Julaibib

The last person that we will cover bi'idhnillahi ta'ala... um, and SubhanAllah, several, several years ago, previous lifetime, I did a video about this companion and it's Julaibib raḍiyallāhu taʿālā ʿanhu (جُلَيْبِيب رَضِيَ اللهُ تَعَالَى عَنْهُ). And I didn't get to give the full context of Julaibib raḍiyallāhu taʿālā ʿanhu.

Julaibib raḍiyallāhu taʿālā ʿanhu, Ansari, he's considered from the Ansar. Lā yuʿrafu lahu ismun ākhar wa lā nasabun muḥaqqaq (لَا يُعْرَفُ لَهُ اسْمٌ آخَر وَلَا نَسَبٌ مُحَقَّق). We don't know a single other name for him, nor do we know what tribe he belonged to, nor do we even know what region he belonged to. Qīla annahu minal-Anṣār min ahlil-Madīnah (قِيلَ أَنَّهُ مِنَ الْأَنْصَار مِنْ أَهْلِ الْمَدِينَة). It said that he was from the Ansar somewhere from Ahl al-Madinah (the people of Madinah). Um, and nothing... lam yuḥfaẓ ilā ayyi bayt aw ḥayyin minhum kāna yantamī (لَمْ يُحْفَظ إِلَى أَيِّ بَيْتٍ أَوْ حَيٍّ مِنْهُمْ كَانَ يَنْتَمِي). Like he had no home, no tribe, no region that would claim him. So he's an unclaimed young man, somewhere in Madinah, unknown.

And this is where the description of him comes. Wa kāna damīmal-khalqati (وَكَانَ دَمِيمَ الْخِلْقَةِ), that he was uh, deformed, he had uh, many um, deformities. Qaṣīral-qāmah (قَصِيرَ الْقَامَة), he was extremely short. And, you know, people would comment on his appearance before Islam and they would belittle it. So he's someone who was actually bullied for his appearance. Right? With Zahir raḍiyallāhu taʿālā ʿanhu (زَاهِر رَضِيَ اللهُ تَعَالَى عَنْهُ) we don't have that narration about him, we just have a bullied person in his appearance. SubhanAllah, you think about like Allah 'Azza wa Jal talking about the exploitation of the Yatīm (الْيَتِيم), the orphan, or a person who has no tribe, no nasab (lineage), or a person um, who is uh, physically, you know, something to be mocked. Or racism. Julaibib raḍiyallāhu taʿālā ʿanhu was extremely dark-skinned. So you gotta reckon with racism. Julaibib raḍiyallāhu taʿālā ʿanhu has no tribe to protect him, you gotta reckon with tribalism. Every, every single "ism" has to be reckoned with, is stacked against him raḍiyallāhu taʿālā ʿanhu.

Wa maʿa dhālik kāna ṣāḥiba qalbin ṭāhir wa maḥbūban ʿinda Rasūlillāhi ṣallallāhu ʿalayhi wa sallam (وَمَعَ ذَلِكَ كَانَ صَاحِبَ قَلْبٍ طَاهِر وَمَحْبُوبًا عِنْدَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّم). That's the bio. All these descriptions, but with that, his heart was so pure and he was so beloved to the Prophet ṣallallāhu ʿalayhi wa sallam (صَلَّى اللهُ عَلَيْهِ وَسَلَّم). So he was a sweetheart raḍiyallāhu taʿālā ʿanhu when he would be walking around the masjid.

Now SubhanAllah, I was trying to like do research into his name. What does the name Julaibib (جُلَيْبِيب) mean? Does anyone know? It's the Taṣghīr (تَصْغِير), it's the diminutive of a word. What sounds like Julaibib? Sisters should have... all the brothers raised hands, where the sisters at? Jilbāb (جِلْبَاب). What did you say? Jalaib... what is it? Are we talking about desserts now? Alright? [Laughter] Jilbāb (جِلْبَاب). Jilbāb.

So if... Ibn Hajar raḥimahullāhu taʿālā (ابْن حَجَر رَحِمَهُ اللهُ تَعَالَى), he actually uh, mentions that it is the Taṣghīr of Jilbāb, which is the, the cloth of a woman, right? The way that a woman would cloak herself. And SubhanAllah, that in and of itself has a whole theory behind it: Why was he called that? Either because he was walking around and he was wrapped up all the time, like a little Jilbāb walking around the city of Madinah, right? Or it referred to his skin color, the darkness of his skin color, cause a Jilbāb especially with the Muslims was typically dark, so is it the skin color? Is it the little Jilbāb? Or it refers to the warm embrace of him that, you know, you hug him and you hold him tight. Almost from a place of playfulness. Right? That someone called him Julaibib, like someone hugged him and called him that, maybe like a grandma or something like that, and that stuck with him for the rest of his life and that was his name that was known. But it's not his real name. So not only do we not know his last name, we actually don't even know his first name. Okay?

Julaibib is just Murakkab (compound/nickname), it's something that he was called by. But there is something that the Ulema (scholars) mention that's extremely important here. Whatever the term meant, we know for a fact that it was not a derogatory name. Why? Cause the Prophet ṣallallāhu ʿalayhi wa sallam didn't change it. Prophet ṣallallāhu ʿalayhi wa sallam would change people's names. Wa lā tanābazū bil-alqāb (وَلَا تَنَابَزُوا بِالْأَلْقَاب). He wouldn't let you call someone by a derogatory nickname even if the nickname had a bad meaning to it. He would change it ṣallallāhu ʿalayhi wa sallam. And if the name had a bad meaning to it and it was the most powerful person in society, he changed the name ṣallallāhu ʿalayhi wa sallam. So the Prophet ṣallallāhu ʿalayhi wa sallam's Sunnah was not only to not call people by a name that was derogatory in its nature, but to change any name that had anything negative implied within it. So why would he say Julaibib and let it go if it was something that was uh, derogatory?

So, "Little Jilbāb" is his name. Right? Walking around the Masjid, wrapped up raḍiyallāhu taʿālā ʿanhu. And, kāna raḍiyallāhu taʿālā ʿanhu minal-fuqarāʾ al-mutawāḍiʿīn (كَانَ رَضِيَ اللهُ تَعَالَى عَنْهُ مِنَ الْفُقَرَاءِ الْمُتَوَاضِعِين). He was someone who was very poor. Lā māla lahu wa lā jāh (لَا مَالَ لَهُ وَلَا جَاه). He had no money, he had no presence. Wa maʿa dhālik aḥabbahu ṣallallāhu ʿalayhi wa sallam (وَمَعَ ذَلِكَ أَحَبَّهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّم). Uh, the Prophet ṣallallāhu ʿalayhi wa sallam loved him. Wa khaṣṣahu (وَخَصَّهُ), and the Prophet ṣallallāhu ʿalayhi wa sallam would prefer him in his dealings. So like if there is a gathering or a get-together, the Prophet ṣallallāhu ʿalayhi wa sallam brought him forward bil-ʿaṭāʾ (بِالْعَطَاء), like if the Prophet ṣallallāhu ʿalayhi wa sallam is giving something, he brought Julaibib up first, brought him to the first of the line, and he tried to build his um, his, his place in society raḍiyallāhu taʿālā ʿanhu.

Now Abi Barza al-Aslami raḍiyallāhu ʿanhu (أَبِي بَرْزَة الْأَسْلَمِيّ رَضِيَ اللهُ عَنْهُ), he has a narration about himself. He says that uh, Julaibib, Julaibib raḍiyallāhu taʿālā ʿanhu uh, used to be a, a, a young man yadkhulu ʿalan-nisāʾ, yamurru bihinna wa yulāʿibuhunna (يَدْخُلُ عَلَى النِّسَاء، يَمُرُّ بِهِنَّ وَيُلَاعِبُهُنَّ). Yaʿnī yataḥaddathna maʿahu (يَعْنِي يَتَحَدَّثْنَ مَعَهُ). That he used to uh, enter, he used to spend his time with the women in Madinah. He would enter upon the women freely and he would play with them, and it's explained "play with them" means like he would talk to them more. And the implication is that he found harshness amongst the men. He found harshness, bullying amongst the men. Which isn't hard to imagine. Right? So he found a softness amongst the women that um, he inclined towards. And this is before the Ayat (verses) of Hijab are revealed, so this is very early on in Islam. Remember there is a learning curve here and the Prophet ṣallallāhu ʿalayhi wa sallam is getting a hold on society. And I have a theory as to how early he died in Islam by the way which I'll mention insha'Allah ta'ala. Okay? But he's someone raḍiyallāhu taʿālā ʿanhu who used to enter into the, the gatherings of the women not amongst the men because of the harshness that he found amongst the men, that's the implication.

And he said: Until I said to my wife, "Lā yadkhulanna ʿalaykum Julaybīb. Fa-innahu in dakhala ʿalaykum la-afʿalanna wa la-afʿalanna" (لَا يَدْخُلَنَّ عَلَيْكُمْ جُلَيْبِيب. فَإِنَّهُ إِنْ دَخَلَ عَلَيْكُمْ لَأَفْعَلَنَّ وَلَأَفْعَلَنَّ). Right? Like I got jealous, like it's a little bit too much. Julaibib should not enter amongst you. And if I see this happen again then this is gonna happen and this is gonna happen. So he's saying like, I was not happy about the fact that he was always amongst the women. Right? And this is implied before the Ayat of Hijab. Okay?

Now Abi Barza, uh, he, he actually, Abi Barza comments, he's one of the narrators of one of the famous stories of Julaibib afterwards. Right? As if to say like I didn't know what he really meant amongst the Prophet ṣallallāhu ʿalayhi wa sallam. He said I was a very jealous man. So like even though Julaibib was described as being quote unquote "ugly" and Julaibib was this and this and this and that and he had... But like khalas (enough), it wasn't working for me that he's still a young man and he's still entering and he's still spending time with the women. And this is before the Ayat of Hijab were revealed. So there is no Taḥrīm (prohibition) here, it's not prohibition, it's just my Ghīrah (jealousy), it's just my jealousy, right? That's the implication.

Then he continues in his narration, he says: Wa kānatil-Anṣār idhā kāna li-aḥadihim ayyimun um, lam yuzawwijhā ḥattā yaʿlam hal lin-Nabiyyi ṣallallāhu ʿalayhi wa sallam fīhā ḥājah am lā (وَكَانَتِ الْأَنْصَار إِذَا كَانَ لِأَحَدِهِمْ أَيِّمٌ لَمْ يُزَوِّجْهَا حَتَّى يَعْلَمَ هَلْ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيهَا حَاجَةٌ أَمْ لَا). This is so powerful. He says that the Ansar, if one of their women became a widow, a daughter or a sister or whatever it may be, then before they would marry her off to anyone else, they first wanted to just make sure that the Prophet ṣallallāhu ʿalayhi wa sallam had no interest. Cause like maybe, the one in a million possibility that the Prophet ṣallallāhu ʿalayhi wa sallam might ask for her hand. And it actually makes sense, like if you're the Ansar and you love the Prophet ṣallallāhu ʿalayhi wa sallam that much and he's entered upon you, like in your mind, could it be? Maybe, maybe there's a chance, maybe there's a possibility. So like let's leave a window open and, you know, if the Prophet ṣallallāhu ʿalayhi wa sallam comes to her house right when the 'Iddah (waiting period) finishes, like maybe, maybe this is gonna happen. Obviously it doesn't happen, uh, in almost every situation. Right?

And there is a whole, you know SubhanAllah, uh, beauty and power by the way, to where some of the Ulema mention like the Prophet ṣallallāhu ʿalayhi wa sallam, he married some of the women from the warring tribes, right? And that was a means of bringing people together. He didn't even have to do that with the Ansar, cause they already loved him more than they loved themselves. Like the Prophet ṣallallāhu ʿalayhi wa sallam did not have to go around marrying uh, you know, a woman from this tribe and that tribe. They already gave themselves fully to the Prophet ṣallallāhu ʿalayhi wa sallam. Like and that was one of the main uh, meanings, objectives of the Prophet ṣallallāhu ʿalayhi wa sallam to marry from Banu al-Mustaliq, to marry the daughter of Abu Sufyan, to try to bring people together, right?

So anyway, so he says, so the Prophet ṣallallāhu ʿalayhi wa sallam went to a man from the Ansar. And they kind of got excited. The Prophet ṣallallāhu ʿalayhi wa sallam walked in. And the Prophet ṣallallāhu ʿalayhi wa sallam said: "I'm here to propose marriage." And they said: "Naʿimmā wa karāmatan yā Rasūlallāh" (نَعِمَّا وَكَرَامَةً يَا رَسُولَ الله). What an amazing blessing Ya Rasulullah! What an amazing honor Ya Rasulullah! The best son-in-law that a person could ask for! The best in-laws that a person could ask for! And the Prophet ṣallallāhu ʿalayhi wa sallam says wait up, "Innī lastu urīduhā linafsī" (إِنِّي لَسْتُ أُرِيدُهَا لِنَفْسِي). I'm not asking for her for me. Oh, okay... Abu Bakr? Umar? Uthman? Ali? Abdul Rahman ibn Awf? I mean like it's a big deal, the Prophet ṣallallāhu ʿalayhi wa sallam is here to propose on someone's behalf? They said okay well whoever the Prophet ṣallallāhu ʿalayhi wa sallam brings is also gonna fit a caliber. So like we're disappointed but not yet.

So they said who is it Ya Rasulullah? He said: "Julaybīb" (جُلَيْبِيب).

The man doesn't want to disrespect the Prophet ṣallallāhu ʿalayhi wa sallam right away. He says: "Ushāwiru ummahā yā Rasūlallāh" (أُشَاوِرُ أُمَّهَا يَا رَسُولَ الله). Let me go talk to her mom. Right? Like let me go consult her mom Ya Rasulullah. Can you imagine the Prophet ṣallallāhu ʿalayhi wa sallam is sitting in the living room? He goes to uh, talk to the, the, his wife. And um, he says the Prophet ṣallallāhu ʿalayhi wa sallam is here to propose marriage. And she cuts him off and she says: "Amazing! MashaAllah! You know, what, what a Ni'mah (blessing), what a Karamah (honor), what an honor, what a blessing! Of course! He can take her and everything is for Rasulullah ṣallallāhu ʿalayhi wa sallam! Like it's the most exciting day in the world for this household." And he said: "No, it's not for him. Innahu laysa yakhaṭubuhā linafsī ṣallallāhu ʿalayhi wa sallam" (إِنَّهُ لَيْسَ يَخْطُبُهَا لِنَفْسِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّم). It's not for him. Qāla: Innamā yakhaṭubuhā li-Julaybīb (قَالَ: إِنَّمَا يَخْطُبُهَا لِجُلَيْبِيب). Said he's here proposing for Julaibib. So they know who Julaibib is.

Fa-qālat: A-Julaybīb? A-Julaybīb? (فَقَالَت: أَجُلَيْبِيب؟ أَجُلَيْبِيب؟). She starts to scream out. Prophet ṣallallāhu ʿalayhi wa sallam can hear her. Right? She starts to scream out. And she says: "Lā! La-ʿamrullāh!" (لَا! لَعَمْرُ الله!). She said I swear by Allah, "Lā nuzawwijuhu" (لَا نُزَوِّجُهُ). We're not gonna marry our daughter to Julaibib. Like what an insult! This went from the greatest blessing to suddenly becoming like ihāna (insult), like he's insulting us. Right? Until what happens? The girl herself comes out. And she overheard her mom screaming at the dad, the Prophet ṣallallāhu ʿalayhi wa sallam can hear it from the living room. And she says: "Man khaṭabanī ilaykum?" (مَنْ خَطَبَنِي إِلَيْكُمْ؟) Like who's coming to propose? Julaibib? Who's coming on his behalf? Fa-qālat: Rasūlullāh ṣallallāhu ʿalayhi wa sallam (فَقَالَت: رَسُولُ الله صَلَّى اللهُ عَلَيْهِ وَسَلَّم). It's the Prophet ṣallallāhu ʿalayhi wa sallam. But that's aside from the point! Julaibib... like she starts to...

She says: No, no, no. The daughter, she says: "A-taruddūna ʿalā Rasūlillāhi ṣallallāhu ʿalayhi wa sallam amrahu?" (أَتَرُدُّونَ عَلَى رَسُولِ الله صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَمْرَهُ؟). Are you gonna turn away the Prophet ṣallallāhu ʿalayhi wa sallam? "Idfaʿūnī ilayhi fa-innahu lan yuḍayyiʿanī" (ادْفَعُونِي إِلَيْهِ فَإِنَّهُ لَنْ يُضَيِّعَنِي). Marry me to him because the Prophet ṣallallāhu ʿalayhi wa sallam would not lose me. He would not let me go to waste. SubhanAllah. What a woman. What a beautiful perspective. Right? Like if the Prophet ṣallallāhu ʿalayhi wa sallam is proposing on someone's behalf, I don't care who it is. It's the... by the way, the same words that Hajar ʿalayhā al-salām (هَاجَر عَلَيْهَا السَّلَام) said when Ibrahim ʿalayhi al-salām (إِبْرَاهِيم عَلَيْهِ السَّلَام) turned away. "Āllāhu amarak bi-hādhā?" (آللهُ أَمَرَكَ بِهَذَا؟) Did Allah command you to do this? "Idhan lan yuḍayyiʿanī" (إِذًا لَنْ يُضَيِّعَنِي). Allah will not lose me. So no, the Prophet ṣallallāhu ʿalayhi wa sallam is not gonna lose me. Like he knows what he's doing.

SubhanAllah, the Ulema mention that this is one of the explanations of, and some of the Ulema mention it potentially Sabab al-nuzūl (reason for revelation), or one of the uh, cases that's being talked about: "Wa mā kāna li-muʾminin wa lā muʾminatin idhā qaḍallāhu wa rasūluhu amran an yakūna lahumul-khiyaratu min amrihim" (وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ). It is not befitting for a believing man or a believing woman when Allah and the Messenger ṣallallāhu ʿalayhi wa sallam say something, for them to still have a choice in the matter. Now by the way, the Prophet ṣallallāhu ʿalayhi wa sallam would not force marriages. He would not. It was understood in Madinah. Like if they said no, the Prophet ṣallallāhu ʿalayhi wa sallam would just walk away. He tried. He tried to, I mean there the whole story of Mughith and Barirah, like so many times the Prophet ṣallallāhu ʿalayhi wa sallam would say: "Look, I'm coming as a Shāfiʿ (intercessor), I'm coming to intercede on behalf of someone."

And this is so beautiful to... I mean the Prophet ṣallallāhu ʿalayhi wa sallam being your guy, to intercede on your behalf, to propose on your behalf. What an amazing honor in and of itself! And the Prophet ṣallallāhu ʿalayhi wa sallam would do so on behalf of those who would not have the whole, you know, tribal uh, royalty around them. He ṣallallāhu ʿalayhi wa sallam took that position himself.

So she said whatever the Prophet ṣallallāhu ʿalayhi wa sallam says, we're gonna do it. So she told the parents: Accept the proposal of the Prophet ṣallallāhu ʿalayhi wa sallam. So the Prophet ṣallallāhu ʿalayhi wa sallam, he made a du'a for her. Qāla: Allāhumma ṣubba ʿalayhal-khayra ṣabbā, wa lā tajʿal ʿayshahā kaddan kaddā (قَالَ: اللَّهُمَّ صُبَّ عَلَيْهَا الْخَيْرَ صَبًّا، وَلَا تَجْعَلْ عَيْشَهَا كَدًّا كَدًّا). It's a beautiful du'a by the way if you want to make it for someone. Allāhumma ṣubba ʿalayhal-khayra ṣabbā. Oh Allah, pour good upon good upon good upon her. Wa lā tajʿal ʿayshahā kaddan kaddā (وَلَا تَجْعَلْ عَيْشَهَا كَدًّا كَدًّا). And do not make her life difficulty after difficulty. Because she said the Prophet ṣallallāhu ʿalayhi wa sallam would not lose me. Like the Prophet ṣallallāhu ʿalayhi wa sallam has got my back. So the Prophet ṣallallāhu ʿalayhi wa sallam immediately made a du'a that Allah 'Azza wa Jal would take care of her. That her life would be an easy life and it would not be a hard life, especially since she's married... And you gotta think about tribal pressure, you gotta think about the parents not being happy, you gotta think about people in society making fun of her now. Right? And she is, the implication from the hadith, a powerful woman, beautiful woman from a, from a notable tribe. Right? And now she's gotta deal with all that, that talk. Right? But she still does it.

And the only other story that we have about Julaibib himself raḍiyallāhu taʿālā ʿanhu is then his Istishhād (martyrdom). His martyrdom. And the Prophet ṣallallāhu ʿalayhi wa sallam is narrated: Kāna fī maghzan lahu (كَانَ فِي مَغْزًى لَهُ). He was in one of his battles. He was in one of the Ghazawāt. I personally believe that this is Badr. For numerous reasons. The earliness in it of it, um, the victorious spirit of it, the victorious nature of it. Right? That there is a certain calm after this battle and it's a Ghazū (expedition), it's not an expedition, it's clearly a battle, a full-out battle. So some of the Ulema said Badr, some said Uhud. It just fits Badr so much more so it makes sense that this is really early on in Islam. Okay? Really early on in Madinah. And Allah knows best if he's from the Badriyyūn (veterans of Badr), if he's from the people of Badr. But even if not, the Prophet ṣallallāhu ʿalayhi wa sallam goes out in a battle. He takes with him the Ansar. Julaibib does not make the excuse... So the same young man that would not hang with the men because he would be bullied and because of the harshness, did not shy away from the battlefield. Picked up a sword and went into the battlefield. Fought alongside the Prophet ṣallallāhu ʿalayhi wa sallam. That in and of itself says something so much about his character raḍiyallāhu taʿālā ʿanhu.

So the battle is over, the dust settles. The Prophet ṣallallāhu ʿalayhi wa sallam starts to call out: "Hal tafqidūna min aḥad?" (هَلْ تَفْقِدُونَ مِنْ أَحَد؟) Is anyone missing anyone? So all the heads of the sub-tribes, they start to call out. They look around, they count their people. The tribe of so-and-so, Banu so-and-so says: Alhamdulillah, we have all of our men. Right? Hal tafqidūna min aḥad? Like imagine the Prophet ṣallallāhu ʿalayhi wa sallam going tribe by tribe and saying: "Are you missing anyone? Are you missing anyone? Are you missing anyone?" Right? And all the sub-tribes are looking around, they're doing a head count, Alhamdulillah um, we're not missing anybody. Right? And the spirit of Badr obviously, right, was just an overwhelming victory. Very few Shuhadāʾ (martyrs) that we have of Badr. So, um, Hal tafqidūna min aḥad? Are you missing anyone? Naʿam, fulānan wa fulānan wa fulānan (نَعَمْ، فُلَانًا وَفُلَانًا وَفُلَانًا). So one group said yes, we're missing this person and this person and this person. Another group said the same.

And as the Prophet ṣallallāhu ʿalayhi wa sallam finished going through the tribes, he says: "Hal tafqidūna min aḥad?" Are you missing anyone? They said no. Qāla: Lākinnī afqidu Julaybīban (قَالَ: لَكِنِّي أَفْقِدُ جُلَيْبِيبًا). He said: But I am missing Julaibib. I mean the Masjid, one thing. The marketplace, uh, peace and, and ease, another thing. But in battle? The head of the army? "And I'm missing Julaibib." Like that's my family. I'm missing Julaibib. You can imagine shock, the surprise. Wow. Okay. Not Banu Hashim... Julaibib. I'm missing Julaibib.

So they went to look for his body. Um, so the Prophet ṣallallāhu ʿalayhi wa sallam says: "Fa-ṭlubūhu" (فَاطْلُبُوهُ), everyone go look for Julaibib, let's go look for Julaibib. Fa-ṭuliba fil-qatlā (فَطُلِبَ فِي الْقَتْلَى). Fa-wajadūhu ilā janbi sabʿatin qad qatalahum (فَوَجَدُوهُ إِلَى جَنْبِ سَبْعَةٍ قَدْ قَتَلَهُمْ). They found him laying on the battlefield and around him were seven men that he killed from the enemy. So qātala wa qutil (قَاتَلَ وَقُتِل). He actually... Which back then, by the way, to fight and kill seven of the opposing army is a major feat. Right? You look at the casualty counts from these battles, they're not that much. Right? Seven accounts for ten percent of the qatlā on the other side. Right? So they found his small body with the sword next to him and they found seven men around him that were killed by his sword. And the Prophet ṣallallāhu ʿalayhi wa sallam akkada (confirmed), he, he confirmed ṣallallāhu ʿalayhi wa sallam, he said: "Qatala sabʿatan thumma qatalūhu" (قَتَلَ سَبْعَةً ثُمَّ قَتَلُوهُ). He killed seven, and then they killed him. Like SubhanAllah, that young man that you would pass off? Little Jilbāb. Killed seven of the enemy. Courage, bravery. Until he was killed.

And then the Prophet ṣallallāhu ʿalayhi wa sallam, he kneeled down above him and he said the words that would, that were the sweetness to the ears of every Sahaba. And every Sahabi and every person of the Ummah of Muhammad ṣallallāhu ʿalayhi wa sallam. What is it? He looked up to the skies and he said: "Allāhumma hādhā minnī wa anā minhu. Allāhumma hādhā minnī wa anā minhu" (اللَّهُمَّ هَذَا مِنِّي وَأَنَا مِنْهُ. اللَّهُمَّ هَذَا مِنِّي وَأَنَا مِنْهُ). Oh Allah, this one is from me and I am from him. This one is from me and I am from him. Hādhā minnī wa anā minhu. He said it three times ṣallallāhu ʿalayhi wa sallam. This is next level. Shahīd (martyr). Right? Prophet ṣallallāhu ʿalayhi wa sallam got him personally married. And now the Prophet ṣallallāhu ʿalayhi wa sallam is asking about him in battle and saying he's from my people. And now the Prophet ṣallallāhu ʿalayhi wa sallam is not just saying he's from my people, "Hādhā minnī wa anā minhu," he is part of me and I am part of him.

And the Prophet ṣallallāhu ʿalayhi wa sallam, he um, took his body ṣallallāhu ʿalayhi wa sallam and this is so profound SubhanAllah, he was so small, the Prophet ṣallallāhu ʿalayhi wa sallam scooped him up in his arms. Like he held him ṣallallāhu ʿalayhi wa sallam. And he dug his grave, ḥufira lahu (حُفِرَ لَهُ), wa wuḍiʿa fī qabrihi (وَوُضِعَ فِي قَبْرِهِ), and the Prophet ṣallallāhu ʿalayhi wa sallam put him in his grave, wa lam yadhkur ghasla (وَلَمْ يَذْكُرْ غَسْلًا), and the Prophet ṣallallāhu ʿalayhi wa sallam did not do Ghusl (ritual washing) of him. Right? So he treated him like the full Shahīd (martyr) and the Prophet ṣallallāhu ʿalayhi wa sallam buried him with his own two hands.

What maqām (station) is that? What station is that in Jannah? A man who the Prophet ṣallallāhu ʿalayhi wa sallam said: "Hādhā minnī wa anā minhu," he is from me and I am from him. And you would have seen him, height... no height, uh, looks, people called him ugly, bullied, no tribe, racism, classism, poor, and all of that goes out the window with "Hādhā minnī wa anā minhu." He's of me and I of him... I am of him raḍiyallāhu taʿālā ʿanhu.

The last thing to say in his um, in his biography is actually not about him, it's about his widow now. Remember the Prophet ṣallallāhu ʿalayhi wa sallam said: "Allāhumma ṣubba ʿalayhal-khayra ṣabbā, wa lā tajʿal ʿayshahā kaddan kaddā" (اللَّهُمَّ صُبَّ عَلَيْهَا الْخَيْرَ صَبًّا، وَلَا تَجْعَلْ عَيْشَهَا كَدًّا كَدًّا). Oh Allah, pour good upon her abundantly and do not make her life hardship upon hardship. Thabit raḍiyallāhu taʿālā ʿanhu (ثَابِت رَضِيَ اللهُ تَعَالَى عَنْهُ) says: "Fa-mā kāna fil-Anṣār ayyimun anfaqa minhā" (فَمَا كَانَ فِي الْأَنْصَارِ أَيِّمٌ أَنْفَقَ مِنْهَا). That this woman was blessed with all sorts of wealth and there was not a single widow from the Ansar who used to give more charity than her. Who's this special woman? We don't even have a Julaibib equivalent. Allah knows best. But Allah 'Azza wa Jal knows her.

And the lesson of course SubhanAllah is uh, so profound. But if Allah 'Azza wa Jal knows you, then it doesn't matter who else knows you. And the rank of these people and the Prophet ṣallallāhu ʿalayhi wa sallam said: It may be that a person is ashʿath (أَشْعَث), um, uh, dusty, disheveled, turned away from people's doors, law aqsama ʿalā Allāh la-abarrah (لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ), but if that person were to take an oath upon Allah 'Azza wa Jal, Allah would honor that person. Allah would honor that person's oath out of how much reverence Allah Subhanahu wa Ta'ala has for that person. And Julaibib raḍiyallāhu taʿālā ʿanhu is certainly uh, one of those people.

May Allah 'Azza wa Jal send his peace and blessings upon our Messenger ṣallallāhu ʿalayhi wa sallam Raḥmatan lil-ʿālamīn (Mercy to the worlds). May Allah Subhanahu wa Ta'ala allow us to be gathered under the Throne of the Most Merciful and with the one who was sent as the Most Merciful fil-Firdaws al-Aʿlā (in the highest Paradise) ṣallallāhu ʿalayhi wa sallam. May Allah Subhanahu wa Ta'ala open our hearts and open our eyes and open our minds to His people, to His Awliyāʾ amongst us. And allow us to direct our honor towards them. And may Allah 'Azza wa Jal write us down from His Awliyāʾ while we are alive. And may Allah Subhanahu wa Ta'ala write us down amongst the Shuhadāʾ when He takes us, those who are always alive. May Allah Subhanahu wa Ta'ala allow us to build in this Masjid and this community what resembles the Masjid and the community of the Prophet ṣallallāhu ʿalayhi wa sallam. May Allah 'Azza wa Jal not allow us to lose sight of the people that were like the woman that cleaned the Masjid, Umm Mahjan, or Zahir from the outside, or Julaibib who is bullied and turned away from the inside. May Allah Subhanahu wa Ta'ala allow us to elevate those who are elevated in His sight. And may Allah Subhanahu wa Ta'ala forgive us for our shortcomings. Allāhumma Amīn. Jazākumullāhu khayran wa ṣallallāhu wa sallama wa bāraka ʿalā nabiyyinā Muḥammad wa ʿalā ālihi wa ṣaḥbihi ajmaʿīn.