  His name was unusual and incomplete. Julaybib means “small
grown” being the diminutive form of the word “Jalbab.” The name is an indication
that Julaybib was small and short, even of dwarf-like stature. More than that,
he is described as being “damim” which means ugly, deformed, or of repulsive
appearance. Even more disturbing, for the society in which he lived, Julaybib’s
lineage was not known. There is no record of who his mother of his father was or
to what tribe he belonged. This was a grave disability in the society in which
he lived. Julaybib could not expect any compassion or help, any protection or
support from a society that placed a great deal of importance on family and
tribal connections. In this regard, all that was known of him was that he was an
Arab and that, as far as the new community of Islam was concerned, he was one of
the Ansar. Perhaps he belonged to one of the outlying tribes beyond Madinah and
had drifted into the city or he could have even been from among the Ansar of the
city itself.
The disabilities under which Julaybib lived would have been enough to have him
ridiculed and shunned in any society and in fact he was prohibited by one
person, a certain Abu Barzah of the Aslam tribe, from entering his home. He once
told his wife: “Do not let Julaybib enter among you. If he does, I shall
certainly do (something terrible to him).” Probably because he was teased and
scoffed at in the company of men, Julaybib used to take refuge in the company of
women. Was there any hope of Julaybib being treated with respect and
consideration? Was there any hope of his finding emotional satisfaction as an
individual and as a man? Was there any hope of his enjoying the relationships
which others take for granted? And in the society emerging under the guidance of
the Prophet, was he so insignificant as to be overlooked in the preoccupation
with the great affairs of the state and in the supreme issues of life and
survival which constantly engaged the attention of the Prophet?
Just as he was aware of the great issues of life and destiny, the Prophet of
Mercy was also aware of the needs and sensibilities of his most humble
companions. With Julaybib in mind, the Prophet went to one of the Ansar and
said: “I want to have your daughter married.” “How wonderful and blessed, O
Messenger of Allah and what a delight to the eye (this would be),” replied the
Ansari man with obvious joy and happiness. “I do not want her for myself,” added
the Prophet. “Then for whom, O Messenger of Allah?” asked the man, obviously
somewhat let down. “For Julaybib,” said the Prophet. The Ansari must have been
too shocked to give his own reaction and he merely said: “I will consult with
her mother.” And off he went to his wife. “The Messenger of Allah, may Allah
bless him and grant him peace, wants to have your daughter married,” he said to
her. She too was thrilled. “What a wonderful idea and what a delight to the eye
(this would be),” she said. “He does not want to marry her himself but he wants
to marry her to Julaybib,” he added. She was flabbergasted.
“To Julaybib! No, never to Julaybib! No, by Allah, we shall not marry (her) to
him,” she protested. As the Ansari was about to return to the Prophet to inform
him of what his wife had said, the daughter who had head her mother’s
protestations, asked: “Who has asked you to marry me?” Her mother told her of
the Prophet’s request for her hand in marriage to Julaybib. When she heard that
the request had come from the Prophet and that her mother was absolutely opposed
to the idea, she was greatly perturbed and said: “Do you refuse the request of
the Messenger of Allah? Send me to him for he shall certainly not bring ruin to
me.” This was the reply of a truly great person who had a clear understanding of
what was required of her as a Muslim. What greater satisfaction and fulfilment
can a Muslim find than in responding willingly to the requests and commands of
the Messenger of Allah! No doubt, this companion of the Prophet, whose name we
do not even know had heard the verse of the Quran:
“It is not for a believer, man or woman, when Allah and His Messenger have
decreed a matter that they should have any option in their decision. And whoever
disobeys Allah and His Messenger, he has indeed strayed in a plain error.” (The
Qur’an, Surah
al-Ahzab, 33:36)
This verse was revealed in connection with the marriage of Zaynab bint Jahsh and
Zayd ibn al-Harithah which was arranged by the Prophet to show the egalitarian
spirit of Islam. Zaynab at first was highly offended at the thought of marrying
Zayd a former slave and refused to do so. The Prophet prevailed upon them both
and they were married. The marriage however ended in divorce and Zaynab was
eventually married to the Prophet himself. It is said that the Ansari girl read
the verse to her parents and said: “I am satisfied and submit myself to whatever
the Messenger of Allah deems good for me.” The Prophet heard of her reaction and
prayed for her: “O Lord, bestow good on her in abundance and make not her life
one of toil and trouble.” Among the  Ansaar, it is said that there was not a more
eligible bride than she. She was married by the Prophet to Julaybib and they
lived together until he was killed.
And how was Julaybib killed? He went on an expedition with the Prophet, peace be
upon him, and an encounter with some mushrikin (polytheists) ensued. When the
battle was over, the Prophet asked his companions: “Have you lost anyone?” They
replied giving the names of their relatives or close friends who were killed. He
put the same questions to other companions and they also named the ones they had
lost in the battle. Another group answered that they had lost no close relatives
whereupon the Prophet said: “But I have lost Julaybib. Search for him in the
battlefield.” They searched and found him beside seven mushrikin whom he had
struck before meeting his end. The Prophet stood up and went to the spot where
Julaybib, his short and deformed companion, lay. He stood over him and said: “He
killed seven and then was killed? This (man) is of me and I am of him.” He
repeated this two or three times. The Prophet then took him in his arms and it
is said that he had no better bed besides the forearms of the Messenger of
Allah. The Prophet then dug for him a grave and himself placed him in it. He did
not wash him for martyrs and not washed before burial.
Julaybib and his wife are not usually among the Companions of the Prophet whose
deeds are sung and whose exploits are recounted with reverence and admiration as
they should be. But in the meagre facts that are known about them and which have
here been recounted we see how humble human beings were given hope and dignity
by the Prophet where once they was only despair and self-debasement. The
attitude of the unknown and unnamed Ansari girl who readily agreed to be the
wife of a physically unattractive man was an attitude which reflected a profound
understanding of Islam. It reflected on her path the effacement of personal
desires and preferences even when she could have counted on the support of her
parents. It reflected on her part a total disregard for social pressures. It
reflected above all a ready and implicit confidence in the wisdom and authority
of the Prophet in submitting herself to whatever he deemed good. This is the
attitude of the true believer.
In Julaybib, there is the example of a person who was almost regarded as a
social outcast because of his appearance. Given help, confidence and
encouragement by the noble Prophet, he was able to perform acts of courage and
make the supreme sacrifice and deserve the commendation of the Prophet: “He is
of me and I am of him.”
Transcribed from: Da’wah Publications, Issue #7, July 2008
|
