Cassius Marcellus Clay was born on June 6, 1942, in Louisville, Kentucky, in an environment deeply entrenched in racial discrimination and social segregation. His father worked as a billboard painter, while his mother was a domestic worker. Growing up in a society that denied Black Americans equal opportunities, young Clay refused to accept a fate imposed by his surroundings.

From a Stolen Bicycle to a World Champion

At the age of twelve, Clay’s bicycle was stolen. He reported the theft to a local police officer, expressing his desire to punish the thief. The officer responded with words that would change Clay’s life forever: "You need to learn how to fight first!" Inspired by this advice, Clay joined a local boxing gym and dedicated himself to honing his skills. His talent quickly became apparent, and in 1960, he won a gold medal in the Olympics in the light heavyweight category.

However, this medal did not earn him the respect he deserved in his own country. It was said that, in frustration, he threw it into the Ohio River after being refused service at a restaurant due to his skin color.

Following his Olympic victory, Clay turned professional, embarking on an undefeated streak that led him to the biggest challenge of his career in 1964—facing world heavyweight champion Sonny Liston. Despite widespread skepticism, Clay stunned the world by defeating Liston, becoming the youngest heavyweight champion at just 22 years old. His bold declaration after the victory, "I am the greatest!" would become his lifelong signature.

Embracing Islam: A Challenge to the Norms

After winning the world championship title, Ali shocked everyone by announcing his conversion to Islam, changing his name to "Muhammad Ali." This was a bold challenge to American society, which saw his former name as a symbol of slavery. Ali declared he would no longer be called "Cassius Clay" because it was a "slave name," instead choosing "Muhammad Ali" to reflect his new identity.

But this was more than just a name change—it was a fundamental shift in his personality and philosophy. He began speaking openly about Black rights and stood firmly against racism, leading to intense media attacks. The American press saw his stance as a threat to the dominant cultural narrative.

From the moment he embraced Islam, Ali became an unofficial ambassador of the faith in the West. He used his fame to defend Islam and correct misconceptions about it, always emphasizing that his strength came not just from his fists but from his deep faith.

Refusing Military Service and Paying the Price

In 1967, as the Vietnam War raged on, Muhammad Ali was drafted into the U.S. military. However, he refused to serve, boldly declaring:
"I will not fight in a war I do not believe in. The Vietnamese have never called me the N-word or taken away my rights."

His defiance challenged Western cultural dominance and came at a high cost. The government stripped him of his world championship title, revoked his boxing license, and sentenced him to five years in prison with a hefty fine. Although he appealed the ruling and never served jail time, he was banned from competing for three years—losing some of the prime years of his career.

Despite this setback, Ali never wavered in his stance. Over time, he gained public sympathy and support from activists, leading to the U.S. Supreme Court overturning his conviction in 1971.

Return to Glory

Upon his return to boxing, Ali fought legendary bouts, including the "Fight of the Century" against Joe Frazier in 1971, which he lost on points. However, this was not the end. His greatest victory came in 1974 in the famous "Rumble in the Jungle" against George Foreman in Zaire (now the Democratic Republic of Congo). In this legendary fight, Ali employed the "rope-a-dope" strategy—absorbing Foreman’s powerful punches until his opponent was exhausted. Then, in the eighth round, he delivered a knockout punch, reclaiming his world title after years of injustice.

In 1975, he faced Frazier again in the historic "Thrilla in Manila." The brutal fight ended with Frazier’s corner stopping the match in the 14th round, solidifying Ali’s status as the greatest boxer in history.

Retirement and Battle with Illness

In 1981, after two consecutive losses, Muhammad Ali retired at the age of 39. A few years later, he was diagnosed with Parkinson’s disease, which affected his speech and movement. However, the illness did not stop him from engaging in humanitarian and charitable work, launching numerous initiatives to support underprivileged children and patients.

In a defining moment of resilience, Ali lit the Olympic torch at the 1996 Atlanta Games, despite his illness, proving that greatness is not just about physical strength but about patience, perseverance, and willpower.

More Than Just a Champion

Muhammad Ali was not just a boxer; he was a global figure who left a lasting impact in many fields. He was a symbol of dignity and pride in identity, a proud Muslim, and a relentless fighter against injustice and racism. His words and actions inspired millions worldwide, proving that true greatness is not just in the ring but in the principles one stands for.

On June 3, 2016, Muhammad Ali passed away, but his legacy remains alive in the hearts of his admirers. His name is forever engraved in history as one of the greatest figures who changed the world.

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Resources:

1. Muhammad Ali: The World Champion Boxer… How He Embraced Islam and Why His Impact Went Beyond the Ring
2. DW
3. Al Jazeera Net
4. Youm7

The lion of the Sunnah, the scholar, the mujahid, the ascetic, the founder of the Hanbali school of jurisprudence, and a proof between Allah and His servants upon earth, about whom Ali ibn al-Madini said: “Allah supported this religion with two men, with no third: Abu Bakr on the day of Ar-Ridah (apostasy) and Imam Ahmad on the day of the ordeal.”

Imam Al-Shafi’i also praised him, saying: “I left Baghdad without leaving behind anyone more pious, more fearful of Allah, more knowledgeable, or more learned than Ahmad ibn Hanbal.”

He is Abu Abdullah Ahmad ibn Muhammad ibn Hanbal ibn Hilal ibn Asad al-Shaybani, who shares lineage with the Prophet ﷺ through his ancestor Nizar. He was born, according to the most reliable opinion, in Baghdad in the year 164 AH. He grew up as an orphan, as his father passed away in the same year he was born. His great mother, Safiyyah bint Maymunah, took care of his upbringing, ensuring his education and memorization of the Quran. Despite being raised in extreme poverty, this did not deter him from seeking knowledge or excelling beyond the wealthy and noble of his time.

His Pursuit of Knowledge

He began studying Hadith at a young age, learning from all the scholars of Hadith in Iraq, Hejaz, and the Levants. His famous collection, Musnad Ahmad, stands as evidence of his vast learning, as he narrated from 283 Sheiks and studied under more than 400 scholars. His poverty did not stop him from traveling far and wide in search of knowledge, often walking on foot to seek it.

He learned under numerous elite Ummah scholars, among which, Imam Al-Shafi’I, Sufyan ibn ‘Uyaynah, Qadi Abu Yusuf (the student of Abu Hanifa), Ismail ibn ‘Ulayyah, Yazid ibn Harun, Abdul Rahman ibn Mahdi, and many others.

He also taught many prominent scholars, including, Abdul Malik al-Maimuni, Muhanni ibn Yahya, Ibrahim ibn Ishaq al-Harbi, and Baqi ibn Makhlad.

His Writings

Imam Ahmad authored many books, the most significant of which are:

1. Musnad Ahmad – A collection of 30,000 Hadiths.
2. Masa'il Ahmad – A record of his jurisprudential opinions.
3. Kitab al-Zuhd – A book on asceticism.
4. Al-‘Ilal wa Ma‘rifat al-Rijal – A work on Hadith narrators and their reliability.

Imam Al-Shafi’i described him as: “Ahmad is an imam in eight qualities: an imam in Hadith, an imam in jurisprudence, an imam in language, an imam in the Quran, an imam in poverty, an imam in asceticism, an imam in piety, and an imam in the Sunnah.”

The Great Ordeal

Imam Ahmad faced a severe trial during the reign of Caliph Al-Ma'mun, when the Mu‘tazilites promoted the doctrine that the Quran was created. The caliph forced scholars to accept this belief under threat of punishment. Imam Ahmad led those who stood firm against this heresy. He was imprisoned, whipped, and brutally tortured, yet he remained steadfast in his faith. Three successive caliphs—Al-Ma'mun, Al-Mu‘tasim, and Al-Wathiq—attempted to break him, but he refused to compromise his belief in the eternal and uncreated nature of the Quran.

His endurance in this ordeal made him a symbol of resilience and monotheism. The ordeal lasted twenty years, until Caliph Al-Mutawakkil came to power and ended the persecution. Imam Ahmad’s steadfastness remains an example of how scholars should stand firm in the face of tyranny and deviation.

His Piety and Humility

Imam Ahmad set an extraordinary example in asceticism and devotion. He refused gifts from rulers, fasted frequently, and prayed between Maghrib and Isha and throughout the night until dawn. He preferred solitude with Allah, saying: “I found that solitude is more comforting for my heart.”

Despite his high status, he despised and avoided fame and advised others to do the same. His student Al-Marothi narrated that he once said: “Tell Abdul Wahhab to keep his name unknown, for I have been tested with fame.” Even with his status as a scholar, he remained deeply humble. Once, when a man said to him, “May Allah reward you for your service to Islam,” Imam Ahmad replied: “May Allah reward Islam for me! Who am I, and what am I?”

His Kindness and Forbearance

He was fond of the poor, speaking only when necessary. He was reserved in speech, deep in contemplation, and distinguished by his good character. He was patient, humble, gentle, and forbearing, yet he would become intensely angry when the sanctities of Allah were violated.

He faced hardships with unwavering steadfastness and unshakable determination. Imam Al-Dhahabi said about him: “He is truly the Imam, truly the one who was tested, and truly the one who upheld Allah’s command during the ordeal.”

He was among the scholars most devoted to seeking knowledge, and nothing prevented him from traveling in pursuit of it. This is reflected in his famous saying: “With the inkwell until the grave.”

He was also known for his tolerance and forgiveness. Despite the pain and torture he endured during the ordeal of the Quran’s createdness, when asked about those who had tortured him, he responded: “Whoever has spoken ill of me, I have pardoned him—except for an innovator.”

Ibn al-Qayyim praised this trait, saying: “One of the most astonishing things about Imam Ahmad demonstrating his forbearance and forgiveness toward those who harmed him, what he used to say: 'I have never seen anyone as patient as Ahmad.'”

His Death and Legacy

Imam Ahmad passed away in Baghdad in 241 AH. His funeral was one of the largest in history, attended by hundreds of thousands. It is reported that on the day of his death, twenty thousand Jews, Christians, and Zoroastrians embraced Islam. The city of Baghdad witnessed an unprecedented public mourning, attended by different religions. Estimates suggest that his funeral was attended by 800,000 men and 60,000 women.

May Allah have mercy on this great scholar, who sacrificed his life for the truth, “If it were not for him and his sacrifice, Islam would have perished.” as Ishaq ibn Rahwayh said.

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1. Al-Mubdi‘ fi Sharh al-Muqni‘ by Ibn Muflih
2. Siyar A‘lam al-Nubala’ by Imam Al-Dhahabi
3. This is How the Righteous Were by Khalid Al-Husainan
4. The Biography of Imam Ahmad ibn Hanbal by Dr. Tariq Al-Suwaidan
5. History of Baghdad by Al-Khatib Al-Baghdadi

One of the distinguishing features of the Companions of the Messenger of Allah (peace be upon him) is that they knew their tasks and duties. They would approach them wholeheartedly, focus on them, and become knowledgeable about them. The Companion Uqbah bin Amir Al-Juhani understood this well. He was among the best of the Prophet’s Companions, a striving leader from the notable conquerors, a skilled archer, and a scholar in preparation and jihad training. He specialized in narrating most of the hadiths reported from the Prophet (peace be upon him) regarding the virtues of archery and its encouragement. He did not abandon archery or practice until his death.

We will briefly discuss some of the hadiths narrated by this esteemed Companion or narrated about him:

First: Archery as the Principal Type of Strength

The Prophet (peace be upon him) said: “Indeed, strength is in archery.” Strength here means gaining proficiency in all tools of war. However, archery was specified due to its significant impact on the enemy. It is the principal and most beneficial type of strength because it affects the enemy from a distance without requiring bravery, meaning both the brave and others can use it. Its profound impact might even cause the defeat of the enemy's frontlines from afar, keeping the archer safe from danger, among other benefits.

Second: Preparation is Obligatory at All Times

The Prophet (peace be upon him) said: “Allah will soon open up the lands for you, and you will be sufficient in provision. So let none of you slacken in playing with his arrows.” The Prophet (peace be upon him) informed his Companions that Allah would soon open up lands like Rome for them, who were proficient archers. Therefore, they must continue practicing archery and preparing for battle. If Allah wards off the enemy, they should not abandon archery. Continuous preparation and training are always needed. This indicates the obligation of preparation at all times for all capable individuals. Uqbah bin Amir exemplified this by persistently practicing archery without getting weary, even as he aged.

Third: Recommending Competitions and Play in Archery

The Prophet (peace be upon him) said: “Let him play with his arrows.” This encourages learning archery through play and competitions since people naturally enjoy play. Al-Bukhari narrated that Salamah bin Al-Akwa’ (may Allah be pleased with him) said: The Prophet (peace be upon him) passed by some people from the tribe of Aslam who were competing in archery. The Prophet (peace be upon him) said: “Shoot, O sons of Ismail, for your father was an archer. Shoot, and I am with the tribe of so-and-so.” One team stopped shooting, and the Prophet (peace be upon him) asked, “Why don’t you shoot?” They replied, “How can we shoot while you are with them?” The Prophet (peace be upon him) said: “Shoot, for I am with all of you.” This indicates the recommendation of holding archery competitions among groups, and it was approved and participated in by the Prophet (peace be upon him).

Fourth: Prohibition of Abandoning Preparation or Falling Short in It

The Prophet (peace be upon him) said: “Whoever knows archery but abandons it is not one of us.” This implies that abandoning archery after learning it is seen as a deficiency and ingratitude for the great blessing. In another narration: “Whoever abandons archery after learning it, out of disdain, has discarded a blessing.” Referring to it as knowledge and warning against abandoning it highlights its importance and usefulness, similar to forgetting the Qur'an after learning it, as mentioned in another hadith.

Fifth: Daily Archery Program and Understanding the Virtue of Preparation

Uqbah bin Amir had a daily routine of archery practice. He taught his students from the Followers (Tabi'in) to persist in archery and preparation, instilling the virtue of sincerity and dedication to Allah, so they would not become lazy in this great act of worship: preparation and readiness. We narrate two stories of Uqbah bin Amir’s daily archery routine with two of his followers:

Ahmad narrated: Uqbah bin Amir Al-Juhani would go out and shoot arrows every day, accompanied by Abdullah bin Zaid Al-Azraq. Abdullah seemed to tire, so Uqbah said: "Shall I tell you something? I heard the Messenger of Allah (peace be upon him) say: ‘Allah will admit three people to Paradise with one arrow: the one who makes it intending good, the one who equips it in the way of Allah, and the archer. Shoot and ride, but shooting is better than riding.’" Uqbah passed away leaving behind seventy-something bows, each with a quiver and arrows, which he bequeathed in the way of Allah.

Khalid bin Zaid said: "I was an archer who practiced with Uqbah bin Amir. One day, he said: ‘Khalid, let’s go shoot.’ I hesitated, so he said: ‘Khalid, let me tell you what the Messenger of Allah (peace be upon him) said: “Allah will admit three people to Paradise with one arrow: the one who makes it intending good, the one who equips it in the way of Allah, and the archer. Shoot and ride, but shooting is dearer to me than riding.”’"

Young Muslims, the battle to liberate Al-Aqsa Mosque has begun. Let each of you choose your path in this endeavor. Begin your preparation, set your plans, and let us move to action with a daily routine of what we excel in preparation.

Salim ibn Abdullah ibn Umar, one of the Seven Jurists of Madinah, and one of the noble Tabiʿun, was a scholar, trustworthy, a preserver of knowledge (Hafidh), and the Mufti of Madinah. His nickname was Abu Umar, though some called him Abu Abdullah. Imam Malik said: "No one in the time of Salim resembled the earlier generations in asceticism, virtue, and lifestyle more than him."

Name and Lineage

Salim ibn Abdullah ibn Umar ibn al-Khaṭṭab ibn Nufayl ibn Abd al-Uzza al-Adawi al-Qurashi. It is mentioned that his name was chosen in honor of Salim, the freed slaveof Abu Ḥudhayfah (may Allah be pleased with them both). Said ibn al-Musayyib reported that Abdullah ibn Umar said: "Do you know why I named my son Salim?" He replied, "No." Ibn Umar said, "I named him after Salim, the freed slave of Abu Ḥudhayfah." (Ibn Asakir, Tarikh Dimashq, 12/51).

His Upbringing

Salim ibn Abdullah was born during the caliphate of Uthman ibn Affan (may Allah be pleased with him). He resided in Hijaz, Makkah, Madinah, and Bilad al-Sham (Greater Syria). It was common for the Sahabah to raise their children in Madinah—the city of the Prophet ﷺ and his companions—regardless of whether they lived elsewhere. Salim grew up in Madinah al-Munawwarah, amidst the Sahabah, who dedicated themselves to the pursuit and teaching of knowledge (Ibn Ḥajar, Fatḥ al-Bari, 7/281).

The Sahabah began teaching systematically in the Prophet’s Mosque after his death ﷺ, organizing knowledge circles step by step in time and space (Al-Faraji, Al-Ḥayah al-Fikriyyah fi al-Madinah, p. 61).

In this scholarly environment, Salim grew up and took knowledge from senior Sahabah. Musa ibn Uqbah said: "Salim narrated countless hadith from his father and prominent companions." (Abu Nuʿaym al-Aṣbahani, Ḥilyat al-Awliya, 194).

His Characteristics

Salim ibn Abdullah was known for his exemplary moral traits. He lived an austere life, wearing rough wool and practicing zuhd (asceticism). It is reported that he did not accumulate wealth, seeking only the Hereafter. On one occasion, Maymun ibn Mihran entered his house and assessed it, finding it worth only one hundred dirhams (Al-Basha, Ṣuwar min Ḥayat al-Tabiʿin, 56).

He avoided accepting wealth from rulers and governors. One famous story involves his encounter with the Caliph Hisham ibn Abd al-Malik inside the Kaaba. Hisham asked him: “Ask me for something.” Salim replied: “I feel ashamed to ask anyone in Allah’s house other than Him.” Upon exiting the Kaaba, Hisham followed him and said: “Now you are outside the House of Allah; ask me.” Salim replied: “Do you mean for worldly needs or those of the Hereafter?” Hisham said: “Worldly needs.” Salim said: “I have not asked for worldly needs from the One who owns it, so how can I ask them from one who does not own it?” (Ibn Asakir, Tarikh Dimashq, 22/54).

His Scholarly Status

Salim was among the Jurists of Madinah. Ibn al-Mubarak said: “The jurists of Madinah whose opinions were followed were seven: Ibn al-Musayyib, Sulayman ibn Yasar, Salim, al-Qasim, Urwah, Ubaydullah ibn Abdullah, and Kharijah ibn Zayd.” He added: “When a matter arose, they would all consider it together. A judge would not issue a verdict until they had reviewed it.”

Salim was reserved in explaining the Quran. Al-Ṭabari reported that Ubaydullah ibn Umar said: “I met the jurists of Madinah, and they were very cautious regarding tafsir, including Salim ibn Abdullah.” (Al-Ṭabari, Jamiʿ al-Bayan, p. 85).

His Hadith Narrations

Salim was a devout imam known for his asceticism. He wore garments worth only two dirhams. His father, Abdullah, would affectionately kiss him and say: “An old man kisses another old man.” He learned in Madinah and narrated from Sahabah like his father, Abu Ayyub al-Anṣari, Abu Hurayrah, and Aishah (may Allah be pleased with them all). His students included Amr ibn Dinar, Nafiʿ (the freed slave of Ibn Umar), al-Zuhri, Musa ibn Uqbah, and others.

His hadith were highly regarded. Muḥammad ibn Saad said: “Salim was a prolific narrator and held a high rank of piety.” Isḥaq ibn Rahawayh said: “The soundest chain of narrators is: Al-Zuhri from Salim, from his father.” (Al-Khaṭib, Al-Sunnah Qabl al-Tadwin, 519).

His Knowledge of Jarḥ and Taʿdil

Salim excelled in hadith sciences, particularly in Jarḥ wa Taʿdil (criticism and validation of narrators), which greatly contributed to the authenticity of hadith. Aḥmad ibn Ḥanbal and Isḥaq ibn Rahawayh considered the chain of Al-Zuhri from Salim from his father to be among the most authentic (Al-Dhahabi, Siyar Aʿlam al-Nubalaʾ, 5/132).

His Death

Salim passed away in the year 105 AH, though some sources suggest 106 AH or 107 AH. His death coincided with the Hajj of Hisham ibn Abd al-Malik, who led his funeral prayer. Other reports state he died in 108 AH (Ibn Manẓur, Mukhtaṣar Tarikh Dimashq).

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1- Tarikh Dimashq (The History of Damascus), Ibn Asakir.

2- Fatḥ al-Bārī (The Victory of the Creator), Ibn Ḥajar.

3- Al-Ḥayāh al-Fikriyyah fī al-Madīnah al-Munawwarah (Intellectual Life in Madinah), ʿAdnān al-Farājī, Dār al-Kutub al-ʿIlmiyyah, Beirut, Lebanon, 2005.

4- Ḥilyat al-Awliyāʾ (The Ornament of the Saints), Abū Nuʿaym al-Aṣbahānī.

5- Ṣuwar min Ḥayāt al-Tābiʿīn (Scenes from the Lives of the Followers), ʿAbd al-Raḥmān Rāfiʿt al-Bāshā.

6- Jāmiʿ al-Bayān ʿan Taʾwīl Āy al-Qurʾān (The Compendium of Interpretation of the Verses of the Qurʾan), Muḥammad ibn Jarīr al-Ṭabarī.

7- Al-Sunnah Qabl al-Tadwīn (The Sunnah Before Compilation), Muḥammad ʿAjjāj al-Khaṭīb, Maktabat Wahbah, 2008.

8- Siyar Aʿlām al-Nubalāʾ (The Lives of Noble Figures), Al-Dhahabī.

9- Mukhtaṣar Tārīkh Dimashq (The Abridged History of Damascus), Ibn Manẓūr.

Read this Article in Arabic

In the pages of Islamic history, unique figures emerge whose fame transcended the earth to reach the heavens. Among these luminous personalities is Uwais ibn Amir al-Qarani, a man who led a life of simplicity and devotion, far from the limelight, yet earned the Prophet's ﷺ mention, who described him as the best of the Tabi'un (successors). Known for his sincerity in worship, asceticism, and profound devotion to his mother, Uwais became a model of piety and obedience.

His Lineage and Status

Uwais ibn Amir al-Qarani hailed from the Yemeni tribe of Murad. Though he lived during the time of the Prophet ﷺ, he never met him because of his commitment to serving his mother, exemplifying filial piety and devotion. The Prophet ﷺ foretold his virtue and described him as the best of the Tabi'un, saying: "The best one of the next generation (At-Tabi'un) is a man called Uwais ibn Amir" (Narrated by Muslim). Despite his simplicity and humility, Uwais was an embodiment of asceticism and piety, devoting himself to Allah’s worship. His dedication to his mother was so profound that it prevented him from traveling to meet the Prophet ﷺ. This act of obedience elevated his status before Allah, granting him a special rank, with his prayers often answered due to his mother’s supplications for him.

His Worship and Contemplation

Uwais was known for his abundant worship and deep reflection. He spent much of his time in prostration and bowing, contemplating the magnificence of Allah's creation. His frequent tears out of the fear of Allah reflected his spiritual state. Despite his ascetic lifestyle and simple living, Uwais was not oblivious to the suffering of others; he carried the concerns of the hungry and needy in his heart. One of his sayings, which demonstrates his humility and sense of responsibility, was: "O Allah, I apologize to You for every hungry soul and bare body, and I possess nothing but what covers my back and fills my stomach."

Uwais embodied an unparalleled asceticism, choosing a life of austerity and simplicity, avoiding worldly adornments and ambitions for wealth or status. He viewed the worldly life as a fleeting journey toward the hereafter. When he met Umar ibn al-Khattab, he expressed his deep philosophy of asceticism by saying: "Before me is a steep incline that only the light and unburdened can cross." For Uwais, life was a passage requiring detachment from distractions, allowing focus on worship and self-purification, preparing for the Day of Meeting with Allah.

The Prophet's ﷺ Description of Him

The Prophet ﷺ described Uwais ibn Amir al-Qarani in precise terms that highlighted his unique physical and spiritual qualities. He said Uwais had bluish-gray eyes, broad shoulders indicating physical strength, and a dark complexion. Despite his humble appearance and simple attire, his heart was full of faith and piety. Uwais suffered from leprosy but earnestly supplicated to Allah, who healed him, leaving only a small spot the size of a coin as a reminder of Allah's mercy and power. The Prophet ﷺ said of him: "He is unknown among the people of the earth but well-known among the inhabitants of the heavens. If he swore by Allah, Allah would fulfill it. If you can ask him to seek forgiveness for you, then do so." This underscored his immense stature with Allah and his sincerity in faith, which made his supplications readily accepted.

His Meeting with the Companions

When delegations from Yemen arrived, Umar ibn al-Khattab would inquire: "Are you Uwais b., Amir? He said: Yes. He said: Are you from the tribe of Qaran? He said: Yes. He (Hadrat) 'Umar (again) said: Did you suffer from leprosy and then you were cured from it but for the space of a dirham? He said: Yes. He ('Umar) said: Is your mother (living)? He said: Yes. He ('Umar) said: I heard Messenger of Allah ﷺ say: There would come to you Uwais b. Amir with the reinforcement from the people of Yemen. (He would be) from Qaran, (the branch) of Murid. He had been suffering from leprosy from which he was cured but for a spot of a dirham. His treatment with his mother would have been excellent. If he were to take an oath in the name of Allah, He would honour that. And if it is possible for you, then do ask him to beg forgiveness for you (from your Lord). So he (Uwais) begged forgiveness for him.” (Narrated by Muslim)

Uwais held a significant status among the Companions due to the Prophet's ﷺ recommendation to seek him out and request his supplications. The Prophet ﷺ specifically advised Umar ibn al-Khattab and Ali ibn Abi Talib, may Allah be pleased with them, to do so, praising Uwais's standing and his answered prayers. During the Hajj season, Umar, may Allah be pleased with him, resolved to fulfill the Prophet's ﷺ directive. He searched for Uwais among the pilgrims until he found him tending to camels. Approaching him humbly, Umar introduced himself and then requested his supplication, saying, "I heard the Messenger of Allah saying: Worthy amongst the successors would be a person who would be called Uwais." This encounter highlighted the immense respect Uwais received from the Companions, despite his humility and preference for obscurity. Their hearts were filled with love for those whom the Prophet ﷺ had uniquely mentioned.

His Death

Uwais concluded his life of worship and devotion as a martyr in the Battle of Siffin in 37 AH. He fought on the side of Ali ibn Abi Talib, defending justice and truth with unparalleled courage. He sustained over forty wounds in the battle and was buried in the region of Raqqa, Syria. His memory remains alive in the annals of Islamic history and the hearts of Muslims, a fragrant legacy of piety and devotion.