Perhaps there were no ties of love in the history of mankind stronger than those that existed between the Prophet and his companions. The first generation of Muslims realized the importance of the role they were chosen to play in human history, giving the first real example of how Islamic society functions and what sort of ties unite its members. They disowned their old family and tribal ties to replace them with a new tie of faith that united them with their brethren. But their relationship with the Prophet was of a very special type. They knew that to be true believers they should love God’s messenger more than they loved anyone and anything. Once Umar ibn Al-Khattab said to the Prophet: "I love you more than I love anyone except for myself." The Prophet said: "No. I should be dearer to you than your own self." Umar said: "Then I love you more than I love myself." The Prophet told him that this was a mark of true faith.
But the Prophet himself loved his companions dearly and looked after them. He took interest in every one of them. None was unimportant. None was dispensable. Moreover, if the Prophet saw anyone of his companions engaged in something that could benefit the community, he would give him great encouragement. Ali, the Prophet’s cousin and son-in-law, said: "I have never seen the Prophet (peace be upon him) offering sacrifice for anyone after he said this to Saad (ibn Abi Waqqas). I heard him when he said to him: "Throw your arrows; may my parents be sacrificed for your sake." (Related by Al-Bukhari, Muslim, Al-Tirmithi and Ahmad).
We need first to mention that the phrase: "May I, or may my father or parents, be sacrificed for you," was never meant literally by the Arabs. It was an expression of genuine love, often coupled with approval of what the person addressed was doing. Thus, we should understand the Prophet’s words as he spoke to Saad as encouragement for a fighter when a battle was starting. Saad was one of the early Muslims. His life showed complete devotion to the cause of Islam, and readiness to sacrifice his life at any time for his faith. In this instance, the Muslims were engaged in one of their first major battles when they were heavily outnumbered by the unbelievers. They needed every little extra effort to ensure their success. A good marksman like Saad needed no reminder of the critical situation, but the Prophet’s words were sure to make him exert all his efforts in the battle.
The Prophet is also quoted to have said to his other companions, referring to Saad: "This is my maternal uncle. Let everyone of you bring his uncle to us." This is again a gesture intended to raise morale. Saad much younger than the Prophet. At the time, he was perhaps just about 30 years of age, while the Prophet was nearly 55. Moreover, Saad was not a close relation of the Prophet. He only belonged to the tribe of the Prophet’s mother. So, by describing him as his uncle, the Prophet gave Saad additional determination to fight hard, which Saad duly demonstrated. He was one of the most courageous fighters, and he later commanded a Muslim army in one of the most important battles in Islamic history.
The fact that the Prophet said this expression of parents’ sacrifice means that it is perfectly permissible to use it and similar expressions, even though one does not mean them literally. The fact that neither speaker no addressee understands this expression literally makes it reasonable to use. Many of the Prophet’s companions used it when they addressed him. We saw last week how Abu Tharr used it with reference to himself when he was walking with the Prophet. In another Hadith we read: "The Prophet went to the mosque where Abu Musa Al-Ashari was reading the Qur’an. He asked who was the person reciting. The reciter said: I am Buraydah, may I be sacrificed for you." The Prophet commended his recitation, saying: "This one has been given one of David’s psalms."
Abu Musa was one of the finest reciters among the Prophet’s companions. Apparently he had a melodious voice and he could recite in a highly inspiring way. When the Prophet heard him reciting, he was touched. Hence, his inquiry. When the man identified himself, the Prophet made his admiration clear. He compared him to the Prophet David as he chanted his Psalms. When the Prophet David did so in praise of God, the mountains and the birds echoed his praises, as the Qur’an says. This is perhaps the most inspiring way of chanting God’s praises.
The fact that the Prophet compares Abu Musa’s recitation to the Psalms speaks very highly of the inspiration Abu Musa’s recitation generated.
We also note that when Abu Musa realized that the Prophet was speaking to him, he immediately gave the reply that indicated readiness to do whatever the Prophet ordered. This is a mark of his love of the Prophet.
Mutual love was also the mark of relations between the Prophet’s companions. When a young man spoke to a senior companion of the Prophet, the latter would respond with endearing phrases. Shareek ibn Namlah was such a young man. He reports that he went to see Umar ibn Al-Khattab and spoke to him. In his answer, Umar called him, "Nephew". This he did simply because Shareek was still young. Umar then asked him about his father, and he realized that his father died before Islam. Therefore, he changed his mode of address, calling him, "Son!" (Related by Al-Bukhari in Al-Adab Al-Mufrad).
This suggests that the Prophet’s companions were keenly aware of their close ties as brethren belonging to the Muslim community. However, when any of them belonged to a father who died without becoming a Muslim, then the ties are with that person alone. Hence, Umar’s change of his mode of address. His ties were with Shareek, not with his father. Therefore, he could call Shareek as his son, but he could not describe Shareek’s father as his brother.
