Tufayl ibn amr ad-dawsi. Conquest of Egypt. Amr ibn al-As What does the form al amr indicate

died in 43 Hijri (Muslim reckoning)

‘Amr lived for 93 years, 57 of which he was not a Muslim, on the contrary, he fought against them with a burning desire to kill the Prophet Muhammad. He was a great warrior and commander.

At the age of 57, ‘Amr became a Muslim. He participated in numerous and difficult battles side by side with such great companions as Abu Bakr and ‘Umar. It was he who discovered Islam for Egypt - he broke the defense and gave its inhabitants freedom of choice in religion. In Cairo, there is still a huge mosque built under his leadership. Local Copts-Christians, as they lived, so safely and live on the territory of Egypt. But after the arrival of ‘Amr there, the vast majority of the population became Muslims. During the reign of Caliph ‘Umar ibn al-Khattab, ‘Amr ibn al-‘As was appointed head of two large regions - Egypt and Palestine ...

And here are his words, uttered shortly before his death:

“Verily, the best thing we can prepare [for ourselves for eternity] is [belief] in the oneness of Allah (God, Lord) and in the truth of the mission of Muhammad (peace and blessings of Allah be upon him) [His final messenger, this will save us] .

I have had three periods in my life.

In the first period, I hated the Prophet Muhammad the most and there was no one who wanted to kill him more than I did. If I had died in that state, [forever] I would have ended up in Hell.

[The second period of my life began] when the Almighty Creator laid Islam (obedience to Him alone) in my heart. I came to the Prophet and said, "Give me your right hand, I want to make a pact with you." The Prophet opened his hand to me and I squeezed it. The Prophet asked: "What is the matter with you, 'Amr?" I replied: "I want to put a condition." The Prophet asked, "What is the condition?" - "My condition is that I be forgiven [previously]." The Prophet said: "Don't you know that Islam [accepting it] eliminates everything that was before [the bad is erased, life starts from scratch], like the hijra, and the hajj?" [During that period] I loved the Prophet more than anyone in the world. My eyes couldn't get enough of him. If asked to describe the Messenger, I could not. Verily, my eyes could not be filled with him (be satisfied by looking at him). If I had died in that state, then, with God's help, I would have ended up in Paradise.

And then came the third period. We have been given the responsibility [of public affairs]. And I don’t know what I am like there [I don’t know how my deeds will be evaluated by God and what my position will be in eternity].

[Please.] When I die, in no case may the funeral procession be accompanied by screaming, praising and killing over my death, may there be no [special] fire [solemn mourning lighting].

When you bury me [lower me into the grave], then gradually bury it, and then stand around the grave and stand for such a time as it usually takes to slaughter a camel and butcher its carcass so that I feel joy [from your presence and prayers for me]. This will help me when I begin to give an answer to the messengers of God [the angels Munkir and Nakir]."

Here is a vivid example from one of the greatest companions of the Prophet Muhammad (God bless him and welcome), an example of how a person can change dramatically. Life is stages and periods.

Meeting with different people, we analyze the destinies that are developing somewhere in parallel with our lives, and sometimes we note: “ten years ago this person was completely different”; “she was transformed and achieved a lot by divorcing her tyrant husband and starting a family with a decent man”; “he was insulted and humiliated at school, but after thirty years he achieved tremendous success”; “yesterday he prayed all day, and today he drank and lit a cigarette from grief”; “not so long ago he was a parasite and an alcoholic, but now he has come to believe, and his life has changed radically.”

It is important who we are inside, how much we understand ourselves (without philosophy and idle talk) and how meaningfully we live, whether we have goals, tasks for the coming years, decades, what our environment is like and what exactly our religious practice helps us with (prayer-namaz, post) - act, achieve, overcome or evade responsibility, sink into hibernation, hoping through numerous prayers-prayers for God's mercy.

Death can come unexpectedly, it is important at the moment of doing what things it will find you and what your inner world will be like at that moment, as well as your inner dialogue.

‘Amr ibn al-‘As, who became a Muslim at the age of 57, is a good example of not jumping to conclusions about other people’s faith or disbelief. Each of us has a lot of work on ourselves (body, intellect, spirituality) and worries with our own affairs (family, work, professionalism and material wealth). Those who focus on themselves, their development and specific tangible results of activity can (if they have faith) count not only on success in both worlds, but also on becoming a living example of the implementation of Muslim values, principles for the immediate environment and people in general.

So that we do not blame others, but focus on ourselves and our productive deeds, let me remind you of an important authentic hadith. The Prophet Muhammad (peace and blessings be upon him) said: “Verily, a person can, over a long period of life, do the deeds characteristic of the inhabitants of Paradise, but end his life by the deeds of the inhabitants of Hell. [The length of stay in Hell after the Day of Judgment will depend on the degree of perniciousness of these deeds that ended his life.]

And the other can, for a long period, perform actions characteristic of the inhabitants of Hell [in his soul sincerely striving for faith and piety, an obstacle to which will constantly be an annoying and harmful influence from the outside (environment, for example)], however [having begun to think with his own head and yet breaking out of the dungeon of harmful addictions, he will be radically transformed and] end his life with the deeds of the inhabitants of Paradise [where, by God's grace, after the Day of Judgment he will be] ” .

On the same topic, there is the following interesting hadith: “Verily, a person can [during a long period of life] perform deeds characteristic of the inhabitants of Paradise, as it is seen (seems) to people [that is, it will seem to them that he is very righteous and pious] , but at the same time he [becomes] an inhabitant of Hell [after the Day of Judgment in eternity].

And the other one can [over a long period] do things that are characteristic of the inhabitants of Hell, as it will be seen (seem) by people, but he [in the end will become] an inhabitant of Paradise. Truly, deeds [are judged before God] by how they end [both a single deed and life as a whole]."

See: Mavsu'a Fiqhia Kuwaitia. T. 6. S. 354.

Hijra is one of the most difficult periods in the life of the Prophet Muhammad, when Muslims, under pressure from pagans, were forced to leave their hometown, their shelter, property, and move to Medina.

Hajj is a pilgrimage. One of the five pillars of religious practice in Islam. It is obligatory to perform it once in a lifetime. Except for the case when a person does not have the material opportunity.

Unlike the adoption of Islam, the performance of the Hajj ritual does not erase all the past sins of a person, but only minor sins. For God to forgive major sins, it is necessary that a person repent, correct himself and not repeat such a thing again. See: Nuzha al-muttakin. Sharh riad as-salihin. T. 1. S. 508, explanation to hadith No. 4/711.

Imam ash-Shafi‘i said: “It is advisable [not to rush, but] to read at least something from the Koran near the grave [for example, Surah Yasin]. If they [seeing off the last journey] read the entire Qur'an, then it is good [that is, it is even better]." See: Nuzha al-muttakin. Sharh riad as-salihin. T. 1. S. 625.

Hadith from ‘Amr ibn al-‘As; St. X. Muslim. See, for example: an-Naisaburi M. Sahih Muslim. S. 74, hadith No. 192–(121); Nuzha al-muttakin. Sharh riad as-salihin. T. 1. S. 625, Hadith No. 2/947.

The final messenger of the Creator, Prophet Muhammad, said: “A resourceful (smart) person is one who knows how to subdue his ardor [emotions, to lay siege to his own self at the right time; keeps passion under control, knows the measure in desires; does what he needs, and not what he wants] and does not forget in deeds, deeds about the eternal [that is, he works to be happy both in the worldly abode and in the eternal]. The weak (weak) is the one who follows his desires (desires) [the uncontrolled "I" controls him and directs him] and constantly waits for favors from God [passive, sits idly by, does nothing special, referring to that "everything is predetermined"; does not set specific goals and objectives, and even more so does not work to achieve them, except, perhaps, with language]”. Hadith from Shaddad ibn Aws; St. X. Ahmad, at-Tirmidhi, ibn Maja and al-Hakim. See, for example: as-Suyuty J. Al-jami‘ as-sagyr. S. 402, hadith no. 6468, "sahih"; at-Tirmizi M. Sunan at-tirmizi. 2002. S. 702, Hadith No. 2464, "Hasan".

Hadith from Abu Hurairah; St. X. Muslim. See: an-Naisaburi M. Sahih Muslim. S. 1063; hadith no. 11–(2651); an-Nawawi Ya. Sahih Muslim bi sharh an-nawawi. At 10 t., 18 h. T. 8. Ch. 16. S. 199, hadith No. 11–(2651); al-Suyuty J. Al-jami ‘as-sagyr. S. 121, Hadith No. 1972, Sahih.

Hadith from Sahl ibn Sa'd; St. X. al-Bukhari and Muslim. See: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 894, hadith No. 2898; An-Naisaburi M. Sahih Muslim. S. 1063; part of the hadith No. 12–(112); an-Nawawi Ya. Sahih Muslim bi sharh an-nawawi. In 10 volumes, 18 hours. T. 8. Part 16. S. 199, hadith No. 12–(112); al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 2. S. 175, hadith No. 1458; al-Suyuty J. Al-jami ‘as-sagyr. S. 121, Hadith No. 1971, Sahih.

Amr ibn al-As Amr ibn al-As

Abu 'Abdullah 'Amr ibn al-'As al-Kurashi(arab. عمرو بن العاص ‎; c. 573, Mecca, modern Saudi Arabia - January 6, 664, Fustat, modern. Egypt) - Arab commander and politician of the 7th century. Initially one of the most implacable enemies of the Prophet Muhammad and his teachings, but then one of his most zealous followers.

Biography

His full name is Abu 'Abdullah 'Amr ibn al-'As ibn Wail ibn Hashim ibn Sa'id ibn Sahm al-Kurashi. He was born around 573 or 583 in Mecca. Amr was one of the influential Quraysh leaders in Mecca and for a long time he acted against the Muslims. It was he who was sent to Ethiopia in order to achieve the capture and extradition of the Muhajirs who emigrated to this country. After the Muslims migrated from Mecca to Medina, he fought against them in the battles of Badr, Uhud and the Battle of the Ditch. After the signing of the Treaty of Hudaybiya in 629, Amr ibn al-As converted to Islam.

After the conquest of Mecca, Prophet Muhammad sent Amr ibn al-As to destroy the idol of Suwa. After that, Amr went to Oman to convey the letter of the Prophet Muhammad to the ruler of this area, and remained there until the death of the Prophet in 632.

During the reign of Caliph Ali Amr supported the ruler of Syria, Muawiyah, and began to command his army. When Caliph Ali sent his representative to Syria, Mu'awiyah and Amr refused to swear allegiance to the new Caliph, accusing him of harboring the assassins of Caliph Uthman.

Siffin battle

Caliph Ali tried to break the resistance of the Syrians and spoke out against them. The caliph's army managed to succeed in the battle of Siffin and then Amr ibn al-As, finding himself in a hopeless situation, ordered his soldiers to attach the scrolls of the Koran to the tips of the copies and called for God's judgment. Caliph Ali, under pressure from his entourage, was forced to resolve the conflict at an arbitration court. At this trial, representatives of both warring parties were to testify to the abdication of both Caliph Ali and Muawiya, and then hold the election of a new caliph. Caliph Ali's representative, Abu Musa al-Ash'ari, announced the deposition of both Ali and Mu'awiya, but Amr ibn al-As unexpectedly refused to announce the deposition of Mu'awiya. The arbitration court did not lead to any results and the civil war in the Caliphate continued. After the battle of Siffin, Ali's situation deteriorated sharply, as some of his former supporters left him, forcing him to agree to a truce in Siffin. They began to be called "Kharijites".

Egypt

The actions of Amr ibn al-As allowed the Syrian army to get stronger and go on the offensive. In 659, the troops under the command of Amr entered Egypt and established control over it. The governor of Egypt, Muhammad ibn Abu Bakr, who was the son of the first Righteous Caliph Abu Bakr, was killed.

In 661, the Kharijites sent assassins to Ali, Muawiya and Amr, as a result of which Ali was killed, Muawiya was slightly wounded in the leg, and instead of Amr, his close associate Harijah ibn Khuzaf was killed. After becoming caliph after the assassination of Ali, Mu'awiya appointed Amr ibn al-As as governor of Egypt. In 664, Amr ibn al-As fell seriously ill and died. It is reported that before his death, he repented of his sins and regretted that he had treated the caliph Ali unfairly.

In Cairo, in the place where the tent of the commander of the conquering army Amr ibn al-As stood, in 662 the mosque Amr ibn al-As was erected, which operates to this day.

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Notes

Literature

• Ali-zade, A. A. Amr ibn al-As: [ October 1, 2011] // Islamic Encyclopedic Dictionary. - M. : Ansar, 2007.
• // Encyclopedic Dictionary of Brockhaus and Efron: in 86 volumes (82 volumes and 4 additional). - St. Petersburg. , 1890-1907.
• / Wensinck, A. J. // Encyclopaedia of Islam. 2 ed. - Leiden: E. J. Brill, 1960-2005.(paid)
• Bahramian A., Negahban F.// Encyclopaedia Islamica / Editors-in-Chief: Wilferd Madelung and Farhad Daftary. - Brill.

An excerpt characterizing Amr ibn al-As

- Thank God, thank God!
Rostov, completely forgetting about Denisov, not wanting to let anyone warn him, threw off his fur coat and ran on tiptoe into a dark, large hall. Everything is the same, the same card tables, the same chandelier in a case; but someone had already seen the young gentleman, and before he had time to run to the living room, something swiftly, like a storm, flew out of the side door and hugged and began to kiss him. Another, third, similar creature jumped out of another, third door; More hugs, more kisses, more cries, more tears of joy. He could not make out where and who is dad, who is Natasha, who is Petya. Everyone was screaming and talking and kissing him at the same time. Only his mother was not among them - he remembered that.
- But I didn’t know ... Nikolushka ... my friend!
- Here he is ... ours ... My friend, Kolya ... He has changed! No candles! Tea!
- Kiss me then!
- Darling ... but me.
Sonya, Natasha, Petya, Anna Mikhailovna, Vera, the old count, embraced him; and people and maids, having filled the rooms, sentenced and gasped.
Petya hung on his feet. - And then me! he shouted. Natasha, after she, bending him to her, kissed his whole face, jumped away from him and holding on to the floor of his Hungarian, jumped like a goat all in one place and squealed piercingly.
From all sides there were tears of joy shining with tears, loving eyes, from all sides there were lips looking for a kiss.
Sonya, red as red, also held on to his hand and beamed all over in a blissful look fixed on his eyes, which she was waiting for. Sonya was already 16 years old, and she was very beautiful, especially at this moment of happy, enthusiastic animation. She looked at him, not taking her eyes off, smiling and holding her breath. He looked at her gratefully; but still waiting and looking for someone. The old countess hasn't come out yet. And then there were footsteps at the door. The steps are so fast that they couldn't have been his mother's.
But it was she in a new dress, unfamiliar to him, sewn without him. Everyone left him and he ran to her. When they came together, she fell on his chest sobbing. She could not raise her face and only pressed him against the cold laces of his Hungarian coat. Denisov, not noticed by anyone, entered the room, stood right there and, looking at them, rubbed his eyes.
“Vasily Denisov, your son’s friend,” he said, introducing himself to the count, who looked at him inquiringly.
- Welcome. I know, I know,” said the count, kissing and hugging Denisov. - Nikolushka wrote ... Natasha, Vera, here he is Denisov.
The same happy, enthusiastic faces turned to the shaggy figure of Denisov and surrounded him.
- My dear, Denisov! - Natasha squealed, beside herself with delight, jumped up to him, hugged and kissed him. Everyone was embarrassed by Natasha's act. Denisov also blushed, but smiled and took Natasha's hand and kissed it.
Denisov was taken to the room prepared for him, and the Rostovs all gathered in the sofa near Nikolushka.
The old countess, without letting go of his hand, which she kissed every minute, sat next to him; the rest, crowding around them, caught his every movement, word, glance, and did not take their eyes off him with enthusiastic love. The brother and sisters argued and intercepted places from each other closer to him, and fought over who would bring him tea, a handkerchief, a pipe.
Rostov was very happy with the love he was shown; but the first minute of his meeting was so blissful that it seemed to him that his present happiness was not enough, and he kept waiting for something more, and more, and more.
The next morning the visitors slept off the road until 10 o'clock.
In the previous room, sabers, bags, carts, open suitcases, dirty boots were lying around. The cleaned two pairs with spurs had just been placed against the wall. Servants brought washstands, hot water for shaving, and washed dresses. It smelled of tobacco and men.
- Hey, G "bitch, t" ubku! shouted the hoarse voice of Vaska Denisov. - Rostov, get up!
Rostov, rubbing his eyes that were stuck together, lifted his tangled head from the hot pillow.
- What's late? “It’s late, 10 o’clock,” Natasha’s voice answered, and in the next room there was a rustling of starched dresses, a whisper and laughter of girlish voices, and something blue, ribbons, black hair and cheerful faces flashed through the slightly open door. It was Natasha with Sonya and Petya, who came to see if he got up.
- Nicholas, get up! Natasha's voice was heard again at the door.
- Now!
At this time, Petya, in the first room, seeing and grabbing sabers, and experiencing the delight that boys experience at the sight of a warlike older brother, and forgetting that it is indecent for sisters to see undressed men, opened the door.
- Is that your sword? he shouted. The girls jumped back. Denisov, with frightened eyes, hid his shaggy legs in a blanket, looking around for help at his comrade. The door let Petya through and closed again. There was laughter outside the door.
- Nikolenka, come out in a dressing gown, - Natasha's voice said.
- Is that your sword? Petya asked, “or is it yours?” - with obsequious respect he turned to the mustachioed, black Denisov.
Rostov hurriedly put on his shoes, put on a dressing gown and went out. Natasha put on one boot with a spur and climbed into the other. Sonya was spinning and just wanted to inflate her dress and sit down when he came out. Both were in the same, brand new, blue dresses - fresh, ruddy, cheerful. Sonya ran away, and Natasha, taking her brother by the arm, led him into the sofa room, and they started talking. They did not have time to ask each other and answer questions about thousands of little things that could interest only them alone. Natasha laughed at every word that he said and that she said, not because what they said was funny, but because she had fun and was unable to restrain her joy, expressed in laughter.
- Oh, how good, excellent! she said to everything. Rostov felt how, under the influence of the hot rays of love, for the first time in a year and a half, that childish smile blossomed in his soul and face, which he had never smiled since he left home.

"Said ibn Amir is a man who chose eternal life, leaving the earthly one, and gave preference to Allah and His Messenger over everything else."

Said ibn Amir was one of the great companions of the Prophet Muhammad (peace and blessings be upon him). Worship, piety, asceticism - all the highest qualities were found in this man. The execution of the companion of the Prophet (peace and blessings be upon him) Khubaib, taken prisoner by the Quraysh, contributed to the fact that Said knew the truth and came to it. This happened before the capture of Khaibar by the Muslims.

The Almighty guided Said ibn Amir to the path of truth: he stood in the middle of a large gathering of people and declared that he was not involved in their sins and that he no longer intended to worship idols, as well as joining the religion of Islam.

After that, Said ibn Amir moved to Medina, was next to the Prophet (peace and blessings be upon him), participated in the battle of Khaibar and in subsequent battles. The Prophet himself (peace and blessings be upon him) went to another world, remaining satisfied with Said. He was a good example for other Muslims - after all, he resolutely chose eternal life, leaving the earthly, he chose the pleasure of Allah and His reward, leaving the desires of the nafs (ego) and the passions of the flesh. Both vicegerents of the Prophet (peace and blessings be upon him) Umar bin Khattab and Abu Bakr (may Allah be pleased with them) knew the righteousness and piety of Said, listened to his advice and attached importance to his words.

What helped Said to know the truth?

Said bin Amir al-Jumahi was one of a thousand young men who gathered in the area at-Tang'im near Mecca at the call of the Quraysh leaders in order to witness the massacre of one of the companions of the Prophet Muhammad (peace and blessings be upon him) Khubaib ibn Adi, treacherously captured.

Said's youth and energy allowed him to squeeze between people and approach the elders of the Quraysh - Abu Sufyan ibn Harb, Safwan ibn Umayya and others, and see the captive tied with ropes and pushed by women and children to the place of execution, in order to thereby take revenge on Muhammad (peace be upon him and blessing) and repay the slain Quraish at the Battle of Badr. Among the cries of women and children, Said ibn Amir heard Khubaib's clear words: "Allow me to perform two rak'ahs of prayer before my crucifixion." Said ibn Amir saw how he turned towards the Kaaba and performed two rak'ah prayers. How beautiful and complete they were, Said thought to himself. Having completed the prayer, Hubayb turned to the elders of the Quraysh: “I swear by Allah, if you didn’t think that I pray for a long time for fear of death, then I would pray longer”. The people witnessed how they tormented the body of Khubaib, cutting off pieces of the body one by one and saying to him: would you like to see Muhammad (peace and blessings be upon him) in his place, and yourself saved? Shedding blood, Hubayb replied: “By Allah, I would not want to be saved and be among my relatives, and give Muhammad (peace and blessings be upon him) instead of me, even with a thorn!” . Then Said ibn Amir noticed how Khubaib raised his eyes to the sky and said: "O Allah, reduce their number, and kill them one by one, leaving none of them!". After these words, Khubaib left for another world.

After the brutal execution, the Quraysh returned to Mecca, and after a while they forgot about this event. But young Said ibn Amir never forgot Khubaib for a moment. He saw him in a dream when he went to bed. Waking up, he recalled how Khubaib calmly performed the last two rak'ahs in his life, his appeal to Allah with a request to destroy the Quraysh, and was afraid that he would be struck by lightning or a stone from heaven. This incident helped Said to know the truth.

How Said Became Ruler of Homs

At a time when Umar ibn Khattab (may Allah be pleased with them) was just beginning his reign, Said ibn Amir went to Umar and said to him: “O Umar, I advise you - fear Allah in relations with people, but do not be afraid of people in relationship with Allah. Let your words not contradict your deeds, a truly good word is one that is supported by deeds. O Umar, pay attention to the Muslims who are far and near, whose affairs Allah has entrusted you with. Wish them what you wish for yourself and your family. Strive for the truth and do not be afraid of accusations on the way to Allah. Umar then asked:

Who can be like that, oh Said?

Able is the person who looks like you, from those to whom Allah entrusted the affairs of the community of Muhammad (peace and blessings be upon him), and there is no one between him and Allah, said Said.

Umar immediately called Saeed to be his assistant and said, "O Saeed, I am appointing you as leader of the people of Homs." Said began to ask: "I ask you for the sake of Allah, do not lead me astray from the right path and do not make me desire worldly things."

Umar became angry and shouted: “You have entrusted this position to me and contradict me? By Allah, I will not leave you!" Then he appointed him caliph over Homs, and asked if he could write out a salary? Said asked: “What should I do with her, O ruler of the faithful? What I receive from the public treasury exceeds my needs.”

Said went to Homs and began to rule its inhabitants. Very little time passed, and reliable people from among the inhabitants of Homs came to Umar. Umar asked to write the names of the needy residents of Homs to help them. When Umar looked at the list of names of those in need, then, noticing among them the name of Said ibn Amir, he asked:

Who is Said ibn Amir?

Our ruler! they answered.

Is your ruler in need?

- “Yes!”, the answer sounded, “we swear by Allah, for many days the hearth has not been burning in his house. Umar wept until his beard was wet. Then, taking out a thousand dinars, he gave it to the people of Homs and said: “Give him salam, and say that this money was sent to him by the ruler of the faithful, so that he could fulfill his needs.”

When the money was handed over to Said, he looked at it and pushed it away from him, saying that misfortune had befallen him: “Indeed, we are all from Allah and to Him we will return.” Surprised, his wife asked him:

What's wrong with you, oh Said? Is the ruler of the faithful dead?

No, something more serious happened.

Muslims were defeated in battle?

No, more than that.

And what could be more than this?

Worldly temptations have entered my house, crushing my akhirah, turmoil has entered my house, - said Said. Then the wife said: “Get rid of her!”, but she did not know that it was about dinars.

Will you help me in this matter?

Yes, the wife replied. Then he took the dinars and distributed among the needy Muslims.

Complaints of residents against the ruler

Umar (may Allah be pleased with him) came to Syria to find out their situation. When Umar stopped in Homs, the people came to greet him and he asked:

How did you find your ruler?

They began to complain about Said, listing four qualities that they did not like, and one was worse than the other.

What are you dissatisfied with?

He doesn't come out to us except in the middle of the day.

What do you say to that, oh Said? Umar asked him.

After a little silence, Said replied: “I swear by Allah, I did not want to talk about it, but since there is no choice, I will say it. There is no employee for my family, I get up early in the morning, knead the dough, wait a little, then bake bread for the family, then I take a bath and go out to the people. After that, Umar again asked the inhabitants:

What else are you complaining about?

At night he does not answer anyone.

What do you say to that, oh Said?

I swear by Allah, I didn't want to talk about it either. The fact is that I dedicate the day to them, and the night to Allah Almighty. Umar again addressed the people of Homs:

What else are you complaining about?

Once a month he does not come to us at all.

What do you say, Said?

O ruler of the faithful, I have no clothes other than the one I now have on. I wash it once a month, wait until it dries, and then at the end of the day I go out to people.

What else are you complaining about?

Sometimes he falls into an unconscious state from morning to evening and is absent from the Majlis.

Why is that, Said?

I saw how Khubaib was executed when I was a pagan, how they cut his body and asked if he would like Muhammad (peace and blessings be upon him) to be in his place. And he answered: “By Allah, I would not want to be saved and be among my relatives, and give Muhammad a thorn instead of me!” . Remembering this day and the moment when I could not help him, I am afraid that Allah will not forgive me, and because of this, such a state comes over me. Then Umar said: "Praise be to Allah, Who did not change my mind about Saeed!"

Said's detachment from the mundane world.

Umar (may Allah be pleased with him) gave him a thousand dinars, and when his wife saw the dinars, she said to Said: “Praise be to Allah, who enriched us and saved you from the need to do household chores, buy food and hire servants.”

To this he said to her:

Do you want to do something better than this?

We will give these dinars to someone who will return them to us when we need it the most.

How?

We will distribute them and this will be the best loan from Allah.

Yes. Yes, Allah will reward you with good, - the wife answered.

After that, putting the dinars into purses, Said ordered one of his people to distribute money to widows, orphans and the poor.

He was one of those who helped others despite his poverty.

Said died in the twentieth year of the Hijri during the reign of Umar ibn Khatab (may Allah be pleased with them).

In 639, one of the Caliph's commanders, Amr ibn al-As, crossed the Egyptian border. As they moved inland, the fortified city of Bilbeis was taken by storm, followed by the capture of Umm Dunayn and other fortresses of the Nile Delta. In July 640, the Byzantines were defeated at Babylon, but the fortress itself survived. The siege of Alexandria lasted fourteen months before its garrison surrendered in December 641.

In Babylon, Patriarch Cyrus concluded an agreement with the Arabs, according to which Alexandria, the key point of Byzantium in Egypt, could be safely left by those of its inhabitants who were not satisfied with the Arab order. The Byzantines, as a rule, left the territories conquered by the Muslims, while the Persians remained in place.

On September 22, 642, Amr ibn al-As entered the city. The legend that the famous Alexandrian Library, numbering 428 thousand volumes, was burned by the Arabs during the conquest of Egypt, is not true. The library was destroyed by Christian fanatics much earlier. Under the leadership of Patriarch Theophilos, who declared it a hotbed of heresy, since it concentrated all the Hellenic bookish wisdom, they completely destroyed this treasury of human knowledge. In 389, the library building was transferred to a Christian church.

Amr ibn al-As was at first one of the most implacable enemies of Muhammad and his companions, but then he converted to Islam. The name of this outstanding commander of the Caliphate is inextricably linked with the history of the first years of the Muslim state. In 634, under the caliph Abu Bakr, Amr ibn al-As conquered Syria. Under Caliph Umar - Egypt and the territories bordering with it up to Tripolis. In all the conquered countries, with great skill, he organized the administration of the provinces, put government institutions in order, which greatly contributed to the prosperity of the inhabitants. But too much authority spoiled Amr's character. Later, after the third caliph, Uthman ibn Affan, was killed, Amr went over to the side of Muawiya, the Syrian governor, who opposed the legitimate caliph Ali. When Mu'awiya became caliph in 661, he immediately appointed Amr as governor of Egypt, which he remained until his death in 664.

The conquest of Egypt opened the way for the Arabs to the west, along the coast of the Mediterranean Sea, but there were many obstacles along the way in the form of fortified garrisons of Byzantium. Local tribes also caused a lot of trouble. Amr ibn al-As sent his commander to conquer the Berbers, the inhabitants of the Central Sahara.

In 643, Amr reached Nibara (modern Tripoli). After a long siege, the fortress was taken from the sea - along the only path that opened at low tide. Impregnable from the land side, the fortress was almost not fortified from the sea side. Soon after this victory, the fortress of Sabrat was captured by a brilliant throw. The cunning of Amr ibn al-As was already then manifested in the fact that he increased the amount of tax from the Egyptians, declaring Egypt conquered by force of arms. In the case of a peace treaty, this was impossible. Even when carrying out extraordinary requisitions, the taxpayer was issued a state receipt certifying that the money paid in excess of the tax was considered to be paid in advance. Amr collected two dinars from the Egyptians, justifying the outrage by the fertility of the Nile Delta and the wealth of the population. But soon he received a warning from Caliph Umar: "I did not send you to Egypt to become a feeding trough for you and your family!" In the end, in order to stop Amr, the caliph appointed a second governor to Upper Egypt - Fayyum Abdallah ibn Saad, who was supposed to oversee the observance of laws in Egypt.

Founding of military cities:
Basra, Kufa and Fustat

After the victory at Kadisiya, Bactria, an Iranian province located north of the Hindu Kush and along the middle course of the Amu Darya, was under the rule of the Arabs. Having occupied Khulvan, the Arabs moved into the depths of the Iranian plateau. The fateful battle of 642 at Nehavend, south of Hamadan, brought the Arabs a second decisive victory. The Persian commander Firuzan fell in battle. After that, the final conquest of Iran was only a matter of time.

The Arabs moved to Iran in tribes, and therefore in the cities many quarters began to be called by the name of one or another tribe living in it. Major cities were ruled by the governors of the Caliph. Almost everywhere, the Arabs did not separate from the locals, who also did not show hostility towards them.

The need to have permanent bases for the army, more and more moving away from Medina in their conquests, led to the laying of new cities. So, in Iraq in 635-636 Basra was built - at the confluence of the Shatt al-Arab river into the Persian Gulf. The founder of the city is the military leader Utba ibn Ghazvan. Basra became an outpost of the Caliphate. From here, the Arabs went to conquer Azerbaijan, Armenia and the North-Eastern Caucasus to Derbent in 642-643.

Kufa, a military base in Shuristan, built in 638, became the same city. The city was founded by Saad ibn Abu Waqqas. Basra was built up chaotically, without a plan. The construction of Kufa was carried out according to the plan of Caliph Umar. The main streets were laid out forty cubits wide, secondary - in thirty and twenty, plots for the construction of houses were cut into three thousand six hundred square cubits each. Such urban planning norms were common for that time. A few years after Kufa, the Arabs founded another military city in the north of Iraq, which became the base for the conquest of Armenia and Azerbaijan - Mosul. It is located on the right bank of the Tigris, opposite the ancient Assyrian capital of Nineveh.

In 642, the city of Fustat ("Camp") was founded in conquered Egypt, in which the plots were divided among the Arab tribes. A residence for the caliph was built in Fustat, but Umar, despising luxury, ordered to turn it into a bazaar, as evidenced by the Egyptian historian Ibn Abdalhakam. It was not difficult to fulfill this order, since the first palaces and administrative buildings were square buildings with a courtyard, where all the premises of the building went. A blank external facade, similar to a fortress, cut through one monumental passage.

Other palaces were built in Fustat, as well as shopping arcades, residential areas, and baths. The first mosques of these military cities were, in essence, large squares in the center of the city. In 642, Amr ibn al-As built the famous Friday mosque in Fustat. Only in 665 the governor of the eastern part of the Caliphate built a mosque in Basra, which became a model for subsequent ones. Five years later, a similar mosque was built in Kufa. These were square buildings with a square courtyard, surrounded on all sides by galleries on columns. On the south side, the gallery was five rows of columns deep. The mosque was the central building of the city or quarter and served as a gathering place for Friday prayers for all adult Muslims. Imams were chosen by those who knew the Koran and prayers best of all. Usually this duty was performed by governors or heads of garrisons. The position of imam was not given sacred significance. The mosque also served as a school. In Damascus in the middle of the XII century there were more than two hundred and forty mosques, and in its suburbs - one hundred and forty-eight. The main mosques of the cities began to be called al-masjid al-jami.

Next to the main mosque was usually the residence of the governor. Then bazaars began - shopping malls, the location of which was strictly regulated. At first there were shops of jewelers, merchants of fabrics, spices, and other valuable goods, and then the rest. Behind the bazaars came the turn of residential quarters and closer to the outskirts - handicraft workshops, at the doors of which the manufactured goods were put up for sale.

Amr ibn al-As

(d. at 43/664)
a prominent politician of the Caliphate, commander, one of the companions of the Prophet Muhammad. Amr was one of the influential leaders of the Quraysh and for a long time acted against the Muslims. It was he who was sent by the Quraysh to the Ethiopian negus Najashi in order to achieve the capture and extradition of the Muslims who emigrated to this country. However, this mission failed. After the migration (hijra) of the Muslims from Mecca to Medina, Amr fought against them in the battles of Badr, Uhud and Khandaq. After the battle "at the ditch" (Khandak), he realized that further confrontation with the Muslims did not make any sense and was doomed to defeat. After the signing of the Hudaybiya peace treaty (8/629), Amr, together with Khalid ibn Walid, came to the prophet Muhammad in Medina and announced the adoption of Islam. Shortly before the conquest of Mecca by the Muslims, the Prophet Muhammad learned that the tribes of Juzam, Lahm, Kudaa, Amila and Uzra intended to oppose them. In response to this, he ordered to gather against them volunteers from among the Muhajirs and the Ansar. He put Amr ibn al-As at the head of this detachment. Seeing the approach of Muslim troops, the armed forces of these tribes did not dare to engage in battle with them and dispersed. And Amr, together with his detachment, returned to Medina. After the conquest of Mecca by the Muslims, Amr ibn al-As was sent by the prophet Muhammad to destroy the idol of Suwa, which was revered by the pagan Arabs. Then, on the instructions of the Prophet Muhammad, he was sent to Oman, where he handed over his letter to the ruler of this region. He remained there until the death of the Prophet Muhammad. During the reign of the first Righteous Caliph Abu Bakr, Amr successfully fought against the apostates, and then went to war with Byzantium. There he participated in the battles in the Syrian direction and distinguished himself in the battles of Yarmuk, the capture of Damascus and Ajnadein, and took part in the conquest of Palestine. Here, Amr's military leadership talent was manifested, which was fully realized during the conquest of Egypt by Muslims. The initiator of this military campaign against Egypt was precisely Amr ibn al-As, who asked Caliph Omar about it. The caliph, after some hesitation, agreed to give permission for this campaign. He sent troops under the command of Zubair ibn Avvam to help him. Having received reinforcements, Amr went on the offensive and managed to break the resistance of the Byzantine governor of Egypt, Mukavkas. Soon all of Egypt, and even part of North Africa, was under the control of the army of the Caliphate. After these successes, Caliph Omar appointed Amr as governor of Egypt. However, during the reign of Caliph Osman, complaints began to be received about Amr and he was removed from this position due to violations in the tax sphere. After that, he temporarily distanced himself from politics. Despite his resentment, he did not oppose Osman when the period of upheaval (fitnah) began in the Caliphate. At that moment he was in Palestine. After Caliph Ali came to power, Amr again engaged in political activities. He supported the ruler of Syria, Muawiya ibn Abu Sufyan, and began to command his army. There are reports that he did this because he was promised power over Egypt. When Ali sent his representative to Syria, Mu'awiyah and Amr refused to recognize the Caliph's authority, accusing him of harboring Osman's assassins. Trying to break the resistance of the Syrians, Caliph Ali opposed them, and managed to achieve success in the battle of Siffin. Finding himself in a hopeless situation, the commander of the troops of the governor of Syria, Amr ibn al-As, ordered his soldiers to string sheets of the Koran on the tips of the copies and called for God's judgment. But Caliph Ali realized that this was just a cunning maneuver made in order to avoid complete defeat and gain time. He did not want to agree to a truce. However, he was forced to do so under pressure from his entourage. It was decided to resolve the conflict at an arbitration court, during which representatives of both warring parties had to testify to the abdication of both Caliph Ali and Muawiyah. Then elections for a new Caliph were to be held. Representatives from both sides gathered at Dummat al-Jandal. The first to speak was Abu Musa al-Ashari, the representative of Caliph Ali. As previously discussed, he announced the deposition of both Ali and Muawiyah. However, Amr ibn al-As, who spoke after him, unexpectedly refused to announce the deposition of Muawiyah. Thus, the arbitration court did not lead to any results and the civil war in the Caliphate continued, but this time events developed with the advantage of the Syrians. The fact is that after the arbitration, Ali's situation deteriorated sharply and some former supporters left him, who forced him to agree to a truce in Siffin. They became known as Kharijites and fought against both Ali and Muawiyah. Thanks to the cunning maneuvers of Amr ibn al-As, the Syrians got the respite they needed. During this time, they got stronger and went on the offensive. In 38 AH, troops under the command of Amr ibn al-As entered Egypt and, during fierce and bloody battles with the forces of the governor of the province, Muhammad ibn Abu Bakr, established control over it. The governor of Egypt, Muhammad, who was appointed there by Caliph Ali, was killed. He was the son of the first righteous Caliph Abu Bakr. In 40 AH, the Kharijites, blaming Ali, Muawiya and Amr for all the upheavals in the Caliphate, sent assassins to them. As a result of the assassination attempt, Ali was killed. Mu'awiya received a light wound in the leg, and instead of Amr, his close associate Harijah ibn Khuzaf was killed, whom the Kharijite killer mistook for him. After the assassination of Ali, Mu'awiya ibn Abu Sufyan became caliph, who secured the post of governor of Egypt for Amr ibn al-As. He remained in this position until the age of 43 or 51. Then he became seriously ill and died. It is reported that before his death, he confessed his sins and regretted that he had treated the caliph Ali ibn Abu Talib unjustly.

(Source: "Islamic Encyclopedic Dictionary" A. Alizade, Ansar, 2007)

See what "Amr ibn al-As" is in other dictionaries:

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- (d. in 65/684) one of the famous companions of the Prophet Muhammad, a Muslim jurist. Born in Mecca. He was the son of Amr ibn al-As. He was distinguished by his piety. He spent a lot of time praying and fasting. After accepting Islam, he took part in ... ...

2nd Malik Sistana 879 900 Predecessor ... Wikipedia

One of the influential Quraish. Later he accepted Islam and was among the companions of the Prophet Muhammad. For a long time, Aban was an opponent of the Muslims. Conflicts broke out in his family due to the fact that his brothers Amr and Khalid accepted ... Islam. Encyclopedic Dictionary.

Jahiz, al Jahiz Abu Usman Amr ibn Bahr (about 767, Basra, ‒ 868, ibid), Arabic writer. A representative of the literature of adab and Mutazilism, a rationalist movement in Islam. Served at the Abbasid court. Known as one of the most educated ... ... Great Soviet Encyclopedia

JAHIZ, al-Jahiz Abu Usman Amr ibn Bahr- (c. 767 868) Arab. writer and philosopher, ideologue of the Mu'tazilites. Tried to apply reason to religion. the tenets of Islam, recognized the free will of man, considered matter eternal, constantly changing ... Atheistic Dictionary