm of locust! Their numbers were so large that they covered the entire valley! I looked at the Muslims and they appeared to be alarmed and they kept repeating ' There is no power or strength except with Allah The Exalted The Great!' and Abu Ubaida ibn Jarrah said ' Our Lord, pour down steadfastness upon us, make our feet firm, and help us against this unbelieving people' (Surat al-Baqara, 250). So the Muslims prepared themselves and Abu Ubaida sent spies to bring him information about the enemy – their numbers, their weapons, their equipment – and he said 'I hope Allah makes it all spoils for us.'"
Heraclius sent a messenger to Mahan ordering him not to start the war with the Muslims until he sends to the Muslims a messenger promising that he would send annually much money and gifts to their Commander Umar ibn Al-Khattab and to all their Amirs and that they can have all that is between Al-Jaabiya and Al-Hejaz. Al-Jabiya is situated approximately 80 km. south of Damascus. Mahan said to the messenger that it was absolutely out of the question that the Muslims would ever agree to that. Jerjeer, one of the Roman kings in the army, said: "You lose nothing by just doing what Emperor Heraclius mentioned." Mahan then said to Jerjeer, "You go to them and ask them to send forward an intelligent man for you to speak earnestly to about what you have just heard."
So Jerjeer then wore clothes of silk brocade, placed a jeweled headband on his head, and rode a high horse with a golden saddle adorned with pearls and jewels. One thousand horsemen rode with him until they overlooked the camp of the Muslims. Jerjeer then stopped those with him and then approached the Muslims and said, "Oh you Arabs! I am a messenger from King Mahan. Let your Commander in charge come forward so that I can tell him what I have to offer so that we may possibly come to an agreement and avoid spilling each other's blood."
The Muslims heard him and then informed their Commander Abu Ubaida and Abu Ubaida went to him personally wearing a garment made of cotton and a black turban and a sword around his waist. When he reached Jerjeer, his horse kicked after the neck of his horse touched Jerjeer's horse's neck. Abu Ubaid (RAA) said, "Oh disbeliever. Say what you have to say and ask what you want to ask!" Jerjeer then said, "Oh you Arabs! Don't let your saying that you defeated the Roman soldiers in many battles and that you conquered many Roman territories and have taken much of their land deceive you! Look at the armies that have come to you now. We have formed a coalition and the Romans have made an alliance to not turn away and not be defeated and to stand until the last man. And as you can see, you don't have the power to face us. So go back to your land. You have taken what you have taken from the lands of Emperor Heraclius. The Emperor has decided to let you keep his lands that you have taken during these three years and keep the weapons and gold and silver that you have taken. When you entered Syria you were destitute, so accept what has been offered to you. Otherwise, you will be destroyed".
Commander Abu Ubaida (RAA) then said: "Concerning what you said about the Roman armies making an alliance to not turn away and not be defeated, surely when the Romans see the edge of our swords, they will run away in retreat. As for your trying to scare us with talk about your large numbers, you have seen our small numbers and our feeble bodies and how we met your troops with their large numbers and powerful weapons and equipment. The most beloved thing for us is the day we go to war with you and fight you until it can be known who is the most firm and steadfast at war."
Jerjeer then returned to Mahan and informed him what happened and suggested that he send one of the Christian Arabs to go and speak to the Arabs. He said, "Those Arabs incline toward each other." Mahan agreed and he sent for Jabla ibn Al-Aiham the Ghassanid and said to him, "Oh Jabla. Go to them and frighten them by telling them how large our numbers are. Place fear in their hearts." So Jabla set out and when he approach the camp of the Muslims, he shouted in a loud voice, "Oh Arabs! Send forward someone from the Children of Amru the son of 'Aamir so that I can speak to him about what I was sent for". Look above at the ancestors of Ubada ibn Al-Samit to remember who Amru ibn 'Aamir is.
When Abu Ubaida (RAA) heard what Jabla ibn Al-Aiham said, he said to the others, "They have sent someone from our race. They want to deceive us through family ties and kinship. Send them someone from the Ansar from the Children of Amru ibn 'Aamir. Ubada ibn Al-Samit (RAA) quickly came forward and said, "Oh Commander. I'll go to him and see what he has to say and answer him". So Ubada ibn Al-Samit mounted his horse and set out in Jabla's direction until he was in front of him. Jabla ibn Al-Aiham looked at a tall, very black-skinned man as if he is from the tribe of Shanua in front of him and he (Jabla) stood in awe and his heart became full of fear from the man's massiveness. Jabla then said to the tall, massive, very black-skinned man in front of him, "Oh young man. Who are you from?" Ubada ibn Al-Samit said, "I am from the Children of Amru ibn 'Aamir." Jabla said, "Greetings. And who are you?" Ubada said, "I am Ubada ibn Al-Samit, the Companion of the Messenger of Allah. Ask what you want to ask." Jabla then said, "Oh cousin. I have come forward to speak to you because I know that most of you are my family and kin. I have come to give you advice. These people who are in front of you have come with armies the like of which you have never seen before. These people have behind them soldiers and citadels and fortresses and riches. Don't think that you have defeated the forces of the Romans. There are ups and downs in war. If these people defeat you, there will be no refuge for you except death, but if they are defeated, they will return to their lands, their camps, their treasures, and their citadels. Take whatever you have obtained until now and return to your homes safely." Ubada ibn Al-Samit said, "Oh Jabla. Don't you know how we faced your advanced forces at Ajnadain and other places and how Allah granted us victory over you and how your tyrant ran away? We know who remains from your forces and they are easy for us. We are not afraid of these forces that have come. We have tasted blood and we haven't found blood sweeter than the blood of the Romans! Jabla, I call you to the religion of Islam and to enter our religion with your people and keep your honor in this life and the next life. Don't be a servant of these uncouth Romans and put your life on the line to save them from destruction. You are from the chiefs of the Arabs and a king. Verily our religion has appeared. Follow the path of those who have repented and returned to Allah and believe in Him and say: There is no God but Allah and Mohamed is the Messenger of Allah…"
GET THIS BLACK MAN AWAY FROM ME! – And Who Was That Black Man? He was Ubada ibn Al-Samit.