Bukhari2 I am Dimam ibn Tha laba, of the brothers of banu Sa d ibn Bakr. He asked, Themusa of the banu Isra il? musa said that he was and added, May I follow http://bewley.virtualave.net/bukhari2.html
Extractions: Chapter 3: The Book of Knowledge I: The excellence of knowledge And the words of Allah, "Allah will raise in rank those of you who believe and those who have been given knowledge," (58:11) and "Say: 'Lord, increase me in knowledge.'" II: On the one who is asked for knowledge while he is engaged in a conversation and then finishes his conversation before answering the question 59. Abu Hurayra said that once, while the Prophet, may Allah bless him and grant him peace, was in an assembly talking to the people, a Bedouin came and asked, "When is the Last Hour?" The Messenger of Allah, may Allah bless him and grant him peace, continued talking upon which some people said that the Messenger of Allah, may Allah bless him and grant him peace, had heard what the man had said and disliked it while others said that he had simply not heard it. When the Messenger of Allah had finished what he was saying, he said, "Where is the person who asked about the Hour?" He said, "Here I am, Messenger of Allah." The Prophet said, "When trustworthiness has been lost, then expect the Hour." The Bedouin said, "How will it be lost?" The Prophet replied, "When authority lies with other than those who should rightfully have it, then expect the Hour." III: On the one who raises his voice while imparting knowledge 60. 'Abdullah ibn 'Amr said, "The Prophet lagged behind us on a journey. We went on and he joined us when we were late for the prayer and were doin
Tawba4 (They said Do not go out in the heat ) A man from the banu Salma said this as brothers; and it is also said that they were the companions of Abu musa http://ourworld.compuserve.com/homepages/ABewley/tawba4.html
Extractions: Ayats 82-111 82 Those who were left behind were glad to stay behind the Messenger of Allah. They did not want to do jihad with their wealth and themselves in the Way of Allah. They said, 'Do not go out to fight in the heat.' Say: 'The Fire of Hell is much hotter, if they only understood.' Ibn Juzayy: (Those who were left behind were glad) those whom the Prophet left behind Tabuk and stayed back from it. This is debasement and censure of them. That is why He did not say mutakhallifun (to stay behind) i.e. to sit back, but khilaf (behind the Messenger of Allah) i.e. After him when he went to Tabuk. According to this khilaf is a preposition. It is said that it is a verbal noun derived from khalafa , and therefore it is an object. (They said: 'Do not go out in the heat') A man from the Banu Salma said this as it was hard for him to travel to Tabuk in the heat. Jalalayn: (do not go out) do not go out to jihad (much hotter) than Tabuk. [1. As-Sawi: i.e. because the heat of this world vanishes while the heat of Jahnnam remains and endures and will never leave them. If anyone prefers appetites to what pleases his Master, his refuge will beJahannam. If anyone prefers the pleasure of his Lord over his appetites, his refuge is the Garden. This is why it is related that the Garden is encircled with disliked things and the Fire is encircled with appetites.] (understood) If they had known that, they would not have stayed behind.
Encyclopedia Article: Biography Of Baha'u'llah of traitorous and rebellious tribesmen (the banu Qurayza) by early Muslims . Baha u llah also taught the faith to his brothers, including Mirza musa http://bahai-library.com/encyclopedia/bahabio.html
Extractions: Baha'u'llah in his youth showed himself a sensitive and spiritual young man. He was deeply affected, for instance, when he read about the execution of a group of traitorous and rebellious tribesmen (the Banu Qurayza) by early Muslims. He also related how, at the wedding of one of his brothers, he witnessed a traditional Middle Eastern puppet show. The show was set at a royal court, and when it ended, the puppeteers packed all the finely clothed figures into a trunk. Young Baha'u'llah was struck at how illusory and ephemeral were the trappings of earthly glory (Q.V. Tablets to the Rulers). Although Mirza Buzurg was out of favor at court, the new vizier, Hajji Mirza Aqasi, offered the young Baha'u'llah a government post, which the latter declined. Later, the vizier sought to acquire some of Nuri lands, and was furious when Baha'u'llah refused to sell. Baha'u'llah, who had contemplative leanings, came into contact with believers in the mystical, esoteric school of Shaykhis (q.v.) in Nur. In 1844, Mulla Husayn Bushru'i arrived in Tihran in his attempt to spread the Babi faith among the Shaykhi communities, and he found a willing convert in Mulla Muhammad Mu`allim of Nur. The latter in turn agreed to convey the Bab's message to Baha'u'llah, then in the capital. The young noble accepted the new religion eagerly (NN, 120-122). Late in 1844 or in 1845, Baha'u'llah returned to Takur from Tihran, and expended great efforts in spreading the Babi faith in Nur and Mazandaran. Because of the prominence of his family, and his own charismatic personality, Baha'u'llah's first teaching efforts yielded some new believers, including some members of the Shi`ite clergy. Baha'u'llah also taught the faith to his brothers, including Mirza Musa and Mirza Yahya (only 13 in 1844). Baha'u'llah also attempted to employ his prominence as a noble to protect other Babis, and he succoured Tahirih Qurratu'l-`Ayn and some other Babis when she was falsely accused of complicity in the slaying of her uncle, Mulla Taqi Baraghani. As a consequence of his coming out into the open, however, Baha'u'llah was briefly imprisoned in Tihran (TN, pp. 72-78, tr. pp. 56-62).
Bahá'u'lláh of traitorous and rebellious tribesmen (the banu Qurayza) by early Muslims . Bahá u lláh also taught the faith to his brothers, including Mirza musa http://bahai-library.com/?file=cole_encyclopedia_bahaullah
Bahai Baha U Llah of traitorous and rebellious tribesmen (the banu Qurayza) by early Muslims. Baha u llah also taught the faith to his brothers, including Mirza musa and http://www-personal.umich.edu/~jrcole/bahabio.htm
Musa -- Encyclopædia Britannica musa mother and wife of Phraates V ( e qv /e ), king of Parthia. banu musabrothers University of St.Andrews, Scotland http://www.britannica.com/eb/article?tocId=9054391
The Battle Of Banu Al-Mustaliq musa Ibn Uqbah, however, said, It was in the 4th year of Hijra. Sa d Ibn Mu ad.the brother of banu Abd AlAshhal, got up and said, http://anwary-islam.com/battle/ghazwah_mustaliq.html
Extractions: According to Al-Bukhari, this battle is also called the battle of Al-Muraisi. It took place, according to Ibn Ishaq, in the 6 th year of Hijra. Musa Ibn Uqbah, however, said, "It was in the 4 th year of Hijra. Az'Zuhari said, "The story of the forged statment against Ashah (may Allah be pleased with her) was during the battle of Al-Muraisi" According to Ibn Ishaq, the Messenger of Allah (peace and blessings of Allah be upon him) received news that Banu Al-Mustaliq were gathering together against him. Their leader was Al-Harith Ibn Abu Dirar, the father Juwairiyah, whom the Messenger of Allah (peace and blessings of Allah be upon him) married afterwards. On hearing about them, the Messenger of Allah (peace and blessings of Allah be upon him) went out and met them at a watering place of theirs called Al-Muraisi in the direction of Qudayd towards the shore. There was a fight and Allah put Banu Al-Mustahiq to flight and killed some of them and gave the Messenger their wives, children, and property as booty, Al-Bukhari narrated that Abdullah Ibn Awn said, "I wrote a letter to Nafi wrote in reply to my letter that had suddenly attacked Banu Al-Mustaliq without warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives; theProphet (peace and blessings of Allah be upon him) got Juwairiyah on that day. Nafi said that Ibn Umar had told him the above narration and that Ibn Umar was in the army."
Ghazwah Khaibar upon him) made the brother of banu Adi form the Ansar as the ruler of Khaibar. Abu Burda also narrated that Abu musa said, The Prophet (peace and http://anwary-islam.com/battle/ghazwah_khaibar.html
Extractions: Home Allah's Name Life in Islam Prophet Companion ... Advertise THE GREAT BATTLE OF KHAIBAR Contents Prophet Marries Conquest of Khaibar Forts Division of The Booty Jafar Come from Yemen ... A Poisoned sheep Gifted Prophet's Battle Battle Ahzab The Battle of Badr Battle Uhud Battle Khaibr ... The Battle of Al-Mustaliq Search This Site Enter search keyword According to Abdur-Rahman Ibn Laylah, the following Qur'ainc verse, " And He rewarded them with a speedy victory, (Al-Fath: 18) " refers to Khaibar. Some scholars of Siyrah say that the battle of Khaibar in the 6 th year Hijra but according the majority of scholars it took place in the 7 th year of Hijra. In Ishaq said when the Messenger of Allah (peace and blessings of Allah be upon him) marched from Medina to Khaibar he went by way of Isr, and a mosque was built for him there; then by way of Al-Sahbih. then he went forward with the army until he hatted in a valley called AL-Raji, halting between the men of Khaibar and Ghatafan so as to prevent the latter reinforcing Khaibar, for they were on their side against the Messenger of Allah (peace and blessings of Allah be upon him). When Ghatafan heard about the Messenger's attack on Khaibar they gathered together and marched out to help the Jews against him; but after a day's journey, hearing a rumor about their property and families, they thought that they had been attacked during their absence, so they went back on their tracks and left they way to Khaibar open to the Messenger of Allah (peace and blessings of Allah be upon him).
Wiet. Baghdad Three brothers, the sons of musa ibn Shakir, sought to distinguish The Banumusa were themselves scholars who made advances in mathematics and astronomy http://www.fordham.edu/halsall/med/wiet.html
Extractions: Univ of Oklahoma Press. Chpt. 5 Chapter 5: THE GOLDEN AGE THE GOLDEN AGE OF ARAB AND ISLAMIC CULTURE "Baghdad, at the confluence of two cultures, Aramaean and Greek, became, in the tenth century, the intellectual center of the world." As capital of the caliphate, Baghdad was also to become the cultural capital of the Islamic world. Our purpose is to show, as briefly as possible, the role that this region played in the transmission of the knowledge of antiquity, in the evolution of religious attitudes, and in the flowering of Arabic literature. We shall not try to find out, any more than did the caliphs of the period, whether the actors were Iranians, Arabs, Moslems, Christians, or Jews. Men of letters and of science had gathered in this city either through cultural affinity or because they had been summoned to the caliph's court for their worth or their competence. An effort was made to keep the language and the religion at an indispensable cultural level. In reality, there was but a single aim: It was necessary to study the structure and the rules of the language of the Koran in order to have the language respected and understood. We shall not spend too much time on the grammatical work, since we want to follow the more universal tendencies, especially in their influence on medieval Europe. We shall mention only Khalil, the inventor of Arabic prosody, the first author of a dictionary, and especially his pupil Sibawaih, who has the distinction of having codified definitively all the problems of grammar. Later, Mubarrad wrote a work which is not only didactic but a valuable collection of poetic quotations. He also shares with his rival and contemporary, Tha'lab, the honor of having contributed to the philological training of several poets.
Journey Of Al-Mahdi The three brothers continued searching for alMahdi for a whole year. He brought them to his favour, such as banu Malik, banu Murid, banu Hujayna, http://www.ismaili.net/histoire/history05/history503.html
Extractions: Apprehending lest the sons of dai Abu Muhammad and the Qarmatians would resort to the violent and stormy operations, al-Mahdi gave orders to prepare for a journey. He took with him only his son Abul Kassim, Jafar bin Ali, the Chamberian, Ibn Barka and Tayyib, the tutor of Abul Kassim. He abandoned his residence with all that it contained: precious carpets, clothing, property, servants and also the family of his uncle and brother, male and female. He entrusted all his wealth, with his house, wares and granaries, to Hence, al-Mahdi quited Salamia in a thick of insecure milieu in 286/899. He relinquished his house at the time of the evening prayer, unnoticed by any one and travelled the whole night escorted by an Arab and thirty other horsemen. He arrived at Hims in the morning. Sending back the Arab escort from Hims, al-Mahdi's caravan first left for Damascus when Haroon bin Khamruya bin Ahmad bin Tulun (283- 292/896-904) was the then governor of Syria. They continued to travel whole of that day and the next and arrived in Tiberias on the third. The long journey from Syria was beset with great perils, therefore he continued without a halt in Tiberias and went to Palestine and alighted in Ramla, and putting up with the governor, who was his devout follower. Ramla was a town, 25 miles from Jerusalem and on the road between Syria and Egypt, covering an area of a square mile. Its chief gates were Darb Bir al-Askar, Darb Masjid Annaba, Darb Bait al-Makdis, Darb Bila, Darb Ludd, Darb Yafa, Darb Misr and Darb Ajun. Ramla was rich in fruits, especially figs and palms. It was famous for comfortable baths, commodious dwellings and broad streets.
Detain Injustice The tribe of banu Bakr joined Quraish, while their ancient rivals, Khuzaaah, Let Injustice be detained, not our Muslim brothers and fathers! http://www.lutonmuslims.co.uk/fatherdetain.htm
Extractions: Verily, Allâh enjoins Justice and Correctness, and helping kith and kin and forbids lewd acts and all kinds of evil deed and oppression. He admonishes you so that you may take heed. (An-Nahl: 90) Detain Injustice, Not our Fathers There is no God for them today. One condition in the treaty of Hudaybiah stated that whoever wished to join the camp of Quraish may join, and whoever wished to join the camp of Rasul Allah(SAW) may join. The tribe of Banu Bakr joined Quraish, while their ancient rivals, Khuzaaah, joined Muhammad, (SAW). Banu Bakr, in the 8th year of Hijrah, decided to return to the pre-Islamic call for vengeance. They ambushed Khuzaah near the Haram sanctuary in Ramadan and as they chased behind them Banu Bakr entered the Haram sanctuary, saying to their chief, O Nowfal! Indeed we have entered the sanctuary! (Pay heed) to your Lord! (Pay heed) to your Lord! (Desist from killing)! There is no God for them today, said Nowfal. O Banu Bakr take vengeance for what is rightfully yours. For verily you steal in the sanctuary of the Haram, shall you not take vengeance? The men of Khuzaaah were slain except one, Amr ibn Saalim, who escaped and without rest traveled to Madinah until he stood in front of Rasul Allah(SAW) and his companions. By means of poetry he announced the solemn news: My Lord, verily I appeal upon Muhammad we entered Islam and never did we detract our hands (from the allegiance). Champion us (O Muhammad) with unmeasured victory and call the slaves of Allah that they may come in cavalry. Verily Quraish has deceived what they were charged with; and breached your most affirmed covenant. They claimed you would rally no one. They ambushed us at nightfall in AlWateer and slayed us as we prostrated and bowed.
Extractions: @import url( http://www.sunnipath.com/css/main-v2-Nov-04.css ); Course Sign Up Helpdesk Membership About Us ... My Account LIBRARY About Sunni Path Library Quran Hadith Daily Guidance ... The Sahih Collection of al-Bukhari » Book of Setting Free Chapter 52. Book of Setting Free I : What has come about setting free and its excellence The words of Allah Almighty, "Freeing a slave or feeding on a day of hunger an orphaned relative..." . It is related that Abu Hurayra said that the Prophet, may Allah bless him and grant him peace, said, "If any man sets a Muslim free, Allah will save every part of his body from the Fire for every part of his body." Sa'id ibn Marjana said, "I took this hadith to 'Ali ibn al-Husayn and 'Ali ibn al-Husayn went to a slave of his for whom 'Abdullah ibn Dinar had offered in ten thousand dirhams or one thousand dinars, and set him free." II : Which type of slave is best to free? . It is related that Abu Dharr said, "I said, 'Messenger of Allah, what action is the best?' He replied, 'Belief in Allah and jihad in His way.' I asked, 'What is the best kind of setting free?' He answered, 'That of the person most valued in the eyes of his people and the one with the highest price.' I said, 'What if I cannot do that?' He replied, 'Help an artisan or those who cannot work for themselves.' I asked, 'Messenger of Allah, what about someone who is too weak to do anything?' He said, 'Withhold your evil from other people. That is
Extractions: fara'id @import url( http://www.sunnipath.com/css/main-v2-Nov-04.css ); Course Sign Up Helpdesk Membership About Us ... My Account LIBRARY About Sunni Path Library Quran Hadith Daily Guidance ... The Sahih Collection of al-Bukhari » Book of Shares of Inheritance ( fara'id Chapter 88. Book of Shares of Inheritance ( fara'id The words of Allah Almighty, "Allah instructs you regarding your children: A male receives the same as the share of two females. If there are more than two daughters they receive two-thirds of what you leave. If she is one on her own she receives a half. Each of your parents receives a sixth of what you leave if you have children. If you are childless and your heirs are your parents your mother receives a third. If you have brothers or sisters your mother receives a sixth, after any bequest you make or any debts. With regard to your fathers and your sons, you do not know which of them is going to benefit you more. These are obligatory shares from Allah. Allah is All-Knowing, All-Wise. You receive half of what your wives leave if they are childless. If they have children you receive a quarter of what they leave after any bequest they make or any debts. They receive a quarter of what you leave if you are childless. If you have children they receive an eighth of what you leave after any bequest you make or any debts. If a man or woman has no direct heirs, but has a brother or sister, each of them receives a sixth. If there are more than that they share in a third after any bequest you make or any debts, making sure that no one's rights are prejudiced. This is an instruction from Allah. Allah is All-Knowing, All-Forbearing."
The Prophet's II musa was born in the house of Imran, in the clan of Lavi (one of the twelve Zakariya was a prophet amongst banu Israil. He worked as a carpenter and http://www.help-for-the-convert.net/the_prophet's_ii.htm
Extractions: Quranic Names Biblical Names Musa Nuh Sulaiman Uzair ... Zakariyya Moses Noah Solomon Ezra John Jacob Jonah Joseph Zechariah The Story of the Prophet Musa The pharaoh was in control of the land of Egypt. The Egyptians where not happy with these outsiders being on their land and had forced the Israelis into slavery. So when they saw that the number of Israelis was increasing they sent out a decree to the people. The pharaoh said "All new born male children of the Banu Israel will be killed."
My Lines - Person Page 143 Chief of the banu Kasi Family.2 Also called musa ibn Fortun banu Kasi. wali deZaragoza Musá I ibn Fortún banu Qasi was born in 740?.1 He was the son of http://homepages.rootsweb.com/~cousin/html/p143.htm
Extractions: Uda vom Metzgau was a daughter of the Matfriedinger Gerhard I, and a niece of King Henry I "the Fowler." She was born circa 908. She was the daughter of Gerhard I Graf im Metzgau and Oda von Sachsen She married Gozelo Graf im Ardennengau, Graf im Bidgau , son of Wigerich Pfalzgraf von Lothringen and Kunigunde de Hainaut , in 930. She died on 10 April 963. Gottfried I "der Gefangene" Graf von Verdun b. bt 935 - 940, d. bt 1006 - 1010
Nahj Al Balagha in high regard at the courts of banu Abbas and the rulers of Al Dayalimah, 372/98283) arrested along with him his brother Abu Abd Allah ibn musa http://www.holynajaf.net/eng/html/nahjulbalaga/lifelineage.htm
Extractions: In the galaxy of the outstanding Shia Scholars two brothers from an eminent family of the descendants of the Prophet (saw) outshone all the others due to their extraordinary brilliance in their time. They were al Sharif al-Murtada, who occupied the chair of his teacher as his successor to the marji'iyyah of the Shi'ah world of scholarship, and his younger brother al-Sharif al-Radi,acclaimed to be a great genius of versatile talents, still unprecedented in the history of Islamic scholarship and Arabic literature. Al-Radi (359-406/970-1015) died young, much earlier than his elder brother,but left his mark on the history of Muslim thought and poetry, which in no way can be described as less significant than that of any other Imamiyyah scholar who lived much longer than him. He shone on the bright horizon of the fourth century Hijri, regarded as the most extraordinary period of all round intellectual and cultural renaissance in the history of Islam, lived for a short period of forty-seven years but generated enough light to lead human quest for excellence for centuries. Al-Rad'i's parents' lineage came directly from the Imams (as) of the Prophet's Family. From his father's side he descended from al-Imam Musa al-Kazim (as) ibn Ja'far al-Sadiq (as) ibn Muhammad al-Baqir (as) ibn 'Ali Zayn al-'Abidin (as) ibn al-Husayn (as) ibn 'Ali (as) in the following order: Abu Ahmad Husayn Tahir al-'Awhad Dhu al-Manaqib ibn Musa ibn Muhammad ibn Musa ibn Ibrahim al Mujab ibn Musa al-Kazim (as). All his forefathers were eminent in their own right. From his mothers side he descended from the famous al-Nasir al-Kabir also known as Nasir al-Haqq (225 or 230-304/840 or 844-916) who descended from the second son of al-'Imam 'Ali ibn al-Husayn (as) ibn Ali (as).
Sermon 191 When musa son of `Imran went to Pharaoh along with his brother Harun (Aaron) wearing Both of them bore him progeny which is known as banu Isra il. http://www.holynajaf.net/eng/html/nahjulbalaga/191.htm
Extractions: (It comprises disparagement of Satan [Iblis] for his vanity and his refusing to prostrate before Adam [pbuh], and his being the first to display bigotry and to act through vanity; it comprises a warning to people treading in Satan's path) Praise be to Allah who wears the apparel of Honour and Dignity and has chosen them for Himself instead of for His creation. He has made them inaccessible and unlawful for others. He has selected them for His own great self, and has hurled a curse on him who contests with Him concerning them. Allah's trial and the vanity of Iblis Then He put His angels on trial concerning these attributes in order to distinguish those who are modest from those who are vain. Therefore, Allah, who is aware of whatever is hidden in the hearts and whatever lies behind the unseen said: . . . "Verily I am about to create man from clay," And when I have completed and have breathed into him of My spirit, then fall ye prostrating in obeisance unto him. And did fall prostrating in obeisance the angels all together, Save lblis;... (Qur'an. 38:71-74) His vanity stood in his way. Consequently, he felt proud over Adam by virtue of his creation and boasted over him on account of his origin. Thus, this enemy of Allah is the leader of those who boast, and the fore-runner of the vain.
Extractions: The following is my response to Menjs article which can be found here: http://bismikaallahuma.org/Muhammad/contrast_muhjes.htm As promised, here is the second part to Menjs claims. We continue with more examples of Muhammads bloodlust and thirst for revenge include: Narrated Jabir bin 'Abdullah: Allah's Apostle said, "Who is willing to kill Ka'b bin Al-Ashraf who has hurt Allah and His Apostle?" Thereupon Muhammad bin Maslama got up saying, "O Allah's Apostle! Would you like that I kill him?" The Prophet said, "Yes," Muhammad bin Maslama said, "Then allow me to say a (false) thing (i.e. to deceive Kab). "The Prophet said, "You may say it." When Muhammad got a strong hold of him, he said (to his companions), "Get at him!" So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka'b bin Al-Ashraf." Sahih Al-Bukhari : Volume 5, Book 59, Number 369) Narrated Jabir bin Abdullah: Allah's Apostle said
Is Music Prohibited In Islam? Many times I get emails from Muslim brothers and sisters complaining about themusic link Narrated Abu musa That the Prophet said to him O Abu musa! http://www.answering-christianity.com/music_yes.htm
Extractions: 7- My notes on music and music videos that use foul language and sinful acts. Many times I get emails from Muslim brothers and sisters complaining about the music link that I have on my site. Unfortunately, some Muslims believe that Music is prohibited/sinful in Islam. According to Islam: Music that leads to sinful acts such as drugs, sex, violence, etc... is absolutely sinful in Islam. But otherwise, how would it be sinful when Allah Almighty Himself allowed it to Prophet David peace be upon him? Narrated Abu Musa: "That the Prophet said to him 'O Abu Musa! You have been given
Supreme Council For Islamic Affairs This time Abbas told the idolaters that Abu Zar belonged to banu Ghifar, But this time Abu Zar asked him not to address him as brother, Abu musa wanted http://www.alazhr.org/encyclopedia/Chapter1-3.htm
Extractions: Abu Zar Ghifari acclaimed the Kalima and entered into the fold of Islam when none but Khadija (R.A.A.), Abu Bakr Siddiq (R.A.A.), Ali (K.A.A.) and Zaid Bin Harisa (R.A.A.) had accepted Islam, Thus Abu Zar was one of the first ten Muslims, In Islamic history he is known as one of the most candid, frank and straight forward companions of the Holy Prophet (S.A.W.). He always expressed the truth at the risk of incurring displeasure of others. His statements were always prompted by regard for truth, free from disguise or bias and without regard for friendship or otherwise. His heart was pure and unsophisticated. One day while the Messenger of Allah, Muhammad (S.A.W.) was sitting with some of his companions, Abu Zar came and paid homage to the Prophet (S.A.W.) in such a manner that expressed his boundless love and respect for the Messenger of Allah (S.A.W.). The Prophet (S.A.W.) was very pleased with his manners and said: This was the atmosphere in which the child Jandab or Bareer (Abu Zar) opened his eyes in the world, In his early age he also took part in some of the adventures of his tribesmen But, one day all of a sudden his mind was (hanged and he began to hate robbery and plundering. He also had strong feelings against the so-called gods, goddesses and man-made idols. The Lord guided him towards the path of His Oneness and he began to pray the Lord according to his own way. About his this state of mind, later on, he narrated himself:
